Lzh Dg Bi Vb Pc 124Ordaining Trained Candidate Without Approval

– FOUR-PART VINAYA

– PĀCITTIYA

RULE 124

A. ORIGIN STORY

1. CONFERRING FULL ORDINATION

At one time, the Bhagavān was dwelling in the garden of Anāthapiṇḍika, in the Jeta Grove, in the country of Śrāvastī. At that time, the bhikṣuṇīs had heard that the Blessed One had established the rule: a virgin of eighteen years of age is to be given two years of training in the precepts, given the six rules, and upon reaching the age of twenty, she is to be given full ordination. Yet the bhikṣuṇīs were admitting those who were blind, those who walked with a limp, those who were deaf, mute, dumb, and those with other ailments, thereby causing the Saṅgha to be ridiculed and belittled.

Among the bhikṣuṇīs who heard of this, there were those who were of few desires and contentment, who lived the austere practices, who were fond of training in the precepts, and who knew shame. These bhikṣuṇīs reproached the other bhikṣuṇīs, saying: "The Blessed One has established the rule permitting a virgin of eighteen years of age to be given two years of training in the precepts, given the six rules, and upon reaching the age of twenty, to be given full ordination. Why then do you admit those who are blind and those with other ailments, thereby causing the Saṅgha to be ridiculed and belittled?"

The bhikṣuṇīs reported this matter to the bhikṣus. The bhikṣus went and reported it to the Blessed One. The Blessed One, on account of this cause and condition, assembled the community of bhikṣus and rebuked the bhikṣuṇīs:

"What you have done is wrong, unbefitting of proper conduct, unbefitting of the śramaṇa life, unbefitting of pure practice, unbefitting of right behavior—this is something that should not be done. For a bhikṣuṇī, a virgin of eighteen years of age should be given two years of training in the precepts, (given the six rules,) and upon reaching the age of twenty, she should be given full ordination. Why then do you admit those who are blind and those with other ailments?"

Having rebuked them with numerous skillful means, the Buddha addressed the bhikṣus:

"From this day forward, I shall establish the rule of full ordination for bhikṣuṇīs by means of the motion-and-threefold-proclamation羯磨 (karmavācanā)."

2. THE PRECEPTOR-INSTRUCTOR EXAMINING FOR IMPEDIMENTS

The conferral of ordination should be performed as follows: the candidate for ordination is to stand in a place where she can be seen but not heard. Within the assembly of preceptors, a motion should be made to appoint an instructor-preceptor. The motion should be made as follows:

"May the assembly of senior sisters please hear me. This person named…, who has taken the preceptress named…, seeks to receive full ordination. If it is fitting to the Saṅgha, may the Saṅgha approve the bhikṣuṇī named… as the instructor-preceptor. This is the motion."

The instructor-preceptor then goes to the candidate and says:

"Sister, this is the antaravāsaka, this is the uttarāsaṅga, this is the saṅghāṭī, this is the saṅkakṣikā, this is the covering garment for the shoulder, and this is the bowl. These robes and bowl—are they yours? Now listen. This is the time to speak truthfully and with sincerity. I shall now ask you questions; if something is true, say it is true; if it is not true, say it is not true.

"What is your name?

"What is the name of your preceptress?

"Are you fully twenty years of age?

"Are your robes and bowl complete?

"Have your parents given their permission for you to take the religious life?

"Has your husband given his permission for you to take the religious life?

"Do you have any debts?

"Are you a servant?

"Are you a woman?

"Women may suffer from such diseases as leprosy, malignant ulcers, vitiligo, withered skin, madness, hermaphroditism, a confluence of the two passages, constant dribbling of urine, and incessant flowing of the two bodily functions together with phlegm and saliva. Do you have any of the above diseases?"

If the candidate answers "no," she should be told:

"Just as I have questioned you in these matters, so too will the assembly question you in the same way. You should answer before the assembly just as you have answered me."

After the instructor-preceptor has finished the questioning, she returns to the assembly in proper demeanor, stands within arm's reach of the assembly, and announces:

"May the assembly of senior sisters please hear me. This woman named…, who has taken the preceptress named…, seeks to receive full ordination. If it is fitting to the Saṅgha, may the Saṅgha approve; I have already given instruction. Permission is requested to summon her into the assembly. This is the motion."

The instructor-preceptor then says:

"Sister, you may enter."

3. THE ORDINATION KARMAVĀCANĀ OF THE HOME COMMUNITY

Upon her entry, the instructor-preceptor should take and hold the robes and bowl, instruct her to bow respectfully at the feet of the bhikṣuṇī Saṅgha, then direct her to kneel before the preceptor, join her palms together. The instructor-preceptor teaches her to make the following announcement:

"May the assembly of senior sisters please hear me. I, whose name is…, have taken the preceptress named…, and seek to receive full ordination. I, whose name is…, now come before the Saṅgha to request full ordination, with the bhikṣuṇī named… as my preceptress. May the Saṅgha out of compassion receive and save me."

The second and third times, the same words are spoken. The ordaining preceptor then makes the motion:

"May the assembly of senior sisters please hear me. This woman named…, who has taken the preceptress named…, seeks to receive full ordination. This woman named… now comes before the Saṅgha to request full ordination, with the bhikṣuṇī named… as her preceptress. If it is fitting to the Saṅgha, may the Saṅgha approve; I shall question her regarding the impediments. This is the motion."

The ordaining preceptor then says:

"Sister, listen. Now is the time to be sincere. I shall ask you questions; if something is true, say it is true; if it is not true, say it is not true.

"What is your name?

"What is the name of your preceptress?

"Are you fully twenty years of age?

"Are your robes and bowl complete?

"Have your parents given their permission for you to take the religious life?

"Has your husband given his permission for you to take the religious life?

"Do you have any debts?

"Are you a servant?

"Are you a woman?

"Women may suffer from such diseases as leprosy, malignant ulcers, vitiligo, withered skin, madness, hermaphroditism, a confluence of the two passages, constant dribbling of urine, and incessant flowing of the two bodily functions together with phlegm and saliva. Do you have any of the above diseases?"

The candidate answers:

"No."

The ordaining preceptor makes the motion:

"May the assembly of senior sisters please hear me. This woman named…, who has taken the preceptress named…, seeks to receive full ordination. This woman named… now comes before the Saṅgha to request full ordination, with the bhikṣuṇī named… as her preceptress. This woman named… declares herself pure, free from all impediments, twenty years of age, and with robes and bowl complete. If it is fitting to the Saṅgha, may the Saṅgha approve the conferral of full ordination upon the woman named…, with the bhikṣuṇī named… as her preceptress. This is the motion.

"May the assembly of senior sisters please hear me. This woman named…, who has taken the preceptress named…, seeks to receive full ordination. This woman named… now comes before the Saṅgha to request full ordination, with the bhikṣuṇī named… as her preceptress. This woman named… declares herself pure, free from all impediments, twenty years of age, and with robes and bowl complete. Now the Saṅgha confers upon the woman named… full ordination, with the bhikṣuṇī named… as her preceptress. Those senior sisters who consent to the Saṅgha conferring full ordination upon the woman named…, with the bhikṣuṇī named… as her preceptress, should remain silent; those who do not consent should speak. This is the first proclamation." (The second and third times, the same words are spoken.)

"The Saṅgha has consented to conferring upon the woman named… full ordination, with the bhikṣuṇī named… as her preceptress. The Saṅgha has consented, and therefore remains silent. This matter is recorded as such."

4. THE KARMAVĀCANĀ OF THE PROPER DHAMMA

The bhikṣuṇī Saṅgha should lead the candidate into the midst of the bhikṣu Saṅgha, with her right shoulder bared, to bow respectfully at the feet of the Saṅgha, then kneel with her right knee on the ground, join her palms together, and announce:

"May the venerable Saṅgha please hear me. I, whose name is…, have taken the preceptress named…, and seek to receive full ordination. I, whose name is…, now come before the Saṅgha to request full ordination, with the bhikṣuṇī named… as my preceptress. May the Saṅgha out of compassion receive and save me." (The second and third times, the same words are spoken.)

The ordaining preceptor should then ask:

"What is your name?

"What is the name of your preceptress?…"

And continuing through to: "…phlegm and saliva constantly flowing forth…" as before. Then further asking:

"Have you purely trained in the precepts?"

If she answers: "I have purely trained in the precepts," he then asks the bhikṣuṇīs:

"Has this person purely trained in the precepts?"

If the bhikṣuṇīs say:

"She has purely trained in the precepts."

The ordaining preceptor should make the following motion:

"May the venerable Saṅgha please hear me. This person named…, who has taken the preceptress named…, seeks to receive full ordination. This person named… now comes before the Saṅgha to request full ordination, with the bhikṣuṇī named… as her preceptress. This person named… has purely trained in the precepts. If it is fitting to the Saṅgha, may the Saṅgha approve the conferral of full ordination upon the woman named…, with the bhikṣuṇī named… as her preceptress. This is the motion.

"May the venerable Saṅgha please hear me. This person named…, who has taken the preceptress named…, seeks to receive full ordination. This person named… now comes before the Saṅgha to request full ordination, with the bhikṣuṇī named… as her preceptress. This person named… has purely trained in the precepts. Now the Saṅgha confers upon this person named… full ordination, with the bhikṣuṇī named… as her preceptress. Those elders who consent to the Saṅgha conferring full ordination upon the person named…, with the bhikṣuṇī named… as her preceptress, should remain silent; those who do not consent should speak. This is the first proclamation." (The second and third times, the same announcement is made.)

«The Sangha has approved the full ordination of the candidate named…, with the bhikkhunī named… as Preceptor. The Sangha's approval is signified by silence. I record it as such.»

5. PROCLAMATION OF THE PĀRĀJIKA RULES

«Good woman, listen! The following eight pārājika rules were spoken by the Tathāgata, the Arahant, the Perfectly Enlightened One. Whoever transgresses them is no longer a bhikkhunī, no longer a woman of the Śākya lineage:

1/ One must not engage in impure conduct, in the practice of sensual intercourse. If a bhikkhunī, with a desire to engage in impure conduct, in the practice of sensual intercourse, does so even with an animal, that person is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

2/ One must not steal, even so much as a leaf or a blade of grass. If a bhikkhunī steals another's property worth five māṣakas or more, whether taking it herself or instructing another to take it; breaking it herself or instructing another to break it; cutting it herself or instructing another to cut it; destroying it herself or instructing another to destroy it; or burning it, burying it, or damaging it in appearance — that person is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

3/ One must not intentionally take the life of a sentient being, even an ant. If a bhikkhunī with her own hand intentionally takes a human life, or gives a weapon to another, or tells someone they should die, encourages them to die, gives someone poison to drink, causes an abortion, utters a deadly curse or incantation, whether doing so herself or instructing another to do so — that person is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

4/ One must not speak falsehood, even in jest. If a bhikkhunī, not speaking truthfully, claims for herself what she does not possess, saying: "I have attained a superhuman state; I have attained meditative absorption, liberation, right and proper samādhi; I have attained the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arahantship"; or says, "A deva came, a dragon came, a spirit came to make offerings to me" — that person is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

5/ One must not make bodily contact, even with an animal. If a bhikkhunī, with a defiled mind, makes bodily contact with a man who also has a defiled mind — from the armpit downward and from the knee upward — whether grasping, touching, pulling, pushing, stroking upward or downward, lifting up or setting down, gripping, or kneading — that person is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

6/ One must not commit the eight offenses, even with an animal. If a bhikkhunī, with a defiled mind, consents to a man with a defiled mind who holds her hand, holds her robe, enters a secluded place, stands alone with her in seclusion, speaks privately with her, walks with her, is physically intimate with her, or makes an appointment with her — by committing these eight offenses, that person is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

7/ One must not conceal another's offense, even an offense of duṣkṛta or ill-spoken words. If a bhikkhunī knows that another bhikkhunī has committed a pārājika offense, yet does not herself raise the offense, does not report it to the Sangha, and does not inform the community; and later, when that bhikkhunī has disrobed, been expelled, been suspended from Sangha affairs, or has gone over to a non-Buddhist sect, only then says, "Before, I knew of such and such a matter" — the one who speaks thus is no longer a bhikkhunī, no longer a woman of the Śākya lineage. This is on account of concealing a grave offense. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

8/ One must not follow a bhikkhu who has been formally censured, nor even a garden keeper or novice. If a bhikkhunī knows that a bhikkhu has been censured by the Sangha in accordance with the Dharma, the Vinaya, and the word of the Buddha, and that bhikkhu does not submit and does not repent, and the Sangha has not yet performed the act permitting that bhikkhu to live in community — yet she follows that bhikkhu; another bhikkhunī should admonish this bhikkhunī, saying: "Sister, do you know?

The Sangha has censured this bhikkhu in accordance with the Dharma, the Vinaya, and the word of the Buddha, yet he does not submit and does not repent; the Sangha has not yet performed the act permitting him to live in community — do not follow him." If, when admonished by another bhikkhunī, this bhikkhunī persists and does not desist, the bhikkhunī should admonish her three times to abandon this conduct. If, after three admonitions, she abandons it, that is good; if she does not abandon it, that bhikkhunī is no longer a bhikkhunī, no longer a woman of the Śākya lineage.

This is on account of following one who has been censured. This must never be done for the rest of one's life. Are you able to keep this?»

If she is able to keep it, she answers: «I am.»

6. CONFERRAL OF THE FOUR RELIANCES

«Good woman, listen! The Tathāgata, the Arahant, the Perfectly Enlightened One, has proclaimed the four reliances. A bhikkhunī who relies upon them may go forth, receive the full precepts, and become a bhikkhunī.

1/ Relying on robes made from discarded rags, one goes forth, receives the full precepts, and fulfills the Dharma of a bhikkhunī. Are you able to keep this for the rest of your life?»

If able to keep it, she says: «I am.»

«If additional requisites are obtained — robes donated by donors, or cut-and-sewn robes — these may be accepted.»

2/ Relying on almsfood obtained by begging, one goes forth, receives the full precepts, and fulfills the Dharma of a bhikkhunī. Are you able to keep this for the rest of your life?»

If able to keep it, she says: «I am.»

«If additional requisites are obtained — or if the Sangha sends one to receive a meal, or a donor brings food, or there is food on the eighth day, the fourteenth day, the fifteenth day, or the first day of the month, or the regular communal meal of the Sangha, or a donor invites one to a meal — these may be accepted.»

3/ Relying on sitting at the foot of a tree, one goes forth, receives the full precepts, and fulfills the Dharma of a bhikkhunī. Are you able to keep this for the rest of your life?»

If able to keep it, she says: «I am.»

«If additional requisites are obtained — a private room, a peaked-roof house, a small dwelling, a stone house, or a two-room dwelling with one door — these should be accepted.»

4/ Relying on fermented urine as medicine, one goes forth, receives the full precepts, and fulfills the Dharma of a bhikkhunī. Are you able to keep this for the rest of your life?»

If able to keep it, she says: «I am.»

«If additional requisites are obtained — such as milk, oil, fresh dairy, honey, or rock sugar — these should be accepted.»

7. INSTRUCTION

«You have now received the full precepts; the fourfold羯磨 has been performed in accordance with the Dharma, accomplished in the proper manner, the Preceptor is in accordance with the Dharma, the Ācārya is in accordance with the Dharma, the two-part Sangha is in accordance with the Dharma and complete. You should receive instruction well, should encourage meritorious works, repair stūpas, and make offerings to the Sangha.

Whatever the Preceptor and the Ācārya teach in accordance with the Dharma, you must not oppose. You should study, recite the sūtras, and diligently seek the means to remain within the Buddha's Dharma and attain the fruits of Stream-entry, Once-returning, Non-returning, and Arahantship. In this way, the merit of your initial aspiration to go forth will not be wasted, and its karmic fruit will not be cut off.

As for whatever else you do not yet know, you should ask the Preceptor and the Ācārya.»

When this is done, the newly ordained one is sent ahead, and the nuns follow after.

«From now on, I shall establish rules for the bhikkhunīs, comprising ten phrases of meaning, up to and including the phrase of the long abiding of the true Dharma.»

If one wishes to recite the precept, it should be spoken as follows:

Whatever bhikkhunī gives a girl of eighteen years the training rules for two years, confers the six rules upon her, and she has reached twenty years of age, yet the Sangha has not approved her and she is given full ordination — pāyantikā.

B. THE CHARACTERISTICS OF THE OFFENSE

Bhikkhunī: as explained above.

Sangha: also as above.

Whatever bhikkhunī, in the case of a woman of twenty years who has trained in the precepts for two years and has been given the six rules, but has not been approved by the Sangha, gives her full ordination — upon completion of the third recitation of the karmavācanā, the Preceptor-nun incurs a pāyantikā; upon completion of two recitations, three duṣkṛtas; upon completion of one recitation, two duṣkṛtas; upon completion of the motion, one duṣkṛta; before the motion is completed, a duṣkṛta; before the motion is made, for assembling the community and the community being complete, all incur duṣkṛtas.

A bhikkhu incurs a duṣkṛta. These are called transgressions.

Non-offense: if she is twenty years of age, has trained in the precepts for two years, (has been given the six rules,) and the Sangha approves her full ordination — there is no offense.

Those who do not offend: one who transgresses for the first time before the rule has been established; one who is insane, mentally disturbed, or in severe pain and distress.

Translated into Vietnamese by Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Translated into Chinese by Tripiṭaka Masters Buddhayaśas and Zhu Fonian.

Revised and annotated by Bhikkhu Thích Nguyên Chứng

(Chinese translation, volumes 1–21; Vietnamese translation, volumes 1–2)

Buddhist Studies Editorial Board, 2002