Lzh Dg Bi Vb Pc 144Entering Monasteries

– FOUR-PART VINAYA

– PĀCITTIYA

RULE 144

A. ORIGIN STORY

At one time, the Blessed One was dwelling in the garden of Anāthapiṇḍika, in the Jeta Grove, in the land of Śrāvastī. At that time, a bhikṣuṇī who was well known to many people in the city of Śrāvastī passed away. The bhikṣuṇīs then built a stūpa within the precincts of the bhikṣus' monastery. The bhikṣuṇīs would frequently come to the monastery to gather together, talking and laughing, reciting texts, and wailing in grief; or they would adorn their bodies, thereby disturbing the bhikṣus who were practicing sitting meditation.

The Elder Kapila was one who greatly enjoyed sitting meditation. After the bhikṣuṇīs had departed, the Elder went and demolished the stūpa, clearing everything away outside the monastery grounds. When the bhikṣuṇīs heard that Kapila had demolished the stūpa and cleared it away outside the monastery, they came wielding knives and staves to beat him, and threw bricks and stones at the Elder. The Elder, by means of his supernormal powers, flew up into the sky.

Among the bhikṣuṇīs who heard of this matter, those who had few desires and contentment, who lived the dhūta practices, who delighted in the training in the precepts, and who had a sense of shame and remorse, reproached the other bhikṣuṇīs: "How could you come wielding knives and staves to beat, and throw bricks and stones at, the Elder Kapila?"

The nuns reported the matter to the bhikṣus. The bhikṣus went and reported it to the Blessed One. The Blessed One, on account of this matter, convened the assembly of bhikṣus and reproached the bhikṣuṇīs:

"What you have done is wrong, is not proper conduct, is not in accordance with the Dharma of a śramaṇa, is not pure conduct, is not befitting behavior, and is something that should not be done. Why did you come wielding knives, staves, bricks, and stones intending to assault a bhikṣu?"

Having reproached them with countless skillful means, the Buddha said to the bhikṣus:

"These bhikṣuṇīs are a field for the cultivation of many kinds of defiled seeds, and are the first to commit this offense. From this day forward, I shall lay down a rule for the bhikṣuṇīs, comprising ten points of meaning, up to and including the phrase 'so that the true Dharma may long endure.'"

The rule to be proclaimed should be stated thus:

Whatever bhikṣuṇī enters into the monastery of bhikṣus, pācittiya.

The Blessed One laid down this rule for the bhikṣuṇīs in this way. The bhikṣuṇīs became doubtful and did not dare to enter monastery grounds where there were no bhikṣus. The Buddha instructed: "A monastery with no bhikṣus, you are permitted to enter."

Henceforth the rule should be stated thus:

Whatever bhikṣuṇī enters into a monastery where bhikṣus are present, pācittiya.

The Blessed One laid down this rule for the bhikṣuṇīs in this way. At that time, some bhikṣuṇīs did not know whether there were bhikṣus in the monastery or not; they learned only afterward that there were bhikṣus in the monastery. Some performed the confession of pācittiya, and some had doubts. The Buddha instructed: "If one did not know, there is no offense."

Henceforth the rule should be stated thus:

Whatever bhikṣuṇī, knowing that bhikṣus are in the monastery, enters it, pācittiya.

The Blessed One laid down this rule for the bhikṣuṇīs in this way. Some bhikṣuṇīs wished to seek instruction and guidance but did not know where to seek it; having doubts they wished to ask questions but did not know whom to ask. They dared not enter the bhikṣus' monastery. The Buddha instructed: "From this day forward, permission is granted to give notice first and then enter the monastery."

A bhikṣuṇī wishing to pay homage to the stūpa of the Buddha or the stūpa of a Śrāvaka — the Buddha instructed: "If one wishes to pay homage to the stūpa of the Buddha or the stūpa of a Śrāvaka, one may enter; apart from this, one must give notice first and then enter."

Henceforth the rule should be stated thus:

Whatever bhikṣuṇī, knowing that a monastery has bhikṣus present, enters without giving notice, pācittiya.

B. ANALYSIS OF THE RULE

Bhikṣuṇī: the meaning is as stated above.

Whatever bhikṣuṇī, knowing that a monastery has bhikṣus present, enters through the gate without giving notice, pācittiya. If one foot is inside the gate and one foot is outside the gate, or one intends to enter, or one has made an arrangement to enter but does not actually enter — all such cases incur a duṣkṛta.

A bhikṣu, duṣkṛta. A śikṣamāṇā, śrāmaṇera, śrāmaṇerikā, duṣkṛta. These are called offenses.

Non-offense: if one did not know beforehand; or if there are no bhikṣus and one enters; or if one pays homage to the stūpa of the Buddha or the stūpa of a Śrāvaka outside the gate, and then gives notice and requests permission before entering. If one comes to receive instruction, or wishes to ask about the Dharma, or has been invited, or is passing through along the road, or is temporarily lodging for the night, or is carried off by force, or is bound and led away, or there is danger to one's life, or danger to one's chastity — in all such cases there is no offense.

Those without offense: the first offender at the time before the rule was laid down; one who is mentally deranged, whose mind is disturbed, or who is afflicted and overwhelmed with pain.

Vietnamese translation: Bhikṣu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikṣu Thích Nguyên Chứng

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

Buddhist Publications Committee, 2002