Lzh Dg Bu Vb Pc 21Instruction

– FOUR-PART VINAYA

– PĀCITTIYA

21. INSTRUCTING NUNS WITHOUT BEING APPOINTED BY THE SANGHA

A. ORIGIN OF THE RULE

At one time, the Blessed One was dwelling in the Anāthapiṇḍika garden, the Jeta Grove, in the city of Śrāvastī, together with a great assembly of five hundred bhikkhus. The venerable ones were observing the rains retreat there. All of them were distinguished, such as the Venerable Śāriputra, the Venerable Mahāmaudgalyāyana, the Venerable Mahākāśyapa, the Venerable Mahākātyāyana, the Venerable Kapphin, the Venerable Mahākoṭṭhita, the Venerable Mahācunda, the Venerable Aniruddha, the Venerable Revata, the Venerable Ānanda, the Venerable Nanda, the Venerable Nādika, and five hundred such venerable ones.

At that time, the bhikkhunī Mahāprajāpatī, the bhikkhunī Kṣemā, the bhikkhunī Utpalavarnā, the bhikkhunī Dharmadinnā Gautamī, the bhikkhunī Pārijātarikā, the bhikkhunī Somā, the bhikkhunī Śronā, the bhikkhunī Sūlā, the bhikkhunī Cārikā, the bhikkhunī Vajirā, the bhikkhunī Śīlāvajirā, the bhikkhunī Āḷavā, the bhikkhunī Mālavī, the bhikkhunī Jūnī, the bhikkhunī Vānī—together with five hundred such bhikkhunīs—were observing the rains retreat in the Royal Park of the city of Śrāvastī, with Mahāprajāpatī at their head.

At that time, Mahāprajāpatī went to the place where the Blessed One was, bowed down at the feet of the Buddha, and sat to one side. After sitting, Mahāprajāpatī said to the Blessed One:

"I respectfully request that the Blessed One permit the bhikkhus to preach the Dharma and give instruction to the community of bhikkhunīs."

The Buddha said to Mahāprajāpatī Gautamī:

"From this day forth, I permit the bhikkhus to preach the Dharma and give instruction to the bhikkhunīs."

Mahāprajāpatī bowed down at the feet of the Buddha and withdrew. At that time, the Blessed One said to Ānanda:

"From this day forth, I permit senior elder bhikkhus to be appointed in order, to give instruction to the bhikkhunīs and to preach the Dharma to them."

At that time, the Venerable Ānanda, having heard the Buddha's teaching, went to the place of the bhikkhu Panthaka and said:

"Elder, please go and give instruction and preach the Dharma to the bhikkhunīs."

Panthaka said to Ānanda:

"I know only one verse. How can I give instruction to the bhikkhunīs? How can I preach the Dharma?"

The Venerable Ānanda said again to Panthaka:

"Elder, please go and give instruction and preach the Dharma to the bhikkhunīs."

Panthaka said to Ānanda again:

"I know only one verse. How can I give instruction to the bhikkhunīs? How can I preach the Dharma?"

A third time, the Venerable Ānanda said to Panthaka:

"The Blessed One has taught that senior elder bhikkhus should be appointed to give instruction to the bhikkhunīs and to preach the Dharma to them. Therefore, Elder, you should give instruction to the bhikkhunīs and preach the Dharma to them."

At that point, the Venerable Panthaka silently acquiesced, in accordance with the Buddha's word.

When the group of six bhikkhunīs heard the news that the Venerable Bhikkhu Panthaka, according to the order, would arrive the next day to give instruction, they said to one another: "This foolish Panthaka knows only one verse. When he has finished reciting it, he will surely fall silent. What more will there be to say?"

Early the next morning, the Venerable Panthaka put on his robe, took his bowl, entered the city of Śrāvastī to collect alms, and then returned to the monastery. He adjusted his robes, took along one bhikkhu, and went to the place where the bhikkhunīs were observing the rains retreat in the Royal Park. The bhikkhunīs saw the Venerable Panthaka approaching from a distance, and all came forward to welcome him; some brushed the dust from his robes, some carried his bowl, spread out his sitting mat, and some prepared clean water and washing implements for his feet. The Venerable Panthaka then went to his seat and sat down. The bhikkhunīs all lined up and bowed down at his feet, then sat to one side.

At that time, Mahāprajāpatī said to the Venerable Panthaka:

"Now is the fitting time. Please give instruction and preach the Dharma to the bhikkhunīs."

The Venerable Panthaka then recited the verse:

One who has realized stillness finds joy;

Seeing the Dharma, one attains peace and happiness.

In the world, freedom from anger is the supreme joy,

Not causing harm to living beings.

In the world, freedom from desire is the supreme ease,

Going beyond all attachments and cravings.

If one subdues arrogance and pride,

That indeed is the highest happiness!

When the Venerable Panthaka had finished reciting this verse, he entered the fourth dhyāna. At that point, the group of six bhikkhunīs mocked one another, saying:

"Just as I said before: 'Bhikkhu Panthaka is foolish and knows only one verse. When he comes to speak to us, once he has finished reciting that verse, what more will there be to say?' Indeed it has turned out as we said—right now he is sitting in silence."

At that time, the arhat bhikkhunīs who heard Panthaka's words were all filled with great joy, knowing that Panthaka possessed great spiritual power. Then Mahāprajāpatī again requested the Venerable Panthaka to give instruction and preach the Dharma to the bhikkhunīs. Bhikkhu Panthaka again recited the same verse as before, and then once more entered the fourth dhyāna and sat in silence.

At that time, the group of six bhikkhunīs discussed among themselves again: "The Venerable Panthaka is dull and foolish, knowing only one verse. When he comes to speak to us, once he has finished that verse, what more is there to say? Just as we said, right now he is sitting in silence."

Only the arhat bhikkhunīs knew that Panthaka was an arhat of great spiritual power. At that time, the Venerable Panthaka thought to himself: "Now I should observe the minds of each person as they listen to my words—whether they are joyful or not."

After observing, the Venerable One saw that among the minds of the bhikkhunīs, some were joyful and some were not. He then thought: "Now I should cause those who are not joyful to show signs of remorse." He then rose up into the air; at times he manifested his body while speaking the Dharma, at times he concealed his body while speaking the Dharma, at times he manifested only the upper half of his body while speaking the Dharma, at times he concealed the upper half while speaking the Dharma, at times flames and smoke issued from his body, and at times he did not manifest in this way. After the Venerable Panthaka had, from within the sky, displayed these various spiritual transformations for the bhikkhunīs and spoken the Dharma, he then departed through the air.

At that time, the group of six bhikkhus sent a trusted messenger to the group of six bhikkhunīs, saying: "In turn, we shall come to give instruction and preach the Dharma to the bhikkhunīs."

The group of six bhikkhunīs then announced to the Sangha of bhikkhunīs: "In turn, the group of six bhikkhus will come to give instruction and preach the Dharma."

When the night had passed and early morning arrived, the group of six bhikkhus put on their robes, took their bowls, entered the city of Śrāvastī to collect alms. Having collected alms, they returned to the monastery, arranged their robes, and composed their deportment. They went to the place where the bhikkhunīs were observing the rains retreat in the Royal Park, and took their seats. The bhikkhunīs bowed down at their feet and then all returned to their own places and sat.

When the group of six bhikkhus gave instruction to the bhikkhunīs, they spoke of many other matters; they did not discuss the precepts, did not discuss meditation, wisdom, liberation, or the knowledge and vision of liberation; they did not discuss contentment with little, the path of renunciation, energetic practice, letting go, turning toward wholesome Dharmas, not frequenting noisy places, or the twelve links of dependent origination.

Instead, they only discoursed on tales of kings and rulers, of common people, of cavalry and armies, of quarrels and disputes, of ministers and officials, of horse-riding, of women, of garlands and flowers, of drinking banquets, of courtesans, of beds and sleeping, of clothing, of fine food and drink, of bathing and amusement, of neighborhoods, of miscellaneous matters, of worldly speculations, and of voyages to the great ocean.

While discoursing on such matters, they would laugh and joke, sing and dance, beat drums, pluck stringed instruments, blow horns, make the calls of peacocks and cranes, run about together, hop on one foot, skip about, and stage mock battles.

The group of six bhikkhunīs, hearing and seeing all these things, were greatly delighted, saying: "The manner in which the group of six bhikkhus gives instruction is most fitting indeed."

The arhat bhikkhunīs, out of respect, remained silent and said nothing. Then Mahāprajāpatī went to the place of the Blessed One, bowed down at the feet of the Buddha, and stood to one side. After a moment, she said to the Blessed One:

"In turn, the group of six bhikkhus came to give instruction to the bhikkhunīs and spoke of many other matters; they did not speak of the precepts, did not discuss meditation... and so on up to not speaking of avoiding noisy places, and not discussing the twelve links of dependent origination. They only discoursed on tales of kings and rulers, up to worldly speculations and voyages to the great ocean. Then they laughed and joked, sang and danced... up to hopping on one foot, skipping about, and staging mock battles together."

At that time, having clearly reported all these matters to the Blessed One, Mahāprajāpatī bowed down at the feet of the Buddha and withdrew.

At that time, the Blessed One, on account of this matter, assembled the Sangha of bhikkhus, and though he already knew, he nevertheless asked the group of six bhikkhus:

"Is it true that you gave instruction to the bhikkhunīs in such a manner?"

The group of six bhikkhus replied:

"Blessed One, it is true that it happened in such a way."

The Blessed One reproached the group of six bhikkhus, saying:

"What you have done is wrong, unbecoming, not in accord with the deportment of a monastic, not in accord with pure conduct, not in accord with proper behavior — you have done what ought not to be done. How could you instruct bhikkhunis in such a manner?"

The Blessed One rebuked the group of six bhikkhus with numerous means of admonition, then addressed the bhikkhus:

"From this time forward, the Sangha should appoint someone to instruct bhikkhunis by means of a motion-and-one-proclamation kammavācā. One capable of performing the kammavācā should be appointed. Based on the foregoing matter, the motion should be made thus:

"'Venerable Sangha, please listen. If it is agreeable to the Sangha, the Sangha consents to appoint the bhikkhu named … to instruct the bhikkhunis. This is the motion.'

"'Venerable Sangha, please listen. The Sangha appoints this bhikkhu named … to instruct the bhikkhunis. Whatever elder is in agreement with the Sangha's appointment of the bhikkhu named … to instruct the bhikkhunis should remain silent. Whoever is not in agreement should speak.'

"'The Sangha has consented to appoint the bhikkhu named … to instruct the bhikkhunis. The Sangha is in agreement and therefore silent. So it is recorded.'"

At that time, the group of six bhikkhus said:

"The Sangha has not appointed us to instruct the bhikkhunis."

They then went outside the boundary and performed a kamma appointing one another to go and instruct the bhikkhunis. Afterward, they sent a messenger to the group of six bhikkhunis, saying:

"Please inform the bhikkhunī Sangha on our behalf that the group of six bhikkhus, appointed by the Sangha, will come to instruct the bhikkhunis."

The bhikkhus heard of this, and among them those who were of few desires, who were content, who practiced the austere dhutaṅga practices, who were fond of training in the precepts, who possessed a sense of shame and remorse, rebuked the group of six bhikkhus:

"The Sangha did not appoint you to instruct the bhikkhunis. How could you go outside the boundary, appoint one another to instruct the bhikkhunis, and then send a messenger to tell the bhikkhunis that the Sangha had appointed you to instruct them?"

At that time, the group of six bhikkhunis, on behalf of the group of six bhikkhus, informed the bhikkhunī Sangha:

"The Sangha has appointed the group of six bhikkhus to instruct the bhikkhunis."

Then Mahāpajāpatī, upon hearing this, went to where the Blessed One was, paid homage at the feet of the Buddha, stood to one side, reported this entire matter fully to the Blessed One, then paid homage and withdrew.

At that time, the bhikkhus also went to where the Blessed One was, paid homage at the feet of the Buddha, sat to one side, and reported this entire matter fully to the Blessed One. The Blessed One thereupon used this matter as occasion to convene the assembly of the bhikkhu Sangha. Though he already knew, he still asked the group of six bhikkhus:

"Did you truly go outside the boundary and appoint one another to instruct the bhikkhunī Sangha?"

The group of six replied:

"Blessed One, it is indeed so."

The Blessed One rebuked the group of six bhikkhus with numerous means of admonition:

"What you have done is wrong, unbecoming, not in accord with the deportment of a monastic, not in accord with pure conduct, not in accord with proper behavior — you have done what ought not to be done. What foolish men you are! The Sangha did not appoint you to instruct the bhikkhunis, yet you went outside the boundary and appointed one another to instruct the bhikkhunis, and then sent a messenger to tell the group of six bhikkhunis: 'Please inform the bhikkhunī Sangha on our behalf that the Sangha has appointed us to instruct the bhikkhunis, and we shall now come to instruct them.'"

Having rebuked them, the Blessed One addressed the bhikkhus:

"From this time forward, a bhikkhu must have accomplished ten qualities before he may be permitted to instruct bhikkhunis. The ten qualities are: full observance of the precepts; wide learning and thorough knowledge of the Vinaya of both orders by heart; decisiveness without doubt; skillfulness in teaching the Dhamma; coming from a good family background in going forth; handsome in appearance, so that when bhikkhunis see him they give rise to a mind of joy; the ability to teach the Dhamma and counsel the assembly of bhikkhunis so as to gladden them; not having violated any grave rule after having gone forth under the Buddha and donned the Dharma robes; and having reached twenty years of age, or being more than twenty years of age.

Only when these conditions are fulfilled should one be permitted to instruct the bhikkhunis.

"From this time forward, I shall lay down a precept for the bhikkhunis, comprising ten principles of meaning, up to and including the purpose of the long endurance of the true Dharma."

One who wishes to recite the precept should recite it thus:

Whatever bhikkhu, without having been appointed by the Sangha, instructs bhikkhunis: a pācittiya offense.

B. THE CHARACTERISTICS OF THE OFFENSE

Bhikkhunī: as defined above.

Sangha: sharing the same recitation of the Pātimokkha, the same kammavācā.

Appointed: officially designated within the Sangha by a motion-and-one-proclamation kammavācā.

Instruct: to teach the eight rules that cannot be transgressed. Those eight rules are:

1/ A bhikkhunī, even one of a hundred rains, upon seeing a newly ordained bhikkhu, must rise to greet him, pay homage, and invite him to be seated. This rule should be respected, honored, and praised; it must never be violated throughout one's entire life.

2/ A bhikkhunī must not revile a bhikkhu, nor slander him by saying he has broken the precepts, broken his views, or broken his deportment. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

3/ A bhikkhunī must not bring a charge against a bhikkhu, saying, "What you did was thus; what you did was not thus." She must not perform a self-accusation kamma, nor obstruct others from performing a fact-finding kamma. She must not obstruct a bhikkhu from reciting the Pātimokkha or from the Pavāraṇā ceremony. A bhikkhunī must not speak of the faults of a bhikkhu. A bhikkhu may speak of the faults of a bhikkhunī. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

4/ A sikkhamānā who has trained in the required training rules must come before the Sangha to seek the reception of full ordination. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

5/ If a bhikkhunī has violated a grave rule, she must come before both Sanghas for a fortnight to carry out the mānatva discipline. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

6/ Every fortnight, a bhikkhunī must come before the Sangha to request an instructor. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

7/ A bhikkhunī should not observe the Vassa retreat in a place where there are no bhikkhus. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

8/ When a bhikkhunī has completed the Vassa retreat, she must come before the Sangha to request the Pavāraṇā on three grounds: what was seen, what was heard, and what was suspected. This is a rule to be respected, honored, and praised; it must never be violated throughout one's entire life.

When reciting the Pātimokkha, the senior elder should ask:

"Has the bhikkhunī Sangha sent someone to request an instructor?"

If so, that person should rise and declare to the Sangha:

"The bhikkhunī Sangha, in harmony, begs to pay homage at the feet of the bhikkhu Sangha and requests someone to instruct them."

When reciting the Pātimokkha, the senior elder should then ask:

"Is there anyone who will go to instruct the bhikkhunis?"

If there is, that person should be appointed. If there are many who instruct the bhikkhunis, the messenger from the bhikkhunī Sangha should be asked:

"There are many in the Sangha who instruct the bhikkhunis — which one do you request?"

The bhikkhunī may then say:

"I request such-and-such a teacher."

Or the messenger from the bhikkhunis may say:

"I defer to whatever the Sangha decides."

In such a case, the Sangha should, in order of seniority, appoint those who have regularly been instructing the bhikkhunis to go and instruct them.

The one appointed should arrive at the appointed time. The bhikkhunis too must arrive at the appointed time to receive him. If a bhikkhu arrives at the appointed time but does not come, he commits a dukkaṭa offense. If the bhikkhunis do not receive him at the appointed time, they also commit a dukkaṭa offense. Upon hearing that the instructor is coming, the bhikkhunis must go out half a yojana to receive him, provide for his needs, have washing water and utensils prepared, and cook porridge and various foods and drinks. If the bhikkhunis do not make adequate preparations in this manner, they commit a dukkaṭa offense.

If one has not been appointed by the Sangha, or if it is not the day for instruction, yet one goes and teaches the eight rules that cannot be transgressed, one commits a dukkaṭa offense.

If one has not been appointed by the Sangha yet goes and teaches the Dhamma, one commits a pācittiya offense.

If the bhikkhu Sangha is ill, the bhikkhunis should send someone to inquire after their welfare. If the bhikkhus are not in harmony or their number is insufficient, the bhikkhunis should also send someone to pay respects and make inquiry. If this is not done, a dukkaṭa offense is incurred. If the bhikkhunī Sangha is ill, the bhikkhus should likewise send someone to pay respects and make inquiry. If the bhikkhunī Sangha is not in harmony or their number is insufficient, the bhikkhus should also send someone to pay respects and make inquiry. If this is not done, a dukkaṭa offense is incurred.

For a bhikkhunī: a dukkaṭa offense. For a sikkhamānā, a sāmaṇera, and a sāmaṇerī: a dukkaṭa offense. These are called offenses.

Non-offenses: The Sangha appoints a bhikkhu to instruct the bhikkhunīs. When reciting the Pātimokkha, the Elder asks: "Has anyone been sent by the bhikkhunīs to request instruction?" If so, that person rises and informs the Sangha: "The bhikkhunī Sangha is in harmony; they bow at the feet of the bhikkhu Sangha and request a bhikkhu instructor for the bhikkhunīs." The Elder should then ask the Sangha: "Which one is able to admonish the bhikkhunīs?" If there is such a person, he should be appointed to go and instruct them.

If there are several who are able to go and instruct, the Elder should ask the bhikkhunīs: "Which instructor do you wish to invite?" If the bhikkhunīs say: "We wish to invite the bhikkhu of such-and-such a name," the Sangha should appoint him according to their request. Or if the bhikkhunīs say: "We unanimously defer to the Sangha's determination," then the Sangha should appoint in turn from among those who have regularly instructed the bhikkhunīs.

The Sangha should fix a time for going. The bhikkhunīs should go forth to meet him at the appointed time. When the bhikkhu instructor arrives, the bhikkhunī community must go out half a yojana to receive him; they should arrange his seat, prepare water for washing, cook porridge, and provide food and drink.

Or if one has been appointed by the Sangha, and goes on the appointed day of assembly to speak the eight principles, there is no offense. One should go in turn to speak the Dhamma. Or if the bhikkhu Sangha is ill, the bhikkhunīs should send a trusted person to pay respects to the bhikkhu Sangha.

If the bhikkhu Sangha does not have a sufficient quorum, or is divided and not in harmony, they should send a person to pay respects. Or if the bhikkhunīs are ill, or their community does not have a sufficient quorum, or is not in harmony, then likewise a trusted person should be sent to pay respects and offer greetings to the bhikkhu Sangha. Or if the waterway is obstructed, or the road is dangerous, or there are bandits, tigers, wolves, lions, floodwaters, or one is seized by a powerful force, or is bound and imprisoned, or there is danger to life, or danger to the holy life, and it is impossible to send a trusted person to pay respects and offer greetings — in all such cases there is no offense.

Those who do not offend: one who offends for the first time before the rule has been established; one who is insane; one whose mind is disturbed; one who is overcome by pain and distress.

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

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated by: Bhikkhu Thích Nguyên Chứng

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

Buddhist Publication Committee, 2002