Dg Kd 17Nuns

– FOURFOLD VINAYA

BHIKKHUNĪ

1. GAUTAMĪ

The Blessed One was dwelling in the Nyagrodha Grove at Kapilavatthu. At that time, Mahāpajāpatī together with five hundred Sākyan women came to where the Blessed One was, bowed with their heads at his feet, then stood to one side and said to the Buddha:

"Excellent! We humbly beseech the Blessed One to permit women to go forth and enter the homeless life in the teaching of the Buddha."

The Buddha replied:

"Enough, Gautamī, do not say this again. I do not yet wish to permit women to go forth and enter the homeless life. Why is that? Gautamī, if women go forth and enter the homeless life in the teaching of the Buddha, it will cause the Buddha's teaching not to endure long."

Having heard the Blessed One's words, Mahāpajāpatī bowed with her head at his feet, circumambulated him, and took her leave.

Thereafter, the Blessed One departed from Kapilavatthu together with one thousand two hundred and fifty disciples, traveling through the land to the country of Kosala; and from the country of Kosala he returned to the Jetavana Monastery in the country of Śrāvastī.

Mahāpajāpatī, hearing that the Buddha was residing at the Jetavana Monastery, thereupon together with five hundred Sākyan women shaved their heads, put on robes of kāṣāya, and set out for the Jetavana Monastery in the country of Śrāvastī, where they stood outside the gate. Having traveled on foot, their feet were blistered, their bodies covered with dust, and their tears flowed freely. The Venerable Ānanda, upon seeing this, went out and asked Gautamī:

"Why is it that you and five hundred Sākyan women have shaved your heads, put on robes of kāṣāya, and traveled on foot with blistered heels and dust-covered bodies, standing here weeping thus?"

Gautamī replied:

"We are women who have not been granted permission by the Buddha to go forth and receive the full ordination in his teaching."

The Venerable Ānanda said:

"Do not weep any longer. I will go to the Buddha on your behalf and request this."

The Venerable Ānanda then went to where the Blessed One was, bowed with his head at his feet, stood to one side, and said to the Buddha:

"Excellent! Blessed One, we humbly beseech you to permit women to go forth and receive the full ordination in the teaching of the Buddha."

The Buddha said to the Venerable Ānanda:

"Enough. Do not have the intention of permitting women to go forth and receive the full ordination in the teaching of the Buddha. Why is that? If women go forth and receive the full ordination in the teaching of the Buddha, it will cause the Buddha's teaching not to endure long.

"Ānanda! Just as in a household where the elder has few sons and many daughters, that household will fall into decline. In the same way, Ānanda, if women go forth and receive the full ordination in the teaching of the Buddha, it will cause the Buddha's teaching not to endure long.

"Again, it is also like a field of rice that is flourishing and is then struck by frost—it will immediately be ruined. In the same way, Ānanda, if women are permitted to go forth and receive the full ordination in the teaching of the Buddha, it will immediately cause the Buddha's teaching not to endure long."

The Venerable Ānanda said to the Buddha:

"Mahāpajāpatī has rendered great kindness to the Buddha. When the Buddha's mother passed away, she raised and nurtured the Blessed One to adulthood."

The Buddha said to the Venerable Ānanda:

"It is so! It is so! Gautamī has rendered great kindness to me. When my mother passed away, Gautamī raised and nurtured me, allowing me to grow to adulthood. I too have rendered great kindness to Mahāpajāpatī. If someone through another person comes to know the Buddha, the Dharma, and the Sangha, this kindness is difficult to repay; it cannot be repaid through offerings of clothing, food, bedding, furnishings, and medicine. My coming into the world is likewise; I have caused Mahāpajāpatī to come to know the Buddha, the Dharma, and the Sangha."

The Buddha said to the Venerable Ānanda:

"If through another person someone comes to have faith in the Buddha, the Dharma, and the Sangha, this kindness is difficult to repay; it cannot be repaid through offerings of food, clothing, bedding, furnishings, and medicine. My coming into the world causing Mahāpajāpatī to have faithful delight in the Buddha, the Dharma, and the Sangha is likewise."

The Buddha said to the Venerable Ānanda:

"If through another person someone comes to take refuge in the Buddha, the Dharma, and the Sangha, to observe the five precepts, to know Suffering, to know its Arising, to know its Cessation, to know the Path—and with regard to Suffering, its Arising, its Cessation, and the Path to have no doubt—and attains the fruit of Srotāpanna, cuts off the evil destinations, and is certainly established in the right path, so that after seven times going and coming in birth and death the root of suffering is exhausted:

"Ānanda, the kindness toward such a person is difficult to repay. It cannot be repaid through offerings of food, clothing, bedding, furnishings, and medicine. My coming into the world causing Mahāpajāpatī to receive the three refuges, up to being certainly established in the right path, is likewise."

The Venerable Ānanda said to the Buddha:

"Can a woman who goes forth and receives ordination in the Buddha's teaching attain the fruit of Srotāpanna and even the fruit of Arhatship?"

The Buddha said to the Venerable Ānanda:

"She can attain them."

The Venerable Ānanda said to the Buddha:

"If a woman who goes forth and receives the full ordination in the Buddha's teaching can attain the fruit of Srotāpanna and even Arhatship, then we humbly beseech the Buddha to permit women to go forth and receive the full ordination."

The Buddha said to the Venerable Ānanda:

"Now I will, on account of women, set forth eight rules that are not to be transgressed throughout one's entire life. If a woman is able to receive and practice them, that itself constitutes ordination. The eight rules are:

"1. A bhikkhunī, even one of one hundred years' standing, upon seeing a monk who has just received ordination, must rise to greet him, bow in respect, spread a seat, and invite him to sit. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"2. Ānanda! A bhikkhunī must not revile, reproach, or slander a bhikkhu, saying: he has broken the precepts, broken his views, or broken his deportment. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"3. Ānanda! A bhikkhunī must not formally censure a bhikkhu, must not formally remind a bhikkhu of his offenses, must not confess on behalf of a bhikkhu; she must not obstruct others from inquiring into faults, must not obstruct the recitation of the Prātimokṣa, and must not obstruct the Pravāraṇā. A bhikkhunī may not rebuke a bhikkhu, whereas a bhikkhu has the right to rebuke a bhikkhunī. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"4. A śikṣamāṇā, having trained in the precepts, must then come to the Bhikkhu Sangha to request the full ordination. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"5. A bhikkhunī who commits a saṅghāvaśeṣa offense must undergo the mānatta discipline before the assembly of both orders for a fortnight. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"6. A bhikkhunī must, every fortnight, go to the Sangha to request instruction. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"7. A bhikkhunī must not observe the Rains Retreat in a place where there are no bhikkhus. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"8. When the Sangha has concluded the Rains Retreat, a bhikkhunī should come before the Bhikkhu Sangha and perform the Pravāraṇā with regard to three matters: what has been seen, heard, or suspected. This rule must be honored, revered, praised, and must not be transgressed throughout one's entire life.

"Ānanda, I now set forth these eight rules that are not to be transgressed. If any woman is able to receive and practice them, that itself constitutes ordination.

"It is as if someone were to build a bridge over a great river for the purpose of crossing. Ānanda, in the same way, I have now for women set forth these eight rules that are not to be transgressed; if any woman is able to receive and practice them, that itself constitutes ordination."

The Venerable Ānanda, having heard the Blessed One's teaching, went to where Mahāpajāpatī was and said:

"Women have been granted permission to go forth and receive the full ordination in the teaching of the Buddha. The Blessed One has set forth for women eight rules that cannot be transgressed; if any woman is able to receive and practice them, that itself constitutes ordination."

The Venerable Ānanda then recited the eight rules as above to those women. Mahāpajāpatī said:

"If the Blessed One has already set forth these eight rules that cannot be transgressed for women, then I and the five hundred Sākyan women will together bow our heads and receive them. Venerable Ānanda, it is like a young man or woman, pure and beautifully adorned. Having bathed, they stand on an upper floor holding a garland of utpala flowers, a garland of athimutta flowers, a garland of campaka flowers, a garland of sumanā flowers, a garland of vāsī, and presents them to someone. That person immediately receives them and places them upon the crown of their head. In the same way, Ānanda, the Blessed One has set forth for women these eight rules that cannot be transgressed, and I and the five hundred Sākyan women will together bow our heads and receive them."

The Venerable Ānanda then went to where the Blessed One was, bowed with his head at his feet, stood to one side, and said to the Buddha:

«The Blessed One has spoken the eight rules that cannot be transgressed for women. Mahāpajāpatī and the others, upon hearing them, bowed their heads and received them. Just as young men or women, pure and adorned with fine ornaments—one who has bathed and stands upon a high terrace, holding a garland of utpala flowers, a garland of abhīvṛtta flowers, a garland of campaka flowers, a garland of sumanā flowers, a garland of vāsī flowers, and presents them to another person, who at once receives them and drapes them over the crown of the head—even so, Ānanda, Mahāpajāpatī and the five hundred women have received the precepts.»

The Buddha said to the Venerable Ānanda:

«If women had not gone forth in the Buddha-Dharma, the Buddha-Dharma would have endured for five hundred years.»

The Venerable Ānanda, upon hearing this, felt great displeasure in his heart; he harbored regret, was overcome with grief and wept, his tears flowing freely. He came before the Buddha, prostrated himself at the Buddha's feet, circumambulated him, and then took his leave.

2. THE ORDINATION OF NUNS

1. Sāmaṇerī

At that time, other women who wished to receive the precepts were being led by a bhikkhunī to the place where the Buddha was, but midway they encountered bandits. The bandits intended to defile and molest them. The bhikkhunīs reported this to the bhikkhus, and the bhikkhus informed the Buddha. The Buddha instructed:

«From this time forward, bhikkhunīs are permitted to give other women the going-forth and the higher ordination, according to the following procedure:

«If one wishes to have her head shaved in a bhikkhunī monastery, a formal announcement must be made to the Saṅgha, or each member must be individually informed, and only after that may the head be shaved. The text of the announcement is as follows:

«'Venerable Sisters of the Saṅgha, please listen! This person, named …, wishes to request that bhikkhunī … shave her head. If it is agreeable to the Saṅgha, the Saṅgha consents to shave the head of the person named …. This is the announcement.'»

The announcement having been made in this way, the head shaving may then proceed.

If one wishes to go forth in a bhikkhunī monastery, a formal announcement must be made to the Saṅgha, or each member must be individually informed. The text of the announcement is as follows:

«'Venerable Sisters of the Saṅgha, please listen! This person, named …, requests that bhikkhunī … confer the going-forth upon her. If it is agreeable to the Saṅgha, the Saṅgha consents to confer the going-forth upon the person named …. This is the announcement.'»

The announcement having been made in this way, the going-forth may then be conferred. After the announcement has been made and the going-forth conferred in this manner, the one seeking the going-forth should be instructed to put on the kāṣāya robe, kneel with the right knee touching the ground, join the palms, and be guided to recite:

«'Venerable Āyā! I, named …, take refuge in the Buddha, the Dharma, and the Saṅgha. Now I go forth under the Buddha. My preceptor is named …. The Tathāgata, the Worthy One, the Perfectly Enlightened One, is my Blessed One.'»

A second and third time, the same words are recited.

«'Venerable Āyā! I, named …, have taken refuge in the Buddha, the Dharma, and the Saṅgha. Now I have gone forth under the Buddha. My preceptor is named …. The Tathāgata, the Worthy One, the Perfectly Enlightened One, is my Blessed One.'»

A second and third time, the same words are recited, and then the precepts are conferred.

1. For one's entire life not to take life—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

2. For one's entire life not to steal—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

3. For one's entire life not to engage in sexual conduct—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

4. For one's entire life not to speak falsely—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

5. For one's entire life not to drink intoxicants—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

6. For one's entire life not to wear garlands or anoint the body with fragrant perfumes—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

7. For one's entire life not to sing, dance, or perform, and not to intentionally watch or listen to such things—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

8. For one's entire life not to sit or lie upon high, wide, or large beds—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

9. For one's entire life not to eat at improper times—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

10. For one's entire life not to handle gold, silver, or precious valuables—this is a precept of the sāmaṇerī. If you are able to keep it, answer that you can keep it.

These ten precepts of the sāmaṇerī are to be received and observed for one's entire life without transgression.

2. Śikṣamāṇā

A virgin of eighteen years of age is permitted to train in the precepts for two years; upon reaching the full age of twenty, she receives the higher ordination in the bhikkhunī Saṅgha. If a woman of ten years of age has previously been married, she is permitted to train in the precepts for two years; upon reaching the full age of twelve, she is permitted to receive ordination. The procedure for conferring the two-year training in precepts is as follows:

The sāmaṇerī should come before the bhikkhunī Saṅgha with the right shoulder bared, footwear removed, reverently prostrating at the feet of the Saṅgha, with the right knee touching the ground, joining the palms, and reciting:

«'Venerable Sisters of the Saṅgha, please listen! I, a sāmaṇerī named …, come to request of the Saṅgha the two-year training in precepts. My preceptor nun is named …. I humbly entreat the Saṅgha, with compassion, to grant me the two-year training in precepts.'»

A second and third time, the same request is made. The sāmaṇerī should then be directed to stand in a place within sight but out of hearing. Within the assembly, a competent member should be appointed to perform the formal act, making the announcement based on the above matter:

«'Venerable Sisters of the Saṅgha, please listen! This sāmaṇerī, named …, has now come before the Saṅgha to request the two-year training in precepts. Her preceptor nun is named …. If it is agreeable to the Saṅgha, the Saṅgha consents to grant this sāmaṇerī, named …, the two-year training in precepts, with the preceptor nun named …. This is the announcement.

«'Venerable Sisters of the Saṅgha, please listen! This sāmaṇerī, named …, has now come before the Saṅgha to request the two-year training in precepts. Her preceptor nun is named …. The Saṅgha now grants this sāmaṇerī, named …, the two-year training in precepts, with the preceptor nun named …. Those venerable sisters who consent to the Saṅgha granting this sāmaṇerī, named …, the two-year training in precepts, with the preceptor nun named …, please remain silent. Those who do not consent, please speak. This is the first karmavācanā.'»

The second and third times, the same words are spoken.

«'The Saṅgha has consented to grant this sāmaṇerī, named …, the two-year training in precepts, with the preceptor nun named …. The Saṅgha's consent is indicated by silence. This matter is recorded accordingly.'»

Next, the six rules are conferred upon the sāmaṇerī as follows:

«Now let the sāmaṇerī listen! The Tathāgata, the Worthy One, the Perfectly Enlightened One, has spoken six rules that must not be transgressed.

1. Impure conduct—engaging in sexual intercourse. If any śikṣamāṇā engages in sexual intercourse, she is not a śikṣamāṇā and is not a daughter of the Śākya lineage. If a man with a defiled mind and she allow their two bodies to come into contact with each other, this constitutes a breach of the precept, and she must receive ordination anew. In this matter, for one's entire life it must not be transgressed. If you are able to keep it, answer that you can.

2. Not to steal, even so much as a single blade of grass or a single leaf. If any śikṣamāṇā takes from another person goods worth five māṣas or more—whether taking by herself, instructing another to take, severing by herself, instructing another to sever, destroying by herself, instructing another to destroy, burning, burying, or rendering it discolored—she is not a śikṣamāṇā and is not a daughter of the Śākya lineage. If she takes goods worth less than five māṣas, this is a breach of the precept, and she must receive it anew. In this matter, for one's entire life it must not be transgressed. If you are able to keep it, answer that you can.

3. Not to deliberately take the life of a sentient being, even so much as an ant. If any śikṣamāṇā deliberately takes a human life with her own hand, seeks a weapon to give to another, tells someone to die, encourages death, praises death, gives someone poison to drink, causes an abortion, employs curses or spells, whether doing so herself or instructing another to do so—she is not a śikṣamāṇā and is not a daughter of the Śākya lineage. If she takes the life of an animal incapable of transformation, this is a breach of the precept, and she must receive it anew. In this matter, for one's entire life it must not be transgressed. If you are able to keep it, answer that you can.

4. Not to speak falsely, even in jest. If any śikṣamāṇā, untruthfully and without genuine attainment, claims for herself: "I have attained a superhuman Dharma, I have attained dhyāna, I have attained liberation, I have attained samādhi, I have attained right reception, I have attained stream-entry, up to and including arahantship; devas come to me, nāgas come to me, spirits come to make offerings to me"—she is not a śikṣamāṇā and is not a daughter of the Śākya lineage. If in the presence of the assembly she deliberately speaks falsely, this is a breach of the precept, and she must receive it anew. In this matter, for one's entire life it must not be transgressed. If you are able to keep it, answer that you can.

5. Not to eat at improper times. If any śikṣamāṇā eats at an improper time, this is a breach of the precept, and she must receive it anew. In this matter, for one's entire life it must not be transgressed. If you are able to keep it, answer that you can.

6. Not to drink intoxicants. If any śikṣamāṇā drinks intoxicants, this is a breach of the precept, and she must receive it anew. In this matter, for one's entire life it must not be transgressed. If you are able to keep it, answer that you can.

A śikṣamāṇā should train in all the precepts of the bhikkhunīs, with the exception of eating to excess as a bhikkhunī and taking food for herself to eat.

One should seek a preceptor, using the following text of request:

«Venerable Sister Sangha, please listen with one mind! I, whose name is…, now request [Ā-di] to serve as my Preceptress. I humbly beseech [Ā-di] to be my Preceptress for my sake. I take refuge in [Ā-di] in order to receive the higher ordination.»

The second and third requests are made in the same manner.

The Preceptress should reply: «Granted.»

3. Receiving the Full Ordination

i. The羯磨 of the Home Community

Any Śikṣamāṇā who has already trained in the precepts and is of full twenty years of age, or of twelve years, should be given the higher ordination by the procedure of the 羯磨 of announcement with three motions (白四羯磨), according to the following sequence:

Lead the ordinand to stand in a place within sight but out of hearing. Meanwhile, the preceptor should commission one instructor (教授師) to make the following announcement:

«Venerable Sister Sangha, please listen! This person, whose name is…, has come to the Bhikkhunī Preceptress whose title is… to request the higher ordination. If it is the proper time for the Sangha, the Sangha consents to appoint the Bhikkhunī… as instructor. This is the announcement.»

The instructor should go to the place where the ordinand is standing and say:

«Young woman, is this the antarvāsa, the uttarāsaṅga, the saṃghāṭī? Is this the saṃkakṣikā and the covering cloth for the shoulders? Is this the alms bowl?

Are these your robes and bowl? Listen carefully — now is the time when you must speak the truth. I will now question you; if it is so, say it is so; if it is not, say it is not.

What is your name? What is the title of your Preceptress? Are you yet of full twenty years of age?

Are your robes and bowl complete? Have your parents or husband given their permission? Are you free of debt to anyone?

Are you not a slave or servant? Are you a woman? Does a woman have the following diseases: white leprosy, malignant tumors, wasting disease, madness, both male and female faculties, the two passages joined together, constant seepage of urine and feces, constant discharge of phlegm and saliva?

Do you have any such diseases?»

If the ordinand answers correctly, one should say:

«As I have just asked, so also in a moment the Sangha will ask you the same questions; you should answer in the same way.»

When the instructor has finished questioning, she returns to the assembly of the Sangha with composed deportment, stands in a place within arm's reach of the bhikkhunīs, and makes the following announcement:

«Venerable Sister Sangha, please listen! This person, whose name is…, has requested the Bhikkhunī Preceptress whose title is… to receive the higher ordination. If it is the proper time for the Sangha, the Sangha consents; I have completed the instruction. Permission is given to call her in. This is the announcement.»

She should then instruct that the ordinand be called in. Upon entering, the ordinand sets down her robes and bowl, is taught to prostrate with head at the feet of the Bhikkhunī Sangha, then kneels before the preceptor, joins her palms, and announces:

«Venerable Sister Sangha, please listen! I, whose name is…, following the Bhikkhunī Preceptress whose title is…, request the higher ordination. Now I, whose name is…, come before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is…. I humbly beseech the Sangha to ferry me across. Out of compassion.»

The second and third requests are made in the same manner. At that point, the preceptor should make the announcement:

«Venerable Sister Sangha, please listen! This person, whose name is…, has requested the Bhikkhunī Preceptress whose title is… to receive the higher ordination. Now this person, whose name is…, comes before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is…. If it is the proper time for the Sangha, the Sangha consents, and permits me to question her regarding the obstructing factors. This is the announcement.»

The preceptor says:

«Listen carefully — now is the time when you must speak the truth. I will now question you; if it is so, say it is so; if it is not, say it is not. What is your name? What is the title of your Preceptress? Are you of full twenty years of age? Are your robes and bowl complete? Have your parents or husband given their permission? Are you not a person in debt? Are you not a servant? Are you a woman? Does a woman have the following diseases: white leprosy, malignant tumors, wasting disease, madness, both male and female faculties, the two passages joined together, constant seepage of urine and feces, constant discharge of phlegm and saliva? Do you have any such diseases?»

If the answers are given correctly, one should make the announcement:

«Venerable Sister Sangha, please listen! This person, whose name is…, has requested the Bhikkhunī Preceptress whose title is… to receive the higher ordination. Now this person, whose name is…, comes before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is…. This person declares herself pure, free from all obstructing factors, of full twenty years of age, and with robes and bowl complete. If it is the proper time for the Sangha, the Sangha consents to grant the higher ordination to the person named…, with the Bhikkhunī Preceptress whose title is…. This is the announcement.

«Venerable Sister Sangha, please listen! This person, whose name is…, has requested the Bhikkhunī Preceptress whose title is… to receive the higher ordination. Now this person, whose name is…, comes before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is….

This person declares herself pure, free from all obstructing factors, of full twenty years of age, and with robes and bowl complete. Now the Sangha confers the higher ordination upon the person named…, with the Bhikkhunī Preceptress whose title is…. Those Venerable Sisters who consent to the Sangha conferring the higher ordination upon the person named… with the Bhikkhunī Preceptress whose title is… should remain silent.

Those who do not consent should speak. This is the first motion of the 羯磨.»

The second and third motions are likewise proclaimed.

«The Sangha has consented to confer the higher ordination upon the person named…, with the Bhikkhunī Preceptress whose title is…. The Sangha consents and therefore is silent. This matter is hereby recorded as such.»

ii. The 羯磨 of the Principal Dharma Community

The ordinand, together with the Bhikkhunī Sangha, goes before the Bhikkhu Sangha, prostrates with head at their feet, kneels on the right knee, joins her palms, and announces:

«Venerable Sangha, please listen! I, whose name is…, now come before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is…. I humbly beseech the Sangha to ferry me across. Out of compassion.»

The second and third requests are made in the same manner. (The preceptor here also questions as in the manner described above.) After the questioning, one should further ask:

«Have you trained in the precepts? Are you pure?»

If she says she has trained in the precepts and is pure, one should ask the other bhikkhunīs:

«Has this woman trained in the precepts? Is she pure?»

If the reply is: ‹She has trained in the precepts and is pure,› one should then immediately make the announcement:

«Venerable Sangha, please listen! This person, whose name is…, has requested the Bhikkhunī Preceptress whose title is… to receive the higher ordination. Now this person, whose name is…, comes before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is…. This person, named…, declares herself pure, free from all obstructing factors, of sufficient age, with robes and bowl present, and has trained in the precepts and is pure. If it is the proper time for the Sangha, the Sangha consents; now the Sangha grants the higher ordination to the person named…, with the Bhikkhunī Preceptress whose title is…. This is the announcement.

«Venerable Sangha, please listen! This person, whose name is…, has requested the Bhikkhunī Preceptress whose title is… to receive the higher ordination. Now this person, whose name is…, comes before the Sangha to request the higher ordination, with the Bhikkhunī Preceptress whose title is….

This person, named…, declares herself pure, free from all obstructing factors, of sufficient age, with robes and bowl present, and has trained in the precepts and is pure. Now the Sangha confers the higher ordination upon this person named…, with the Bhikkhunī Preceptress whose title is…. Those Elders who consent to the Sangha conferring the higher ordination upon the person named… with the Bhikkhunī Preceptress whose title is… should remain silent.

Those who do not consent should speak. This is the first motion of the 羯磨.»

The second and third motions are likewise proclaimed.

«The Sangha has consented to confer the higher ordination upon the person named…, with the Bhikkhunī Preceptress named…. The Sangha consents and therefore is silent. This matter is hereby recorded as such.»

The preceptor addresses her:

«Good woman, listen: The Tathāgata, the Worthy One, the Perfectly Enlightened One, has proclaimed eight pārājika rules; if a bhikkhunī transgresses them, she is no longer a bhikkhunī and no longer a daughter of the Śākya lineage.

«1. She must not engage in impure conduct, practicing the dharma of sexual intercourse. Whatever bhikkhunī engages in impure conduct, practicing the dharma of sexual intercourse, even with an animal — she is no longer a bhikkhunī and no longer a woman of the Śākya lineage. In this matter, she must not transgress for her entire life. Can you uphold this? The answer is: I can.

«2. She must not steal, not even a blade of grass or a leaf. Whatever bhikkhunī takes something belonging to another of the value of five māṣas or more than five māṣas — whether she takes it herself or instructs another to take it, whether she cuts it off herself or instructs another to cut it off, whether she destroys it herself or instructs another to destroy it, whether she burns it or buries it, or causes it to be altered in color — she is no longer a bhikkhunī and no longer a woman of the Śākya lineage. In this matter, she must not transgress for her entire life. Can you uphold this? The answer is: I can.

«3. She must not take the life of a sentient being, not even an ant. Whatever bhikkhunī takes the life of a person with her own hand, presents a weapon to another person, points out the way to death, praises death, encourages another to die, administers poison, causes an abortion, performs curses and sorcery and spells — whether doing so herself or by means of another through expedient instruction — she is no longer a bhikkhunī and no longer a woman of the Śākya lineage. In this matter, she must not transgress for her entire life. Can you uphold this? The answer is: I can.

«4. One must not speak falsehood, even in jest. Whatever bhikkhunī, being untruthful, claims for herself what she does not possess, saying: 'I have attained a superhuman state, I have attained jhāna, I have attained liberation, samādhi, right meditative absorption, I have attained the fruit of Stream-entry, up to the fruit of Arahantship; devas come to me, nāgas come to me, spirits come to me and make offerings to me'—such a one is not a bhikkhunī, not a woman of the Sakyan lineage. In this matter, throughout your life you must not transgress. Can you keep this? The answer is: I can.

«5. One must not allow two bodies to be in contact with each other, even with animals. Whatever bhikkhunī, with a defiled mind, together with a man of defiled mind, allows their two bodies to come into contact—from below the armpit to above the knee—whether by rubbing or pushing, touching along or against the grain, pulling or shoving, lifting up or setting down, gripping tightly or gently—such a one is not a bhikkhunī, not a woman of the Sakyan lineage. In this matter, throughout your life you must not transgress. Can you keep this? The answer is: I can.

«6. One must not commit the eight offenses, even with animals. Whatever bhikkhunī, with a defiled mind, accepts the defiled mind of a man—accepting the taking of her hand, the taking of her robe, standing in a secluded place, standing together, conversing in a secluded place, traveling together, their two bodies in proximity, or making an appointment—if she commits these eight offenses, she is not a bhikkhunī, not a woman of the Sakyan lineage. In this matter, throughout your life you must not transgress. Can you keep this? The answer is: I can.

«7. One must not conceal the grave offenses of another, down to a duṣkṛta, a wrongly spoken word. Whatever bhikkhunī who knows that another bhikkhunī has committed a pārājika offense, yet does not herself raise the matter, does not inform the Saṅgha, and says nothing to anyone—and later, at some other time, that bhikkhunī ceases her training, or is expelled, or is suspended from participation in Saṅgha affairs, or enters another sect—and then she says: 'Before, I knew that this person had committed such and such an offense'—such a one is not a bhikkhunī, not a woman of the Sakyan lineage, because she concealed the grave offense of another. In this matter, throughout your life you must not transgress. Can you keep this? The answer is: I can.

«8. One must not side with a bhikkhu who has been censured, down to a sāmaṇera. Whatever bhikkhunī knows that a bhikkhu has been censured by the Saṅgha in accordance with the Dharma, in accordance with the Vinaya, in accordance with the Buddha's teaching, for an offense of deportment not yet confessed, without the performance of the act of living together, yet follows that bhikkhu and converses with him—and other bhikkhunīs admonish that bhikkhunī, saying: 'Sister, that bhikkhu has been censured by the Saṅgha in accordance with the Dharma, in accordance with the Vinaya, in accordance with the Buddha's teaching, for an offense of deportment not yet confessed, without the performance of the act of living together;

you should not follow that bhikkhu and converse with him'—and when the bhikkhunīs admonish her she persists and does not desist—the bhikkhunīs should admonish her up to three times to abandon this matter.

If she desists upon being admonished up to three times, that is good; if she does not desist, such a one is not a bhikkhunī, not a woman of the Sakyan lineage, because she has sided with one who has been censured. In this matter, throughout your life you must not transgress. Can you keep this?

The answer is: I can.

«Good woman, listen well! The Tathāgata, the Arahant, the Perfectly Enlightened One has taught the four reliances. A bhikkhunī relying upon these goes forth and receives the higher ordination. These are the practices of a bhikkhunī:

«1. Relying upon rag-robes going forth and receiving the higher ordination is the practice of a bhikkhunī. In this matter, throughout your life can you keep this?» The answer is: I can.

«If one obtains benefits—robes offered by donors, cut and sewn—one may accept them.»

«2. Relying upon almsfood going forth and receiving the higher ordination is the practice of a bhikkhunī. In this matter, throughout your life can you keep this?» The answer is: I can.

«If one obtains benefits—whether the Saṅgha designates one to receive meals, or donors offer food on fasting days, the eighth, the fifteenth, and the first of the month, or the regular communal meals of the Saṅgha, or donors extend an invitation—one may accept them.»

«3. Relying upon dwelling at the foot of a tree going forth and receiving the higher ordination is the practice of a bhikkhunī. In this matter, throughout your life can you keep this? The answer is: I can.

«If one obtains benefits—a person offering a private room, a peaked-roof dwelling, a small chamber, a cave, or a double room with a connecting door—one should not accept them.»

«4. Relying upon fermented urine as medicine going forth and receiving the higher ordination is the practice of a bhikkhunī. In this matter, throughout your life can you keep this? The answer is: I can.

«If one obtains benefits such as clarified butter, oil, fresh butter, honey, or molasses, one may accept them.»

«You have now received the precepts. The羯磨 of the fourfold proclamation has been accomplished in accordance with the Dharma, carried out properly. The preceptress is in accordance with the Dharma.

The ācārya is in accordance with the Dharma. Both assemblies of the Saṅgha are complete. You should receive the teachings of the Dharma well, be diligent in practice and education, perform meritorious deeds, repair stūpas, and make offerings to the Buddha, the Dharma, and the Saṅgha.

Whatever the preceptress and ācārya teach you in accordance with the Dharma, you must not oppose. You should study the scriptures and recite the sūtras, and strive by all means within the Buddha's Dharma to attain the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, and the fruit of Arahantship—so that your initial aspiration in going forth will not be in vain… Whatever you do not yet know, you should ask the preceptress and ācārya.»

When the assembly disperses, the one who has received the precepts is instructed to depart first.

At that time, those who had received the precepts through the fourfold羯磨 raised the matter with the bhikkhunīs of the Śākya clan, saying:

«The Blessed One has said thus: "The higher ordination must be conferred through the fourfold羯磨." We have obtained the precepts, but you have not.»

Bhikkhunī Mahāpajāpatī, upon hearing this, gave rise to doubt and reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha taught:

«Bhikkhunī Mahāpajāpatī and the bhikkhunīs of the Śākya clan have all likewise obtained the precepts.»

At that time, someone stood to request the precepts. Laypeople, white-robed householders, upon seeing this, said: 'She is standing there waiting for a man.' The bhikkhus reported this to the Buddha. The Buddha taught:

«One must not stand to request the precepts. One should kneel upright on both knees to request the precepts.»

Someone squatted to request the precepts and consequently fell over, exposing herself, felt ashamed, and was unable to request the precepts. The bhikkhus reported this to the Buddha. The Buddha taught:

«Another bhikkhunī should speak on her behalf.»

iii. Receiving Ordination by Proxy

The bhikkhunīs of the Śākya clan led a woman wishing to receive the higher ordination to the monastery. On the way, they encountered bandits, who violated the bhikkhunīs. The bhikkhus reported this to the Buddha. The Buddha taught:

«It is permitted to entrust another to go receive ordination on one's behalf. It is permitted to entrust a pure bhikkhunī who has no obstructions. The Saṅgha shall designate her through a羯磨 of single proclamation and single motion.»

Within the assembly, one who is capable of performing the羯磨 should be appointed. Based on the matter at hand, the following proclamation is made:

«Venerables of the Saṅgha, please listen! If it is fitting for the Saṅgha and the Saṅgha consents, the Saṅgha now appoints the bhikkhunī named… as messenger on behalf of the bhikkhunī named…, to go to the bhikkhu Saṅgha to request the higher ordination. This is the proclamation.

«Venerables of the Saṅgha, please listen! The Saṅgha now appoints the bhikkhunī named… as messenger on behalf of the bhikkhunī named…, to go to the bhikkhu Saṅgha to seek the higher ordination. Those venerables who consent to the Saṅgha's appointment of the bhikkhunī named… as messenger, on behalf of the bhikkhunī named…, to go to the bhikkhu Saṅgha to seek the higher ordination, please remain silent. Those who do not consent, please speak.

«The Saṅgha has consented to appoint the bhikkhunī named… as messenger. The Saṅgha consents; therefore remain silent. This matter is recorded as such.»

In cases where traveling alone is not safe, two or three bhikkhunīs should be sent together. The messenger bhikkhunī should go before the bhikkhu Saṅgha, reverently prostrate with her head at their feet, touch her right knee to the ground, join her palms, and say:

«Venerable Saṅgha, please listen! The woman named… has sought the higher ordination from the bhikkhunī named…. Now that woman, named…, seeks to receive the higher ordination from the Saṅgha. Her preceptress bhikkhunī is named…. May the Saṅgha be compassionate and extend refuge to her.» She makes this request a second time, and a third time as well.

The bhikkhu Saṅgha should ask: «What is the name of that woman? Who is her preceptress bhikkhunī? Has she studied the precepts? Is she pure?» If the answer is: «She has studied the precepts and is pure», then one should ask the companion bhikkhunī: «Has she studied the precepts and is she pure?» If the reply is «She has studied the precepts and is pure», one within the assembly who is capable of performing the羯磨 should be appointed. Based on the matter at hand, the following proclamation is made:

«Venerable Saṅgha, please listen! This person named… has sought the higher ordination from the preceptress bhikkhunī named…. Now this person named… seeks to receive the higher ordination from the Saṅgha. Her preceptress bhikkhunī is named…. This person named… has studied the precepts and is pure, has fulfilled the requisite age, and possesses robe and bowl. If it is fitting for the Saṅgha and the Saṅgha consents, the Saṅgha shall confer the higher ordination upon the person named…, whose preceptress bhikkhunī is named…. This is the proclamation.

«Venerable Sangha, please listen! This person named… has followed the bhikkhunī named… to seek the full ordination. Now this person named… has come to the monks' Sangha to request full ordination. The preceptor nun is named… This person named… is declared pure, free from all obstacles, of sufficient age, possessing robe and bowl, having trained in the precepts in purity. Now the Sangha confers full ordination upon this person named…, with the preceptor nun named… Whatever Elder who approves of conferring full ordination upon this person named…, with the preceptor nun named…, let him remain silent. Whoever does not agree, let him speak. This is the first motion.»

The second and third times are also recited in the same manner.

«The Sangha has consented to confer full ordination upon the person named…, with the preceptor nun named… The Sangha consents, therefore remains silent. This matter is thus recorded.»

The messenger then returned to the bhikkhunī monastery and said:

«Sister, you have received full ordination.»

The Blessed One permitted full ordination to be received through a messenger. One who had only a little beauty also used a messenger to receive ordination. The Buddha instructed:

«A woman of even slight beauty should not receive full ordination through a messenger.»

There was one who conferred full ordination upon a woman who constantly bled, soiling her body, robes, and bedding. The Buddha instructed:

«Full ordination should not be conferred upon a woman who constantly bleeds.»

The Blessed One having instructed that full ordination should not be conferred upon a woman who constantly bleeds, there were those who then conferred full ordination upon a woman who had no menstrual period. That ordinand was licentious in sensual conduct. The monks reported this to the Buddha. The Buddha instructed:

«Full ordination should not be conferred upon a woman who has no menstrual cycle.»

There was one who conferred full ordination upon a woman who had no breasts. The Buddha instructed:

«Full ordination should not be conferred upon a woman who has no breasts.»

There was one who conferred full ordination upon a woman who had only one breast. The Buddha instructed:

«Full ordination should not be conferred upon a woman who has only one breast.»

There was one who conferred full ordination upon a woman whose two passages were ulcerated. The Buddha instructed:

«Full ordination should not be conferred upon a woman whose two passages are ulcerated.»

There was one who conferred full ordination upon a woman whose two passages were putrescent with ulcers. The Buddha instructed:

«Full ordination should not be conferred upon a woman whose two passages are putrescent with ulcers.»

There was one who conferred full ordination upon a person with two sex organs. The Buddha instructed:

«Full ordination should not be conferred upon a person with two sex organs.»

3. REGULAR PRACTICES OF THE NUNS

1. At that time, the monks gathered together in one place and recited the Vinaya together. The bhikkhunīs thought: Should we also recite the Vinaya?

The Buddha instructed: «You should recite it.»

They did not know in whose presence they should recite it. The Buddha instructed: «You should recite it in the presence of monks.»

The monks thought: «Are we permitted to recite the verses together with the bhikkhunīs?»

The Buddha instructed: «It is permitted to recite together.»

When a monk sat directly in front to teach the recitation, the nun felt ashamed. The Buddha instructed:

«A seat should be arranged behind the monk's back for the recitation. Or one of the ten kinds of cloth may be used as a screen for the recitation.»

2. At that time, the group of six bhikkhunīs, on account of a trivial matter, arose in anger and discontent, renounced the Buddha, the Dharma, and the Sangha, and declared:

«It is not only the ascetics, the disciples of the Śākyan, who are able to practice the holy life — other ascetics and brahmins can do so as well. I too can go elsewhere to practice the holy life.»

The monks reported this to the Buddha. The Buddha instructed:

«If a bhikkhunī, in a moment of anger, declares the renunciation of the precepts, it does not constitute a valid renunciation.»

3. The group of six bhikkhunīs engaged in deluding practices and taught others to do the same. The Buddha instructed:

«This should not be done.»

4. The group of six monks carried out a formal act (karmavācanā) against the group of six bhikkhunīs. Those bhikkhunīs, compliant with the instruction and not daring to resist, requested that the formal act be rescinded. Those monks refused to rescind it. Lay people who witnessed this said:

«It is because you did not submit to their wishes that they did this.»

The monks reported this to the Buddha. The Buddha instructed:

«Monks should not carry out a formal act against bhikkhunīs.»

At that time, bhikkhunīs performed formal acts and conferred them upon bhikkhunīs. The Buddha said:

«It is permitted for bhikkhunīs to perform formal acts and confer them upon bhikkhunīs. If bhikkhunīs do not know how, they are permitted to go to a monk's side to recite the karmavācanā, and thereafter perform the formal act.»

5. At that time, there was a monk who wished to abandon the training. The bhikkhunī Mahāpajāpatī, knowing this, was afraid and did not dare to go and remonstrate with him, because the Blessed One had instructed: «Bhikkhunīs must not rebuke monks.»

At that time, the bhikkhunī Mahāpajāpatī came to the Blessed One, prostrated at his feet, then stood to one side and said to the Buddha:

«Is it the case that in all circumstances bhikkhunīs must not rebuke monks?»

The Buddha instructed:

«Bhikkhunīs must absolutely not rebuke monks. Bhikkhunīs must not scold monks, must not rebuke monks, must not defame monks. Even if a monk has broken the precepts, broken right view, or broken proper conduct, one should not rebuke him in such a manner. However, Gautamī, if the purpose is to assist a monk in maintaining the higher precepts, the higher mind, the higher wisdom, and in study and recitation of the scriptures — for such purposes as these, it should be done.»

6. The bhikkhunīs' hair had grown long. The Buddha instructed:

«It is permitted to ask another to shave it, or to shave it oneself.»

At that time, a young barber shaved the head of a young bhikkhunī. Upon touching her smooth skin, lustful thoughts arose in him, and he wished to violate the bhikkhunī. The bhikkhunī cried out loudly:

«Do not do that! Do not do that!»

Another bhikkhunī who heard this asked:

«Why are you crying out loudly, 'Do not do that, do not do that'?»

She recounted everything in full. The monks reported this to the Buddha. The Buddha instructed:

«When having one's head shaved, a companion must be present. If a person is known to have lustful intentions, one should not ask them to shave.»

A nun asked a man to trim her nose hair. The Buddha instructed:

«A man should not be asked to trim nose hair.»

A nun asked a man to cut her fingernails. The Buddha instructed:

«A man should not be asked to cut fingernails.»

7. At that time, a bhikkhunī was residing in a layperson's household. A monk came on his alms round, and the bhikkhunī did not dare to speak, for what reason? She feared that the monk would say the bhikkhunī was teaching in order to obtain food. The monks reported this to the Buddha. The Buddha instructed:

«It is permitted to inform the householder, but she should not offer praise.»

A bhikkhunī was residing in a layperson's household. A monk arrived, and she did not rise to her feet. This was reported to the Buddha. The Buddha instructed:

«She should rise. If a bhikkhunī is observing the one-seat-eating rule, or is not eating again even after performing the act of declaring surplus food, or is ill, or has already eaten sufficiently, then she is permitted to say: 'Venerable Sir, I have such and such a circumstance, and therefore I am unable to rise.'»

There was a bhikkhunī who, in a layperson's household, sat down without requesting permission from a monk. The monks reported this to the Buddha. The Buddha instructed:

«A bhikkhunī in a layperson's household should not sit without requesting permission from a monk.»

At that time, the group of six monks, early in the morning, put on their robes, took up their bowls, and went to a layperson's household. In this household there was a bhikkhunī who regularly came to teach and guide. When the bhikkhunī saw the monks arrive, she stood up and asked:

«Venerable Sir, am I permitted to sit?»

The monk replied:

«Do not sit.»

That bhikkhunī, being accustomed to ease, could not stand for long, and fell down and became ill. The monks reported this to the Buddha. The Buddha instructed:

«One should be accommodating toward the other. Whoever is in the seat, if they can sit, let them sit.»

8. At that time, bhikkhunīs and monks traveled together on the same road. Some walked ahead, some walked while talking, some walked now in front and now behind, some turned their robes inside out, some wrapped them around their necks, some covered their heads, some draped them over both shoulders, and some wore shoes and sandals. The monks reported this to the Buddha. The Buddha instructed:

«This should not be done. One should bare the right shoulder, remove shoes and sandals, and walk behind the monks.»

At that time, bhikkhunīs had matters concerning the Buddha, the Dharma, or the Sangha, or there were ill bhikkhunīs requiring care, yet they did not dare to walk ahead of monks. The Buddha instructed:

«It is permitted to inform the monk first and then proceed.»

There were those who faced danger to their lives or danger to their chastity and were so cautious that they did not dare to proceed without first informing a monk. The Buddha instructed:

«If such dangerous circumstances arise, it is permitted to proceed whether or not one has informed a monk.»

A bhikkhunī, while traveling on a road, did not yield the path upon seeing a monk. The Buddha instructed:

«She should yield the path.»

A bhikkhunī, while traveling on a road, saw a monk and yielded the path. It was raining; she slipped and fell to the ground and became ill. The monks reported this to the Buddha. The Buddha instructed:

«In such circumstances, the bhikkhunī should incline slightly to one side, join her palms, and say: 'Venerable Sir, please forgive me; the path is narrow.'»

9. At that time, a donor invited both communities of the Sangha. He invited the bhikkhunīs to eat first and the monks to eat afterward. This was reported to the Buddha. The Buddha instructed:

«One should not invite the bhikkhunī Sangha to eat first; rather, the monks' Sangha should be invited to partake first, and only afterward should the bhikkhunī Sangha be invited.»

A donor invited both communities of monks, thinking: "The Buddha has taught that one should invite the community of bhikkhus first, and then afterward invite the community of bhikkhunis." After the community of bhikkhus had finished eating, it was already past noon. This was reported to the Buddha. The Buddha said:

"If the time is close to noon, they should be invited together at the same time."

A layman invited the community of bhikkhunis to receive food early in the morning. At midnight the layman finished preparing various delicious and nourishing foods, and at dawn came to invite them. The bhikkhunis put on their robes, took up their bowls, and went to that house. They inquired among themselves about age in order to sit in proper order, and so it passed noon. The bhikkhus reported this to the Buddha. The Buddha said:

"If it is close to noon, allow the eight senior bhikkhunis to sit in order of seniority, while the remaining ones may sit freely as they please."

10. At that time, bhikkhunis came to the monastery of the bhikkhus, and the Buddha had permitted them to sit on the beds. A bhikkhuni had her monthly flow, which seeped and soiled the mattresses, rope beds, wooden beds, and bedding, and then she rose and departed. The bhikkhus reported this to the Buddha. The Buddha said:

"Bhikkhunis should not sit on mattresses, rope beds, or wooden beds."

In the case of coming to the monastery to seek instruction, or to receive an invitation, or to hear the Dharma, and there being no seat available, the Buddha said:

"They are permitted to sit on stone, on tiles, on bricks, on the end of a log, on grass, on leaves, or on a firm earthen platform."

The bhikkhunis were not able to endure the hardship and became ill. The Buddha said:

"One should tell the bhikkhunis that if they are able to take good care of their sitting cloth, they should be allowed to sit on it."

11. The Blessed One was staying at Varanasi. At that time there was a crop failure; grain and rice were scarce, the people suffered hunger and thirst, and it was difficult to obtain food by begging. After the bhikkhunis had received their meal, there was food remaining, and they thought: "Are we permitted to give this remaining food to bhikkhus?" The Buddha said:

"You are permitted to give it."

They then thought: "Are we permitted to pass food to bhikkhus?" The Buddha said:

"You are permitted to pass it."

"As for our food that has remained overnight—if we pass it to bhikkhus, is it pure?" The Buddha said:

"It is pure."

At that time, after the bhikkhus had received their meal, there was food remaining, and they thought: "Are we permitted to give this food to bhikkhunis?" The Buddha said:

"You are permitted to give it."

"Are we permitted to pass food to bhikkhunis?" The Buddha said:

"You are permitted to pass it."

At that time there was food that had remained overnight; the bhikkhus thought: "If we give it to the bhikkhunis, is it pure?" The Buddha said:

"It is pure."

12. At that time, bhikkhunis were dwelling in a forest retreat, and afterward an incident occurred at that forest retreat. The bhikkhus reported this to the Buddha. The Buddha said:

"Bhikkhunis should not dwell in a forest retreat."

Bhikkhunis living in the household of laypeople saw the master of the house kissing, embracing, fondling, and squeezing the breasts of his wife. Young bhikkhunis who saw this became disenchanted with the Buddha's Dharma. The bhikkhunis reported this to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

"It is permitted to establish a separate residence for bhikkhunis."

A certain bhikkhuni living in a separate residence practiced a craft and taught that craft to others. The Buddha said:

"Bhikkhunis should not practice crafts while dwelling in a separate residence."

A certain bhikkhuni living in a separate residence sold liquor. The Buddha said:

"One should not sell liquor while dwelling in a separate residence."

A certain bhikkhuni allowed a prostitute to stay within the residence. The Buddha said:

"This should not be done."

13. A certain one stored perfumes, flowers, and ornaments. The Buddha said:

"This should not be done."

14. At that time, the group of six bhikkhunis stood in narrow lanes, at crossroads, on main roads, in markets, and beside refuse heaps. Laypeople who saw this were displeased and criticized them, saying:

"These bhikkhunis have no sense of shame and have no pure conduct. Outwardly they claim to know the true Dharma, yet they stand in such places—just like prostitutes. What kind of true Dharma is this?"

The bhikkhus reported this to the Buddha. The Buddha said:

"Bhikkhunis should not stand in such places."

15. At that time, the group of six bhikkhunis used ivory and bone to rub and polish their bodies to make them bright and lustrous. The bhikkhus reported this to the Buddha. The Buddha said:

"This should not be done."

The group of six bhikkhunis used fine powder to rub and polish their bodies to make them bright and lustrous. The Buddha said:

"This should not be done."

A certain one rubbed and worked the body hair to make it curl. The Buddha said:

"This should not be done."

A certain one shaved the body hair. The Buddha said:

"This should not be done."

A certain bhikkhuni wound a robe around her waist, wishing to make it slender and attractive. The Buddha said:

"This should not be done."

A certain bhikkhuni wore women's garments. The Buddha said:

"This should not be done."

A certain bhikkhuni wore men's garments. The Buddha said:

"This should not be done. Bhikkhunis are permitted to wear the robe of a bhikkhuni."

A certain bhikkhuni wound many layers of robe around her chest to make it appear larger. The Buddha said:

"This should not be done."

A certain one wrapped the robe loosely, causing it to be immodest and revealing. The Buddha said:

"This should not be done."

A certain one fastened bird-shaped ornaments at the ends of the waistband strings. The Buddha said:

"This should not be done."

A certain one made the waistband from maṇḍala design. The Buddha said:

"This should not be done."

A certain one kept a waistband of the velour type. The Buddha said:

"This should not be done."

A certain one kept a waistband of gauze. The Buddha said:

"This should not be done."

A certain one used loose threads to make a waistband for tying. The Buddha said:

"Bhikkhunis are permitted to braid or weave a waistband and wrap it around the waist one time. If it is woven in a round form, two rounds are permitted."

16. Bhikkhunis went to a bathing place used by women. While bathing, female thieves and prostitutes said to the bhikkhunis:

"You are still young, with hair just newly grown in the armpits—how can you cultivate the pure life? Now you should seize the time for sensual pleasures; do not let regret come later. When you are old you can cultivate the pure life. In this way nothing will be lost on either count."

At that time, young bhikkhunis who heard this became disenchanted with the Buddha's Dharma. The bhikkhus reported this to the Buddha. The Buddha said:

"Bhikkhunis should not bathe at a place used by women."

When bhikkhunis bathed near laymen, laypeople who saw this were displeased:

"These bhikkhunis have no sense of shame and do not cultivate pure conduct. Outwardly they claim to know the true Dharma. What kind of true Dharma is this? How can they bathe beside laymen—no different from thieves and prostitutes?"

The bhikkhus reported this to the Buddha. The Buddha said:

"Bhikkhunis may not bathe beside laymen."

At that time, there was a woman whose husband had gone away, and she had committed adultery with another man and become pregnant. She aborted the fetus herself and then went to the bhikkhuni who regularly taught and guided her and said: "My husband has gone away. I became pregnant by another man. I have aborted the fetus. Could you please take it away and dispose of it for me?"

The bhikkhuni replied: "Very well."

That bhikkhuni then placed it in a bowl, covered it tightly, inverted another bowl over it, put it in a bag, carried it outside to the road, and discarded it.

At that time, there was a householder of Sāvatthī who had made a constant vow: if he had not first made an offering to a renunciant, he would not eat. His essential practice was to make an offering first and only then eat. Early one morning the householder had urgent business elsewhere, so he sent a servant, saying:

"Go out to the crossroads or to a lane and if you see a renunciant, invite them here."

The servant obeyed and went out into the road to look. Seeing a bhikkhuni, he quickly said:

"Venerable aunt, please come in—there is someone here who wishes to make a food offering."

The bhikkhuni said:

"No, no. The offering has already been made just by this."

The man said:

"That will not do. You must come inside so that I may offer food."

The bhikkhuni said:

"No, no. There is no need for an offering."

The man forcibly led the bhikkhuni inside. Once inside, he said:

"Venerable sister, please hand me your bowl so that I may fill it."

That bhikkhuni said:

"No, no. The offering has already been made just by this."

"Please hand me your bowl and I will offer food to you."

The bhikkhuni again said:

"There is no need for an offering."

The man then forcibly seized the bowl. Inside the bowl he saw a freshly aborted fetus.

Seeing this, the householder became displeased:

"This bhikkhuni has no sense of shame and does not cultivate pure conduct. Outwardly she claims to know the true Dharma. But what true Dharma is this? She herself aborts a fetus and then carries it away to discard it—no different from a prostitute or a thief."

The bhikkhunis reported this to the Buddha. The Buddha said:

"When something dies in a layperson's household, bhikkhunis should not carry it away to dispose of it. If a bhikkhuni residing in a village sees a bhikkhu on alms round, she should open her bowl for the bhikkhu to see."

17. At that time, a layperson who was ill came to the residence of the bhikkhunis to request care. This was reported to the Buddha. The Buddha said:

"Permission is granted to seek means of expelling that person. If the person is one who has faith and delight in praising the Buddha, Dharma, and Sangha, then the bhikkhunī, according to her ability, should arrange for someone to care for that person."

Thereafter that person passed away. The bhikkhunīs were apprehensive and did not dare to arrange for burial. They reported this to the Buddha. The Blessed One instructed:

"Permission is granted to bury the body for the sake of keeping the dwelling place clean."

At that time, in a border region of King Prasenajit's realm, the people rose in rebellion. A group of six bhikkhunīs was traveling through the land and arrived at a place where there was suspicion and danger. Confederates of the bandits saw them and thought, "These bhikkhunīs are loved and respected by King Prasenajit. We should not trifle with them." Lay people, however, saw fault in this and said:

"These bhikkhunīs have no sense of shame. Outwardly they claim to know the true Dharma. But what kind of Dharma is this? How can they travel through the land in a region where there is suspicion of danger, just like women bandits and women of ill repute?"

The bhikkhus reported this to the Buddha. The Blessed One instructed:

"Bhikkhunīs should not travel through the land in border regions where there is suspicion of danger."

18. At that time, a bhikkhunī had a dwelling place in the wilderness, and a bhikkhu had a dwelling place in a village; they wished to exchange their dwelling places and reported this to the Buddha. The Blessed One instructed:

"Permission is granted to exchange."

At that time, a bhikkhunī had a dwelling place in the wilderness, and a lay person had a dwelling place in a village. They wished to exchange. They reported this to the Buddha. The Blessed One instructed:

"Permission is granted; have a净人 (pure attendant) carry out the exchange."

At that time, two lay persons were disputing over a dwelling place. One of the two lay persons made an offering of it to the bhikkhunī Sangha. The bhikkhunī Sangha accepted it. The other lay person saw fault and said:

"These bhikkhunīs have no sense of shame. They receive so much and know no satiety. Outwardly they claim to know the true Dharma. But what kind of Dharma is this? A dwelling place that is under dispute — one person makes an offering of it, and they accept it? Even if the donor feels no reluctance, surely the recipient ought to know contentment!"

The bhikkhus reported this to the Buddha. The Blessed One instructed:

"A dwelling place that is under dispute should not be accepted."

At that time, the bhikkhunī Mahāpajāpatī: within a royal garden there was a dwelling place for bhikkhunīs, and she wished to observe the rains retreat there, but was apprehensive and did not dare, because the Blessed One had taught, "Bhikkhunīs should not dwell in wilderness places." However, the bhikkhunī dwelling place within the royal garden was well-secured. She did not know what to do.

The bhikkhus reported this to the Buddha. The Blessed One instructed:

"With the exception of bhikkhunī dwelling places within a royal garden, bhikkhunīs should not dwell in other wilderness places."

19. A certain bhikkhunī did not go to the place of instruction. This was reported to the Buddha. The Blessed One instructed:

"She must attend."

Some bhikkhunīs had matters relating to the Buddha, Dharma, and Sangha to attend to, or were caring for sick bhikkhunīs. This was reported to the Buddha. The Blessed One instructed:

"Permission is granted to send consent."

At that time, Kāludāyin reviled and struck bhikkhunīs, or spat upon them, or threw flowers at them, splashed water on them, spoke coarse words, spoke deceptive words, and spoke words of enticement.

Reviling: as in saying, "May your female parts rot and fester, so that a donkey may copulate with you."

Striking: using the hand, a staff, or a stone to strike.

Speaking coarse words: as in speaking of both the good and bad aspects of the two paths.

Speaking deceptive words: as in saying, "If a man bathes and cleanses himself, anoints his body with fragrant perfume, combs his hair, adorns himself with garlands and strings of jewels, and holds a peacock-feather parasol — nothing is more beautiful than these things." Or saying the same of a woman.

Enticing words: as in saying, "Dear elder sister, you are still young, your body hair has just grown — why must you do this? You should seize the time; cease cultivating the brahma-conduct and instead enjoy the five pleasures of the senses. When you are old in years, then you may cultivate the brahma-conduct."

At that time, the younger bhikkhunīs gave rise to a mind of aversion and lost their delight in the Buddha-Dharma. The bhikkhunīs who heard of this — among them those of few desires and contentment, who lived ascetically, who delighted in the precepts, and who had a sense of shame — reproached Kāludāyin: "Why do you strike and revile bhikkhunīs, and go so far as to deceive and entice them with false words?"

The bhikkhunīs reported this to the bhikkhus. The bhikkhus reported it to the Buddha. At that time, the Blessed One assembled the bhikkhu Sangha and by means of numerous skillful approaches reproached Kāludāyin: "Why do you insult, strike, and revile bhikkhunīs, and go so far as to deceive and entice them with false words?"

After the Blessed One had reproached him by means of numerous skillful approaches, he addressed the bhikkhus:

"Permission is granted for the bhikkhunī Sangha to perform the act of non-reverence toward Kāludāyin by means of a formal act with one proclamation and two motions (白二羯磨, jñapti-dvitīya-karma)."

The act is performed as follows: Among the assembly, one should appoint a capable member to perform the formal act, and based on the matter at hand, make the proclamation:

"Venerable Sisters of the Sangha, please listen! Kāludāyin has insulted, struck, and reviled bhikkhunīs, and has gone so far as to deceive and entice them with false and deceptive words. If the time is right for the Sangha, and the Sangha approves, the Sangha shall perform the act of non-reverence toward Kāludāyin. This is the proclamation.

"Venerable Sisters of the Sangha, please listen! Kāludāyin has insulted, struck, and reviled bhikkhunīs, and has gone so far as to deceive and entice them with false words. Now the Sangha performs the formal act of non-reverence. Those Venerable Sisters who approve of the Sangha performing the act of non-reverence toward Kāludāyin, please remain silent. Those who do not approve, please speak.

"The Sangha has approved the performance of the act of non-reverence toward Kāludāyin. The Sangha approves and therefore is silent. This matter is recorded thus."

At that time, Kāludāyin complied with the bhikkhunī Sangha and did not dare to act contrary to it; he came before the bhikkhunī Sangha to request the lifting of the act of non-reverence. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"If he complies with the bhikkhunī Sangha and does not dare to act contrary to it, and comes before the bhikkhunī Sangha to request the lifting of the act of non-reverence, the bhikkhunī Sangha should lift it by means of a formal act with one proclamation and two motions."

The lifting is performed as follows: Among the assembly, one should appoint a capable member to perform the formal act, and based on the matter at hand, make the proclamation:

"Venerable Sisters of the Sangha, please listen! Kāludāyin — the bhikkhunī Sangha performed the formal act of non-reverence upon him. He has now complied with the bhikkhunī Sangha and does not dare to act contrary to it; he now comes before the bhikkhunī Sangha to request the lifting of the act of non-reverence. If the time is right for the Sangha, and the Sangha approves, the Sangha shall now lift the act of non-reverence. This is the proclamation.

"Venerable Sisters of the Sangha, please listen! Kāludāyin — the bhikkhunī Sangha performed the formal act of non-reverence upon him. He has now complied with the bhikkhunī Sangha and does not dare to act contrary to it; he comes before the bhikkhunī Sangha to request the lifting of the act of non-reverence. Now the Sangha lifts the act of non-reverence for Kāludāyin. Those Venerable Sisters who approve of the Sangha lifting the act of non-reverence for Kāludāyin, please remain silent. Those who do not approve, please speak.

"The Sangha has approved the lifting of the act of non-reverence for Kāludāyin. The Sangha approves and therefore is silent. This matter is recorded thus."

20. A group of six bhikkhus came to the dwelling place of the bhikkhunīs and dwelt together with a group of six bhikkhunīs; they played together, chanted together, wailed and cried together, laughed together, and disturbed the bhikkhunīs who were sitting in meditation. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"Permission is granted to bar them."

The bhikkhunīs then barred everyone from entering the bhikkhunī dwelling place. The Blessed One instructed:

"You should not bar everyone. Bar only the areas that are being disturbed. If the entire dwelling place is being disturbed, then bar it entirely."

A group of six bhikkhunīs came to the dwelling place of the bhikkhu Sangha and dwelt together with a group of six bhikkhus; they played together, chanted together, wailed and cried together, laughed together. This was reported to the Buddha. The Blessed One granted permission to bar them. But again they barred everyone entirely, and the Blessed One instructed:

"You should not bar everyone. Bar only those areas that are being disturbed. Only if the entire dwelling place is being disturbed should it be barred entirely."

Novices (sāmaṇeras) of the group of six bhikkhus came to the dwelling place of the bhikkhunīs and dwelt together with the novice nuns (sāmaṇerīs) and probationary nuns (śikṣamāṇās) of the group of six bhikkhunīs; they played together, sang praises together, wailed together, laughed together, and disturbed the bhikkhunīs who were sitting in meditation. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"Summon them and reprimand and discipline them. If they do not change, the formal act of non-reverence should be performed against the preceptor and teacher of those novices."

The novice nuns and probationary nuns of the group of six bhikkhunīs came into the monastery and dwelt together with the novices of the group of six bhikkhus; they played together, sang praises together, wailed together, laughed together, and disturbed the bhikkhus who were sitting in meditation. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"Summon them and reprimand and discipline them. If they do not change, the formal act of relinquishing instruction should be performed against the preceptor and teacher of those novice nuns."

21. At that time, not far from the dwelling place of the bhikkhunīs there was a flowing stream. A bhikkhunī drew water against the current and felt a sensation of pleasure, and had doubt. The bhikkhus reported this to the Buddha. The Blessed One instructed:

"She has not committed a pārajika offence, but has committed a thullaccaya offence. A bhikkhunī should not receive such a flow of water in reverse."

The bhikkhunī Nandā went beneath a flowering tree, to a walking-meditation path, and was carried off by a robber who violated her. She had doubts about the matter and reported the circumstances to the Buddha. The Buddha asked:

"Nandā, did you feel any pleasure?"

Nandā replied:

"It was like hot iron pressed against my body."

The Buddha said:

"There is no offence. However, a bhikkhunī should not go alone to such a walking-meditation path."

22. The bhikkhunī Uppalavaṇṇā was walking in meditation at a forest dwelling. This bhikkhunī was of beautiful appearance, and a young brahmin who saw her set his mind upon her and seized her hand intending to violate her. The bhikkhunī said:

"Release me. I will go to that place." He released the bhikkhunī Uppalavaṇṇā, and they went to that place. Upon arriving, she smeared herself with filth. The brahmin became enraged, took a stone and struck her on the head, causing both her eyes to protrude. At that moment Uppalavaṇṇā did not remember that she possessed supernormal powers. Afterward she recalled them, and immediately using her supernormal power of flight she flew to where the Buddha was, paid homage at his feet, and stood to one side. The Buddha said:

"If this bhikkhunī has faith and delight, her two eyes will return to their former state."

When the Buddha had spoken, both the bhikkhunī's eyes immediately returned to their former state. This bhikkhunī still had doubts, and the Buddha instructed:

"There is no offence. However, a bhikkhunī should not go to such a forest dwelling."

23. A bhikkhunī who had broken the precepts became pregnant. While sitting to relieve herself on an overhanging latrine, she had a miscarriage and the foetus fell into the latrine pit. A sanitation worker who saw this censured her with reproach, saying:

"Bhikkhunīs have no sense of shame and do not cultivate the pure life. Outwardly they claim to know the true Dharma. But what kind of true Dharma is this? To miscarry in a latrine pit—she is no different from a thieving woman or a licentious woman."

The bhikkhus reported this to the Buddha. The Buddha said:

"A bhikkhunī should not relieve herself on an overhanging latrine."

That bhikkhunī then had doubts and did not dare relieve herself over water. The Buddha said:

"That is permitted."

24. A bhikkhunī sat in the full lotus posture and impure blood flowed out, soiling her heels. When she went on alms round, insects clung to her feet. Laypeople who saw this mocked her. The bhikkhus reported this to the Buddha. The Buddha said:

"A bhikkhunī should not sit in the full lotus posture."

Some had doubts and did not dare sit in the half-lotus posture. The Buddha said:

"Sitting in the half-lotus posture is permitted."

25. The Blessed One was staying in the country of Sāvatthī. At that time a group of six bhikkhunīs peeped into the houses of laypeople through gaps and holes. Laypeople who saw this censured them, saying:

"Bhikkhunīs have no sense of shame; outwardly they claim to know the true Dharma. But what kind of true Dharma is this? Why do they peep into people's houses through gaps, just like thieving women or licentious women?"

The bhikkhus reported this to the Buddha. The Buddha said:

"A bhikkhunī should not peep into the houses of laypeople through gaps in this manner."

26. The Blessed One was staying in the city of Rājagaha. At that time Ānanda, together with five hundred great bhikkhus of the Saṅgha, was wandering through the human realm in Magadha. The Venerable Ānanda had sixty disciples, all still young in age, who wished to give up the precepts and return to lay life. When the Venerable Ānanda arrived at the city of Rājagaha, the Elder Mahākassapa, seeing Ānanda approaching from a distance, said:

"This company is about to regress. You young man, you have no contentment."

Ānanda said:

"Venerable Sir, white hairs have already appeared on my head. How is it that I still cannot avoid being called a young man by Venerable Kassapa?"

Kassapa replied:

"You and your young bhikkhus all fail to guard the sense faculties with care; in eating you have no knowledge of moderation; in the early and late parts of the night you are unwilling to diligently cultivate practice; you wander about from house to house eating rice in vain. Your company will regress. You are a young bhikkhu with no contentment."

The bhikkhunī Sthūlanandā heard these words and became angry and displeased, saying:

"Mahākassapa was originally a follower of an outside path—how does he dare rebuke Ānanda as a young man and make Ānanda unhappy?"

Mahākassapa said to Ānanda:

"Look at this—the bhikkhunī reproaches me in such an angry manner. Ānanda, apart from the Blessed One, I know of nothing outside the Buddha-Dharma that concerns me." Ānanda then said:

"Venerable Sir, I beg to confess the ignorance of this woman."

Mahākassapa spoke thus three times. Ānanda also spoke his confession three times in the same way.

When the night had just passed, early in the morning Mahākassapa put on his robe, took up his bowl, and went into the city of Rājagaha for alms. The bhikkhunī Sthūlanandā saw him and proceeded to revile him. The bhikkhunīs who heard this—among whom were those of few desires and contentment, who lived ascetically, who delighted in learning the precepts, who had a sense of shame—reproached Sthūlanandā, saying:

"Why do you revile the Venerable Kassapa?" The bhikkhunīs reported this to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha, on account of this circumstance, assembled the Bhikkhu Saṅgha and rebuked the bhikkhunī Sthūlanandā, saying:

"Why did you revile the Venerable Kassapa?"

The Blessed One rebuked her with numerous skillful means, and then said to the bhikkhus:

"Bhikkhus are permitted to summon bhikkhunīs for censure and punishment. If one bhikkhu summons one bhikkhunī, she must come. If she does not come, she shall be dealt with according to the Dharma.

"If one bhikkhu summons two bhikkhunīs, three bhikkhunīs, or the Saṅgha, they should come. If they do not come, they shall be dealt with according to the Dharma.

"If two bhikkhus summon one bhikkhunī, she must come. If she does not come, she shall be dealt with according to the Dharma. If two bhikkhus summon two bhikkhunīs, three bhikkhunīs, or the Saṅgha, they must come.

If they do not come, they shall be dealt with according to the Dharma. If three bhikkhus summon one bhikkhunī, she should come. If she does not come, she shall be dealt with according to the Dharma.

If three bhikkhus summon two bhikkhunīs, three bhikkhunīs, or the Saṅgha, they must come. If they do not come, they shall be dealt with according to the Dharma. If the Saṅgha summons one bhikkhunī, she should come; if she does not come, she shall be dealt with according to the Dharma.

If the Saṅgha summons two bhikkhunīs, three bhikkhunīs, or the Saṅgha, they must come. If they do not come, they shall be dealt with according to the Dharma."

At that time, the group of six bhikkhus, hearing this, said among themselves: "When we wish to summon a bhikkhunī, she must immediately come; whatever we tell her to do, she must do it—why is this? Because the Blessed One has taught: 'If one bhikkhu summons one bhikkhunī, she must come; if she does not come, she shall be dealt with according to the Dharma—and so forth, including the Saṅgha.'" The bhikkhus reported this to the Buddha. The Buddha said:

"One should examine the situation and the person involved; if it is not appropriate to go, then do not go."

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

Chinese translation: Tripiṭaka Master Buddhayaśas and Zhú Fóniàn.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Board, 2002