Lzh Mg Bi Vb Ss 16Difficult to Correct

– MAHĀSĀṂGHIKA VINAYA

– PRECEPTS FOR BHIKKHUNĪS

– EXPOSITION OF THE FIRST SECTION OF THE 19 SAṂGHĀVAŚEṢA RULES

16. PRECEPT: CONCEALING ONE ANOTHER'S FAULTS.

When the Buddha was dwelling at Kauśāmbī, the bhikkhunī who was the mother of Chanda was instructed by the other bhikkhunīs in accordance with the Dharma and the Vinaya, and they taught her that she should train herself and not commit offenses. But she made herself into a person with whom no one could speak, just as was clearly described in the story of the obstinate Chanda. Down to: If a bhikkhunī speaks obstinately, and when other bhikkhunīs instruct her in accordance with the Dharma and the Vinaya, she stubbornly says: "Do not speak to me of good or bad.

I will not speak to you of good or bad either"—then the bhikkhunīs should admonish that bhikkhunī as follows: "Venerable one! The bhikkhunīs who live together in the true Dharma instruct you in accordance with the Dharma and the Vinaya, so you must not be obstinate but should comply. Moreover, you yourself should instruct the other bhikkhunīs in accordance with the Dharma and the Vinaya.

Why so? Because among the disciples of the Tathāgata, when they instruct one another, admonish one another, and mutually assist in expiation of offenses, wholesome qualities will grow and increase."

When the bhikkhunīs have admonished that bhikkhunī and she still persists without abandoning her attitude, they should admonish her a second time, and a third time. If she abandons it, that is good; if she does not abandon it and has been admonished through all three stages, she commits a saṃghāvaśeṣa offense, as was clearly stated in the precepts for bhikkhus. Therefore it is said (as above).

When the Buddha was dwelling in the city of Śrāvastī, there were at that time two bhikkhunīs—the first named Candanā, a daughter of the Śākya clan, and the second named Uttarā. The two were constantly intimate in body, constantly intimate in speech, constantly intimate in both body and speech, and they regularly concealed one another's faults.

Constantly intimate in body: sleeping in the same bed, sitting on the same seat, eating from the same bowl, sharing the same robes, and going and returning together.

Constantly intimate in speech: speaking words with a defiled mind, mutually concealing offenses from one another. When one committed an offense, the other would conceal it; when the other committed an offense, the first would conceal it.

Constantly intimate in both body and speech: comprising both of the above together.

The bhikkhunīs admonished them, saying: "Venerable ones, you should not be constantly intimate in body, constantly intimate in speech, or constantly intimate in both body and speech, and you should not conceal faults for one another. Why so? Because when one acts in such a way, wholesome qualities do not arise." They admonished them once, twice, and three times, but the two still did not desist. The bhikkhunīs then reported the matter to Mahāpajāpatī. Mahāpajāpatī in turn brought it before the Blessed One. The Buddha thereupon had those bhikkhunīs summoned. When they arrived, the Buddha asked:

—Is this matter truly so?

—It is truly so, Blessed One!

—This is wrong. Why have you been intimate in body and speech and mutually concealed offenses for one another? This is contrary to the Dharma, contrary to the Vinaya, and goes against my teaching. Such conduct cannot be used to nurture and increase wholesome qualities.

Thereupon the Buddha instructed Mahāpajāpatī to issue a command to all the bhikkhunīs dwelling in Śrāvastī to assemble together, and even those who had already heard it should hear it again:

—If two bhikkhunīs live in close intimacy and conceal offenses for one another, the bhikkhunīs should admonish them, saying: "Venerable ones, you must not live in close intimacy and conceal offenses for one another. For when one lives in such intimacy, wholesome qualities do not arise."

If the bhikkhunīs admonish those two bhikkhunīs in such a manner and they still persist without desisting, they should be admonished a second time, and a third time. If they desist, that is good; if they do not desist, having been admonished through all three stages, they commit a saṃghāvaśeṣa offense.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH