Lzh Mg Bu Vb Pc 23Instructing Nuns in a Nunnery

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– EXPLAINING the fourth section of the NINETY-TWO SINGLE EXPIATION RULES.

23. RULE: NOT INFORMING ANOTHER BHIKKHU AT A NUNNERY.

When the Buddha was residing in the city of Sāvatthī, as related in full above. At that time the elder bhikkhus were going in turn to instruct the bhikkhunis. The group of six bhikkhus then thought: "The elder bhikkhus go in turn to instruct the bhikkhunis, but we are not permitted to go. Let us go ahead and instruct the bhikkhunis." At that point someone said: "The Blessed One has laid down a rule: one who has not been appointed by the Sangha may not instruct bhikkhunis."

The group of six bhikkhus said: "We know how to perform the kammavācā," and thereupon went outside the boundary together, performed the kammavācā to appoint one another in turn, and then went to the bhikkhuni monastery, saying: "Sisters, please assemble the community of nuns in harmony so that I may give instruction."

At that time the group of six bhikkhunis quickly assembled, but among the community of nuns there was one who knew the Dhamma, and she said: "Who would accept instruction from those who act contrary to the rules of discipline?" Thereupon the group of six bhikkhunis gathered of their own accord, discussed worldly matters, and then dispersed.

When the time came to give instruction, the Venerable Nanda put on his robe, went to the bhikkhuni monastery, and said: "Bhikkhunis, please all assemble; I will give instruction." At that time the virtuous bhikkhunis assembled in harmony, but the group of six bhikkhunis did not come. Nanda then asked: "Has the community of bhikkhunis assembled in harmony?"

—Not yet.

—Who has not come?

—The group of six bhikkhunis has not come.

The community of nuns sent a messenger to summon them, but they still did not come, and moreover said: "We have already received instruction from the group of six bhikkhus."

Nanda said: "If the community of nuns is not in harmony, instruction may not be given." Having said this, he returned to the monastery, went to the Blessed One, bowed his head in reverence at the Buddha's feet, and stood to one side. The Buddha, though knowing, nonetheless asked: "Have you finished instructing the bhikkhunis?" Nanda then reported the entire matter in full to the Blessed One. The Buddha immediately had the group of six bhikkhus summoned. When they arrived, the Buddha asked them about the matter: "Did this truly happen?"

—It truly did, Blessed One.

—Group of six bhikkhus! Why did you instruct bhikkhunis without being appointed by the Sangha?

—We had already received appointment.

—You foolish men! Who appointed you?

—We went outside the great boundary and appointed one another by kammavācā.

—From this time forward I do not permit going outside the great boundary to appoint one another to go to the bhikkhuni monastery.

Furthermore, when the Buddha was residing in the city of Sāvatthī, the Great Mahāpajāpatī Gotamī fell ill. The Venerable Ānanda came to visit her and asked: "How is your health? Is the illness improving? It has not worsened, has it?"

—Venerable sir, the suffering of illness has not lessened. How good it would be if the venerable one would teach the Dhamma for me to hear.

—The Blessed One has laid down a rule: without informing the bhikkhus within the great boundary, one may not teach the Dhamma to bhikkhunis.

—Homage to the Buddha.

—May the nun be at ease.

Having said this, the Venerable One returned and went directly to the Blessed One, bowed his head in reverence at the Buddha's feet, and stood to one side. The Buddha, though knowing, nonetheless asked Ānanda. Ānanda then reported the entire matter in full to the Blessed One.

The Buddha said: "If you had taught the Dhamma to her, her illness would have lessened and her body would have been at ease. From this time forward I permit teaching the Dhamma to bhikkhunis who are ill." The Buddha then commanded all the bhikkhus living in the city of Sāvatthī to assemble, and for the sake of ten benefits laid down a rule for the bhikkhus; even those who have already heard it must hear it again:

"If a bhikkhu goes to the dwelling of bhikkhunis wishing to give instruction, and seeing another bhikkhu present does not inform him—except at another time—he commits a Pācittiya offense."

Explanation

At another time: That is, the time of illness.

Instruction: Teaching and guidance.

Another bhikkhu: A bhikkhu who is present at that dwelling and is not an acquaintance.

Not informing: If one says, "I am entering the village at an improper time," or says, "I am leaving the company of my eating companion (?)," this is not called informing.

Informing: One must say thus: "Please, elder, be aware that I am entering the bhikkhuni monastery to give instruction." The other should reply: "Do not be heedless."

Except at another time: Another time means when a bhikkhuni is ill; in that case the Blessed One permits giving instruction without offense.

Pācittiya: As explained above.

If two bhikkhus are living in a remote place and one of them wishes to enter a bhikkhuni monastery, he must inform the second one thus: "Please, elder, be aware that I am entering the bhikkhuni monastery to give instruction." The other should say: "Do not be heedless." The first replies: "I humbly accept your counsel."

If both wish to go, they should inform each other before going. If one has already gone and the remaining one also wishes to go, he should think: "If I meet a bhikkhu on the road, I will inform him; or if I see a bhikkhu upon entering the village, I will inform him." Upon reaching the gate of the bhikkhuni monastery, he should not enter immediately, but should first inquire whether there is a bhikkhu inside. If there is, he should invite that bhikkhu to come out, perform the informing, and only then enter. If he enters without informing and steps one foot past the gate, he commits a Dukkaṭa offense. If both feet have passed the gate, he commits a Pācittiya offense.

If bhikkhunis invite bhikkhus for a meal, the most senior member of the community should inform thus: "Entering the bhikkhuni dwelling to give instruction." If the foremost senior elder is not skilled in making the announcement, the second senior elder should inform. If the community of monks has already entered and is seated at the bhikkhuni dwelling, and bhikkhunis come to ask about various matters, and among the community there is a young bhikkhu with skill in speaking and teaching the Dhamma at that very moment, there is no offense.

If a bhikkhu and a bhikkhuni are staying in two rooms near each other, and the bhikkhu chants softly while the bhikkhuni, on the other side of the wall, hears him and asks: "Which venerable one is chanting?"

—I am chanting.

—The venerable one chants so beautifully.

—Do you wish to hear it again?

—I wish to hear it.

Then the bhikkhu chants again; this constitutes a Pācittiya offense.

However, if the bhikkhuni is ill and the bhikkhu chants suttas and dhāraṇīs for her, there is no offense. If that bhikkhuni dies, and a disciple of the bhikkhuni informs the bhikkhu that her teacher has died, the bhikkhu should stop.

If he chants on the theme of impermanence for her, he commits a Pācittiya offense.

If a bhikkhuni pays reverence at the feet of a bhikkhu and the bhikkhu pronounces a blessing, saying: "May you be freed from all suffering and attain liberation," he commits a Pācittiya offense; he should only say: "How good that you have come!" Therefore it is said thus.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH