根本說一切有部百一羯磨

Revised and annotated by: Thích Nguyên An - Thích Tâm Nhãn - Thích Đạo Luận

THE PROCEDURE FOR CONFESSING OFFENSES BEFORE THE SANGHA (CONTINUED)

[482c28] Venerable Upāli addressed the Blessed One:

“Great Virtuous One, when a person undergoing parivāsa sees a visiting bhikshu arrive but does not make a declaration, what should be done?”

The Buddha said:

“If a visitor arrives, he should [483a01] make a declaration.”

At that time, a bhikshu undergoing parivāsa saw a visitor arrive. Before the visitor had put away his robe and bowl, he hurried over and said:

“Venerable, I, the bhikshu named…, intentionally emitted semen and committed a sanghāvaśeṣa offense… (stated fully as above). There remain… days. May the Venerable take note.”

The visiting bhikshu became angry and said:

“Enough, enough! Foolish man, do not come before me and speak of your undergoing parivāsa.”

The other bhikshu was deeply ashamed, lowered his head, remained silent, and departed. The bhikshus reported this matter to the Buddha. The Buddha said:

“From now on, when a visiting bhikshu arrives and has not yet put away his robe and bowl, one should not make a declaration.”

On another occasion, that bhikshu made a declaration to each person individually, and they likewise became angry as before. The Buddha said:

“One should not make a declaration to each person individually. The Sangha should be assembled, and only then should the declaration be made; or the gong should be struck, and the white-robed laypeople and śrāmaṇeras^[1] should be told to go elsewhere. One should go to a place where there are bhikshus and make the declaration.

One should not go to a residence where there are no bhikshus. After going there, one should not remain overnight. In the evening, according to whether the weather is warm or cold, one should provide warm water for the bhikshus to wash their feet and offer them oil for anointing.

If they do not need the oil, it should be put away. Afterward, one should remain properly mindful and contemplative until dawn, and only then retire to rest. Bhikshus undergoing parivāsa or mānatta must act as I have taught.

Whoever fails to act accordingly commits an offense of transgressing the rule.^[2]”

At that time, a bhikshu undergoing parivāsa was neither assigned lodging nor allotted a share of the benefits.

The Buddha said:

“He should be given an inferior room and should receive his share of the benefits afterward.”

Venerable Upāli addressed the Blessed One:

“Great Virtuous One, suppose a person undergoing parivāsa or mānatta hears that a contentious bhikshu, one fond of disputation, or one who is shameless and indolent intends to come to that place. What should the person undergoing parivāsa do regarding him?”

The Buddha said:

“If the person undergoing parivāsa knows that he is a wicked man and that he intends to come there, he should relinquish, before another bhikshu, the observance he is undergoing. He should relinquish it as follows: Squatting before that bhikshu with palms joined, he should say:

“Venerable, please take note! I, named…, intentionally emitted semen and committed a sanghāvaśeṣa offense, which I concealed for half a month. I, named…, petitioned the Sangha to undergo parivāsa. The Sangha granted me… days of parivāsa according to the number of days of concealment. While I was undergoing parivāsa, I heard that a bhikshu intended to come here. He is fond of contention and disputation. He wishes to cause me harm. I, named…, now relinquish before the Venerable the parivāsa I am undergoing. I have completed… days and have… days remaining. Venerable, please know that I am a pure bhikshu. After that wicked man has been prevented from coming and has departed, I shall go before that good and pure bhikshu [483b01] and resume parivāsa.”

(To resume it), he should do so as follows: After paying homage, he should squat with palms joined and say:

“Venerable, please take note! I am the bhikshu named…. Previously, I intentionally emitted semen and committed a sanghāvaśeṣa offense, which I concealed for half a month. According to the number of days of concealment, the Sangha granted me parivāsa. While I was undergoing parivāsa, I heard that a bhikshu intended to come to this place. This person is fond of contention and disputation. He wished to cause me harm, and because of this circumstance I relinquished the parivāsa I was undergoing. Now I, named…, come before the Venerable to resume the observance I previously undertook. I have completed… days and have… days remaining. May the Venerable take note.”

Thus is parivāsa relinquished and resumed. The same procedure applies to mūla-parivāsa, renewed parivāsa, and mānatta.

(Here ends the section on procedures before the Sangha.)

Notes:

^[1] Śrāmaṇera: see note 1, p. 57.

^[2] Offense of transgressing the rule: see note 2, p. 20.

THE NUMBER OF PERSONS RECEIVING FULL ORDINATION

Venerable Upāli addressed the Blessed One:

“Great Virtuous One, may one proclamation, one karma procedure, and one officiant be used to confer full ordination upon two persons together?”

The Buddha said:

“Yes.”

“Which of these two has greater seniority in the Dharma?”

The Buddha said:

“They are equal.”

“Great Virtuous One, may one proclamation, one karma procedure, and one officiant be used to confer full ordination upon three persons together?”

The Buddha said:

“Yes.”

“Which of these three has greater seniority in the Dharma?”

The Buddha said:

“They are equal.”

“Great Virtuous One, may one proclamation, one karma procedure, and one officiant be used to confer full ordination upon four persons together?”

The Buddha said:

“No.”

“Great Virtuous One, what is wrong with doing so?”

The Buddha said:

“They would constitute the quorum of the assembly^[2] and therefore could not be the subjects of the procedure.^[3]”

Notes:

^[1] Chinese: “one officiant” 一秉事人. This is the bhikshu called the Sangha’s karmadāna, who represents the Sangha in answering the questions asked by the elder who represents the Sangha in performing the karma procedure.

^[2] If four or more candidates constitute the quorum of the Sangha, they cannot be the subjects of the procedure, and the karma procedure is invalid.

^[3] Performing the procedure; Chinese: 秉事.

INQUIRY

“Great Virtuous One, in the future there will be bhikshus with poor memories,^[1] weak health, and insufficient capacity to receive and retain the teachings.^[2] They will not know where the Blessed One expounded a certain teaching. What should be done in such a case?”

The Buddha said:

“Among the six great cities,^[3] let them name whichever one they remember. Or they may name any other place where the Sangha resided for a long time; there is no fault in naming any such place.”

“Great Virtuous One, if someone forgets the names of the kings of the various countries, whose name should he state?”

The Buddha said:

“If someone forgets the names of the kings of the various countries, he should state the name of King Prasenajit.^[4] For a householder, he should state the name Anāthapiṇḍada.^[5] For an upāsikā,^[6] he should state the name Viśākhā.^[7]”

“Great Virtuous One, if in the future someone forgets the name of the city where the Buddha was born, which city should he name?”

The Buddha said:

“He should say Vārāṇasī;^[8] the king was named Brahmadatta,^[9] the householder was named Sandāna,^[10] and the upāsikā was named Uposadha.^[11] He may state these names as appropriate.”

“As the Blessed One has taught, there are five matters that should not be written down: 1. the Prātimokṣa; 2. explanations of the precepts; 3. the other Vinaya texts; 4. explanations of the Vinaya; 5. articles offered by donors and the personal belongings of individuals. (The personal belongings of individuals are articles that do not belong to the Sangha.)

“Blessed One, in the future there will be bhikshus of weak body and poor memory who will be unable to remember even the preface to the Sūtra of Precepts. [483c01] How should it be transmitted to such persons?” The Buddha said:

“It should be written on leaves.”

Notes:

^[1] Chinese: “meager in the power of memory” 寡其念力.

^[2] Chinese: “Their bodily faculties are also feeble” 身器復羸.

^[3] The six great cities 六大城: Śrāvastī 舍婆提城 (Skt. Śrāvastī, Xá-vệ), Sāketa 婆枳多城 (Skt. Sāke, P. Sāketa, situated south of Śrāvastī in Central India. Its present location is near Fyzabad), Campā 瞻婆城 (Skt./P. Campā, formerly situated south of Vaiśālī in Central India. It is now Bhagalpur in Bengal), Vaiśālī 毘舍離城 (Skt. Vaiśāli, P. Vesāli. Its present location corresponds to the region of Besārh, on the eastern bank of the Gandak River and the northern bank of the Ganges in India), Vārāṇasī 波羅捺城 (also called Bārāṇasī 婆羅痆斯城: Skt. Vārāṇasī, P. Bārāṇasī, now the city of Benares, also known as Varanasi), and Rājagṛha 王舍城 (Skt. Rājagṛha, P. Rājagaha, the capital of Magadha in Central India. Its ruins are in the Rajgir region of Bihar State, south of the city of Patna).

^[4] King Prasenajit: see n. 1, p. 148.

^[5] Anāthapiṇḍada 給孤獨: Skt. Anāthapiṇḍada, P. Anāthapiṇḍika, one who compassionately gives alms to the destitute; he is also called Sudatta (Skt.=P. Sudatta), translated as “Good Giver,” “Generous Giver,” and so forth.

^[6] Upāsaka: see n. 4, p. 53.

^[7] Visākhā 毘舍佉: also called Visākhā Migāramātā, P. Visākhā Migāramātā. She was the daughter of an elder in the country of Aṅga. Upon hearing the Buddha teach the Dharma, she attained the fruit of stream-entry; she was foremost in her meritorious support of the Three Jewels. Visākhā is also the name of the star that rises in the second month, meaning nourishment and the growth of merit.

^[8] Bārāṇasī: that is, Vārāṇasī; see n. 1, p. 244.

^[9] King Brahmadatta 梵授: Skt. Brahmadatta, also called Brahmadatta 梵摩達多.

^[10] The elder Sandhāna 珊陀那: also written Sandhāna 散陀那, P. Sandhāna; he was a renowned lay devotee who lived in Rājagṛha.

^[11] Uposathā 鄔褒灑陀: P. Uposathā, a female lay disciple in Sāketa. She performed many meritorious deeds and was reborn in Tāvatiṃsa (the Heaven of the Thirty-Three), where her abode was called Uposatha-vimāna (the celestial mansion of the observance day). It is said that in Sāketa she was called Uposathā because she lived in observance of the fasting precepts.

ACQUIRING A STAFF—MOTION AND ONE PROCLAMATION^[1]

– He should request permission from the Sangha to perform the karman for acquiring a staff. The request is to be made as follows: Spread out the seats…, and make this declaration:

1. Request

Venerable Sangha, please listen! I, the bhikṣu named…, am old and feeble. Without a staff, I cannot walk or stand steadily. I, the bhikṣu named…, now request from the Sangha the procedure for acquiring a staff. May the Sangha grant me, the bhikṣu…, who am old and feeble, the formal procedure for acquiring a staff. May you venerable ones compassionately consider me, compassionately consider me.

The request is made in the same way a second and a third time.

2. Motion

Next, appoint a bhikṣu to make the motion and then perform the karman:

Venerable Sangha, please listen! The bhikṣu named… is old, ill, and feeble. Without a staff, he cannot walk steadily. Because of old age and illness, the bhikṣu… now requests that the Sangha perform the karman permitting him to acquire a staff. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha now performs the karman permitting the bhikṣu…, who is old, ill, and feeble, to acquire a staff. This is the motion.

3. Karman

Venerable Sangha, please listen! The bhikṣu… is old, ill, and feeble. Without a staff, he cannot walk or stand steadily. Because of old age and illness, this venerable… now requests that the Sangha perform the karman permitting him to acquire a staff. The Sangha now performs the karman permitting the bhikṣu… to acquire a staff because of old age and illness. If the venerable ones approve the karman permitting the bhikṣu… to acquire a staff because of old age and illness, remain silent. Whoever does not approve should speak.

The Sangha has completed the karman permitting the bhikṣu… to acquire a staff because of old age and illness. The Sangha approves, for it remains silent. Thus do I acknowledge it.

Such is the karman for acquiring a staff; the procedure for a bowl bag is the same. The karman for both a staff and a bowl bag may also be granted at one time, as in the karman by motion and one proclamation appointing one to distribute bedding. The bhikṣu who assigns dwellings and the one who distributes food proceed in the same way. All twelve classes of persons may be permitted.

Notes:

^[1] Chinese: retaining a staff 畜杖, Mahīśāsaka Vinaya 26, T22n1421, p175b24; Mahāsāṃghika Vinaya 31, T22n1425, p483a3; Dharmaguptaka Vinaya 53, T22n1428, p960a19.

PERMITTING A NON-BUDDHIST ASCETIC TO LIVE WITH THE COMMUNITY FOR FOUR MONTHS—MOTION AND THREE PROCLAMATIONS^[1]

The venerable Upāli addressed the Blessed One:

– If a non-Buddhist ascetic newly gives rise to a pure aspiration, approaches the true Dharma, and requests ordination, what should be done?

The Buddha said:

– [484a01] That non-Buddhist ascetic should request a bhikṣu to serve as his upādhyāya.^[2] For four months, he shall wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community.

The bhikṣus did not know how he should live together with the community. The Buddha said:

– If a non-Buddhist ascetic comes requesting ordination, his upādhyāya must question him concerning the obstructing conditions. If he is free of them, he should be accepted and given the Three Refuges and the five precepts, thereby becoming an upāsaka^[3] under restraint (that is, guarding body, speech, and mind so that they are not impaired by faults. The older translation, “disciplinary restraint,” is a translation of the meaning). The entire Sangha present must assemble, instruct that non-Buddhist ascetic to pay homage, and then have him squat before the senior elder, join his palms, and speak as follows:

1. Request

Venerable Sangha, please listen! I am the non-Buddhist ascetic named…, and I seek ordination under the upādhyāya named…. I, the non-Buddhist ascetic named…, now request the Sangha’s permission for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community. May the venerable Sangha permit me, the non-Buddhist ascetic named…, for four months to wear the robes of the upādhyāya, partake of the Sangha’s food, and live together with the community. May you venerable ones compassionately consider me, compassionately consider me.

The request is made in the same way a second and a third time.

2. Motion

Then instruct the non-Buddhist ascetic to withdraw beyond hearing but remain within sight. The Sangha appoints a bhikṣu first to make the motion and then to perform the karman:

Venerable Sangha, please listen! The non-Buddhist ascetic named… seeks ordination under the upādhyāya named…. This non-Buddhist ascetic… now requests the Sangha’s permission for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community. If the time is appropriate for the Sangha, may the Sangha grant its permission. The Sangha now permits the non-Buddhist ascetic named… for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community. This is the motion.

3. Karman

Venerable Sangha, please listen! The non-Buddhist ascetic named… seeks ordination under the upādhyāya…. This non-Buddhist ascetic… now requests the Sangha’s permission for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community. The Sangha permits the non-Buddhist ascetic… for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community.

If the venerable ones approve permitting the non-Buddhist ascetic named… for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community, remain silent.

Whoever does not approve should speak. This is the first proclamation of the karman.

The proclamation is made in the same way a second and a third time.

The Sangha has completed permitting the non-Buddhist ascetic named… for four months to wear the robes of the upādhyāya, partake of the Sangha’s regular food, and live together with the community. The Sangha [484b01] approves, for it remains silent. Thus do I acknowledge it.

If this non-Buddhist ascetic has received the Sangha’s permission for four months to wear the robes of the upādhyāya and partake of the Sangha’s regular food, he should be placed among the śrāmaṇeras and assigned duties.

The venerable Upāli addressed the Blessed One:

– Venerable Sir, that non-Buddhist ascetic is to be ordained only after his mind has been disciplined. What is meant by his mind having been disciplined?

The Buddha said:

– If, in the presence of that non-Buddhist ascetic, one praises the virtues of the Buddha, Dharma,^[4] and Sangha and speaks of the conduct of those non-Buddhist ascetics, then observe whether, upon hearing praise of the beneficence and virtues of the Three Jewels and hearing about the conduct of the non-Buddhist ascetics, that person feels appreciation and delight or harbors resentment. If displeasure and anger arise, that non-Buddhist ascetic's mind has not yet been subdued. Conversely, if none of those attitudes arise, and even anger does not arise, the mind has been subdued.

Notes:

^[1] Dharmaguptaka Vinaya 34, p. 807a3.

^[2] Upadhyaya: see n. 4, p. 17.

^[3] Upasaka: see n. 1, p. 18.

^[4] Dharma: see n. 4, p. 19.

DEPENDENCE

– As the Blessed One taught, one who has fulfilled five qualities and completed five rains may leave dependence and travel among the people. What are the five?

1. Knowing what constitutes an offense; 2. Knowing what does not constitute an offense; 3. Knowing minor offenses; 4. Knowing grave offenses; 5. Clearly understanding, reciting from memory, retaining, and thoroughly mastering the Pratimoksha Sutra (the monastic code).

Venerable Sir, one who has fulfilled the five qualities and completed five rains may leave dependence and travel among the people. If one has completed only four rains but has mastered the five qualities, may that person leave dependence?

The Buddha said:

– No. Completing five rains is the prescribed standard.

– Venerable Sir, may one who has completed five rains but has not yet mastered the five qualities leave dependence?

The Buddha said:

– No. Fulfilling the five qualities is the prescribed standard.

– Venerable Sir, suppose a bhikshu has mastered the Three Baskets, directly knows the three higher knowledges,^[1] and has completely eradicated the three defilements of greed, hatred, and delusion, but has only just completed three rains. Must that person remain dependent?

The Buddha said:

– One does not leave dependence because what had not been attained has been attained, because what had not been realized has been realized, or because what had not been awakened to has been awakened to, but because one accords with the prescribed Dharma. Therefore, one must complete five rains and fulfill the five qualities before leaving dependence upon one's teacher.

– Venerable Sir, when a bhikshu arrives at another dwelling place, how long may he remain without entering into dependence?

The Buddha said:

– If he does not intend to remain long and does not seek an additional teacher upon whom to depend, he may remain for five nights.

– As the Blessed One taught, a bhikshu who has completed ten rains and fulfilled the five qualities may leave dependence and may even accept a novice seeking ordination.

Venerable Sir, suppose a bhikshu received full ordination and is eighty years old, with sixty rains of seniority, but has neither memorized and recited the Pratimoksha Sutra nor understood its meaning. What should be done in this case?

The Buddha said:

– In this case, even though he has completed sixty rains, he must still remain dependent.

– Venerable Sir, upon whom should he depend?

[484c01] The Buddha said:

– He should depend upon someone senior to himself. If no elder is available, he may also depend upon someone junior to himself.

– Venerable Sir, in that case, how should he pay homage to the teacher?

The Buddha said:

– Apart from paying homage, he must perform all the other duties. Such a person is also called a junior elder bhikshu.

Notes:

^[1] Chinese: Three Higher Knowledges 三明: knowledge of past lives, divine-eye knowledge, and knowledge of the exhaustion of the outflows.

ORDINATION OF A NOVICE^[1]

– As the Blessed One taught, a seven-year-old who is able to drive away crows may be permitted to go forth. Venerable Sir, may a six-year-old who is able to drive away crows from the Sangha's refectory be permitted to go forth?

The Buddha said:

– No. Being fully seven years old is the prescribed standard.

– Venerable Sir, suppose one is fully seven years old but cannot drive away crows from the Sangha's refectory. May that person be permitted to go forth?

The Buddha said:

– No. Being able to drive away crows is the prescribed standard.

Notes:

^[1] Dharmaguptaka Vinaya 34, p. 810c29. Sarvastivada Vinaya 21, T23n1435, p. 151b29.

AN INSTRUCTOR OF NUNS MUST BE APPOINTED BY THE SANGHA^[1]

– Venerable Sir, a bhikshu who possesses seven virtues may go and instruct the bhikshunis. If he has not yet been appointed, he should be appointed. If he has already been appointed, the appointment must not be rescinded.

What are the seven? 1. He observes the precepts; 2. He is learned; 3. He holds the standing of a senior elder; 4. He speaks the language of the city fluently; 5. He has never defiled a bhikshuni; 6. He is able to expound extensively upon the permissions and prohibitions concerning the eight parajika dharmas;^[2] 7. He is able to explain skillfully the eight principles of respect.^[3]

What does it mean to observe the precepts? It means not having violated any of the four parajika dharmas.

What does it mean to be learned? It means having memorized and recited the Pratimoksha Sutra.

What does it mean to hold the standing of a senior elder? It means having completed twenty rains or more.

What does it mean to speak the language of the city fluently? It means understanding and speaking fluently the language of that great city.

What does it mean never to have defiled a bhikshuni? It means that his body has never touched a bhikshuni.

The sixth and seventh points may be clearly understood by consulting the text.

One who possesses these seven virtues should be appointed as follows: Arrange the seats, sound the ghanta, make the formal announcement, and then ask who is capable:

– Bhikshu ..., are you able to instruct the bhikshunis in higher morality,^[4] higher mind,^[5] and higher wisdom?^[6]

He replies:

– I am.

Next, appoint a bhikshu to make the formal announcement and carry out the formal act. (The bhikshuni Sangha has a separate procedure for coming to request instruction. This will become clear in the text below; the senior elder calculates the time before responding to this matter.)

Notes:

^[1] Mulasarvastivada Vinaya 31, p. 794a26: Payattika 21, training rule: Instructing bhikshunis without being appointed by the Sangha.

^[2] Eight parajika dharmas 八他勝法: that is, the eight parajika dharmas for nuns.

^[3] Eight principles of respect: see n. 3, p. 53.

^[4] Higher morality 增上戒: P. adhisīla.

^[5] Higher mind 增上心: also higher intention 增上意, P. adhicitta, a higher state of meditative concentration.

^[6] Higher wisdom 增上慧: P. adhipaññā.

APPOINTING AN INSTRUCTOR OF NUNS—A FORMAL ACT WITH ONE ANNOUNCEMENT AND ONE MOTION^[1]

1. The Formal Announcement

Venerable Sangha, please listen! The bhikshu named ... is able to go and instruct the bhikshuni Sangha in higher morality, higher concentration, and higher wisdom. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints the bhikshu named ... to go and instruct the bhikshuni Sangha in higher morality, higher concentration, and higher wisdom. This is the formal announcement.

2. The Formal Act

Next comes the formal act:

Venerable Sangha, please listen! The bhikshu ... is able to go and instruct the bhikshuni Sangha in higher morality, higher concentration, and higher wisdom. The Sangha now appoints the bhikshu ... [485a01] to instruct the bhikshuni Sangha in higher morality, higher mind, and higher wisdom. If the venerable ones approve appointing the bhikshu ... to instruct the bhikshuni Sangha in higher morality, higher mind, and higher wisdom, remain silent. Whoever does not approve should speak. The Sangha has completed the appointment of the bhikshu ... to go and instruct the bhikshuni Sangha in higher morality, higher mind, and higher wisdom. The Sangha approves, because it remains silent. Thus do I record this matter.

After this bhikshu has been appointed through the formal act, he should go and instruct the bhikshuni Sangha; this is in accordance with the Dharma.

The Buddha said:

– If there is no instructor fully qualified to teach, then instruction should be given in brief. I shall set forth the procedure clearly:

Every half-month, the bhikshuni Sangha must go to the bhikshus' dwelling place. After bowing at the feet of the great Sangha, they should say as follows:

Venerable Sangha, please listen! The bhikshuni Sangha of ... Monastery is harmonious. Today we bow at the feet of the venerable Sangha of ... Monastery and respectfully inquire whether the venerable ones have little illness and little affliction, whether your daily life is comfortable, and whether your health is secure. During this half-month, we bhikshunis have come to request an instructor for the bhikshunis.

The senior elder asks:

– Sisters, is the bhikshuni Sangha of ... Monastery harmonious?

The nuns reply:

– The Sangha is harmonious.

Question: “During the past half-month, have there been no transgressions?”

The nun replied: “There have been none.”

“Sisters, you should know that there is no bhikshu in the community here who is able to come and instruct the bhikshunis during this half-month. Sisters, you should therefore diligently cultivate and correct yourselves, and do not be heedless.”

The nun joined her palms and replied:

“Excellent.”

When a bhikshuni enters a bhikshu monastery, upon reaching the monastery gate she must first announce herself to a bhikshu before she may enter. If she enters without first announcing herself, she commits an offense of transgressing the Dharma.

She should announce herself as follows: After bowing before a bhikshu, she should say:

“Venerable Sir, I am the bhikshuni named… and now wish to enter the monastery.”

The bhikshu replies:

“If you have not come to cause any misconduct, you may enter.”

The nun replies:

“I have not.”

He replies: “Good.”

If this formula is not spoken, an offense of transgressing the Dharma is committed.

Notes:

^[1] Dharmaguptaka Vinaya 12, p. 647b9.

ADMONISHING BHIKSHUNIS WHO LIVE TOGETHER IN DISORDERLY INTIMACY — MOTION AND THREE PROCLAMATIONS^[1]

At that time, in the city of Shravasti, there were two bhikshunis, one named Khả Ái and the other Tùy Ái,^[2] who lived together in disorderly intimacy. The nuns reported this to the bhikshus. The bhikshus reported it to the Buddha. The Buddha instructed the nuns first to admonish them privately, and then to perform an act of motion and three proclamations to admonish the two nuns. Similar cases should also be handled as above. The community is to assemble and appoint a nun to make the motion for the formal act:

1. Motion

“Venerable Bhikshuni Sangha, please listen! The two bhikshunis Khả Ái and Tùy Ái [485b01] live together in disorderly intimacy, behaving restlessly, striking and frolicking with one another. The nuns have privately admonished them not to continue living together in disorderly intimacy.

Such a way of life impairs wholesome qualities and prevents benefit from developing. They should live separately; when they live separately, wholesome qualities increase and their welfare is not impaired. Although these two have been privately admonished, they obstinately persist in their wrongful conduct and refuse to abandon it, saying that this alone is true and all else is false.

If the Bhikshuni Sangha is ready, the Bhikshuni Sangha shall perform an act against the bhikshunis Khả Ái and Tùy Ái for refusing to abandon their disorderly shared life and refusing to accept admonition. This is the motion.”

2. Formal Act

The formal act that follows is to be performed in accordance with the motion.

Notes:

^[1] Bhikshuni Vinaya 6, T23n1443, p. 938b8: Sanghavasesha 15, training rule: Living Together in Disorderly Intimacy.

^[2] Khả Ái 可愛 and Tùy Ái 隨愛. In the Dharmaguptaka Vinaya: Tô-ma 蘇摩 and Bà-phả-di 婆頗夷; in the Mahishasaka Vinaya: Tu-hưu-ma 修休摩 and Bà-phả 婆頗; in the Mahasanghika Vinaya: Chân Đàn 真檀 and Uất-đa-la 欝多羅; in the Sarvastivada Vinaya: Đạt-ma 達摩 and Đàm-di 曇彌. Thullanandā and her bhikshuni disciples.

ADMONISHING ONE WHO OBSTRUCTS SEPARATE LIVING — MOTION AND THREE PROCLAMATIONS^[1]

Following the Buddha’s instruction, the bhikshunis performed an act of motion and three proclamations, admonishing those two nuns to abandon their obstinate conduct, forbidding them from remaining together, and requiring each to live separately. At that time, the nun Thổ-la-nan-đà went to the dwelling of those two bhikshunis and said:

“Venerables,^[2] why do you not continue living together in disorderly intimacy? Only by living together in disorderly intimacy will wholesome qualities increase and not decline.”

When the nuns heard this, they reported it to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha instructed them, up to and including performing an act of motion and three proclamations, to admonish Thổ-la-nan-đà to abandon the wrong view of encouraging such disorderly shared living. Similar cases should be admonished in the same way, following the procedure above:

1. Motion

“Venerable Bhikshuni Sangha, please listen! The two bhikshunis Khả Ái and Tùy Ái lived together in disorderly intimacy. The Bhikshuni Sangha performed an act of motion and three proclamations to stop those two bhikshunis from living together in this way, forbidding them from remaining near one another and requiring each to live separately.

The nun Thổ-la-nan-đà then went to those two bhikshunis and told them: ‘Venerables, you should live together in disorderly intimacy, for only then will wholesome qualities increase; if you live separately, wholesome qualities will decline.’ The Bhikshuni Sangha has admonished her and sought to stop her, but she obstinately refuses to abandon this conduct and says that it alone is true and everything else is false. If the Bhikshuni Sangha is ready, the Bhikshuni Sangha hereby agrees to perform an act of motion and three proclamations against the bhikshuni Thổ-la-nan-đà for refusing to abandon her wrong view and for encouraging disorderly shared living.

This is the motion.”

2. Formal Act

The formal act that follows is to be performed in accordance with the motion.

Notes:

^[1] Ibid. 6, p. 938c29: Sanghavasesha 16, training rule: Encouraging Others Not to Live Separately.

^[2] Venerable: see note 1, p. 29.

BHIKSHUNI ACT OF NOT PAYING HOMAGE — MOTION AND ONE PROCLAMATION^[1]

If a bhikshu^[2] and a bhikshuni live together in disorderly intimacy, the harmonious Sangha shall perform an act of suspension against him.^[3] The bhikshuni community shall perform an act of not paying homage to that bhikshu.

According to the Dharma, it should be carried out as follows: Seats are to be arranged, the gandhi is to be struck, and after the community of nuns has assembled, [485c01] a bhikshuni is appointed to make the motion and then perform the formal act:

1. Motion

“Venerable Bhikshuni Sangha, please listen! The bhikshu named… has been subjected to an act of suspension by the harmonious Sangha, and the Bhikshuni Sangha is also to perform an act of not paying homage to him. If the Bhikshuni Sangha is ready, the Bhikshuni Sangha hereby agrees to perform an act of not paying homage to the bhikshu named… This is the motion.”

2. Formal Act

“Venerable Bhikshuni Sangha, please listen! The bhikshu named… has been subjected to an act of suspension by the harmonious Sangha, and the Bhikshuni Sangha is to perform an act of not paying homage to him. The Bhikshuni Sangha now performs an act of not paying homage to the bhikshu named… If the venerables approve the act of not paying homage to the bhikshu named…, let them remain silent. Whoever does not approve should speak. The Bhikshuni Sangha has completed the act of not paying homage to the bhikshu named… The Bhikshuni Sangha has approved it by its silence. Thus do I record it.”

When a bhikshu has been subjected to an act of suspension by the Sangha and the Bhikshuni Sangha has also performed an act of not paying homage to him, the bhikshunis shall no longer speak with him or pay homage to him. However, when they encounter him, the bhikshunis should still rise because he belongs to the senior community.

Notes:

^[1] Bhikshuni Vinaya 5, p. 931a21: Parajika 8, training rule: Following One Who Has Been Suspended.

^[2] Ibid., p. 931a21: there was a bhikshu named Căn Bản 根本. In the Dharmaguptaka Vinaya: the bhikshu Channa. In the Mahishasaka Vinaya: Channa was subjected by the Sangha to a formal act for refusing to acknowledge an offense; obstinately refusing to admit his offense, he was suspended by the Sangha. In the Mahasanghika Vinaya: the formal act of suspension for refusing to acknowledge an offense 不見罪舉羯磨. In the Sarvastivada Vinaya: Ca-lưu-la Đề-xá 迦留羅提舍 was subjected by the Sangha to an act of expulsion for refusing to acknowledge an offense 不見擯. In Pali: the bhikshu Ariṭṭha was suspended by the Sangha (samaggena saṅghena ukkhitta).

^[3] Act of suspension: see note 1, p. 87.

ADMONISHING AND PREVENTING A BHIKSHUNI FROM ASSOCIATING WITH AND ATTENDING UPON HIM — MOTION AND THREE PROCLAMATIONS

After the preceding act has been performed, if a bhikshuni does not pay homage to him but continues to associate with him,^[1] an act of suspension shall be performed against her, according to the following procedure:

1. Motion

“Venerable Bhikshuni Sangha, please listen! The bhikshu named… committed an unlawful act, and the Sangha has performed an act of suspension against him. Yet the bhikshuni named… knows of that bhikshu’s unlawful conduct and also knows that he has been subjected to an act of suspension, but she still follows him, associates with him, and attends upon him, thereby causing the bhikshu named… not to comply with the Sangha’s instruction. If the Sangha is ready, the Sangha hereby agrees to prevent this bhikshuni from associating with and attending upon that bhikshu named… This is the motion.”

2. Formal Act

The formal act is completed in accordance with the wording of the motion.

Notes:

^[1] After the bhikshu Căn Bản had been subjected to an act of suspension, the bhikshuni Thổ-la-nan-đà continued to associate with him and pay homage to him.

SHARING A ROOM WITH A CHILD — MOTION AND ONE PROCLAMATION^[1]

At that time there was a bhiksuni named Gupta who had given birth to a young child named Kasyapa, but she did not stay in the same room with him. Left alone, the child cried out. The bhiksunis reported this matter to the bhiksus, and the bhiksus reported it to the Buddha.

The Buddha said:

– Gupta should request the Bhiksuni Sangha to perform a karma procedure permitting her [486a01] to stay in the same room with the infant. The karma procedure should be performed as follows: Arrange the seats, strike the gandhi, and make an announcement throughout the assembly. When the Sangha has gathered and so forth, she should join her palms and make the following declaration:

1. The Request

May the Bhiksuni Sangha listen! I, the bhiksuni Gupta, have given birth to a young child. I now request the Bhiksuni Sangha to perform a karma procedure permitting me to stay in the same room with my young child. May the Bhiksuni Sangha permit me, Gupta, to sleep in the same room with my young child. This matter deserves compassion; may the venerable ones take pity upon me.

She should make the same request a second and a third time.

2. The Motion

Next, a bhiksuni should be appointed to make the motion and then perform the karma procedure:

Venerable Bhiksuni Sangha, please listen! This bhiksuni Gupta has given birth to a son named Kasyapa. Gupta requests the Bhiksuni Sangha to permit her to sleep in the same room with her young child. If the time is appropriate for the Bhiksuni Sangha, may the Bhiksuni Sangha consent. The Bhiksuni Sangha now performs a karma procedure permitting Gupta to sleep in the same room with her young child. This is the motion.

3. The Karma Procedure

Next, the karma procedure should be performed:

Venerable Bhiksuni Sangha, please listen! The bhiksuni Gupta has given birth to a son named Kasyapa. Gupta now requests the Bhiksuni Sangha to permit her to sleep in the same room with her young child.

The Bhiksuni Sangha now permits Gupta to sleep in the same room with her young child. If the venerable ones consent to permitting Gupta to sleep in the same room with her young child, let them remain silent. If anyone does not consent, let her speak. The Bhiksuni Sangha has permitted Gupta to sleep in the same room with her young child. The Bhiksuni Sangha consents, as it remains silent. Thus do I record this matter.

After the Bhiksuni Sangha has performed the karma procedure permitting Gupta to sleep in the same room with her young child, there should be no further doubt regarding the matter. Because this is a newborn infant, she is temporarily permitted to stay in the same room with him. When he grows older, their staying together must thereafter be prohibited according to the Dharma and Vinaya.

Notes:

^[1] Vinaya Miscellaneous Matters, fascicle 31, T24n1451, p360b25.

A BHIKSUNI ASSOCIATING CLOSELY WITH LAYPEOPLE — MOTION AND ONE PROCLAMATION

When bhiksunis encounter a year of famine in which people suffer deprivation and hardship and alms are difficult to obtain, even their own relatives may say: “I cannot provide food for many people. If one person comes alone, I will provide for her.” Such a bhiksuni should request the Bhiksuni Sangha to perform a karma procedure permitting her to visit related lay households. She should make the request as follows: Arrange the seats, strike the gandhi, and make an announcement throughout the assembly. When the community of bhiksunis has gathered..., she should join her palms and make the following declaration:

1. The Request

Venerable Bhiksuni Sangha, please listen! I, the bhiksuni named…, have encountered a year of famine in which people suffer deprivation and hardship and alms are difficult to obtain. I, named…, request the Bhiksuni Sangha to perform a karma procedure [486b01] permitting me to visit the homes of my lay relatives. May the Bhiksuni Sangha perform a karma procedure permitting me, named…, to visit the homes of my lay relatives. May the venerable ones take pity upon me and compassionately consider me.

She should make the same request a second and a third time.

2. The Motion

Next, the Sangha should appoint a bhiksuni to make the motion and then perform the karma procedure:

Venerable Bhiksuni Sangha, please listen! The bhiksuni named… has encountered a year of famine in which people suffer deprivation and hardship and alms are difficult to obtain. This bhiksuni named… now requests the Bhiksuni Sangha to perform a karma procedure permitting her to visit the homes of her lay relatives. If the time is appropriate for the Bhiksuni Sangha, may the Bhiksuni Sangha consent. The Bhiksuni Sangha now performs a karma procedure permitting the bhiksuni named… to visit the homes of her lay relatives. This is the motion.

3. The Karma Procedure

Next, the karma procedure should be performed:

Venerable Bhiksuni Sangha, please listen! The bhiksuni named… has encountered a year of famine in which people suffer deprivation and hardship and alms are difficult to obtain. The bhiksuni named… now requests the Bhiksuni Sangha to perform a karma procedure permitting her to visit the homes of her lay relatives. The Bhiksuni Sangha now performs a karma procedure permitting the bhiksuni named… to visit the homes of her lay relatives. If the venerable ones consent to performing this karma procedure permitting the bhiksuni named… to visit the homes of her lay relatives, let them remain silent. If anyone does not consent, let her speak.

The Bhiksuni Sangha has completed the karma procedure consenting to allow the bhiksuni named… to visit the homes of her lay relatives. The Bhiksuni Sangha consents, as it remains silent. Thus do I record this matter.

After the Bhiksuni Sangha has performed the karma procedure, this bhiksuni is permitted to go alone to the homes of her lay relatives and accept food as she wishes. However, when provisions become plentiful again, she may no longer visit them. If she continues to do so, she commits an offense of transgressing the Dharma.

CHANGE OF SEX^[1]

The venerable Upali asked the Blessed One:

– Venerable Sir, suppose a bhiksuni suddenly changes sex. What should be done in such a case?

The Buddha said:

– The person should be taken to reside in the dwelling place of the bhiksus. Seniority should be reckoned according to the former number of rains retreats.

– Venerable Sir, suppose a bhiksu changes sex. What should be done in such a case?

The Buddha said:

– The person should be taken to reside in the dwelling place of the bhiksunis. Seniority should still be reckoned according to the former number of rains retreats.

– Venerable Sir, if the person changes sex again, what should be done?

The Buddha said:

– This may be handled according to the preceding cases, and the person should be taken to the other dwelling place. If the person changes sex a third time, the person must be expelled and may not be allowed to dwell together with the Sangha.

– Venerable Sir, if a sramanera changes sex while receiving full ordination, is the full ordination valid?

The Buddha said:

– The full ordination is valid. The person should be taken to the dwelling place of the bhiksunis.

– Venerable Sir, while receiving full ordination, suppose a sramanera declares, “Venerable ones, do not confer full ordination upon me.” Is this person’s full ordination valid?

The Buddha said:

– It is not valid. Upali, if one who has already received full ordination [486c01] says, “I am a sramanera”—based upon this statement, the person has the intention to relinquish the ordination—then the full ordination is lost; how much more so when one is still in the process of receiving full ordination.

– Venerable Sir, if a person in the process of receiving full ordination says, “I am a layperson,” is the full ordination valid?

The Buddha said:

– It is not valid. Upali! If, after receiving full ordination, one says, “I am a layperson,” one loses the full ordination; how much more so while one is still receiving it.

– As the Blessed One has taught, if a bhiksu wishes to relinquish the training precepts, he should establish mindfulness and firmly resolve to relinquish them. Before a bhiksu, he should squat, join his palms, and make the following declaration:

Venerable one, please take note! I, the bhiksu named…, am unable to uphold the discipline of celibate conduct. I, the bhiksu named…, now relinquish the training precepts before the venerable one, abandon the appearance of a renunciant, and return to the deportment of a layperson. Venerable one, from this time onward, know me to be a layperson. (This should be said three times.)

The other person should reply: “Good.”

If one relinquishes the training precepts before a person whose mind is deranged, the relinquishment is not valid. The same principle should be understood regarding the other communities.

Notes:

^[1] Vinaya Miscellaneous Matters, fascicle 32, p366b7.

CAUSING FEAR — MOTION AND THREE PROCLAMATIONS^[1]

At that time, the Buddha was in the city of Sravasti. There was a group of bhiksus named Pandulohitaka (translated as “reddish-golden color”)^[2] and others who delighted in disputation and argument. They frequently stirred up contentious matters within the community, causing the Sangha to live without peace and making the disputes grow ever more intense. The bhiksus reported this matter to the Buddha. The Buddha said:

– Bhiksus, a karma procedure of intimidation should be performed against the group of Paṇḍuka-lohitaka and the others. In similar cases, the karma procedure should likewise be performed. There are five circumstances under which performing a karma procedure of intimidation constitutes an unlawful karma procedure, a karma procedure contrary to the Vinaya, and an offense of transgressing the Dharma when the Sangha performs it. What are the five?

1. There has been no inquiry; 2. They have not been caused to recollect; 3. The matter is not true; 4. They have not personally admitted the offense; 5. The formal act is performed in their absence.^[3]

There are also five conditions under which a karma procedure of intimidation is a lawful karma procedure, a karma procedure in accordance with the Vinaya, and one in which the Sangha is without fault.

1. An inquiry has previously been made; 2. They have been caused to recollect; 3. The matter is true; 4. They have personally admitted the offense; 5. The formal act is performed in their presence.

The formal act should be performed in due order. The preliminary procedure is to be carried out as before. Next, appoint one bhiksu to make the motion and conduct the threefold karma procedure:

1. The motion

Venerable Sangha, listen! This group of Paṇḍuka-lohitaka and the others contend and cause disorder within the Sangha, giving rise to disputes. They frequently create contentious matters that prevent the Sangha from dwelling in peace and happiness. If the time is appropriate for the Sangha, then [487a01] the Sangha may approve. The Sangha will now perform the karma procedure of intimidation against the group of Paṇḍuka-lohitaka and the others. This is the motion.

2. The karma procedure

Venerable Sangha, listen! The group of Paṇḍuka-lohitaka and the others contend and cause disorder within the Sangha, giving rise to disputes. They frequently create contentious matters that prevent the Sangha from dwelling in peace and happiness.

The Sangha will now perform the karma procedure of intimidation against the group of Paṇḍuka-lohitaka and the others. If the venerable ones consent to performing the karma procedure of intimidation against the group of Paṇḍuka-lohitaka and the others, remain silent. Whoever does not consent should speak. This is the first pronouncement of the karma procedure.

The second and third pronouncements are made in the same way.

The Sangha has performed the karma procedure of intimidation against the group of Paṇḍuka-lohitaka and the others. The Sangha consents, because it remains silent. Thus do I record this matter.

Any bhiksu against whom the Sangha has performed the karma procedure of intimidation may not admit anyone to the renunciant life or confer full ordination upon anyone. This is as fully explained above.

After the bhiksus had performed the karma procedure of intimidation against the group of Paṇḍuka-lohitaka and the others, they accepted the formal act and showed the utmost reverence toward the Sangha, without treating the Sangha with contempt, hoping that the Sangha would assist them. While dwelling within the boundary, they constantly paid homage to the Sangha, wishing that the Sangha would perform the karma procedure of rescission, and they personally addressed the Sangha, saying:

“I, Paṇḍuka-lohitaka, shall forever cease these contentious matters.”

The bhiksus reported this matter to the Buddha.

The Buddha said:

– Bhiksus, previously the Sangha performed the karma procedure of intimidation against the group of Paṇḍuka-lohitaka and the others. Now a karma procedure of rescission should be performed for Paṇḍuka-lohitaka and the others. If similar cases occur, there are five conditions under which a karma procedure of intimidation may not be rescinded for a bhiksu for whom it has not yet been rescinded. What are the five?

1. He relies upon the power of the king; 2. He relies upon government officials; 3. He relies upon others; 4. He relies upon non-Buddhist ascetics; 5. He relies upon the Sangha. For such persons, it may not be rescinded.

There are also five conditions under which it may not be rescinded. What are the five?

1. He venerates non-Buddhist ascetics; 2. He delights in associating closely with bad companions; 3. He makes offerings to non-Buddhist ascetics; 4. He does not wish to live in harmony with the Sangha; 5. He does not wish to dwell together with the Sangha. For such a person, it should not be rescinded.

There are also five conditions under which it should not be rescinded: 1. He reviles bhiksus; 2. He harbors anger; 3. He disparages them; 4. He does what ought not to be done; 5. He does not train in the bhiksus’ training precepts.

There are also five conditions under which it should be rescinded. What are the five?

1. At the Sangha’s dwelling place, he personally displays reverence and does not give rise to contempt; 2. He seeks assistance; 3. He himself regularly pays homage; 4. Within the boundary, he earnestly requests rescission; 5. He personally declares: “I will no longer engage in contentious matters such as these.”

These are the five conditions under which [487b01] it should be rescinded for a person for whom it has not yet been rescinded.

There are also five conditions under which it should be rescinded. What are the five?

1. He does not rely upon the king; 2. He does not rely upon officials; 3. He does not rely upon others; 4. He does not rely upon non-Buddhist ascetics; 5. He does not rely upon the Sangha. These are called the five conditions.

There are also five conditions under which the karma procedure of intimidation should be lifted. What are the five?

1. He does not engage in venerating non-Buddhist ascetics; 2. He does not associate closely with bad companions; 3. He does not make offerings to non-Buddhist ascetics; 4. He vows to live in harmony with the Sangha; 5. He vows to dwell together with the Sangha. These are called the five conditions.

There are also five conditions under which the karma procedure of intimidation may be lifted. What are the five?

1. He does not revile bhiksus; 3. He does not harbor anger; 3. He does not disparage them; 4. He does what ought to be done; 5. He regularly trains in the bhiksus’ training precepts. These are called the five conditions.

Notes:

^[1] Dharmaguptaka Vinaya, fascicle 44, p. 889a14 (Chapter XI, Reprimand, Vietnamese translation).

^[2] Bán-đậu-lô-hứ-đắc-ca 半豆盧呬得迦: P. Paṇḍuka-lohitaka. Dharmaguptaka Vinaya, fascicle 44: Lô-hê-na 盧醯那.

^[3] Chinese: 不對面作, “performed without being face-to-face.” The person who is the object of the karma procedure is not present. P. asammukhā kataṃ.

KARMA PROCEDURE OF RESCISSION

Once those persons have been brought under discipline, they should be permitted to receive the karma procedure of rescission. The preliminary procedure is performed as before and should be understood accordingly, up to the point where Paṇḍuka-lohitaka and the others speak as follows:

1. The petition

Venerable Sangha, listen! We, the bhiksus Paṇḍuka-lohitaka and the others, are contentious and quarrelsome persons. We have frequently given rise to disputes, preventing the Sangha from dwelling in peace and happiness. Therefore, the Sangha performed the karma procedure of intimidation against us. After receiving this karma procedure, we have displayed the utmost reverence toward the Sangha and have not given rise to contempt. We seek assistance, personally pay homage regularly, and, within the boundary, request rescission. We shall never again engage in contention. We earnestly beseech the Venerable Sangha to lift the karma procedure of intimidation from us, Paṇḍuka-lohitaka and the others. May the venerable ones have compassion for us, have compassion for us.

The second and third petitions are made in the same way.

2. The motion

Next, appoint one bhiksu to make the motion and conduct the threefold karma procedure:

Venerable Sangha, listen! This group of Paṇḍuka-lohitaka and the others contended and caused disorder within the Sangha, giving rise to disputes. They frequently created contentious matters that prevented the Sangha from dwelling in peace and happiness.

Previously, the Sangha performed the karma procedure of intimidation against the group of bhiksus Paṇḍuka-lohitaka and the others. After the karma procedure was performed against them, the group of bhiksus Paṇḍuka-lohitaka and the others displayed the utmost reverence toward the Sangha and did not give rise to contempt. They now request that the Sangha lift the karma procedure of intimidation.

If the time is appropriate for the Sangha, then the Sangha may approve. The Sangha will now lift the karma procedure of intimidation from the group of bhiksus Paṇḍuka-lohitaka and the others. This is the motion.

3. The karma procedure

Venerable Sangha, please listen! The group of Bandhulohitakas and others [487c01] engaged in contention and caused disorder, giving rise to disputes within the Sangha. They repeatedly created contentious matters, causing the Sangha to dwell without peace.

Previously, the Sangha performed an act of intimidation against the group of Bandhulohitakas and others. After the group of bhiksus Bandhulohitakas and others had been subjected to that formal act, they displayed the utmost reverence and did not behave arrogantly toward the Sangha. They now request the Sangha to revoke the act of intimidation.

The Sangha now revokes the act of intimidation against the bhiksus Bandhulohitakas and others. Those who consent should remain silent. Those who do not consent should speak.

This is the first proclamation of the formal act.

The second and third proclamations are made in the same way.

The Sangha has revoked the act of intimidation against the group of bhiksus Bandhulohitakas and others. The Sangha has consented, as it remains silent. Thus do I record this matter.