根本說一切有部毘奈耶雜事

Volume Thirty

Summary verses:

Higher ordination is received from the bhikshus,

Every half-month instruction must be requested,

One must dwell under the guidance of the bhikshus,

Upon seeing a fault, one must not speak,

One must neither become angry nor show deficient reverence,

Confession must be made before both Sanghas,

The invitation ceremony is performed before the bhikshus;

These are called the eight garudhammas.

“Ananda! I have established eight garudhammas that a bhikshuni may not transgress. If Mahaprajapati Gautami can observe these eight garudhammas, she shall be permitted to go forth, receive higher ordination, and attain the status of a bhikshuni.”

After hearing the Buddha teach the eight garudhammas, Venerable Ananda bowed at the Buddha’s feet, took his leave, and went to Mahaprajapati, saying:

“Mahaprajapati, you should know that the Blessed One has permitted women to go forth in the Buddha’s well-proclaimed Dharma and Vinaya, receive higher ordination, and attain the status of bhikshunis. However, he has established eight garudhammas for bhikshunis, which they may not transgress and in which they must diligently train throughout their lives. I shall explain the eight garudhammas established by the Blessed One. Listen attentively and remember them well.”

Mahaprajapati said:

“Venerable sir, please speak. We are listening with one-pointed attention.”

The venerable one said:

“As the Blessed One has taught, bhikshunis must seek from the bhikshus the going forth and higher ordination by which they attain the status of bhikshunis. This is the first garudhamma, which may not be transgressed and in which bhikshunis must diligently train throughout their lives.”

In this manner, the venerable one explained each garudhamma through the last.

After hearing Venerable Ananda explain the garudhammas, Mahaprajapati, joyful in body and mind, bowed in reverence and accepted them. She said to Venerable Ananda:

“Venerable sir! Suppose a maiden from a noble family belonging to one of the four castes has bathed, anointed herself with fragrant oil, cleaned and arranged her hair and nails, and put on fine new garments. Someone makes a garland of campaka, utpala, and other flowers and presents it to her. Seeing the flowers being brought, she joyfully accepts the garland and places it upon the crown of her head. Venerable sir, in the same way, with my entire body, speech, and mind, I accept and uphold upon the crown of my head the eight garudhammas of the Tathagata.”

At that time, when Mahaprajapati accepted the eight garudhammas, she and the five hundred Sakyan women thereby went forth, received higher ordination, and attained the status of bhikshunis.

Venerable Upali said to the Blessed One:

“As the Buddha has taught, if Mahaprajapati accepts and observes the eight garudhammas, that itself constitutes her going forth and the completion of her full ordination, by which she attains the status of a bhikshuni. I do not know how this matter should be handled for other women.”

The Buddha told Upali:

“Other women should be permitted to go forth and receive higher ordination in the proper sequence and according to the Dharma.”

Upon hearing this teaching, the women did not know what that sequence was. They reported the matter to the Buddha. The Buddha said:

“When Mahaprajapati, at the head of the five hundred Sakyan women, accepted the garudhammas, that itself constituted their going forth and higher ordination, by which they attained the status of bhikshunis. Other women who wish to receive higher ordination must all follow this sequence:

“When a woman comes seeking to go forth, she must approach a bhikshuni and personally pay homage to her. That bhikshuni must question her concerning the obstructing conditions. If she is free of such impediments, she may be accepted and given the Three Refuges and the five training precepts. She should first bow before the sacred image and then bow to her teacher. The teacher should instruct her to join her palms and say:

“‘Preceptor, please attend to me. I, named ..., from this day until the end of my life, take refuge in the Buddha, the Honored One among those endowed with two feet; I take refuge in the Dharma, the Honored One among those free from desire; I take refuge in the Sangha, the Honored One among assemblies.’

“The teacher says:

“‘Good.’

“She replies:

“‘Excellent!’

“Next, the five training precepts are imparted. The teacher instructs her to say:

“‘Preceptor, please attend to me. Just as the noble arhats throughout their lives abstain from killing living beings, stealing, sexual misconduct, false speech, and drinking intoxicating liquors, so too shall I, named ..., from this day until the end of my life, abstain from killing living beings, stealing, sexual misconduct, false speech, and drinking intoxicating liquors.

“‘These are my fivefold training precepts. These fivefold training precepts of the arhats I shall always study, practice, accept, and uphold.’” She says this three times. “‘May the preceptor bear witness and know that I am an upasika who has taken refuge in the Three Jewels and accepted the five training precepts.’

“The teacher says:

“‘Good.’

“The disciple replies:

“‘Excellent!’”

– The occasion took place in the city of Sravasti. At that time, the Blessed One had Mahaprajapati and the five hundred Sakyan women accept the eight garudhammas. Upon receiving the Buddha’s permission, they immediately went forth, received higher ordination, and attained the status of bhikshunis. Thereafter, the community of bhikshunis continued to permit other women to go forth and receive higher ordination, thereby attaining the status of bhikshunis. In this way, they successively ordained other women, causing the community of bhikshunis to flourish.

After some time, the senior bhikshunis went to Mahaprajapati Gautami and said:

“Excellent! Noble One, please understand that we bhikshunis went forth long ago. Other young bhikshus have only recently gone forth and received higher ordination. They should therefore be required to show us respect according to seniority.”

After hearing them, Mahaprajapati Gautami said:

“Sisters, wait here for a moment while I go to ask Venerable Ananda about this matter.”

Mahaprajapati Gautami then went to Venerable Ananda and told him about the matter. After hearing her, the venerable one said:

“Mahaprajapati, wait a moment. I shall go and report this to the Buddha.”

He went to the Buddha, bowed with his head at the Buddha’s feet, and stood to one side. Venerable Ananda then said:

“Blessed One, the senior bhikshunis went forth long ago, while some young bhikshus have only recently gone forth and received higher ordination. May those young bhikshus be required to honor the senior bhikshunis according to seniority?”

The Buddha told Ananda:

“You should not open your mouth to speak of such a thing. Why? If women had not gone forth in the well-proclaimed Dharma and Vinaya, whenever bhikshus encountered faithful brahmins and householders, those people would bring fine food and make abundant offerings to them.

“Ananda, there are also faithful brahmins and householders who would spread new, clean white cloth upon the road and say, ‘May the venerable sramanas walk upon this cloth so that we may obtain great and lasting benefit and always abide in happiness.’

“Ananda, there are also faithful brahmins and householders who would spread their hair upon the ground and say:

“‘May the venerable sramanas walk upon my hair so that I may obtain great and lasting benefit and always abide in happiness.’

“Furthermore, Ananda, if women had not gone forth in my well-proclaimed Dharma and Vinaya, even the radiance of the sun and moon could not have eclipsed the majestic virtue of my disciples, much less other non-Buddhist practitioners, who are like corpses.

“Furthermore, Ananda, if women had not gone forth, my teaching would have remained completely pure and undefiled for a full thousand years. Because they have gone forth, the True Dharma will endure for only five hundred years. Therefore, Ananda, even a bhikshuni who has been fully ordained for one hundred years must honor, join her palms before, rise to welcome, respectfully attend upon, and bow at the feet of a bhikshu who has only just received higher ordination.”

– The occasion was as described above. Within the communities of bhikshunis, Sangha acts arose requiring assemblies of four, five, or twelve persons. They assembled both divisions of the Sangha in their entirety, and the resulting proliferation of affairs obstructed instruction, recitation, and meditative contemplation. The bhikshus reported the matter to the Buddha. The Buddha said:

“The affairs of the two communities are distinct. Except for rehabilitation from an offense, higher ordination, the fortnightly observances, and similar Dharma proceedings, for which they must act together, all other matters are to be conducted separately.”

In the city of Shravasti, there was a householder who had not long been married when his wife became pregnant. When her term was complete, just as the mother gave birth to a baby girl, the father passed away. The mother raised the child until she had just grown to maturity, and then she too passed away.

One day, while going on almsround, the bhiksuni Sthulananda came to that house. Seeing the young woman, the bhiksuni asked:

“Whom do you live with?”

She replied:

“Noble One, I have no one upon whom to rely, so I am dependent on no one.”

The bhiksuni asked:

“Then why do you not go forth?”

She replied:

“Who would allow me to go forth?”

The bhiksuni said:

“I can help you. Come with me.”

She followed the bhiksuni to the nuns’ residence and was given ordination. Later, however, because she was carried away by the afflictions, she returned to lay life.

While going on almsround, the bhiksuni Sthulananda met her again and asked:

“Young woman, how are you living?”

She replied:

“Noble One, having no one upon whom to rely, I live in great hardship.”

The bhiksuni said:

“Then why do you not go forth again?”

She replied:

“I have already returned to lay life. Who would allow me to go forth?”

The bhiksuni said:

“I shall permit it.”

After going forth again, the woman went on almsround. When householders and brahmins saw her, they ridiculed her together, saying:

“What admirable deeds these Shakyan women perform! At one time they go forth and cultivate the holy life; at another they abandon the path, return, and become defiled by worldly dust. They act according to their own whims. This is truly improper.”

When the bhiksunis heard this, they informed the bhiksus; the bhiksus informed the Buddha. The Buddha reflected, “Such are the faults of permitting a bhiksuni who has returned to lay life to go forth again.”

He established that henceforth a bhiksuni who had returned to lay life must not be allowed to go forth again. Those householders and brahmins had censured her rightly, for that woman had brought harm to My true Dharma. Therefore, when a bhiksuni relinquishes the monastic robes and returns to lay life, she must not be given ordination again. If anyone permits her to go forth again, her preceptor commits an offense of transgressing the Dharma.

The sixth summary verse in the sixth miscellaneous section:

Concerning the ordination of Gautami,

Going forth possesses five benefits;

Among the five assemblies,

The appropriate censures should be known.

– The place and circumstances were as before. In Varanasi there was a very wealthy householder named Gautama. Not long after marrying, he took merchandise to the city of Takshashila to conduct trade. Upon arriving, he entered the house of another man and stayed there. Seeing him arrive, the householder who owned that house, named Yashas, joyfully welcomed him and invited him to sit. Through this they became acquainted and then grew close.

At that time, Gautama sold his former merchandise, purchased new goods, and returned to his own country.

Later, on account of his trade, the householder who had hosted him came to Varanasi and entered Gautama’s house to stay. On seeing his friend arrive, Gautama was delighted and astonished. He cried out in welcome, and they exchanged words of longstanding affection.

The householder from Takshashila then said to Gautama:

“What should we do so that, after we have died, our children and descendants will remain affectionate toward one another and never become estranged?”

Gautama said:

“Excellent are these words. From now on, let us pledge friendship by pointing to the wombs: if children, male and female, are born into our two households, we shall unite our families through marriage.”

The man from Takshashila said:

“Very good. That is also my wish.”

The householder from Takshashila then sold his former goods, bought new merchandise, and transported it back to his own country. His wife became pregnant and, when her term was complete, gave birth to a baby boy. On the twenty-first day, the relatives assembled and named the child Traveling Abroad.

In Varanasi, when Gautama heard that the other man had fathered a son, he was overjoyed and thought, “The householder from Takshashila, who pledged kinship with me, has now fathered a son; I should father a daughter. That boy will be my son-in-law, so I should send garments and jeweled ornaments for his adornment.”

He sent a messenger to Takshashila bearing gifts and a letter that said:

“I have heard that my friend has fathered a son, and I am greatly delighted. I therefore send these garments and hope that you will accept them.”

After receiving the gifts and the letter, the householder from Takshashila sent a reply. When Gautama received the letter, he longed to have a daughter. Before long, his wife became pregnant and, when her term was complete, gave birth to a baby girl. Although she was beautiful in appearance, she was thinner than ordinary people. The relatives assembled to give her a name. They discussed the matter, saying:

“This girl has a slender form, and she is also Gautama’s daughter, so she should be named Slender Gautami.”

When the other householder heard that his friend had fathered a daughter, he thought, “My friend has fathered a daughter; how can I remain indifferent? I should send garments and jeweled ornaments to express my joy. That girl is my future daughter-in-law, so what is there to hesitate over?”

He sent a letter that said:

“I have heard that my friend has fathered a daughter, and I am greatly delighted. I therefore send garments and jeweled ornaments to express my congratulations. I hope you will accept the sentiments with which they are sent.”

After reading the letter, the other man wrote back:

“We formerly promised to unite our families, and now our wish has been fulfilled. When they come of age, we shall arrange their marriage.”

After receiving the letter, Gautama instructed and educated his daughter as soon as she reached marriageable age.

The householder from Takshashila likewise instructed his son until he was proficient in the various crafts. Previously, the householder had engaged in an illicit relationship with a courtesan, so he took his son to her to study the secret arts. These teachings concerned illicit relations between men and women and the private, secret, deceitful practices that are difficult to discern.

After studying for a long time, the young man said:

“Mother, I have finished my studies and now wish to return home.”

That woman said:

“You must first master your studies. Do not hurry home.”

He replied:

“Mother, I have already mastered them. I miss my home and must return.”

She secretly wrapped red mineral powder in silk and said:

“If you insist on returning, I shall smash my own head and make it bleed.”

He replied:

“Mother, since you have taken such pains to keep me here, I shall not return for the time being.”

The woman said:

“You miserable creature! You claim to have mastered the secret arts, yet you do not understand that I would never smash my head for the sake of another person’s son. I intended to wrap wet red powder in silk, place it on my head, and squeeze it so that the liquid would flow down. On seeing it, everyone would think it was blood. You are truly ignorant and cannot yet speak of returning home.”

After hearing the woman say this, he remained for the time being. Before long, however, he again said:

“Mother, I wish to return home.”

The woman said:

“You should remain here.”

He replied:

“I am leaving.”

The woman said:

“If you leave, I shall jump into a well and die.”

He replied:

“Mother, if you are determined to do that, I shall not return home.”

The woman said:

“You foolish creature! You claim to understand the secret arts, yet you do not know that I would never jump into a well and die for the sake of another person’s son. I had already planned to place thick grass mats at the bottom of the well. When I jumped down, everyone who saw it would think I had died. You are truly ignorant and cannot yet speak of returning home.”

After a short while, he again said:

“Mother, I wish to return home.”

The woman said:

“You have earnestly asked three times to return. If you refuse to remain, I shall prepare milk porridge; after you have eaten it, you may leave.”

When the milk porridge was cooked, she filled a bronze tray with it and added abundant ghee and honey. In front of the young man, she ate it all, then vomited it back into the tray and commanded:

“Now eat it.”

He replied:

“Mother, the food has been vomited up. How could I eat it?”

The woman immediately began to weep. Hearing her cries, the neighbors came and asked why she was weeping.

After hearing what the woman said, they told him:

“Since she prepared the porridge for you, why do you not eat it?”

He replied:

“This is food that has been vomited up. How could I eat it?”

Beating her breast and wailing loudly, the woman said to everyone:

“Would anyone ever give vomited food to another person to eat?”

Everyone crowded around and forced the young man to eat. Under their coercion, he was about to eat the porridge. The woman immediately seized his hand and pulled it away, slapped him across the face, and said:

“You fool! You claim to have thoroughly understood the secret arts, but you are truly ignorant. Why would you take and eat food that you saw with your own eyes being vomited up?”

Thereupon, she drove him away and no longer allowed him to remain.

After being driven away, the elder’s son returned to his former home, became a caravan merchant, and led five hundred men carrying a great quantity of merchandise toward the southern part of the country. To everyone he met, he spoke of his revulsion toward female beauty. Traveling by successive stages, they gradually reached Varanasi.

At that time, merchants traveling on business would all consort secretly with courtesans, but because the men in this caravan had listened to wholesome counsel, they did not visit their houses.

The courtesans discussed the matter among themselves:

– Sisters, you should know that in the past most merchants from the North consorted secretly with us, but now they have all renounced desire and will not even look at us.

One of them said:

– I have heard that the caravan leader is skilled in the arts of love, yet he is deeply disgusted with and disdainful of women. For this reason, the others no longer associate with us either.

An elderly courtesan among them asked the others:

– Is he a man?

They replied:

– He is indeed a man, and all his faculties are complete.

She said:

– If my daughter can seduce him, she must be chosen as the leader of the group.

They replied:

– If she succeeds, we shall appoint her as our leader. But what if she does not?

She replied:

– I shall pay you five hundred gold coins.

Everyone agreed. The woman moved into a place beside the house where the caravan leader stored his merchandise, and she too stocked it abundantly with every kind of goods. When a servant of the caravan leader came to the shop on some business, she asked:

– Whose man are you?

He replied:

– I am the caravan leader’s servant.

She said:

– My son is also a caravan merchant who has taken goods to another region. Were it not so, I would have had to ask others for help. From now on, come to my house and freely take whatever you need.

Hearing this, the servant frequently came to take things back with him. Seeing this, the caravan leader was surprised and asked:

– Where did you obtain these unfamiliar things?

The servant replied:

– Not far from here lives an old woman whose house contains a great quantity of merchandise. She said that her son is also a caravan merchant who has taken goods to sell in another region. Were it not so, she would have had to ask others for help. She told me to take freely whatever I needed, and that whatever she needed, she would ask of her own son.

On hearing this, the caravan leader developed affection for the old woman and told his servant:

– Since that mother has provided us with such necessities, she is just like my own mother.

The servant went and told her:

– The caravan leader feels great affection for you and regards you as his own mother.

The old woman said:

– When may I meet my son face-to-face?

He replied:

– Excellent. I shall inform the caravan leader.

When the servant returned and reported this, the caravan leader gladly agreed and immediately went to the old woman’s shop.

When they met, they greeted one another joyfully with smiles, and the old woman asked:

– What is your name, my son?

He replied:

– My name is Yufang.

The mother said:

– Caravan leader, my son has the same name as you; therefore, you are no different from my own son. Come and go freely in my house, without the slightest hesitation.

He replied:

– If that is so, I shall make no distinction in my heart.

The mother instructed her daughter:

– Go and meet your elder brother.

Obeying her command, the young woman came out and greeted the caravan leader.

When he saw the young woman approach, possessing a beauty rarely found in the world, the caravan leader became infatuated, as though struck by a violent wind. He was dazed and no longer knew what to do. After a long while, he suddenly regained his senses and asked the mother:

– Whose daughter is this maiden?

She replied:

– My dear son, she is your younger sister.

He asked:

– Has she been promised to anyone yet?

She replied:

– She has not been promised to anyone.

He asked:

– Mother, if that is so, why not give her to me in marriage?

The mother said:

– I wish her to serve you, and so I have not considered giving her to anyone else. But one thing causes me concern: you may delight in intimacy with her for a time and then cast her aside when you grow weary of her.

He replied:

– Mother, if she is given to me in marriage, I shall certainly never abandon her.

The mother said:

– If that is so, bring all the wealth you possess into your mother’s house. Only then shall I trust that your heart is sincere and that you will not go back on your word.

He replied:

– I shall do so.

As the caravan leader transported his property into her house, she immediately had it all taken out through the rear entrance.

When he knew that all his possessions had been brought inside, the caravan leader said:

– Please choose an auspicious day for us to marry.

She then informed the courtesans:

– On such-and-such a day, adorn yourselves in your finest garments and come together to my house to share in the celebration.

On the wedding day, the caravan leader was surprised and asked:

– Mother, why are there no men at this great ceremony, but only women?

The old woman lied:

– The men have not yet arrived.

One young woman whispered into the caravan leader’s ear:

– Do you not know that we are all courtesans?

The caravan leader thought:

– I have been deceived by a courtesan.

After they had lived together for many days, the courtesan said to the caravan leader:

– Give me some gold coins.

He replied:

– I brought all my possessions into your house, and now you ask for more. Where could I obtain anything to give you?

She remained silent.

One day, taking advantage of the caravan leader’s drunken slumber, the courtesan bound him with a straw rope and had him thrown into the street. At daybreak, as people began passing by, the caravan leader awoke. Seeing himself in such a state, he was overcome with remorse; tears streamed down his face, and he was tormented by the fire of hunger. Seeking food, the elder’s son went to a place where strong laborers were hired and asked for work.

At that time, the elder Gautama was building an addition to his new house and needed many hired laborers. He sent a man to the outskirts to find workers, and that man summoned the elder’s son, the caravan leader. Seeing that his bearing was exceedingly delicate, Gautama said to the messenger:

– I can see that this man has never done hard labor. Find someone else.

On hearing this, the man became even more sorrowful. His eyes brimming with tears, he looked into the elder’s face.

The elder was astonished and asked:

– Whose son are you? Where have you come from, and what is your name and family?

Sobbing and choking with emotion, the man said:

– Father, I am from the North, from the city of Takshashila, and my name is Yufang. Through the workings of fate, I came here, but I do not know where I should go. Now I have met with such suffering and calamity that I do not know from one moment to the next whether I shall live or die.

Hearing him speak in this way, Gautama felt compassion and asked:

– Do you know the elder Yashas in the city of Takshashila?

He replied:

– Father, I am truly bereft of merit. That man is my own father.

When he heard the man speak of his father, Gautama realized that he was the son of an old friend. Moved by loving-kindness, he gently said:

– My son, set your mind at ease and do not grieve. Become my son-in-law; this is your home.

The man was immediately comforted, and his sorrow disappeared. The elder at once provided him with clothing, ornaments, bathing water, fragrant oils, food and drink, lodging, and every other necessity, with nothing lacking.

The elder then told his wife:

– Prepare all the ornaments and necklaces for our daughter. Her bridegroom has arrived; arrange the wedding ceremony.

In the presence of their relatives, the elder said to Yufang:

– Today is an auspicious day. Let the wedding take place.

Yufang replied:

– Father, I cannot marry yet. Please wait until I have recovered my merchandise.

The elder said:

– You may freely use all the wealth in this household. Since you lack nothing, why seek anything more?

But Yufang’s true intention was to go to the courtesan’s house and exact personal revenge, so he replied:

– Father, on the day I take a wife, I must arrange all the rites in full. How could I marry casually, like a wanderer without family or custom?

The elder remained silent.

At that time, Du Phương went out of the city to wander about and saw a corpse floating down a great river. On the bank, crows wanted to eat its flesh, but their beaks could not reach it, so they could only follow along the riverbank, watching it. They gripped a small stick in their claws and rubbed it against their beaks, making them grow longer, and then pecked at and ate the flesh of the corpse. When they had finished eating, they rubbed another stick over their beaks, shortening them until they were as before. Seeing this, Du Phương picked up one of the sticks and returned.

Later, he took five hundred gold coins to the courtesan’s house and said:

– Virtuous lady! Previously, because I had no money, I was bound and thrown outside. Now that I have money, let us enjoy ourselves together.

Seeing the money, she immediately drew near to him. When the opportunity arose, Du Phương rubbed the stick against her nose, causing it to grow to a length of about ten fathoms.

Everyone in the house was terrified and summoned all the physicians to treat her. But none could restore her nose to its former state, so they all departed. Seeing the physicians leave, the woman became even more frightened and implored Du Phương:

– Noble sir, please have compassion. Forgive my former offense, harbor no thought of revenge, and cure me.

Du Phương replied:

– First you must swear an oath, and only then will I treat you. You must return all the property you previously took from me; afterward I shall cure you.

She replied:

– If I fail to do so, I shall repay you many times over. Having declared this clearly before everyone, how would I dare deceive you?

Du Phương then rubbed the stick along the bridge of her nose and restored it to its former state. She returned everything she had previously seized from him. Having recovered his goods, Du Phương returned home and arranged a grand wedding, inviting all his relatives and taking a wife to establish a household.

There was a house outside the city. Cù Đáp Ma told her son-in-law:

– Take your wife to live there. I shall grant you all the villages and wards belonging to that place.

Before long, the wife became pregnant. When she was about to give birth, she told her husband:

– I wish to return home so that my mother may care for me.

He replied:

– As you wish.

After returning to her parents’ home, she gave birth to a son and then went back to her own house. Before long, she became pregnant again. When she was about to give birth, as before, she wished to return to her mother’s home, so she traveled in a cart with her husband and child. Midway along the road, the husband got down from the cart and lay beneath a tree to sleep. A venomous snake bit him, and he died.

At that time, the wife gave birth to a boy inside the cart. After giving birth, the young woman descended from the cart, went to the tree, and told her husband:

– I have given birth to a son. Rejoice!

She called to him repeatedly, but he said nothing. At last she shook him with her hand and realized that he was dead. She wailed, beat her breast, and suffered bitter anguish. Then a thief stole the ox and departed, leaving only the empty cart.

Her grief deepened. Looking in all four directions and seeing no one, the young woman had no choice but to carry her two children toward her former home. On the road, she encountered heavy rain. The river had risen so high that she could not cross it. She thought, “If I carry both children across at once, I fear that neither they nor I will be safe.”

The young woman left the elder child behind, carried the younger one across the river, and placed him on the opposite bank. While she was returning to fetch the elder child and had reached the middle of the current, a wolf came onto the bank and seized the younger child in its jaws. Hearing the infant cry out, the mother shouted loudly. Thinking that his mother was calling him to cross, the elder child jumped into the river and was swept away and drowned.

When the mother reached the bank, she chased the wolf and recovered the younger child, but he had already died. After weeping, she released his body into the river, whereupon she saw the elder child floating toward her. Thinking that he was still alive, she waded into the river and lifted him out, only to find that he too was dead. Grief-stricken and weeping, she ran up the riverbank. Leaving behind the bodies of her husband and children, the mother wandered alone across the wilderness, clad in only a single robe. Her cries resounded everywhere as she beat her breast in anguish, unable to control herself, now walking, now sitting, now rolling upon the ground.

Therefore, bhikshus should know that when the fruit of past karma has ripened, one must personally undergo it and cannot escape.

Meanwhile, at her home, her parents and relatives were all struck dead by lightning, and only one servant girl survived. Seeing the servant girl running toward her in anguish and tears, the young woman asked:

– Why are you running so swiftly?

The servant girl fell to the ground, weeping, and said:

– Everyone in the household was struck dead by lightning. I alone survived.

Hearing this, the young woman cried out in such anguish that she could not restrain herself, and spoke this verse:

In a former life, what evil

Karma could I have committed,

That husband, children, father, mother,

And kin should perish all at once?

I am one bereft of merit,

Wandering all alone;

My entire family lies in ruin—

How could I still wish to live?

Better to dwell amid the mountains and forests,

In wilderness where no people are,

For I cannot live within a home,

Where day and night my sorrow only grows.

After speaking this verse, she took leave of the servant girl and wandered from place to place all alone. Reaching a settlement, she entered a certain house and saw an old woman spinning cotton thread, so she asked permission to stay there for a time. With the old woman’s consent, the young woman sat beside her and helped spin thread.

A young weaver regularly bought thread from the old woman. On another day, the old woman brought him some finely spun thread. He asked:

– Previously your thread was coarse. Why is it now so fine and beautiful?

She replied:

– I did not spin this.

He asked:

– Who spun it?

She replied:

– A guest staying with me is able to spin fine and beautiful thread.

He said:

– Mother, I live alone and have no one to help me. Why not send her here? I shall provide her with clothing and food.

She replied:

– I shall return and ask her. Once I know her wishes, I shall tell you.

He immediately paid a high price for the thread, prepared delicious food, and gave the old woman fragrances, flowers, and ornaments to take back with her.

Seeing this, the gaunt Cù Đáp Ma asked:

– Mother, where did you sell the thread that you received both money and such lovely fragrances and flowers?

She replied:

– Young woman, not only was I paid its value in money, but I also received clothing, beautiful flowers, and fragrant, delicious food in abundance, and returned home rejoicing.

Greatly surprised, the young woman asked her to explain the matter. The old woman then told her of the weaver’s kindness and added:

– Young woman, that weaver has no wife. If you are willing to live with him, you will be fully provided with clothing and food.

She replied:

– Mother, please speak no more of this. I am utterly weary of household life. I wish only to eke out my remaining days and seek nothing more.

The old woman said:

– As a rule, it is truly difficult for a woman without anyone to rely upon to receive assistance. You should find a place where you may secure your life.

In a hundred ways, she persuaded the young woman to remarry. The young woman’s resolve weakened, and she consented to the old woman’s request.

When the weaver learned of this, he brought gifts and took her home. This weaver had an exceedingly cruel and vicious nature. Even when she had committed no fault, he would beat her and make her suffer. Going to see the old woman, the young woman lamented:

– Why did you marry me to a yaksha? He constantly makes me suffer. What am I to do?

The old woman replied:

– Young woman, do not grieve. If you bear a son, you will surely be cherished, and the entire household property and estate will belong to you.

Before long, she became pregnant. When her husband learned this, he ceased abusing her. Because of this, she became somewhat excessively proud. Seeing this, the weaver secretly harbored resentment.

One day, after attending a feast, the weaver returned home drunk and knocked at the door. His wife was just then about to give birth and had to remain seated. Although she heard him calling at the door, she was unable to go out and see to him. Cruel and vicious by nature and further inflamed by wine, the weaver seized this occasion to let the resentment in his heart blaze into still greater fury.

Only after giving birth did his wife go out and open the door. She told her husband:

– I have just given birth to a son. Rejoice!

Hearing these words, and already harboring malicious intent, the husband thought:

– When she became pregnant, she treated me with contempt; now that she has given birth, she has become even more arrogant. If I do not kill the child, he will surely become my enemy.

This wicked man told his wife:

– Quickly heat a pan of oil.

When he saw that the oil was boiling, he told his wife:

– Throw the child into the pan of oil.

His wife pleaded:

– This is your child, only newly born and knowing nothing. What fault has he committed that you would wish to kill him? You truly must not do this!

The wicked man beat her on the back with a staff. In this world, no one is dearer to a person than oneself; unable to endure the pain, the wife was forced to cast her child into the pan of boiling oil. When he saw that the child was cooked, the wicked husband told his wife:

– Eat this flesh.

She replied:

– How could I eat the flesh of my own child!

The wicked husband subjected her to still greater torment. Unable to endure the suffering, the wife had no choice but to eat the flesh of her own child.

As the Blessed One taught:

– Defilement by desire is a lesser fault,

Even a fool may cast it away;

Anger and delusion are a great calamity,

The wise should keep far from them.

At that time, the weaver was overcome by remorse. Unable to sit or stand in peace, as though a fire were burning within his heart, he became deeply distressed, troubled, and exhausted, and fell asleep. His wife thought: “This man killed our child and then forced me to eat his flesh. He is truly a yaksha in human form. I must flee at once.”

Taking provisions for the journey, she fled beyond the city.

A caravan of merchants from the north was preparing to return to its own country, and she followed them in order to sustain herself from day to day. Seeing that she was beautiful in form, the caravan leader became fond of her and asked:

– Young woman, to whom do you belong, and where are you going?

She replied:

– Formerly I had a husband, but he died from the bite of a venomous snake. One of my newborn children was killed by a wolf, and a two-year-old child drowned. My parents and relatives were all struck dead by lightning. Having nowhere to rely upon, I have wandered from place to place and am now temporarily depending upon this caravan to sustain my life.

Thinking that a woman of such beauty would be very difficult to find, the caravan leader took her as his wife. Suddenly, while they were on the road, they were attacked and plundered by bandits. All their property was lost, and the caravan leader was killed. Seeing that she was lovely in appearance, the bandit chief provided her with clothing and food and took her as his wife.

Later, the king of the northern country executed the bandit chief and brought her back to become his chief consort. Before long, the king passed away. His ministers performed a grand funeral ceremony.

According to the burial customs of that country, the king and his consort were interred together in the same mausoleum. Thieves wishing to break into the tomb dug down to the coffin. Inside the tomb, Lean Gautami had dust fall into her nose and sneezed.

Hearing the sound and thinking that the corpse had become a ghost, the terrified thieves fled in all directions. Seeing light shining down into the tomb, Lean Gautami followed the opening they had dug and climbed out. Once outside, she looked about in bewilderment.

Beset by countless sufferings, she did not know how she could go on living. Moreover, her whole body was tormented by hunger and thirst. Consequently, she went mad and could no longer remember anything.

She smeared her entire body with mud, her hands and feet became torn and wounded, and she wandered onward naked and alone. After traveling ten thousand miles, she reached the city of Shravasti.

As the Blessed One taught, the karmic retribution of sentient beings is inconceivable. Once karma has been created, one must personally undergo its results; only when adverse conditions have been exhausted can wholesome fruit arise.

Gradually, she made her way toward Jeta Grove.

At that time, the Blessed One was expounding the wondrous Dharma to the great assembly gathered around him. She beheld the Blessed One, whose entire body was supremely adorned with the thirty-two excellent marks and the eighty minor characteristics, surpassing all the world; whose radiant halo shone more brilliantly than a thousand suns; and who resembled the sovereign among jeweled mountains. As she gazed upon him, she forgot all her weariness. Through concentrating upon and beholding the Buddha, she recovered her right mind. Looking at her own body, she felt deeply ashamed and sank down upon the ground, not daring to advance.

At all times, the great teacher, the Tathagata, sees and knows all things. He constantly extends loving-kindness to benefit sentient beings. He is the foremost protector, possessed of immeasurable heroic power, and his words are never otherwise than true.

He constantly abides in samadhi and wisdom, manifests the three knowledges, fully cultivates the three trainings, and completely disciplines the three kinds of karma. He has crossed the four violent currents and is firmly established in the four bases of spiritual power. At all times he practices the four means of embracing beings, casts off the five hindrances, remains far removed from the five sense objects, and transcends the five destinies.

His six faculties are complete, and he has perfected the six paramitas. He bestows universally the seven noble treasures and brings forth the blossoms of the seven factors of awakening. He remains far from the eight adversities, delights in the eightfold right path, has forever severed the nine fetters, mastered the nine successive meditative attainments, and perfected the ten powers.

His voice resounds throughout the ten directions. Possessed of the supreme and unsurpassed power, he has attained the Dharma of fearlessness and vanquished the hostile maras. He utters the great thunder and roars the lion’s roar.

During the six periods of day and night, he constantly surveys the world with the Buddha-eye to see who is progressing and who is declining, who is encountering suffering and calamity, who is heading toward an evil destination, who is sinking in the mire of desire, who can be taught and transformed, and by what method they may be delivered. He enables those without the noble treasures to obtain them, uses the collyrium of wisdom to break through the darkness of ignorance, causes those who have not yet planted wholesome roots to plant them, and causes the wholesome roots of those who already possess them to increase.

He establishes beings upon the secure and unobstructed paths of gods and humans, leading toward the city of nirvana.

As the verse says:

– Even if the tides of the great ocean

Should sometimes fail to keep their appointed time,

For those who are ready to be delivered,

The Buddha delivers them at the proper time.

Toward sentient beings, the Buddha

Is always compassionate and never forsakes them;

He thinks only of rescuing beings from suffering and calamity,

As a mother cow follows her calf.

The Blessed One said to Ananda:

– Go outside the assembly, take an upper robe to Lean Gautami, the merchant leader’s wife, so that she may put it on, and then bring her here to hear the Dharma.

Obeying the Buddha’s instruction, Ananda took an upper robe and draped it over her, then led her before the Buddha. She bowed with her head at his feet and sat to one side.

Having observed her faculties and disposition, the great teacher, the Tathagata, expounded the Dharma according to her capacity, enabling her to understand clearly the principle of the Four Noble Truths. With the adamantine pestle of wisdom, she shattered the mountain of the twenty forms of identity view and attained the fruit of stream-entry.

After attaining the fruit, she rose, joined her palms toward the Buddha, praised him most fervently, and said:

– Blessed One! Out of compassion, please allow me to renounce the household life and go forth under the Buddha’s Dharma and discipline, becoming a bhikshuni and cultivating the pure life.

The Blessed One gave his permission and entrusted her to Mahaprajapati. Mahaprajapati admitted her into the homeless life, conferred full ordination upon her, taught her the Vinaya, and instructed her in accordance with the Dharma. Diligent, single-minded, and never negligent, she contemplated and clearly understood the unceasing cycle of rebirth through the five destinies and that all conditioned phenomena are impermanent and must perish.

She severed the delusions of the three realms, shattered the wheel of the five destinies, and attained the fruit of arhatship. She possessed the three knowledges, six supernormal powers, and eight liberations, and attained knowledge in accordance with reality: “My births are ended, the pure life has been established, what had to be done has been accomplished, and I shall receive no further existence.” Her mind was without obstruction, like a hand striking empty space or a knife cutting through fragrance.

She was free from affection and aversion, regarded gold as no different from a clod of earth, abandoned all fame and gain, and received the reverence of the gods, including Shakra and Brahma.

At that time, the Blessed One told the bhikshus:

– Among my bhikshuni disciples, Lean Gautami is foremost in upholding the Vinaya.

When they heard the Buddha acknowledge her in this way, bhikshunis from the community of nuns came to hear Lean Gautami expound the Dharma. To cause them to develop disenchantment, Lean Gautami recounted the causes, conditions, and events of her own life. After hearing this, the bhikshunis related the matter to the bhikshus.

One day, Lean Gautami came and bowed with her head at the Buddha’s feet. Seeing this, the bhikshus whispered among themselves about her karmic causes and conditions.

After paying homage to the Buddha, Lean Gautami asked leave to depart.

Although he already knew clearly, the Blessed One deliberately asked Ananda:

– What matters were the bhikshus whispering about among themselves?

After Ananda reported the matter described above, the Buddha said:

– The karmic retribution of sentient beings is inconceivable. The entire world is fashioned by the mind, born of karma, and sustained by karma. Whatever karma one creates, one will receive its corresponding result.

At that time, the bhikshus were perplexed and said to the Blessed One:

– Venerable Blessed One! What karma did Gaunt Gautamī create in the past that caused her husband to die from a snakebite, one child to be killed by a wolf, another child to drown, and her parents and relatives all to be struck dead by lightning; that caused her to eat the flesh of her own child, lose her sanity, wander about in derangement, and then encounter the Buddha, go forth and receive full ordination in the perfectly proclaimed Dharma and Vinaya, eliminate all afflictions, attain arhatship, and be declared by the Buddha the foremost upholder of the Vinaya among the community of nuns?

The Buddha said:

– Bhikshus, you should know that because of karma she created in a former life, its result has now ripened, and this nun must experience it. It was not caused by the external four great elements ... up to the recitation of the verse, as explained elsewhere. Bhikshus, listen attentively. Long ago, in a certain village, there lived a wealthy elder who possessed abundant riches. He had been married for a long time but had no children, and so he was deeply grieved: “I possess great wealth but have no heir. After my death, the authorities will surely confiscate it all.”

When his wife asked why he was so sorrowful, he explained the matter to her. She thought: “I do not know whether it is because my husband’s karma is meager or because I lack merit that we have no children. Perhaps my husband’s affection for me has changed and he wishes to seek another wife; that is why he rests his cheek upon his hand before me and speaks such sorrowful words. I should act of my own accord rather than trouble him by making him tell me to do so.”

She said to her husband:

– Because of my unwholesome karma, I am unable to bear a son. You should take another wife so that she may bear sons and daughters.

He replied:

– Virtuous wife! Have you not heard that in a household with two wives, it is difficult even to obtain a little cold water with which to drink flour gruel? In such a household there is constant contention and quarreling, without a moment’s rest.

Feigning affection, the wife said to her husband:

– Noble husband! Take another wife. If she is of the age of my younger sister, I shall regard her as a younger sister; if she is of the age of my daughter, I shall care for her as my own daughter.

Hearing this, the husband sought a second wife. In another village there lived an elder whose wife had borne one daughter and two sons. When the daughter had grown up, her parents died. The man went to her two younger brothers and asked to marry their elder sister. After they consented, he held a magnificent wedding ceremony. As commonly happens, people favor the new and neglect the old, and the husband no longer remembered his first wife. Previously, she had suffered from a serious illness in her abdomen and therefore could not bear sons or daughters. Now, when her husband cast her aside, intense jealousy arose in her; as a consequence, her illness disappeared and she became pregnant. She said to her husband:

– Rejoice! I am pregnant.

Her husband said:

– Virtuous wife! If you bear a son, after my death he will inherit my estate and become master of the household.

The wife said:

– What you say will indeed come to pass, provided your second wife does not give me poison and cause me to miscarry.

The husband said:

– Virtuous wife! I told you before that a household with two wives would certainly fall into disorder. Nothing has happened yet, but already you speak such words.

The wife remained silent. When her term was complete, she gave birth to a son. She thought: “This child was born through Heaven’s grace, but he will surely be harmed by the second wife. I should entrust him to her to raise as her own child.”

Having thought thus, she said to the second wife:

– Younger sister! I entrust this child to you to raise. He is the child of us both, and there should be no difference in our affection for him.

The second wife said:

– Very well.

After they had raised him together for a short time, an evil thought arose in the second wife: “He is not my son, so why should he inherit my household? When he grows up, his mother will be the chief wife and her son will be master of the household, while I shall be reduced to a servant. This is certain to happen. Why should I raise an enemy? I should quickly kill him before long.” Once an evil thought has arisen, it is like adding fuel to a fire: the flames blaze ever more fiercely. The harboring of malice is likewise. She took a sharp bamboo splinter and thrust it into the child’s throat. In excruciating pain, he cried out loudly.

His birth mother asked the stepmother:

– Why is the baby crying like that?

She replied:

– I do not know.

When his mother took him in her arms and lovingly soothed him, the child cried even more loudly. She opened his mouth with her thumb and saw the bamboo splinter. Horrified, she pulled it out, but the child was in such agony that he died. Overcome with anguish, the mother beat her breast, wept, and wailed piteously.

Her close relatives came and asked the reason. She said:

– My child was envied by his stepmother, who thrust a bamboo splinter into his mouth and caused him to die in agony.

Hearing this, the close relatives were horrified. They assembled and asked why the stepmother had done such a thing. Weeping, the mother told them everything. Relatives from near and far gathered and angrily confronted the stepmother:

– The child was innocent. Why did you kill him in such an agonizing way?

Hearing this, she beat her breast and swore:

– If I harbored jealousy and killed this child, may my husband be bitten to death by a venomous snake, may one of my children be killed by a wolf, may another be swept away and drowned, and may my parents and relatives all be struck dead by lightning. May I eat the flesh of my own child, lose my sanity, and wander naked, knowing nothing at all.

– Bhikshus, what do you think? The elder’s second wife was none other than the nun Gaunt Gautamī of the present day. In a past life, her mind was exceedingly malicious: she killed another woman’s child and then uttered a dreadful oath. Because of that karma, her husband was bitten to death by a snake, one of her children was killed by a wolf, and another was swept away by water. Her parents and relatives were all struck dead by lightning.

Furthermore, bhikshus, during the time of Kāśyapa Buddha, this Gaunt Gautamī went forth in the Buddha’s teaching and became a bhikshuni. She maintained the pure life until the end of her days but did not attain realization. Within that Buddha’s teaching, she relied upon a bhikshuni as her preceptor, and that nun had been declared by the Blessed One to be foremost in upholding the Vinaya. As Gaunt Gautamī approached death, she made this aspiration:

– I have cultivated the pure life until the end of my days in the teaching of Kāśyapa Tathagata, the unsurpassed perfectly awakened Buddha, and have thereby established roots of virtue. Kāśyapa Buddha has predicted that in a future age, when the human lifespan is one hundred years, this young man will attain perfect awakening under the name Śākyamuni. I vow to go forth in that Buddha’s teaching, eliminate all afflictions, and attain arhatship. Just as Kāśyapa Buddha declared my preceptor to be foremost in upholding the Vinaya among the community of nuns, so too may I be declared by that Buddha to be foremost in upholding the Vinaya.

At that time, the bhikshus said to the Buddha:

– What karma had her parents formerly created that caused them to be struck dead by lightning? What offense had her husband committed that caused him to die from a snakebite? What evil had her two children done that caused one to be killed by a wolf and the other to be swept away and drowned?

The Buddha told the bhikshus:

– The karma they themselves created had all ripened, ... as explained extensively above.

– Bhikshus, listen attentively:

– In this Fortunate Eon, when the human lifespan was twenty thousand years, Kāśyapa Tathagata, Worthy One, Perfectly Awakened One, fully endowed with the ten epithets, appeared in the world and dwelt in the Deer Park at the Place Where the Seers Fell, in the city of Vārāṇasī. In that city lived an exceedingly wealthy elder who built a residence on the bank of a river near the city. Members of the Sangha arriving from various places all stayed there.

At that time, the elder gave property to a man in the village with which to conduct business. The man received property from him on three occasions but squandered it all each time. The elder therefore summoned and berated him:

– You truly have no wisdom. Three times I gave you goods, and each time you dissipated them all. Unless you repay me, I will not let you go home.

He replied:

– Householder, please pardon me once more and give me goods with which to trade. If I do not repay everything, my wife, our two children, and I shall all become your servants.

After they made this pledge, the householder gave him goods. Once again, they dissipated them. The householder took the husband, wife, and children and assigned them as monastery attendants, though they continued to live in the city. Every day they crossed the river to the monastery to serve there: the husband cooked the rice, while the wife and two children prepared the food. An arhat bhiksu served as the steward of the Sangha. One day, rain caused the river to rise, and the husband, wife, and children were all unable to cross. The arhat, wondering why they had not come, went to see them and said:

– It is nearly mealtime. Why have you not gone to work? You will cause the Sangha to miss its meal.

Hearing this, they all became angry, and the parents and relatives cursed him, saying:

– That man has caused us suffering for no reason. Why is he not struck dead by lightning?

The husband said:

– On his way here, why was he not bitten to death by a snake?

One child said:

– Why did he not drown?

The other said:

– Why was he not killed by a wolf?

– Bhiksus, do not think otherwise. The monastery attendants of that former time were none other than this husband and wife. Their parents are now those who were struck dead by lightning; the husband is the man who has now died from a snakebite; and the two children of that time are those who have now drowned and been killed by a wolf. In the past, those people spoke harsh and malicious words against the arhat, and therefore they have received these karmic results.

– Bhiksus, for this reason, I have always declared that black karma brings black results, white karma brings white results, and mixed karma brings mixed results.

You should diligently cultivate white karma and keep far away from black and mixed karma.

When the bhiksus heard the Buddha's teaching, they rejoiced greatly, faithfully accepted and practiced it, bowed their heads at the Buddha's feet, and departed.

– The occasion and place were as before. At that time, the innocent Sakyan women were massacred by the foolish Evil-Born. Overwhelmed with grief because their relatives, brothers, sisters, and husbands had all been destroyed, the Sakyan women came to request ordination in the Buddha's well-proclaimed Dharma. After they were ordained, their sorrow gradually subsided, like the fading resonance of a bell. Later, however, the affliction of sensual desire flared up and could not be restrained. As the Blessed One taught, a great venomous snake has five faults:

1. It is often angry.

2. It harbors deep resentment.

3. It bears enmity.

4. It knows no gratitude.

5. It is vicious.

Women are likewise angry, resentful, hostile, vindictive, ungrateful, and vicious. The viciousness common among women is their abundance of defiled thoughts of desire.

At that time, the Sakyan bhiksunis gathered together to discuss the matter. They went to Bhiksuni Sthulananda, bowed, sat to one side, and said:

– Venerable one! The affliction caused by lustful thoughts is truly difficult to restrain and constantly torments women. How can it be stopped?

She replied:

– Sisters, what else can be done? You are still young and beautiful. Renounce the training rules, find young merchant men possessing abundant wealth, and enjoy intimacy with them. Then the affliction of sensual desire will naturally disappear. If I were still young, I would go with you.

Hearing this, the bhiksunis bowed at her feet and returned. They discussed the matter among themselves:

– Sisters, Venerable Sthulananda has spoken in this way. What should we do?

One said:

– Sthulananda's words are entirely correct. We should go and seek such a thing.

Another said:

– Sisters, it is truly difficult for a woman to obtain ordination in the Buddha's well-proclaimed Dharma. Let us go and ask Venerable Kisa Gautami.

They all agreed and went together to see her. Bowing at her feet, they said:

– Venerable one, the affliction caused by sensual desire is truly difficult to restrain and constantly torments women. What method should we use to stop it?

She replied:

– Younger sisters, do not even speak the name of sensual desire. Why? Its gratification is very slight, while its dangers are exceedingly many. As the Blessed One taught, wise people who clearly understand the five faults of sexual desire should not engage in it. Those five faults are:

1. They contemplate that the gratification of sensual desire is slight, its faults are many, and it is constantly accompanied by suffering.

2. Those who engage in sensual desire are continually bound.

3. Those who engage in sexual activity never know satisfaction.

4. There is no evil that people will not commit for the sake of sexual activity.

5. Regarding the objects of sensual desire, the Buddhas, Blessed Ones, the assembly of sravakas, and noble ones possessed of right view explain the faults of desire in countless ways.

Therefore, the wise should not follow the habits of sensual desire.

Furthermore, the wise understand that ordination has five supreme benefits. They are:

1. The merit of ordination is a benefit belonging uniquely to oneself and is not shared with others. Therefore, the wise should seek ordination.

2. One recognizes that, being of lowly station, one was formerly ordered about by others; after ordination, one receives offerings, homage, and praise from others. Therefore, the wise should seek ordination.

3. After relinquishing the body of this realm, one will be born in a heavenly realm and remain far removed from the three evil destinies. Therefore, the wise should seek ordination.

4. By renouncing worldly life, one escapes birth and death and will attain unsurpassed, peaceful nirvana. Therefore, the wise should seek ordination.

5. One is continually praised by the Buddhas, the assembly of sravakas, and all superior persons. Therefore, the wise should seek ordination.

You should contemplate these benefits, resolutely sever the nets of sensual desire, and seek great merit. Sisters, do you wish to hear of the transgressions I committed in a former life by following sensual desire, or of the afflictions I suffered in this life because I followed sensual desire?

The bhiksunis replied:

– Set aside the events of former lives; please speak of the present life.

Kisa Gautami then related the events of her life in sequence:

– In this life alone, I lost both my parents; my husband and children all died; I ate the flesh of my own child; I was buried alive in a grave; I became crazed and deluded...

Hearing this account, the bhiksunis became sorrowful and afraid, and the hair on their bodies stood on end. They listened intently, staring fixedly at Kisa Gautami's face. Kisa Gautami then observed their faculties and taught the Dharma according to their capacities, causing them to awaken to the Four Noble Truths.

Upon hearing the Dharma, they all attained the fruit of stream-entry... as previously related in full.

After attaining the fruit, they said to Kisa Gautami:

– We were very nearly pushed by Sthulananda into the mire of sensual desire, there to remain submerged in samsara forever.

Kisa Gautami asked:

– What did she do?

After hearing them recount the events above, Kisa Gautami said:

– Sisters, what can be done? By committing evil deeds, she causes harm to the Buddha's Dharma.

The bhiksunis of few desires reproached her together:

– Why would a bhiksuni tell others to renounce the training rules and engage in intimacy with laypeople?

The bhiksunis reported the matter to the bhiksus, and the bhiksus reported it to the Buddha. The Buddha said:

– A bhiksuni must not instruct another to renounce the training rules or urge her to return to lay life. Whoever encourages such conduct commits a sthulatyaya offense.

The occasion and place were as before. A bhiksuni reviled a bhiksu. Out of modesty, the bhiksu remained silent. The bhiksus reported the matter to the Buddha. The Buddha said:

– A bhiksuni must not revile a bhiksu. Whoever violates this incurs an offense of transgressing the Dharma. Just as a bhiksuni must not revile a bhiksu, neither should she revile a bhiksuni, a probationary nun, a sramanera, or a sramaneri. Members of the three junior assemblies must bow their heads and listen; they must not revile members of the five assemblies. Whoever violates this incurs an offense of transgressing the Dharma.

THE MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Thirty.