根本說一切有部毘奈耶雜事

Fascicle Thirty-Three

Ninth summary verse in the seventh section of miscellaneous matters:

Outside the monastery, one must not seek reconciliation;

One must not have one’s hair shaved alone;

A nunnery must not be rented out;

One must not expose and scrub the body.

– The setting was as before. A bhikshuni went to a bhikshu to receive instruction from him. Having committed a fault, she was reproved, whereupon she returned to her own monastery and lay down in dejection. Seeing this, her preceptor asked:

“Why are you lying there so dejected?”

She replied:

“Preceptor, I was reproved. What should I do now?”

Her teacher replied:

“My child, what else is there to do? That ācārya reproved you because he wished the true Dharma to endure. Go quickly, confess your fault, and ask him to be reconciled with you.”

She replied:

“Excellent! I shall go and seek reconciliation.”

She went to his dwelling in Jeta Grove but did not find him there. While searching, the nun encountered him walking in meditation outside the monastery and immediately bowed at his feet. He refused to accept her homage and walked away. Some men and women who witnessed this assumed that her mind was bound by sensual desire and said:

“We know that the noble one sincerely wishes to confess her fault, but since he will not accept it, come here to us. Whatever you need, we shall find it for you.”

Hearing this, the nun was ashamed and returned silently to her monastery. The bhikshunis informed the bhikshus, and the bhikshus reported the matter to the Buddha. The Buddha reflected, “Because the bhikshus did not accept the bhikshuni’s confession, men and women who are attached to sensual pleasures formed improper notions.”

The Buddha said:

“Outside the monastery, bhikshus and bhikshunis must not ask one another to be reconciled with them. When a bhikshu receives their confession, he must not walk away. Whoever transgresses incurs an offense of wrongdoing.”

– The setting was as before. The bhikshunis had a barber shave their heads. Seeing that they were young, the barber conceived sensual desire for them. The bhikshus reported the matter to the Buddha. The Buddha said:

“You bhikshunis, your minds are frequently agitated. Unless you restrain your thoughts, you will continually be deceived by the afflictions. Women by nature possess strong sensual desire. From now on, a bhikshuni must not have her head shaved while alone. When having her head shaved, she should ask another bhikshuni to sit beside her. If the barber conceives lustful thoughts and displays unusual signs, the other bhikshuni should say:

“‘Good sir, you should understand that a woman’s body is merely a provisional assemblage of bones and flesh, false and unreal. Do not conceive improper thoughts toward a bhikshuni and thereby suffer the torments of hell.’

“If the bhikshuni conceives improper thoughts, the other bhikshuni should say:

“‘Younger sister, you have undertaken the life of one who has gone forth and renounced the household life. You should recall what you earnestly promised when you received full ordination before both Sanghas.’

“As the Blessed One has taught:

“‘Sensual pleasures offer very little sweetness but entail many faults. Cast aside evil thoughts and preserve the mind of one who has gone forth.’

“It is proper to speak in this way. If the accompanying bhikshuni does not do so, she incurs an offense of wrongdoing.”

– The setting was as before. The bhikshuni Sthulananda encouraged a householder to build a nunnery, in which many bhikshunis took up residence. Later, five hundred merchants came from the south to the city of Shravasti. They wished to find lodgings but could find nowhere to stay, so they temporarily remained by the roadside. As evening approached, rain threatened to fall, and they all became distressed, not knowing what to do. Seeing them, Sthulananda asked:

“Good sirs! Rain is about to fall. Why do you not quickly gather your merchandise and find somewhere to store it?”

They replied:

“Noble one! We merchants have searched everywhere for lodging, but the people of this city are devoid of kindness and righteousness and will not rent us any rooms. What can we do?”

The nun said:

“Good sirs! Night has overtaken you and rain is falling. Why do you not offer a higher price? If you do not gather up your goods, all your merchandise will certainly be damaged. Who will then buy it?”

They replied:

“Noble one! The dispositions of the people here are truly difficult to fathom. Although we have offered a high price, they still refuse. This is the result of our unwholesome karma; what can we do? We shall wait until tomorrow morning to search for a place.”

The nun said:

“Good sirs! If you pay several times the usual amount, you may enter the nunnery and rest there.”

They replied:

“Excellent! We shall follow the noble one’s instruction.”

As they moved their goods into the nunnery, Sthulananda also entered and drove all the bhikshunis outside, renting their quarters to the merchants. The bhikshunis scattered and made their way through the dark, rainy night to another nunnery, their robes soaked and covered with mud and water.

When they reached the other nunnery, the bhikshunis there asked:

“Sisters! Why have you come here through the rain on such a dark night?”

After hearing them recount the foregoing events, the bhikshunis of few desires all reproached her, saying:

“How could a bhikshuni drive the community of bhikshunis out of a monastery offered by a donor and rent it to laypeople?”

They reported the matter to the Buddha. The Buddha said:

“A nunnery must not be rented to laypeople. Whoever transgresses incurs an offense of wrongdoing.”

– The setting was as before. The bhikshuni Sthulananda entered the men’s bathing place and used a rubbing brick to scrub herself while bathing. Seeing this, the men conceived sensual desire and said to one another:

“Look at that shaven-headed nun imitating the way we bathe.”

Because people reproached her, the matter was reported to the Buddha. The Buddha said:

“A bhikshuni must not bathe and scrub her body in a place where foolish people’s minds are disordered by lust. A bhikshuni who uses a brick to scrub her body incurs an offense of wrongdoing.”

Tenth summary verse in the seventh section of miscellaneous matters:

Neither bone nor stone,

Nor wood nor horn is permitted;

Only the hands may be used to rub the body;

All other objects are unsuitable.

– The setting was as before. After the Buddha forbade bhikshunis to scrub their bodies with bricks, they used bones, stones, wood, and horns to scrub themselves, giving rise to the same fault as before. The Buddha said:

“They should rub their bodies with their hands. Whoever uses any object other than the hands to rub the body incurs an offense of wrongdoing.”

-ooOoo-

General summary verse for the eighth section:

Except at a stupa, reconciliation is sought before the gate;

Those who have been sent must not be retained;

One must not associate with women or those dependent on women;

The left side, curds, the three robes, and hemp.

First summary verse in the eighth section:

Removing a stupa damages the pālā;

One must not transgress regulations established by the Sangha;

Bhikshunis without impediments are permitted to enter;

Instruction and related matters are given according to the proper time.

– The setting was as before. After the bhikshuni Bản-Thắng passed away and her cremation was completed, the group of twelve bhikshunis collected her bones and built a stupa for her in an open place. They adorned the stupa with banners and canopies of fine silk and garlands, and sprinkled it with fragrant sandalwood water as an offering. They assigned two bhikshunis skilled in chanting praises to bring cleansing powder and clean water there each day. Whenever visiting bhikshus arrived, the two gave them cleansing powder and water with which to wash their hands and feet, presented them with incense and flowers, chanted verses of praise, and led them in circumambulating the stupa.

One day, a bhikshu arhat named Kiếp Tỳ Đức was traveling through the countryside with five hundred disciples. When they reached Shravasti, they passed by the stupa. Unless an arhat directs his contemplative insight toward something, even he does not know what occurred in the past. Seeing the stupa, he thought, “Who has recently built a stupa here to enshrine the hair and nails of the Tathagata? I shall go and pay homage.”

When the two bhikshunis saw him approaching, they gave him cleansing powder and water with which to wash his hands and feet, and then presented incense and flowers. Chanting verses of praise, they walked in front and led the five hundred men in circumambulating and paying homage to the stupa. Afterward, the group departed. Not far from that stupa, the Venerable Upali was sitting peacefully beneath a tree. Seeing what had happened, he asked:

“Venerable Kiếp Tỳ Đức, contemplate and determine whose stupa you have just venerated.”

The arhat thought:

“Why has the Venerable Upali told me to contemplate whose stupa this is?”

He then contemplated and perceived that the bones of the bhikshuni Bản-Thắng had been enshrined within the stupa.

Because residual habits of anger remained in him, he could not bear it. Turning back, he said:

“Venerable Upali, while you remain here, an ulcer has arisen within the Buddha’s teaching, yet you pay no heed to it.”

Hearing this, Upali remained silent and did not reply.

The arhat said to his disciples:

“Venerable ones! If you respectfully uphold the teaching of the Great Teacher, go together to that heap of bricks. Let each of you carry away one brick and thereby demolish that stupa.”

Obeying their teacher’s command, each disciple carried away one brick. In a short while, nothing remained of the stupa.

Seeing what had happened, the two bhiksunis cried out in anguish and hurried away to inform the community of nuns. When the group of twelve nuns and the nuns who had not yet become free from desire heard that the stupa had been demolished, they wailed loudly:

– Today our elder brother has only just died.

The bhiksuni Sthulananda asked the two nuns:

– Little sisters! Who spoke to that person just now?

They replied:

– Elder sister! They were visiting Sangha members, so how could they have known? Not far from there, the Venerable Upali told them.

Sthulananda said:

– Little sisters! As soon as I heard this, I knew it was that former barber. Though this evildoer has renounced household life, his nature has not changed. Let us go punish him and put an end to him. As the Blessed One has said, when someone harms a community, the community does not leave him in peace. We should go there; how could we let this pass?

Their anger flared. Taking sharp knives, iron clubs, and pointed staves, they went to the Venerable One’s dwelling to kill him.

Seeing the nuns advancing in a tumultuous throng, the Venerable One thought, “Judging by their hurried manner, these nuns must have malicious intentions and wish to harm me. I should therefore examine the matter.”

Entering meditative concentration, he saw that the nuns were enraged and intended to come and harm him. The Venerable One quickly gathered his mind and entered the attainment of cessation, but forgot to protect his outer robe with supernatural power.

Upon arriving, the nuns hacked and slashed him with knives and struck and stabbed him all over his body with iron clubs and pointed staves. Through the power of his concentration, the Venerable One’s breathing ceased, and he appeared like a corpse. The nuns conferred among themselves:

– We have killed this evil enemy and taken our revenge. Let us now return to the monastery.

Having agreed, they departed.

After emerging from concentration and seeing that his robe had been ruined, the Venerable Upali returned to his dwelling place. When the bhiksus saw him, they asked:

– Venerable sir! How did this happen?

He replied:

– Venerable ones! The bhiksunis nearly killed me.

They asked:

– Why?

The Venerable One recounted the preceding events. Upon hearing this, the bhiksus of few desires were all displeased and said among themselves, “Venerable ones, you should know that if bhiksunis harbor anger toward a bhiksu, they should merely refrain from paying homage to or greeting him. How could they recklessly take sharp knives, iron clubs, and pointed staves and attack the Venerable Upali until he nearly died? How can such a thing be reasonable!”

One person said:

– Venerable ones! This matter has already passed; there is no need to pursue it. What should be done from now on?

They replied:

– What else is there to consider? Let us go and report it to the Buddha.

Someone said:

– Why is it necessary to report it to the Buddha? We should establish a rule forbidding the nuns from entering Jeta Grove.

After they had jointly established this rule, any nun who heard of it did not enter and also paid no respects.

At that time, Mahaprajapati ordinarily came during the day to pay homage to the Blessed One before returning. When she entered the monastery, a bhiksu told her:

– Gautami, the Sangha has jointly established a rule forbidding nuns from entering the monastery, so you may not enter.

She replied:

– Noble one! Am I no different from those who committed the grave offense?

He said:

– The Sangha has established this rule. What can I do?

Thus, the nun had to return to her own dwelling place.

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

– Is Mahaprajapati ill?

He replied:

– She is not ill.

The Buddha asked:

– Why, then, has she not been seen coming here?

Ananda reported the preceding events to the Buddha. The Buddha said:

– Ananda! The rule established by the bhiksus is proper, but the bhiksunis are dependent upon the bhiksus; if they cannot enter the monastery, they will have no opportunity to pay their respects. From now on, when bhiksunis wish to enter the monastery, they must first inform the bhiksu guarding the gate and may enter only afterward. Bhiksus also should not instruct the nuns on their own authority.

As the Blessed One had taught that nuns must first give notice before they may enter the Sangha’s monastery and that bhiksus must not instruct them on their own authority, the nuns did not know how they should give notice. The Buddha said:

– When a nun wishes to enter the Sangha’s monastery, she must say, “Noble one, please be informed that I wish to enter the monastery.”

The bhiksu guarding the gate should tell them:

– Sisters! If you are not carrying knives or clubs with the intention of causing harm, you may enter the monastery. Whoever enters the monastery on her own authority without first giving notice commits an offense of transgressing the Dharma. Any bhiksu who sees a nun enter the monastery and fails to question her also commits an offense of transgressing the Dharma.

Although the Blessed One had taught that bhiksus should not instruct bhiksunis on their own authority, at that time the group of six bhiksus continued instructing them without cease. The Buddha said:

– If a bhiksuni has committed an offense and the Bhiksu Sangha has not yet granted her the act of reconciliation, but an individual bhiksu instructs her on his own authority, he commits an offense of transgressing the Dharma. The acts of purification and invitation should be conducted in accordance with the prescribed procedure for instruction.

The second summary verse in the eighth separate section:

A nun’s apology should not be slighted,

Invitation is not purification,

Both parties should offer mutual apologies,

The seating of the community of nuns should be understood.

– The setting was as before. A bhiksuni went to study under a bhiksu. Because the bhiksu was displeased and rebuked her, the nun departed. When she arrived at the nunnery and inquiries were made, her preceptor told her to go and apologize. The nun went to his room to seek forgiveness ... in detail as related above. When the nun came to apologize, the bhiksu placed his foot upon her head and walked away. The nun silently returned to the nunnery. The other nuns asked:

– Elder sister, have you sought forgiveness from the acarya?

She replied:

– One should never meet such a teacher again.

They asked:

– Why?

After hearing her recount what had happened, all the nuns were displeased and said, “Sisters, look at this man who despises women! When she asked him to be reconciled, he would not accept her apology; instead, he placed his foot upon her head and walked away.”

The nun informed the bhiksus, and the bhiksus reported the matter to the Buddha. The Buddha said:

– The nuns’ criticism is justified. From now on, when a nun comes to apologize, a bhiksu must not place his foot upon her head and walk away. Whoever does so commits an offense of transgressing the Dharma.

When a nun has been rebuked, she should not hastily seek forgiveness at once, but should request forgiveness in the proper sequence.

They did not know what the proper sequence was. The Buddha said:

– She should first ask a bhiksu, a bhiksuni, a male lay devotee, or a female lay devotee to meet with the teacher and skillfully bring him to a joyful state of mind; only afterward should she apologize.

– The setting was as before. As the Buddha had taught that the act of invitation should be performed concerning the three matters of what has been seen, heard, and suspected, after completing the rains retreat the bhiksus performed the act of invitation and then again performed the purification ceremony. A bhiksu said:

– I observe that both purification and invitation bring about purity. Therefore, it should be understood that purification is itself invitation.

Someone else said:

– Invitation and purification are two different acts.

They reported the matter to the Buddha. The Buddha said:

– Although the two acts are different, both bring about purity. Therefore, it should be understood that after performing the invitation, it is no longer necessary to perform purification.

– The setting was as before. At that time, certain bhiksus bore grudges against one another and could not tolerate one another, so they sought out one another’s faults. During the invitation ceremony before the great assembly, they recollected and accused one another of transgressions concerning precepts, views, suspicions, and livelihood. Their close friends, their two teachers, and their fellow students took the side of their respective factions and contended with one another, creating a grave dispute that could split the Sangha and giving rise to differing partisan views. Those who remained neutral tried to restrain them, saying:

– Venerable ones! Do not quarrel; live in accordance with your resolve to renounce household life. As the Blessed One has said, “Wherever there are bhiksus who contend with one another and live in anger, disputing among themselves, I do not even wish to hear of such places, much less go there. If that situation comes to an end, I shall go there.” If those bhiksus cast aside the three qualities of:

– When the three wholesome roots of non-greed, non-hatred, and non-delusion are not cultivated, and the three unwholesome roots of greed, hatred, and delusion are frequently engendered, those bhiksus become angry, contend with one another, quarrel with one another, engage in disputes with one another, and live in mutual hatred. If those bhiksus abandon the three unwholesome roots of greed, hatred, and delusion and diligently cultivate the three qualities of non-greed, non-hatred, and non-delusion, they will no longer become angry or quarrel with one another, nor will they live in contentious mutual hatred. Therefore, bhiksus should abandon unwholesome qualities and cultivate wholesome qualities.

At that time, the bhiksus continued quarreling without cease. Some impartial bhiksus tried to restrain them, saying:

– Venerable ones! Do not contend; live with the mind of one who has gone forth.

But those bhiksus did not cease being angry and quarreling with one another. Seeing this, the laypeople censured them, saying:

– When these shaven-headed sramanas perform the Invitation ceremony, they do not maintain the mind of one who has gone forth, but contend with one another.

The bhiksus reported the matter to the Buddha. The Buddha said:

– Bhiksus, the householders and brahmins are justified in their disapproval. From now on, if a bhiksu knows that another bhiksu bears resentment, they should not perform the Invitation ceremony together in the same place. They must first seek reconciliation and only then perform the ceremony together.

At that time, the bhiksus waited until the day of the Invitation ceremony to seek reconciliation with one another. They again became angry and quarreled, their minds lacking joyful equanimity. The Buddha said:

– You should not seek reconciliation on the day of the Invitation ceremony. Reconciliation should be undertaken eight or nine days beforehand.

As the Blessed One had said:

– Reconciliation should be undertaken eight or nine days beforehand—the bhiksus all sought reconciliation with one another. The Buddha said:

– Not all bhiksus should seek reconciliation. Only those who bear resentment and oppose one another should seek reconciliation and ask each other for goodwill.

– The circumstances and place were as before. As the Blessed One had said:

– Every five years, the Great Topknot Assembly should be held.

At that time, the householders, brahmins, and lay devotees all wished to attain supreme merit and therefore held a Great Unrestricted Assembly. Both divisions of the Sangha assembled. As the Blessed One had instructed that they sit in order of seniority by rains retreats, there was an uproar when the bhiksunis arranged themselves according to their rains-retreat seniority. The Buddha said:

– Women are disposed to attachment. During a great assembly, groups of two, three, or four should sit at the front according to seniority, while the remaining bhiksunis may sit as they please near those whom they know.

The third summary verse in the eighth special section:

Outside the gate, purification must not be held;

Two bhiksunis should be appointed.

When the time for purification arrives,

A person should be appointed to await the bhiksunis’ announcement.

– The circumstances and place were as before. As the Blessed One had instructed, the formal acts of the bhiksus and bhiksunis were to be conducted separately, except for formal acts shared by both. On the day of purification, all the bhiksunis gathered and went to Jeta Grove to perform the purification ceremony. The bhiksus conducted the purification ceremony for the bhiksunis directly outside the main gate. Seeing the commotion, the householders and brahmins gathered to watch and stood there motionless.

Upon hearing of this, the Buddha told the bhiksus:

– You must not conduct the purification ceremony outside the gate.

The bhiksus then conducted the purification ceremony for the bhiksunis within the Sangha monastery. Because of the gathering, however, there was much noisy chatter.

Upon hearing of this matter, the Buddha said:

– Therefore, bhiksus must not conduct the purification ceremony for bhiksunis within the Sangha monastery.

The bhiksunis did not know whether they should return to their own monastery. The Buddha said:

– The bhiksunis should come halfway, and the bhiksus should go there and conduct the purification ceremony together with them.

The bhiksus then acted according to this instruction. Some brahmins and householders who were traveling encountered bhiksus and bhiksunis performing the purification ceremony midway along the road. They conceived evil suspicions and discussed the matter among themselves: “What are these male shaven-headed sramanas and female shaven-headed sramanas discussing?”

One person said:

– Just consider the matter—what else could they be discussing? When we householders speak privately among ourselves, the bhiksunis secretly listen. They then come to this secluded place and tell the bhiksus. After hearing it, the bhiksus report it to the royal household. All the punishments the king imposes upon us arise from the fabrications of these shaven-headed men and women.

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

– The purification ceremony should not be conducted along the road. On the purification day of each half-month, two bhiksunis should be appointed to enter the midst of the Sangha, announce the community’s purity, and request instruction.

The bhiksunis appointed persons who lacked ability, and upon entering the midst of the Sangha they were unable to announce the community’s purity. The Buddha said:

– Capable persons should be appointed.

It was difficult to find two such persons. The Buddha said:

– One capable person may enter the midst of the Sangha.

Although she reached the monastery, upon seeing the majestic deportment of the Buddha and the Sangha, she did not know to whom she should announce the community’s purity and therefore returned. Consequently, the bhiksuni community could not perform the purification ceremony. They reported this to the Buddha. The Buddha said:

– A bhiksu should be appointed to receive the bhiksuni’s announcement.

They appointed a bhiksu, but he likewise did not know what to do, and the same fault occurred as before. The Buddha said:

– The appointed bhiksu should stand directly by the gate. The bhiksuni will come and make her announcement to him. After receiving the announcement, he shall convey it to the Sangha. The Sangha should perform a formal act consisting of a motion and a second proclamation to appoint an instructor.

The fourth summary verse in the eighth special section:

The appointed one must not avoid them and depart;

They should ask the instructor’s name.

Wearing a hat becomes a bowl-container;

Bhiksunis are not permitted to weave garlands.

– The circumstances and place were as before. The Buddha said:

– A bhiksu should be appointed to wait for the bhiksunis to announce their purity.

Although the appointed bhiksu stood at the gate, when the bhiksunis arrived, he said, “Do not come near me! Do not touch me!” and then departed.

Unable to find anyone waiting, the bhiksunis had to return to their monastery. Consequently, the bhiksuni community could not perform the purification ceremony. The bhiksus reported this to the Buddha. The Buddha said:

– A bhiksu appointed by the Sangha must not depart. He must receive their announcement and say: “Sisters, sit down, but do not come near or touch me. You may announce your purity.” If anyone refuses to receive the announcement and immediately departs, he commits an offense of transgressing the Dharma.

As the Blessed One had said:

– A person should be appointed to stand directly by the gate and wait for the bhiksunis to come and request instruction.

One day, the appointed person was delayed in reaching the gate. A naked ascetic, wrapped in a woolen blanket, was there beneath the gate examining a wheel depicting samsara. Seeing him, the bhiksunis thought:

“We should approach that venerable one and announce our purity.”

The bhiksunis approached, paid homage to him, squatted down, and said:

– Venerable sir, please take note...

(At that moment, the man remained silent and thought: “I shall see what these shaven-headed female sramanas have to say.”) ...The bhiksuni community of the monastery in the King’s Garden has sent us to inquire after you and to bow at the feet of the Noble Sangha dwelling in Jeta Grove. Are you free from illness and affliction, able to move about with ease, stronger than usual, and dwelling in happiness? On this Poṣadha day, the entire bhiksuni community announces its purity.

After hearing this, the non-Buddhist ascetic did not know what to say and remained silent. The bhiksunis then instructed him:

– Venerable sir, please say, “Very well.”

Hearing this, the man understood nothing, so he uttered “um,” lowered his head, and departed.

The two bhiksunis then returned to their monastery. Later, the bhiksu appointed to instruct the bhiksunis arrived at the gate. After waiting a long time without seeing the bhiksunis come, he returned to his quarters.

At the time of reciting the precepts, after the single-motion formal act had been performed, the officiating bhiksu announced to the assembly:

– Who received and brought back the bhiksuni community’s announcement of purity?

No one in the assembly replied:

– I did.

They all thought:

– Could it be that the bhiksuni community did not come to announce its purity?

Therefore, they did not appoint anyone to ask whether the bhiksunis had come.

After the senior elder had recited the precepts and the Poṣadha ceremony was completed, the bhiksunis who had announced their purity returned to the gate after the recitation of the precepts. Seeing no one there, they had to return to their monastery. Thus, the bhiksuni community’s purification ceremony was not validly completed. The following morning, the bhiksunis went together to the Sangha and asked:

– Venerable ones! Why did you not receive the bhiksuni community’s announcement of purity?

The bhiksus said:

– Sisters! Before the purification day, did you appoint any bhiksuni to come and announce your purity?

The two bhiksunis who had previously gone stepped forward and said:

– It was indeed we. When we reached the gate, we saw a noble one of such an appearance examining the wheel of birth and death. We approached, reported our purity, and then returned to the monastery.

Hearing the nuns say that they had reported their purity to a person of such an appearance, the bhiksus realized that he was a naked non-Buddhist ascetic. They discussed the matter among themselves:

– These bhiksunis went to report their purity to a non-Buddhist ascetic.

When the Buddha was informed of this matter, he thought: “This fault occurred because the bhiksunis went to report their purity without asking the name of the instructing teacher.” He told the bhiksus:

– Those two nuns committed no offense. From now on, when bhiksunis come to report their purity, they must ask the name of the instructing bhiksu. They should ask, “What is the noble one’s name?” Whoever reports her purity without asking his name commits an offense of transgressing the Dharma.

As the Blessed One taught:

– A nun reporting her purity must ask the name of the instructor. When nuns came to report it, however, they sometimes asked his name even though they already knew it. The Buddha said:

– There is no need to ask the name of a bhiksu with whom one is already acquainted.

– The occasion and place were as before. At that time, Mahaprajapati Gautami fell ill. The community of nuns came to visit her and asked:

– Noble one! Why have you not left your room?

She replied:

– Sisters, I am ill.

They asked:

– In the past, what did you use to treat this illness?

She replied:

– When I was still living at home, I would usually wrap a cloth around my head.

They asked:

– If so, why do you not do that now?

She replied:

– Now that I have gone forth, the Blessed One has not yet permitted it. How could I dare use one?

When this was reported to the Buddha, he said:

– While in the monastery, nuns should wear headcloths.

– This occurred in the city of Rajagrha. At that time, a brahmin in the city went from house to house begging for food. Arriving at a certain house, he said:

– Please give me something.

The householder said:

– There is nothing. Go away.

As he was leaving, he saw Mahaprajapati enter that house to beg for alms. He thought:

– Will they also give nothing to her, or is it only I to whom they give nothing?

Wishing to find fault with the householder, he remained standing there.

The householder thought:

– How fortunate that the Buddha’s mother has come to my house!

He quickly prepared a seat and invited the nun to sit. Then, personally smiling and speaking pleasantly, he filled her bowl with the finest foods and offered them to her. Seeing this, the brahmin became jealous and said to the nun:

– Let me see what foods are in your bowl.

The nun uncovered her bowl, and he immediately spat into it. Mahaprajapati said:

– Why have you defiled the food in the bowl? If you wanted some, I would have given it to you at once.

The brahmin remained silent and gave no answer.

The nun reported the matter to the bhiksus, and the bhiksus reported it to the Buddha. The Buddha thought: “Women by nature possess little imposing authority, causing foolish people to commit evil karma and undergo many painful consequences.”

He told the bhiksus:

– From now on, when nuns go begging for alms, they should carry a bowl-bag and keep the bowl covered while walking.

The nuns did not know what a bowl-bag should be like. The Buddha said:

– A square cloth bag measuring about one wooden cubit should be made, with two long strips of cloth left at the upper corners. The bowl should be placed inside, and a short carrying strap should be attached at the corners. When taken on almsround, it keeps out dust and dirt and makes the bowl easy to carry. (In this land of China, even to the present day there are no bowl-bags. Because the bottom corners of a bowl-bag are pointed, the bowl does not sway; if its bottom is flat, the bowl moves about and the food spills out.)

– The occasion took place in the city of Sravasti. People of the eastern lands commonly delighted in flower gardens. On one occasion, everyone in the city held a great festive gathering, bringing various excellent foods and music to a flower garden. One man sent a messenger home to tell his wife to make a floral wreath and have someone bring it quickly. His house had a beautiful flower garden. Obeying him, his wife entered the garden and picked flowers, but because she did not know how to weave them, she had to summon a wreath-maker. At that time, all the wreath-makers were busy making wreaths for others at the city’s festive gathering. Unable to find anyone, the wife became distressed and thought:

– My husband told me to make a beautiful floral wreath, but I do not know how, and I cannot find anyone to make it. What am I to do?

While on almsround, the nun Sthulananda entered that house and said:

– Younger sister, please give me a bowl of food.

The woman replied:

– Noble one, please go away. I am distressed, and there is no one to bring food out to you.

The nun said:

– Younger sister, what is the matter?

After hearing the woman explain, the nun asked:

– Why do you not make it yourself?

She replied:

– I have never known how to make one. But does the noble one know how to weave wreaths?

The nun replied:

– Younger sister! I am now old, but when I was young, what was there that I did not know how to do?

The woman said:

– Noble one! If so, please have compassion and weave this floral wreath for me.

The nun replied:

– Younger sister! If you can give me food and drink, I will make it for you.

– Certainly, said the woman.

The nun placed her bowl to one side, sat with both legs extended, and attentively wove the floral wreath. Seeing this, the woman repeatedly praised the wreath’s beauty and, greatly delighted, filled the nun’s bowl with food. At another house, the nun likewise wove a floral wreath and received much food before returning to the monastery.

Later, the wreath-maker came to see the woman and said:

– Give me the flowers so that I may weave the wreath.

She replied:

– Why have you come so late? The wreath has already been made and taken to the garden.

The wreath-maker asked:

– Who made it?

She replied:

– The noble Sthulananda.

Hearing this, the wreath-maker reproached her:

– This female sramana has acted contrary to the Dharma! Why has she taken away my means of livelihood?

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

– Such conduct is contrary to the Dharma for a female sramana and is indeed blameworthy. Therefore, nuns must not weave floral wreaths. Whoever violates this commits an offense of transgressing the Dharma.

After the Buddha had established the rule forbidding nuns from weaving floral wreaths, on the occasion of the Blessed One’s Usnisa Festival and at the festivals held every five or six years, King Prasenajit, Queen Srimala, Lady Varsakara, the householder Anathapindada, Visakha the Mother of Mrgara, Sunakshatra, Purana, Mahanama, and other male and female lay devotees all sought supreme merit and together offered incense and flowers. Communities of monks and nuns assembled from everywhere. There were exceedingly many beautiful flowers but few people to weave them. Those of faithful hearts sought wreath-makers but could not find enough, so they said to the nuns:

– At present, we wish to make offerings to the Great Teacher. Could you help us weave floral wreaths?

The nuns replied:

– Do you not know that the Great Teacher has instructed nuns not to weave floral wreaths? How, then, can we now help perform this meritorious work?

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

– For matters concerning the Three Jewels, nuns may weave floral wreaths.

The bhiksunis sat with their legs extended directly at the gateway and beneath the corridor while weaving floral wreaths. Seeing them, laypeople joked:

– These noble ones must all have been wreath-making maidens who went forth.

The nuns were ashamed and did not know what to say. The bhiksus reported this to the Buddha, and the Buddha said:

– The laypeople’s criticism is reasonable. Nuns should not sit weaving flowers at gateways, beneath corridors, or in front of verandas. Whoever violates this commits an offense of transgressing the Dharma. Those skilled in weaving flowers should do so in a secluded place and not give laypeople cause for criticism.

The fifth summary verse in the eighth separate section:

One must not keep copper vessels;

Turn the wine over and restore the bottle;

Renting rooms and traveling with laypeople;

Deceiving others or practicing as a physician.

– The occasion and place were as before. Going to the house of a coppersmith, the nun Sthulananda said:

– Good sir! Can you make me a large copper bowl?

He replied:

– Noble one! That is my trade, so why could I not? Do you want it large or small?

She replied:

– Make the largest kind.

He asked:

– What will you use such a large bowl for?

The nun berated him:

– You wretched creature, will you not make it for me? I will pay you a high price. Make it large.

The craftsman thought: “What harm is there to me in making it as large as she wishes?”

When she saw that the large bowl was finished, the nun again told him:

– Now make me a small bowl that will fit inside the large one.

She successively had them do the same, until seven bowls were nested one inside another. Thổ La Nan Đà had a female novice polish them clean, wove a bag from five-colored thread, and placed them inside it. Whenever she was invited somewhere, she had a junior nun carry them on her head to that house and set them beside her seat.

Seeing this, the laypeople asked:

“Venerable, are you opening a shop to sell bronze wares?”

She replied:

“Foolish person! How could you know what articles I need? The largest holds rice, the second holds soup, the third holds choice foods, and the remaining ones hold other dishes.”

They replied:

“If so, you still need many more bowls. If other things are brought, where will you put them?”

Hearing this, they fell silent. The nuns reported the matter to the bhikshus, and the bhikshus reported it to the Buddha. Having considered the matter, the Buddha laid down this rule:

“A nun’s acquisition of bronze bowls entails such faults. From now on, nuns must not acquire bronze bowls for themselves. Whoever violates this incurs an offense of transgressing the Dharma, except in the case of a bronze spoon, a dish for salt, or a bronze cup for drinking water.”

– The occasion and place were as before. The daughter of a certain householder and his wife had a right pupil through which light passed, and so she was regarded as bearing an inauspicious mark, and no one was willing to marry her. Another householder had taken a wife, but not long afterward she died. This happened seven times, and so people called him the Wife-Killing Householder. He again sought another family’s daughter as a wife. They said:

“Could it be that I wish to have my daughter killed?”

He then went to ask for a widow’s hand. They said:

“Could it be that I wish to kill myself?”

Having no wife, he had to manage the household himself. A friend came and asked:

“Why are you doing the household work yourself? Can you not find a wife?”

He replied:

“I am truly unfortunate. Whenever I married, my wife died not long afterward. Even my seventh wife did not survive, and so everyone has given me the name Wife-Killer.”

His friend asked:

“Why do you not seek another woman?”

The householder related all the foregoing circumstances.

His friend said:

“Then why not ask to marry the girl whose pupil is translucent?”

He replied:

“Her family would not consent either!”

His friend said:

“I know that family has raised their daughter for many years and must give her in marriage. Go and ask them.”

Seeing the householder arrive, they asked:

“What do you require?”

He replied:

“I wish to ask for your daughter’s hand.”

They asked:

“Which daughter?”

He replied:

“The girl whose pupil is translucent.”

Her father said:

“Let it be according to your wishes. On the appointed day, let us hold the wedding together.”

Because the wine in the house had spoiled from the heat and wine had to be kept elsewhere, the vintners of the various households all made wine for them. At that time, Thổ La Nan Đà entered the home of the girl with the translucent pupil to seek alms. A servant said:

“I am busy making wine and cannot give you food.”

The nun asked the reason, and they said:

“The wine in our house has spoiled.”

The nun said:

“Why do you not restore it to good wine?”

The servant replied:

“Venerable, I do not know how to do so. If you have a method, please bestow your favor upon me.”

The nun said:

“Young woman, now that I am old, I no longer do such things. When I was young, however, what was there that I did not know?”

She replied:

“Venerable, please have compassion on me and restore the wine.”

The nun said:

“Young woman, if you can give me fine food in return, I shall restore the wine.”

She replied:

“I shall give you plenty.”

The nun said:

“Bring the wine vessel here for me to examine.”

When they brought it out, Thổ La Nan Đà examined the vessel from top to bottom to determine why the wine had spoiled. Realizing that it had been scorched by the heat, she removed the lid, told them to set the vessel upon wet sand, wrapped it in green moss, and fanned away the heat. Through the cooling effect, the wine became good again. All the relatives then assembled.

At that time, the vintners had finished making the wine. After waiting for a long while without anyone coming to collect it, they sent someone to ask why it had not been fetched. The family replied:

“The wine in our house has become good again, so we need not trouble you to bring any.”

They asked:

“Who taught you this? Can spoiled wine truly be made good again?”

They replied:

“The venerable Thổ La Nan Đà bestowed her favor upon us and accomplished this.”

Hearing this, the vintners became discontented:

“The Śākyan female renunciant has acted contrary to the Dharma. Why has she taken away the livelihood by which we sustain ourselves?”

The bhikshus reported the matter to the Buddha. The Buddha said:

“This is indeed contrary to the Dharma for Śākyan female renunciants, and the criticism is justified. Therefore, nuns must not teach people how to restore spoiled wine. Whoever violates this incurs a Thūlātyaya offense.”

– The occasion and place were as before. There was a certain householder who delighted in practicing generosity. He suddenly became gravely ill, and his condition grew more critical each day. Knowing that he did not have long to live, he distributed his wealth as gifts to śramaṇas, brahmins, the destitute, beggars, friends, and relatives. Only his house had not yet been given to anyone. Hearing this, Thổ La Nan Đà went to his home and said:

“Householder, women ordinarily receive very few offerings. Now that you are joyfully giving things away, please bestow something upon me as well.”

He replied:

“Venerable, you have come too late. I have already given away all my possessions; only this house remains.”

The nun said:

“Householder, I came here with hope, but now I must return empty-handed. This is truly displeasing.”

He replied:

“Venerable, only this house remains. If you wish to take it, I will not begrudge it.”

The nun replied:

“If so, I accept it. I pray that you may be freed from the suffering of your illness.”

After the householder died, his relatives assembled, placed him upon the funeral carriage, adorned it splendidly with blue, yellow, red, and white silk, and proceeded to the charnel ground.

When the bhikshuni Thổ La Nan Đà heard that the householder had died, she hurried there, sealed the house, and stood to one side.

After the cremation, the relatives returned and saw that the house had been sealed. They asked:

“Who closed it?”

The nun replied:

“The person to whom the house was given came and closed the door.”

They asked:

“Venerable, to whom was the house given?”

She replied:

“It was given to me.”

They asked:

“Venerable, if that is so, please rent it to us, and we shall pay the rent afterward.”

The nun asked:

“Are you certain?”

They replied:

“We are certain.”

The nun immediately opened the door and allowed them to enter.

At that time, when the brahmins and householders who came to that house heard what had happened, they all criticized her:

“The Śākyan female renunciant has acted contrary to the Dharma. Why has she rented a house to others?”

The nuns reported the matter to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said:

“This is indeed contrary to the Dharma of a renunciant, and the criticism is justified. From now on, bhikshunis must not rent houses to others. Whoever violates this incurs an offense of transgressing the Dharma.”

– The occasion and place were as before. A certain householder delighted in giving alms. Knowing that he was about to die, he gave away all his possessions, leaving only one shop. Hearing of this, the nun went to ask for it. The events unfolded as before ... up to the point when, after he died, the nun immediately sealed the shop, causing everyone to criticize her. The bhikshus reported the matter to the Buddha. The Buddha said:

“Whoever rents out a shop incurs an offense of transgressing the Dharma.”

– The occasion and place were as before. Thổ La Nan Đà entered the city to seek alms and saw a spirit-medium shaking a bell, going from house to house, telling people of favorable and unfavorable events, and obtaining abundant offerings sufficient to sustain herself. She thought, “This is a good method; I should follow it.”

After finding a bell, early the next morning the nun entered the city. She went from house to house, loudly ringing the bell, bathing the bodies of people’s sons and daughters, and deceitfully speaking of favorable and unfavorable events and omens yet to come, saying that those who were ill would recover through divine aid. Her reputation became known throughout the entire city. Anyone who had a request came to see her. From that time onward, no one consulted the spirit-mediums or diviners anymore.

The former spirit-mediums then approached people and asked:

“Is there anything you need? Do you require us to examine your marks?”

The people replied:

“We need not trouble you anymore. We have a venerable teacher proficient in all matters. Whether examining signs or treating illness, she fulfills all our wishes.”

They asked who it was. The people replied:

“The venerable Thổ La Nan Đà.”

Hearing this, the spirit-mediums became discontented and said:

“The Śākyan female renunciant has acted contrary to the Dharma by falsely posing as a spirit-medium and taking away our livelihood.”

The bhikshus reported the matter to the Buddha. The Buddha reflected:

“A nun’s acting as a spirit-medium entails such faults. By deceitfully uttering fraudulent claims, she gives rise to discontent.”

He told the bhikshus:

– From now on, I do not permit bhiksunis to act as spirit mediums. Whoever violates this incurs the offense of transgressing the Dharma.

MULASARVASTIVADA

VINAYA MISCELLANEA

End of the thirty-third fascicle.