根本說一切有部毘奈耶雜事

Volume Thirty-Two

Second Summary Verse in the Seventh Separate Section

Nuns shall not dwell in an aranya,

Nor establish a monastery outside the city;

They shall not gaze out before the gate,

Nor look through a window from afar.

– The Buddha was staying in the Bamboo Grove at Rajagriha. In that city lived a courtesan named Utpalavarna, who earned her livelihood by displaying her beauty. A brahmin came and said to her:

“Girl, would you like to make love with me?”

She asked:

“Do you have any money?”

He replied:

“No.”

She said:

“Go and earn some money, and then come back to meet me.”

He replied:

“I shall go and earn it.”

After traveling through various places in the south and earning five hundred gold coins, he returned to see her.

Meanwhile, through the spiritual friendship of the Venerable Mahamaudgalyayana, Utpalavarna had gone forth, received full ordination, and attained arhatship. Dwelling at ease, she left Rajagriha and journeyed to Sravasti.

At that time, the Blessed One had not yet prohibited bhiksunis from dwelling in an aranya. Utpalavarna went to stay in a secluded place in a dense forest, where she sat in meditative absorption and experienced the bliss of liberation.

The brahmin brought his five hundred gold coins to Rajagriha and asked the people:

“Where has Utpalavarna gone?”

They replied:

“She has gone forth in the Dharma of the Sakyaputriyas and has departed for Sravasti.”

Hearing this, he went to Jetavana and asked the bhiksus:

“A young woman named Utpalavarna traveled here from Rajagriha. Where is she staying now?”

They replied:

“She has abandoned unlawful conduct, gone forth, and is devoting herself to meditation and contemplation in the dense forest.”

He went to see the bhiksuni and said:

“Young woman! We made an agreement before. I have now brought the money, so come and enjoy pleasure with me.”

She replied:

“Brahmin, I have cast aside evil karma. Go away.”

He said:

“Girl! Although you have forsaken me, I have not forsaken you. Come here; let us not part from one another.”

She asked:

“What part of my body do you love?”

He replied:

“I love your eyes.”

Utpalavarna immediately used her supernormal power to remove both of her eyeballs and hand them to him.

The brahmin thought, “This shaven-headed female ascetic can even perform such sorcery!”

He struck the bhiksuni on the head with his fist and then left.

She related the matter to the community of bhiksunis. The bhiksunis informed the bhiksus, and the bhiksus reported it to the Buddha. The Buddha reflected, “Because a bhiksuni dwelt in an aranya, such a fault arose.”

He established the rule: from that time onward, bhiksunis were not permitted to practice meditation and contemplation in dense forests or wildernesses. Whoever violated this incurred an offense of transgression.

– The occasion arose in Sravasti. As the Blessed One had instructed that bhiksunis were not permitted to dwell in an aranya, the bhiksunis then sat quietly practicing meditation and contemplation at crossroads in villages and neighborhoods, and the same kind of fault arose as before. They reported the matter to the Buddha. The Buddha said:

“Bhiksunis should cultivate meditative concentration within the monastery.”

When laypeople of faith heard that the Buddha had instructed the bhiksunis to cultivate meditative concentration within a monastery, they built a bhiksuni monastery outside the city for the nuns to dwell in. Yet thieves and wicked persons came and harassed them. The bhiksus reported this to the Buddha. The Buddha said:

“A bhiksuni monastery must not be built outside the city; it should be built within the city.”

– The occasion and place were as before. The bhiksuni Sthulananda stood in front of the monastery, gazing about and jesting with passersby. The laypeople became displeased and criticized her. The bhiksus reported this to the Buddha. The Buddha thought, “Because a bhiksuni remained before the monastery gate, such a fault arose. Therefore, I shall establish the rule that bhiksunis must not remain beneath the monastery gate.” Any bhiksuni who stood before the monastery gate incurred an offense of transgression.

– The occasion and place were as before. After the Buddha had established the rule that the nuns must not stand before the monastery gate, they looked out through the windows from afar and jested with others, thereby causing the same fault as before. The Buddha said:

“This is the same as the preceding case. Whoever violates this incurs an offense of transgression.”

Third Summary Verse in the Seventh Separate Section

Permission regarding the sankaksika,

A men’s bathing place is forbidden;

They must not cross through the center of a crossroads,

But should proceed along one side.

– The occasion and place were as before. While working within the monastery, the bhiksunis wore all five robes. They became exhausted by the heat and consequently grew thin and ill, so they informed the bhiksus. The bhiksus reported this to the Buddha. The Buddha said:

“While working within the monastery, bhiksunis should wear the sankaksika.”

When laypeople came to the monastery and saw them dressed in this way, lustful thoughts arose in them, while people of faith criticized the practice. The bhiksus reported this to the Buddha. The Buddha said:

“If laypeople criticize this practice, then from now onward bhiksunis must not work while wearing only the sankaksika in the presence of householders and brahmins. Whoever violates this incurs an offense of transgression.”

When working before laypeople, a bhiksuni should wear the sankaksika so that both shoulders and arms are covered, then put on the five-paneled robe before beginning her work.

– The occasion and place were as before. The bhiksuni Sthulananda went to bathe at a men’s bathing place. When she arrived and descended into the water to bathe, some young men said to one another:

“Look at this shaven-headed female ascetic! Her body is like that of a wild water buffalo.”

The bhiksuni informed the bhiksus, and the bhiksus reported this to the Buddha. The Buddha reflected, “Because a bhiksuni went to bathe at a men’s bathing place, such a fault arose. From now onward, bhiksunis must not bathe at men’s bathing places. Whoever violates this incurs an offense of transgression.”

– The occasion and place were as before. The bhiksuni Sthulananda stood in the middle of a crossroads and jested with laypeople as they approached. The people said to one another:

“How is it proper for this shaven-headed female ascetic to stand at a crossroads and tease us?”

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

“From now onward, bhiksunis must not pass directly through the center of a crossroads. They should proceed along whichever side is convenient. Whoever passes directly through the center incurs an offense of transgression.”

Fourth Summary Verse in the Seventh Separate Section

A woman possessing both sexes,

One whose two passages are joined,

One who constantly discharges blood,

And one who has no blood.

– The occasion and place were as before. At that time, a bhiksuni admitted a woman possessing both sexes into the monastic life. When she saw another bhiksuni approaching, that person displayed an anomalous characteristic. The other bhiksuni asked:

“What kind of person are you?”

She replied:

“Sister, I am a person possessing both sexes.”

The bhiksuni informed the bhiksus, and the bhiksus reported this to the Buddha. The Buddha said:

“Such a person is neither male nor female and must not be admitted into the monastic life. Even if she has already received full ordination, the restraint of discipline does not arise in her; she must be expelled at once. From now onward, when a woman comes seeking to go forth, she must first be asked, ‘Are you a person possessing both sexes?’ If a preceptor admits her into the monastic life without asking, the preceptor incurs an offense of transgression.”

– The occasion and place were as before. A bhiksuni admitted into the monastic life a woman whose two passages were joined. Whenever she urinated, feces also came out and soiled the place. When the other bhiksunis arrived and saw this, they asked:

“Who has soiled this place?”

She replied:

“Sisters, I did not intentionally soil this place. It is only because my two passages are joined, so when I wish to urinate, feces also come out.”

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

“Such a person is neither male nor female and must not be admitted into the monastic life. Even if she has already received full ordination, the restraint of discipline does not arise in her; she must be expelled at once. From now onward, when a woman comes seeking to go forth, she must first be asked, ‘Are you a person whose two passages are joined?’ If a preceptor admits her into the monastic life without asking, the preceptor incurs an offense of transgression.”

At that time, a bhiksuni admitted into the monastic life a woman afflicted with a constant discharge of blood. Her undergarment became stained, and many flies gathered upon it. The bhiksunis asked:

“Do you constantly discharge blood?”

She replied:

“I suffer from an illness that causes a discharge of blood.”

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

“This person is likewise as in the preceding case and must not dwell together with the community.”

– The circumstances and place were as before. A bhikshuni admitted into the Order a woman who did not menstruate. Seeing that the other bhikshunis had their monthly periods, she became resentful and said:

– You harbor impure thoughts and refuse to abandon desire, and so you constantly have your monthly periods.

They replied:

– When you see us menstruating, why do you disparage us? This is a normal condition of women. Do you not have it yourself?

She said:

– I do not menstruate; how could such a thing happen to me?

The bhikshunis reported this to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said:

– This is a female pandaka. She should be sent away, for she is incapable of giving rise to wholesome qualities. When a woman comes seeking ordination, she should be asked: “Are you one who does not menstruate?” Whoever fails to ask commits an offense of transgressing the Dharma.

The fifth summary verse in the seventh special section:

A narrow passage and the inner garment,

One must not spit near a bhikshu,

Bhikshus and bhikshunis must not confess to one another,

But should do so before their own assembly.

– The circumstances and place were as before. A bhikshuni admitted into the Order a woman whose vaginal passage was too narrow. Whenever she urinated, she remained in the privy for a very long time before emerging. The other bhikshunis asked:

– Why do you remain there so long?

She replied:

– My urinary passage is too narrow, and my organ is not fully formed, so it takes me a long time to urinate.

The bhikshunis reported this to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said:

– She is a female pandaka and should be expelled immediately.

– The circumstances and place were as before. Some bhikshunis had their robes and bedding stained by menstrual blood, attracting many flies. Although they repeatedly washed them, the stains remained as before. Learning of this, the Buddha said:

– They should use inner garments of the same color.

The bhikshunis wore such garments. At that time, the bhikshuni Sthulananda also wore such a garment when she entered the city to beg for alms. On the way, the garment slipped off.

Seeing this, people asked:

– What has fallen to the ground?

Growing angry, the bhikshuni said:

– You wretch! Hurry home and ask your mother and elder sister; they will tell you what it is.

The Buddha said:

– When a bhikshuni wears an inner garment, she must secure it with a waistband; then this fault will not occur. Whoever fails to secure it with a waistband commits an offense of transgressing the Dharma.

– The circumstances and place were as before. Early one morning, the Venerable Mahakashyapa donned his robe, took his alms bowl, and entered the city to beg for alms. Seeing him, Sthulananda hurried to the venerable one’s side, spat upon the ground, and loudly said:

– Utterly stupid and utterly dull!

Kashyapa said:

– This is not your fault. It is Ananda’s fault for persistently requesting that women of wicked conduct be allowed to go forth in the well-proclaimed Dharma and Vinaya.

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

– Sthulananda’s conduct is contrary to the Dharma of a shramana. Even prostitutes would not utter such coarse words. From now on, when a bhikshuni sees a bhikshu, she must not spit or say, “Utterly stupid and utterly dull.” Whoever violates this commits an offense of transgressing the Dharma.

– The circumstances and place were as before. A bhikshu who had committed an offense saw a bhikshuni approaching and invited her to sit. She asked:

– Noble One, what do you wish to do?

He replied:

– I have committed an offense and wish to confess it.

Sitting face-to-face, the bhikshu said:

– Aryamika, please bear this in mind. I, the bhikshu ..., have committed the offense of .... I now disclose this offense before Aryamika without concealing it. Through this disclosure, may I attain peace and ease.

The bhikshuni asked:

– Noble One, have you also committed such an offense? That is not wholesome.

The bhikshu fell silent in shame.

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

– A bhikshu must not disclose and confess an offense to a bhikshuni. He should disclose and confess it to a pure bhikshu who holds the same view. Whoever violates this commits an offense of transgressing the Dharma.

– The circumstances and place were as before. A bhikshuni who had committed an offense saw a bhikshu approaching. With utmost sincerity and reverence, she bowed with her head at his feet, joined her palms, and said:

– Noble One! Please have compassion for me and remain seated for a moment.

The bhikshu asked:

– What do you wish to do?

She replied:

– Noble One! I have committed an offense and wish to disclose it.

Before the seated bhikshu, the bhikshuni joined her palms and said:

– Noble One, please bear this in mind. I, the bhikshuni ..., have committed the offense of ..., as stated above.

The Buddha said:

– A bhikshuni must not disclose an offense to a bhikshu. She should disclose it to a pure bhikshuni. Whoever violates this commits an offense of transgressing the Dharma.

The sixth summary verse in the seventh special section:

The bhikshu performs the karman,

The bhikshuni should listen attentively,

Seats should be spread for people to sit upon,

The bhikshunis’ seating should be differentiated.

– The circumstances and place were as before. As the Blessed One had taught, the karmans of bhikshus and bhikshunis are distinct, except for karmans performed jointly. When the bhikshunis performed a karman in the midst of the Sangha, they were unable to remain composed, and therefore the procedure was invalid. The bhikshus reported this to the Buddha. The Buddha said:

– The bhikshus should perform the karman, and the bhikshunis should listen.

The bhikshunis did not know how they should listen. The Buddha said:

– They should listen with complete attention and carefully remember the words: “This is the first proclamation of the karman; this is the second proclamation of the karman; this is the third.” It should be done in this way. (This refers to ordination conferred upon bhikshunis by both assemblies.)

– The circumstances and place were as before. As the Blessed One had taught that scriptures should be recited, the bhikshus did not spread out seats. The Buddha said:

– Seats should be spread out.

On another occasion, bhikshunis came to hear the Dharma, and fine seats were spread out for them. One bhikshuni unexpectedly began menstruating and soiled her seat. After hearing the Dharma, they departed. When the monk in charge gathered up the sitting mats, he saw many flies swarming over one of them and reported the matter to the Buddha. The Buddha said:

– When bhikshunis come to hear the Dharma, fine seats should not be arranged for them.

As the Blessed One had taught that bhikshunis should not sit upon fine seats when hearing the Dharma, small sitting mats were thereafter arranged whenever bhikshunis came. One day, when Mahaprajapati Gautami came to hear the Dharma, they likewise arranged a small sitting mat for her. Mahaprajapati said:

– Even when I lived in the household, I never sat upon such a small mat. How can I sit upon one now?

The bhikshus said:

– Mahaprajapati, this is the Blessed One’s command: bhikshunis are not permitted to sit upon fine seats when hearing the Dharma.

She replied:

– How could I be subject to the same fault as they were? That fault arose because the bhikshuni on the previous occasion lacked right mindfulness.

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

– From now on, I permit a fine seat to be arranged, without hesitation, for any bhikshuni who possesses right mindfulness when she comes to hear the Dharma.

The seventh summary verse in the seventh special section:

The house of the liquor-selling prostitute,

One must not touch a woman on the road,

An inner garment is permitted when appropriate,

Singing and dancing should not be performed.

– The circumstances and place were as before. Early one morning, the bhikshuni Sthulananda donned her robe, took her alms bowl, and went begging for alms from house to house. She saw a young woman beautifully dressed and adorned with fine necklaces, and asked:

– Young woman! How did you come to possess such beautiful clothing and necklaces?

She replied:

– Noble One! By selling liquor, I was able to acquire such beautiful clothing and necklaces.

The bhikshuni thought, “This is an excellent means.”

She continued onward, her mind still dwelling upon the matter, and encountered another young woman who was thin and weak, wearing old and dirty clothes. The bhikshuni asked:

– In whose house do you live?

She replied:

– Noble One! I have nowhere to live. If someone provides me with food and clothing, I will immediately do whatever work is required.

The bhikshuni asked:

– If so, why do you not sell liquor?

She replied:

– Noble One! How could someone like me sell liquor? A liquor shop must be spacious and fully furnished with tables, chairs, seats, cups, spoons, trays, and bowls. It requires a large amount of capital, service conducted according to proper practice, and many customers coming and going before it can make a profit.

The bhikshuni said:

– If you need anything, I shall provide it all. When you earn money, will you give it to me?

She replied:

– I will.

Near the bhikshunis’ monastery, Sthulananda established a large tavern, fully supplied it with everything required, and provided the young woman with ample capital to sell liquor. Drinkers frequented the place constantly, causing the other taverns to become resentful and jealous. The bhikshuni Sthulananda obtained great material profit. One day, the king convened a great assembly and summoned the liquor sellers from the taverns. The people reported that:

– Beside the monastery of the bhikshuni Thổ La Nan Đà there is a large tavern stocked with every kind of fine liquor. Many people go there to drink, and it earns considerable profit. Why do you not summon them, instead of troubling us?

On hearing this report, the messenger went and seized that girl. She cried out loudly:

– Venerable Thổ La Nan Đà! The prince has sent someone to seize me by force and take me away. Please come here quickly.

Hearing her cries, the bhikshuni hurried over and berated him:

– You wicked creature! Why do you want to seize my girl?

He replied:

– Venerable, can it be that you are permitted to operate a tavern?

The bhikshuni said:

– I tread upon the head of my enemy. What does my selling liquor have to do with you?

He asked:

– Venerable, do you also have enemies?

She replied:

– You are precisely my enemy, because you are seizing my girl and taking her away.

Thereupon, the two sides began arguing. Seeing this, the householders and brahmins asked what had happened. When they heard the account, they all reproached her:

– The daughters of the Shakya clan act frivolously and engage in unlawful deeds. These shaven-headed female ascetics do not maintain pure conduct, but instead sell liquor.

The bhikshus reported the matter to the Buddha. The Buddha reflected and laid down the rule:

– The bhikshuni Thổ La Nan Đà has committed an act contrary to the Dharma of the daughters of the Shakya clan. From now on, bhikshunis must not sell liquor. Whoever violates this incurs an offense of transgression.

– The occasion and place were as before. While the bhikshuni Thổ La Nan Đà was wearing her robes and carrying her bowl on almsround, she saw a courtesan dressed in beautiful garments adorned with jeweled ornaments and asked:

– Young girl, where did you obtain these beautiful garments adorned with jeweled ornaments?

She replied:

– Venerable, I sell my beauty and thus obtained these garments.

The bhikshuni thought:

– This is a good expedient. I should try it and see whether it proves profitable.

While thinking about this and continuing on almsround, she came to a place where she saw a young woman in filthy clothes, gaunt with hunger and unsteady on her feet, yet physically beautiful. The bhikshuni asked:

– Young woman, to whose household do you belong?

She replied:

– I belong to no one. Whoever gives me food and clothing is the one to whom I belong.

The bhikshuni asked:

– If so, why do you not work as a courtesan?

On hearing this question, the young woman covered her ears and replied:

– Venerable, I have never heard of anyone in my family doing such an evil deed.

The bhikshuni said:

– Young girl, many women engage in this profession. You are neither a princess nor one born into the family of a wealthy householder or a noble brahmin. Moreover, all young women are fond of men. If I had not gone forth, I too would engage in that profession.

Persuaded by the bhikshuni's words, the young woman replied:

– Venerable, is it truly possible to become a courtesan? Certain conditions must be fulfilled before one can do that work. First, one must have a spacious house, brightly colored and splendid garments, and jeweled ornaments that inspire affection in all who see them. When men come to the house, they must be served food, drink, flowers, and fragrances according to whether their station is high or low.

The bhikshuni said:

– Young girl, I shall provide all those necessities and supply you with food and clothing. But when you receive wealth, will you give it to me?

She replied:

– I shall give you all of it.

Near the monastery, the bhikshuni built a large house, fully furnished it with everything required, and provided bathing supplies, fragrances, flowers, garments, and jeweled ornaments. With ample food and drink, the young woman became plump and more beautiful than all the other courtesans, causing people to crowd one another in seeking her out. Seeing this, the other courtesans all became jealous. Thổ La Nan Đà acquired a great deal of wealth.

One day, on the occasion of a great assembly, the king required a large quantity of scented paste. His messengers gathered the courtesans to prepare it. The courtesans maliciously told the messengers:

– Near the monastery of the bhikshuni Thổ La Nan Đà there are courtesans as well. You should summon them.

When the messengers arrived and called them out, the courtesans cried:

– Venerable! The king's officials have come to seize us and take us away.

The bhikshuni hurried out and said to the messenger:

– You wicked man, you are seizing my girl!

He replied:

– Venerable, do you also operate a brothel?

The bhikshuni said:

– I tread upon the head of my enemy. What does my keeping courtesans have to do with you?

The matter proceeded as described above ... until ... the Buddha laid down the rule:

– From now on, bhikshunis must not operate houses in which courtesans are kept. Whoever violates this incurs a Thổ-la-để-dã offense.

– The occasion and place were as before. The bhikshuni Thổ La Nan Đà again took a young woman to rural places and along the highways to display her beauty for money. When others seized the young woman, the bhikshuni berated them as before ... until ... whoever commits this violation incurs a Thổ-la-để-dã offense.

– The occasion took place in the city of Rājagṛha. The Group of Six bhikshus often sang and danced with others. They said:

– Venerable ones, the musicians frequently force us to sing, dance, and make music, all because of the Group of Twelve bhikshunis. If they did not secretly give robes, bowls, and other things ... to the performers so that they would harass us, those people could not force us to play music. Please punish them. Now is the proper time to devise a plan against them.

Upananda said that they should all beat them.

They agreed and went together to that place. As soon as they encountered the bhikshuni Thổ La Nan Đà, they said to one another:

– She is the ringleader among those bhikshunis. Let us go and punish her.

They advanced together, seized the bhikshuni, struck her on the head, beat her legs and hips, and struck her with their khakkharas. Her body became bruised and she was unable to walk. She had to smear her entire body with oil and lie prostrate upon her bed.

Seeing this, the other bhikshunis asked:

– Why are you in this condition?

She replied:

– I was beaten.

They asked:

– By whom?

She replied:

– By the venerable Group of Six.

They asked:

– What offense did you commit?

She replied:

– They are my elder Dharma brothers and I am their younger Dharma sister. It is only natural that we admonish and instruct one another. Why compare them with outsiders and trouble yourselves by asking about my fault?

On hearing this, all the bhikshunis reproached them:

– Why did the bhikshus beat a member of the bhikshuni community?

They informed the bhikshus, and the bhikshus reported the matter to the Buddha. The Buddha reflected: “When a bhikshu beats a bhikshuni, bodily contact occurs.” He told the bhikshus:

– Bhikshus must not beat bhikshunis. Whoever violates this incurs an offense of transgression.

– The occasion took place in the city of Śrāvastī. As the Blessed One had instructed the bhikshunis to wear undergarments, they wore them, but menstrual blood still soaked through and soiled their bedding. Many flies gathered upon it, causing them disgust, sorrow, and distress.

The bhikshunis informed the bhikshus, and the bhikshus reported the matter to the Buddha. The Buddha said:

– From now on, I permit the bhikshunis to wear a lining cloth inside the undergarment.

The bhikshunis followed this instruction and wore lining cloths, but the blood still soaked through and caused stains. The Buddha said:

– They should wash them clean frequently, and when lying down to sleep they should maintain right mindfulness. Whoever fails to do so incurs an offense of transgression.

– The occasion arose in the city of Rājagṛha. There was a bhikshuni named Bản Thắng. After she passed away, her body was cremated in the charnel ground. The Group of Twelve bhikshunis sang and danced beside her corpse. The other bhikshunis were displeased and reported the matter to the Buddha. The Buddha said:

– According to the Dharma governing bhikshunis, they must not themselves sing or dance. Whoever violates this incurs an offense of transgression.

Eighth summary verse in the seventh special section:

When the sexual faculty of a monk or nun changes,

Up to three times they are expelled;

The Dharma and its conditions are extensively explained,

Lotus Color acts as the messenger.

– The occasion and place were as before. The Venerable Upāli addressed the Blessed One:

– Venerable Sir, if a bhikshuni's sexual faculty changes, how should the matter be handled?

The Buddha said:

– Her full ordination remains the same, and her seniority in the rains retreat is reckoned as before. She should then be transferred to a monastery of the bhikshu Sangha.

They again addressed the Buddha:

– Blessed One, if a bhikshuni's sexual faculty changes, she retains her former rains-retreat seniority and is transferred to a monastery of the bhikshu Sangha. If a member of the bhikshu Sangha undergoes such a change, does he retain his former rains-retreat seniority and is he transferred to a bhikshuni monastery?

The Buddha said:

– He too should be transferred to a bhikshuni monastery.

They asked:

– Venerable Sir, after those two kinds of persons have gone to the respective places and their sexual faculties change back again, what should be done?

The Buddha said:

– According to their circumstances, return them to their former places.

– Venerable Sir! If they change sex for a third time, what should be done?

The Buddha said:

– If it occurs for a third time, they belong neither to the Sangha of monks nor to the Sangha of nuns. They must be returned to lay life; there should be no doubt about this.

– The setting was as before. There was a householder named Deva Datta, who was wealthy and possessed abundant property. He took a wife and lived together with her. Elsewhere, there was another householder named Mrigaputra, who was likewise wealthy and took a wife. Both households boasted of their wealth, each considering itself superior to the other. Later, the two men became close friends and maintained excellent relations; whenever either acquired something rare, he would present it to the other.

At that time, an affair arose in the city for which everyone had to assemble together in a park. When the deliberations were concluded, they all returned home. The two householders, Deva Datta and Mrigaputra, remained in the park and conversed together.

Deva Datta said:

– By what means, after we have passed away, may our children and grandchildren remain affectionate toward one another and never become separated?

Mrigaputra said:

– Excellent are your words, my friend! From this day onward, let us pledge an intimate bond. If sons and daughters are born into our two households, we shall unite them in marriage.

He replied:

– Very good. That is also my intention.

After making this promise, each returned to his own home.

Later, Deva Datta’s wife gave birth to a girl of incomparable beauty, but the child was prone to crying. Whenever a bhiksu came to the house to teach the Dharma to her father, however, the girl ceased crying and listened attentively with ears inclined. After twenty-one days, the relatives joyfully assembled to name the girl. They discussed the matter, saying: “This girl delights in the Dharma and inclines her ear to listen. Moreover, she is the daughter of Deva Datta; therefore, let her be named Dharma Datta.”

Nurtured by eight nurses, Dharma Datta quickly grew, like a lotus rising above the water.

When the other householder heard that a daughter had been born, the householder Mrigaputra thought:

– A daughter has been born to my friend. How could I let the occasion pass? I should send garments and necklaces to express my congratulations. She is surely my future daughter-in-law.

Mrigaputra sent gifts together with a letter that read:

– Hearing that a daughter has been born to you, my friend, I am greatly delighted. I now send garments and necklaces in congratulation. Please accept this expression of my sincere affection.

After receiving the letter, Deva Datta sent a reply that read:

– If a son is born to you, my friend, we shall certainly arrange their marriage.

After receiving the letter, Mrigaputra continually longed in his heart for a son. Before long, his wife became pregnant and, when her term was complete, gave birth to a boy. After twenty-one days, the relatives joyfully assembled to perform the naming ceremony. They discussed the matter, saying: “This boy was born under the Visakha constellation; therefore, let him be named Visakha.” This boy was cared for by eight nurses.

When the householder Deva Datta heard that a son had been born to Mrigaputra, he thought:

– The householder Mrigaputra formed a close bond with me. Now a son has been born to him, while a daughter was born to me. This boy is my future son-in-law. I should therefore send someone bearing garments and necklaces, together with these words of congratulation: “Hearing that a son has been born to you, my friend, I am greatly delighted. I now send these garments; please accept them.”

Upon receiving the message, Mrigaputra replied:

– Long ago we promised to unite our families, and now our wish has been fulfilled. When the children have grown up, we shall arrange their marriage.

When she had grown up, Dharma Datta wished only to go forth. Kneeling before her father, she said:

– In my heart, I wish only to go forth in the well-proclaimed Dharma and Vinaya.

Her father said:

– My daughter! Previously, I promised you in marriage to Visakha, the son of the householder Mrigaputra. He is to be your husband, so what you ask cannot be permitted.

When her preceptor, the bhiksuni Utpalavarna, came to visit, Dharma Datta said:

– Noble One! I wish to go forth in the well-proclaimed Dharma and Vinaya and receive full ordination as a bhiksuni. Please come here and secretly allow me to go forth. Why? Because my father prevents me, and I have no means of leaving.

The bhiksuni said:

– Excellent! Young girl, you are able to arouse such a resolve and delight in seeking the going forth. Sensual pleasures afford very little sweetness but bring exceedingly great suffering. As the Blessed One has taught, wise people clearly recognize five faults in sensual desire and therefore do not pursue it.

What are the five?

One: They contemplate that sensual desire affords little sweetness but has many faults and is always accompanied by suffering.

Two: Those who pursue sensual desire are continually bound by it.

Three: Those who pursue sensual desire never know satisfaction.

Four: Those who pursue sensual desire will commit every kind of evil.

Five: Regarding objects of sensual desire, the Buddhas, the Blessed Ones, the sravakas, and noble persons who have attained right view describe the faults of sensual desire in innumerable ways. Therefore, the wise should not pursue sensual desire.

Furthermore, the wise know that going forth has five supreme benefits. They are:

One: The merit of going forth is a blessing that belongs to me and cannot be obtained by others. Therefore, the wise should seek to go forth.

Two: I know that I am lowly and subject to the commands of others, but after going forth I shall receive offerings, homage, and praise from people. Therefore, the wise should seek to go forth.

Three: After relinquishing this body in the present realm, one will be born in a heavenly realm and escape the three lower realms. Therefore, the wise should seek to go forth.

Four: By renouncing worldly life, one becomes free from birth and death and will attain the unsurpassed peace of nirvana. Therefore, the wise should seek to go forth.

Five: One is continually praised by the Buddhas, the assemblies of sravakas, and all noble persons. Therefore, the wise should seek to go forth.

Now, child, contemplate these benefits and, with utmost sincerity, cast aside the net of worldly life and seek great merit. I shall then admit you into the going forth. Remain here for the time being while I go and report the matter to the Buddha.

Bhiksuni Utpalavarna went to the Blessed One, bowed her head at the Buddha’s feet, stood to one side, joined her palms, and addressed the Buddha:

– Venerable Blessed One! Dharma Datta, the daughter of the householder Deva Datta, delights in going forth and wishes to receive full ordination and attain the status of a bhiksuni in the Buddha’s well-proclaimed Dharma and Vinaya. Previously, however, her father promised her in marriage to Visakha, the son of Mrigaputra, and so her parents prevent her from going forth.

The Blessed One then said to the venerable Ananda:

– Go and tell the bhiksunis that Dharma Datta, the daughter of the householder Deva Datta, wishes to go forth. They should send the bhiksuni Utpalavarna to Dharma Datta and instruct her as follows: “In obedience to the Blessed One’s command, undertake the Three Refuges and the five training precepts.” Then, there in her own home, they should shave her hair, admit her into the going forth, and confer upon her the ten precepts.

Obeying the Blessed One’s command, Ananda informed the community of bhiksunis. The bhiksunis assembled and sent the bhiksuni Utpalavarna to the girl. Upon arriving, she said:

– Young woman! The Bhiksuni Sangha, in obedience to the Blessed One’s command, will now allow you to go forth here. First, you must undertake the Three Refuges and the five training precepts. You should receive them with wholehearted sincerity.

After Dharma Datta had received them, Utpalavarna further instructed her:

– You are now a female lay follower.

She next conferred upon her the ten training precepts and afterward said:

– You have now completed the going forth. Diligently cultivate and study, and uphold the Dharma in accordance with the Blessed One’s teaching.

At that time, the girl was filled with joy and ardent aspiration, and she received the teaching with single-minded attention.

Observing the girl’s disposition, Utpalavarna taught her the Dharma according to her faculties, enabling her to awaken to the principle of the Four Noble Truths. With the adamantine pestle of wisdom, Dharma Datta shattered the twenty peaks of the view of a self and attained the fruit of stream-entry.

Utpalavarna returned and reported to the Blessed One:

– In obedience to the Blessed One’s instruction, I have completed the task.

The Buddha said to the venerable Ananda:

– Go and tell the community of bhiksunis to send Utpalavarna to that girl’s home and confer upon her the probationary training in the six rules and the six subsidiary rules for two years.

In accordance with the Blessed One’s instruction, the venerable Ananda went and informed the community of bhiksunis. They sent Utpalavarna to Dharma Datta. In obedience to the Buddha’s command, Utpalavarna conferred upon her the six rules and the six subsidiary rules, saying to her:

– From this day onward, I am a probationary nun. For two years I shall reverently undertake the training and uphold the Dharma as taught by the Blessed One.

At that time, Utpalavarna taught the wondrous Dharma according to her faculties. After hearing the Dharma, Dharmadatta attained the fruit of once-returning.

During the two years in which she trained in the six rules and the six ancillary rules, Dharmadatta came of age, and her beauty became peerless. Her relatives came together to see her.

Knowing that the young woman had come of age, the householder Mrigara sent a messenger to say to the householder Devadatta:

– The two children have now grown up. Let us arrange their marriage and choose an auspicious day on which to prepare a magnificent celebration.

Devadatta replied:

– Excellent. Let it be done thus.

The householder invited a diviner to select an auspicious day and month. The householder Devadatta sent people to notify all his relatives, near and far:

– On the ... day, my daughter Dharmadatta will be married. May all our relatives, young and old, come and rejoice together, bringing whatever ornaments and decorations they can.

The householder Mrigara likewise informed his relatives. His relatives, however, were exceedingly numerous, and they came in such throngs that they filled the entire city of Sravasti.

At that time, King Prasenajit of Kosala, together with those in the palace and all the officials and citizens, heard that on the auspicious ... day, Dharmadatta, daughter of the householder Devadatta, would marry Visakha, son of the householder Mrigara, and that their relatives had assembled throughout the city. The king ordered his ministers to assist them. In obedience to the royal command, the ministers ordered the noble families in the cities, towns, and villages throughout the kingdom to bring rare and extraordinary decorations to assist with the householder’s son’s wedding.

Upon hearing the king’s command, all the noble families brought rare and precious articles to contribute. Then, throughout the city and at every crossroads, people swept and cleaned until no impurity remained, burned fragrant incense, and scattered aromatic substances, making the place as delightful and lovely as a pleasure garden.

Seeing this, Dharmadatta was greatly astonished and asked the household servants:

– Are they now preparing to hold an out-of-season White Flower Festival?

The servants replied:

– Through the merit you have accumulated, an out-of-season White Flower Festival is being held to celebrate your wedding.

Hearing this, Dharmadatta became sorrowful at heart. She hurried to her father, knelt, and said:

– My heart takes no delight in the five sensual pleasures. Father, please allow me to reside in the bhiksuni monastery in the king’s garden.

Her father said:

– Before you were born, I pledged you in marriage to Visakha, son of the householder Mrigara. He is your husband, so I have no authority in this matter. Moreover, the great King Prasenajit of Kosala, together with officials and citizens, noble and humble alike, have all heard that you are to be given in marriage to Visakha, Mrigara’s son. How could they permit you to reside in the nuns’ monastery in the king’s garden? Do you wish your father and relatives to be cast into prison? The wedding is tomorrow; you must not act rashly.

All her relatives came and told her:

– Young woman! You must not act hastily now. You are in the prime of youth, and it would be difficult for you to cultivate the holy life.

Upon hearing this counsel, Dharmadatta became even more diligent, concentrating her mind and earnestly seeking the noble path, yet she still could not find a means to become free from desire.

At that time, the Great Teacher, the Blessed One, saw and knew all. It is the constant nature of all Buddhas to possess great compassion and work for the welfare of all. They are heroic, foremost in delivering beings, and never speak falsely.

They perpetually abide in samadhi and wisdom, manifest the three knowledges, cultivate the three trainings to perfection, skillfully discipline the three kinds of karma, cross beyond the four violent currents, remain firmly established in the four bases of spiritual power, have long cultivated the four means of attraction, cast off the five hindrances, become detached from the five constituents, transcend the five realms of existence, possess the six faculties in full, perfect the six paramitas, bestow the seven noble treasures everywhere, cause the flowers of the seven factors of awakening to blossom, leave far behind the eight adversities, delight in the Noble Eightfold Path, utterly sever the nine fetters, master the nine meditative attainments, perfect the ten powers,

and make their renown resound throughout the ten directions.

Supreme among all who possess spiritual power, they attain the qualities of fearlessness, vanquish the hostile maras, thunder with a mighty voice, and roar the lion’s roar. Throughout all twenty-four hours of day and night, they constantly survey the world with the Buddha-eye: who is progressing and who is declining; who has encountered suffering and calamity; who is heading toward an evil destiny; who is sinking into the mire of sensual desire; who is capable of being guided; and by what skillful means they may be delivered.

They bestow noble treasure upon those who possess none, use the wisdom of anjana to remove the cataract of ignorance, cause those without roots of goodness to plant roots of goodness, cause those who already possess roots of goodness to increase them further, and guide beings toward the secure and unobstructed paths of gods and humans, all the way to the city of nirvana. As a verse says:

Though the tides of the great ocean

May sometimes fail to keep their time,

The Buddha delivers those fit to be delivered

At precisely the proper moment.

Toward all sentient beings,

The Buddha’s compassion never forsakes them;

He considers how to free them from suffering,

As a mother cow follows her calf.

While walking in meditation, the Buddha smiled, and from his mouth issued five streams of wondrous light, shining sometimes downward and sometimes upward. The radiance shining downward reached the Avici Hell and all the other hells. Wherever beings were scorched by heat, they became cool; wherever they dwelt amid freezing ice, they became warm. All those sentient beings experienced ease and happiness. They thought, “Have we and all of you died in hell and been reborn somewhere else?”

At that time, after causing those sentient beings to give rise to faith, the Blessed One manifested another sign. Seeing that different sign, they thought again, “We have not died here and been reborn elsewhere. Surely it is through the majestic power of the unsurpassed Great Sage that we now experience such happiness in the depths of our hearts.”

Having given rise to reverence and faith, they were able to extinguish their sufferings. They would receive excellent and wondrous bodies among gods and humans, become vessels of the Dharma, and perceive the true principle of reality.

The radiance shining upward reached as far as the Akanistha Heaven. Within the light, teachings were proclaimed concerning suffering, emptiness, impermanence, and non-self, and these two verses were spoken:

You should seek deliverance,

And diligently practice according to the Buddha’s words;

Defeat the armies of birth and death,

As an elephant crushes a hut of reeds.

Within this Dharma and discipline,

Always dwell without heedlessness;

Dry up the ocean of afflictions,

And the realm of suffering shall be no more.

After illuminating the entire trichiliocosm, that light turned and returned to the Buddha. If the Buddha, the Blessed One, was to speak about events of the past, the radiance entered his back; if he was to speak about the future, the radiance entered his chest; if he was to speak about the hells, the radiance entered the soles of his feet; if he was to speak about animals, the radiance entered his heels; if he was to speak about hungry ghosts, the radiance entered his toes; if he was to speak about human affairs, the radiance entered his thighs; if he was to speak about the might of a regional king, the radiance entered his left hand; if he was to speak about a wheel-turning king, the radiance entered his right hand;

if he was to speak about the heavenly realms, the radiance entered his navel; if he was to speak about sravakas, the radiance entered his mouth; if he was to speak about pratyekabuddhas, the radiance entered the space between his eyebrows; and if he was to speak about unsurpassed, complete, and perfect awakening, the radiance entered the crown of his head.

After circling the Buddha three times, the radiance entered the Buddha’s mouth.

Then the venerable Ananda respectfully joined his palms and addressed the Buddha:

– Blessed One! When the Tathagata, the Worthy One, the Perfectly Awakened One, joyfully smiles, there must surely be a cause and condition.

The venerable one then spoke verses requesting the Buddha to explain:

From your mouth issue many kinds of radiance,

Filling the great trichiliocosm with countless colors,

Illuminating all lands throughout the ten directions,

Like sunlight pervading the boundless sky.

The Buddha is the supreme among sentient beings,

Able to dispel pride and sorrow.

Spontaneously, without being asked, the Buddha smiles;

Surely he will proclaim a rare and wondrous Dharma.

The Blessed One examines all things with perfect clarity,

And for those who wish to hear, proclaims the true Dharma.

Like the lion king roaring with a mighty voice,

We pray that he resolve our doubts.

Like Mount Sumeru amid the great ocean,

He does not move without cause or condition.

The compassionate, self-mastered Buddha smiles;

For those who thirst with longing, he explains the cause.

The Blessed One said to Ananda:

“Indeed! Indeed! Ananda, it is only for a cause and condition that the Tathagata, the Worthy One, the Perfectly Enlightened One, manifests a smile. Ananda, have you met the maiden Dharmadatta, whom I entrusted to the bhiksuni community so that they might successively confer upon her the Three Refuges, the five precepts, and the ten precepts, and have her become a siksamana who studies the six rules and six subsidiary rules for two years? Tomorrow she is to be married, and her relatives have already assembled.”

Ananda replied:

“I have met her.”

The Buddha said:

“Ananda! She cannot be allowed to remain in a household, eating food kept overnight. Before long, she will attain the fruit of non-returning and the fruit of arhatship. You should go and tell the bhiksunis that Dharmadatta has completed her two years of studying the six rules and six subsidiary rules. The bhiksuni community should appoint Utpalavarna as its emissary to go to that house and perform the preliminary act of pure conduct.”

After hearing Ananda convey the Buddha’s command, the bhiksunis assembled and appointed Utpalavarna to go to that house and perform the preliminary act. After performing the act, Utpalavarna told Dharmadatta:

“Before long, you will receive full ordination.”

In accordance with her faculties, Utpalavarna taught the Dharma, enabling Dharmadatta to attain the fruit of non-returning and develop supernatural powers. Utpalavarna returned and reported this to the Blessed One. The Buddha told Ananda:

“Go to the dwelling place of the bhiksuni community and convey this command of mine: ‘The two communities of monks and nuns should confer full ordination upon Dharmadatta, appointing the bhiksuni Utpalavarna as their emissary.’”

Obeying the Buddha’s instruction, Ananda went and informed the bhiksuni community, then assembled the Sangha. The twofold Sangha appointed Utpalavarna as its emissary and conferred full ordination upon Dharmadatta where she was.

After the two communities had performed the formal act, Utpalavarna went to Dharmadatta and said:

“Young woman, the twofold Sangha has now conferred full ordination upon you. The Buddha has permitted it; practice it well.”

Utpalavarna then taught the Dharma again. Upon hearing the Dharma, Dharmadatta became deeply disenchanted and contemplated the five clinging skandhas as impermanent, suffering, empty, and non-self. Having clearly understood them in this way, she used the vajra pestle of wisdom to shatter all afflictions and attained the fruit of arhatship, possessing the three knowledges, the six supernatural powers, and the eight liberations. She attained knowledge in accordance with reality:

“My births are ended; the holy life has been fulfilled; what had to be done has been done; I shall receive no further existence. My mind is unobstructed, like a hand striking empty space; like a knife cutting through a fragrance, I no longer harbor attachment or aversion. I regard gold as earth, have utterly relinquished fame and gain, and am revered by Sakra, Brahma, and all the devas.”

It is impossible for a bhiksuni arhat, free from all outflows, to remain in a lay household, eat food kept overnight, and live according to worldly customs. After attaining the fruit, Dharmadatta said to her parents:

“Father and Mother, please understand that I have attained the fruit of arhatship. I now wish to go to the bhiksuni monastery in the king’s park.”

Her parents said:

“If that is so, I fear that the king’s law will hold your father guilty. Devise a plan to depart together with the Buddha.”

She replied:

“Excellent! Father, please arrange this.”

At that time, the householder Devadatta invited the Buddha and the bhiksu Sangha to a meal. At the same time, he sent a messenger to inform the householder Mrgadhara:

“Dear friend, you should know that my daughter Dharmadatta has no fondness for worldly life and is determined to renounce the household life. Come here quickly and compel her to perform the wedding ceremony.”

The householder Mrgadhara reported to King Prasenajit of Kosala:

“Previously, Devadatta and I made a promise while our children were still in the womb that our families would be joined in marriage. Now his daughter wishes to abandon worldly life and go forth. Therefore, I shall bring my relatives and compel her to perform the wedding ceremony.”

The king replied:

“Do as you wish.”

The householder ordered his relatives to prepare for the wedding.

At that time, the householder Devadatta prepared various foods and beverages and sent a messenger to inform the Buddha: “The meal is ready; may the Blessed One know that the time has come.”

The Blessed One donned his robes, took his alms bowl, and went with the bhiksu community to the householder Devadatta’s home, where he took his seat. The Sangha also sat down in order. The householder Devadatta and his relatives respectfully offered the Buddha and the Sangha a complete array of excellent foods and beverages.

At that time, the householder Mrgadhara, together with his relatives, princes, ministers, and a multitude of people, escorted Visakha with all due ceremony to the entrance, intending to perform the bridal wedding rites. Seeing that the Buddha and the great assembly had finished their meal, rinsed their mouths, and put away their bowls, the householder Devadatta and his relatives placed low, small seats before the Great Teacher and sat down to hear the Dharma.

At that time, after expounding the wondrous Dharma and bringing them benefit and joy, the Blessed One rose and departed.

The bhiksuni Dharmadatta had eradicated the delusions of the three realms and attained fearlessness. As the wedding ceremony was displayed before her eyes, while the princes, ministers, multitude of people, Visakha, and his relatives stood waiting as music was played in concert, Dharmadatta followed the Blessed One out to the gate.

Upon seeing Dharmadatta, Visakha immediately reached out and took her hand. In full view of the hundreds of thousands in the great assembly, Dharmadatta manifested supernatural power: like the king of swans spreading its wings, she soared into the sky and displayed miraculous transformations.

Seeing such supernatural powers, the princes, ministers, Visakha and his relatives, and the entire multitude were filled with admiration. They prostrated themselves upon the ground like great trees falling, bowed from afar toward her feet, expressed their repentance, and cried aloud:

“Holy Lady! You have realized such extraordinary virtues, yet we wished to make you remain in the household life, indulge in sensual pleasures, and eat food kept overnight. That was truly unreasonable.”

After descending to the ground, Dharmadatta expounded the wondrous Dharma to the great assembly. Upon hearing the Dharma, immeasurable hundreds of thousands of people attained extraordinary insight. Some attained the fruit of stream-entry, once-returning, or non-returning. Some went forth in the Buddha’s Dharma, eradicated their afflictions, and attained the fruit of arhatship. Some aroused the aspiration for the path of a sravaka, a pratyekabuddha, or supreme bodhi. The entire assembly took refuge in the Three Jewels and sought liberation from birth and death.

Having brought about such great benefit, Dharmadatta went to see the Buddha, bowed with her head at his feet, and then took her leave.

At that time, the Blessed One told the bhiksus:

“Among the bhiksuni disciples in my Dharma and Vinaya, the bhiksuni Dharmadatta is foremost in teaching the Dharma.”

After hearing the Buddha’s teaching, the bhiksus had doubts and addressed the Blessed One:

“What karma did this bhiksuni Dharmadatta formerly create that enabled her to go forth while still in her own home, receive ordination through an emissary with the Buddha’s permission, attain the fruit of arhatship in that very place, and become foremost in teaching the Dharma among the community? We pray that the Blessed One, out of compassion, explain her past karma.”

The Buddha told the bhiksus:

“The karma performed by Dharmadatta in a former life has now ripened, and she experiences its result; this did not come about through anything else … This should be explained extensively as elsewhere.” He then spoke this verse:

Even after hundreds of thousands of kalpas,

Karma once performed is never lost.

When causes and conditions converge,

One personally receives its result.

“Bhiksus! During this Auspicious Kalpa, when the human lifespan was twenty thousand years, a Buddha appeared in the world named Kasyapa Tathagata, the Worthy One, the Perfectly Enlightened One, fully endowed with the ten epithets. In Varanasi there was an exceedingly wealthy householder. Not long after he took a wife, she conceived, and when her term was complete, she gave birth to a daughter. When the girl grew up, she wished to go forth, but her parents would not permit it. There was an elderly bhiksuni who was her preceptor. The girl said to her preceptor: ‘Noble One! Is it possible for you to enable me to go forth here, receive full ordination, and attain the status of a bhiksuni?’”

She replied:

– Rest assured, my child. I shall go and report this to the Buddha.

After hearing the elder nun’s request, the Buddha instructed her to go to that household and confer ordination upon the young woman, administering the Three Refuges, the five precepts, and the training in the proper discipline. Then, with authorization from both divisions of the Sangha, the nun conferred full ordination upon her. Perceiving her faculties and disposition, the nun taught the Dharma according to her capacities, enabling the young woman to attain arhatship while still at home. That Buddha praised the nun as foremost in teaching the Dharma.

The elder nun then thought:

– This young woman’s ordination and full admission, her hearing and understanding of the Dharma, and her attainment of arhatship—all these supreme benefits were obtained through me.

Having reflected thus, the elder nun made this aspiration:

– Throughout my life I have cultivated the pure conduct within the teaching of Kasyapa Tathagata, Worthy One, Perfectly Enlightened One. Whatever roots of virtue I have thereby acquired, just as the Buddha Kasyapa prophesied that in a future age, when the human lifespan is one hundred years, the Bodhisattva Youth would attain perfect enlightenment under the name Sakyamuni, so may I, within that Buddha’s teaching, become like this young woman: without leaving my own home, may I receive ordination and undertake the precepts; may I hear the Dharma and realize it fully, eliminate all afflictions, and attain arhatship. Just as the Buddha Kasyapa praised this nun as foremost in teaching the Dharma among the community of nuns, so may I also be thus in a future life.

– Bhiksus, what do you think? That elder nun was no stranger; she is now Dharma-Datta. Because, in the past, within the teaching of the Buddha Kasyapa, she cultivated the pure conduct throughout her life and dedicated the roots of virtue she had acquired by making the aspiration that, while remaining at home, she might receive ordination through a messenger, undertake the precepts, become a bhiksuni, eliminate all afflictions, attain arhatship, and receive the Buddha’s prophecy that she would be foremost in teaching the Dharma.

– Therefore, bhiksus, I teach: Black karma brings black results; mixed karma brings mixed results; white karma brings white results. You should diligently cultivate white karma and abandon black and mixed karma ... and so forth, up to the recitation of the verse.

Having heard the Buddha’s teaching, the bhiksus all rejoiced greatly, accepted it with faith, and respectfully practiced it. They then bowed their heads at the Buddha’s feet and took their leave.

THE MŪLASARVĀSTIVĀDA

VINAYA MISCELLANY

End of Fascicle Thirty-Two.