根本說一切有部百一羯磨

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

ORDINATION OF BHIKSHUNIS

1. Taking the Three Refuges and Five Precepts

[459c13] At that time, the venerable Upali^[1] addressed the Blessed One:

“Great Virtuous One, as the Blessed One has taught: Mahaprajapati Gautami^[2], out of reverence for the eight principles of respect^[3], went forth, received full ordination, and attained the status of a bhikshuni. Great Virtuous One, what should I do regarding the other bhikshunis?”

The Buddha told Upali:

“If other bhikshunis have previously gone forth but have not yet received full ordination, the prescribed procedure may be performed for them in the customary sequence. As for any woman who gives rise to the aspiration to go forth, she may, according to her wishes, approach a bhikshuni. That bhikshuni must question her concerning the obstructing conditions. If she is entirely pure, she may be accepted as desired. After accepting her, confer upon her the Three Refuges and the Five Training Precepts so that she becomes an upasika^[4] protected by the discipline. They should be conferred as follows:

“First, instruct the woman seeking to go forth to pay homage, then kneel upon the ground, join her palms, bow her head before her preceptor, and say:

“‘May the acarya take heed! I, named…, from this day until the end of my life:

“‘Take refuge in the Buddha, the Honored One among those endowed with two feet.

“‘Take refuge in the Dharma, the Honored One among those free from desire.

“‘Take refuge in the Sangha, the Honored One among assemblies.

“(Say this three times.)

“The teacher says, ‘Excellent.’

“She replies, ‘Sadhu!’

“Afterward, confer the Five Training Precepts. The teacher instructs her:

“‘Repeat after me: [460a01] May the acarya take heed! Just as the noble arhats, until the end of their lives, do not kill living beings, do not steal, do not engage in sexual misconduct, do not speak falsely, and do not drink intoxicating liquors, so too shall I, named…, from this day until the end of my life, not kill living beings, not steal, not engage in sexual misconduct, not speak falsely, and not drink intoxicating liquors. These are my five constituent training precepts; they are also the training precepts of the arhats. I must train in them, put them into practice, and uphold them.’

“(Say this three times.)

“‘May the acarya bear witness and know this. I am an upasika who has taken refuge in the Three Jewels and undertaken the Five Training Precepts.’

“The teacher says, ‘Good.’

“She replies, ‘Yes.’

2. Receiving Ordination as a Shramanerika

She should approach and invite an upadhyaya:

“‘May the acarya take heed! I, named…, now request the acarya to be my upadhyaya. By relying upon the acarya as my upadhyaya, I shall be able to go forth.’

“Say this three times, the latter two repetitions being the same as the first. On the third repetition, she should additionally say:

“‘By relying upon the upadhyaya as my upadhyaya.’

“Next, invite a bhikshuni to make the formal announcement to the assembly. She should ask the candidate’s preceptor:

“‘Has she been questioned concerning the obstructing conditions?’

“She replies, ‘She has been questioned.’

“It is proper to ask. If the formal announcement is made without asking, an offense of transgressing the Dharma is incurred. Next, announce the matter to the assembly when the Sangha has gathered, or go from room to room to notify them. Afterward, the bhikshuni making the formal announcement brings the candidate into the midst of the assembly, instructs her to bow in homage, kneel before the senior nun, bow her head, and join her palms. The announcer then says:

“‘Bhikshuni Sangha, listen! This candidate, named…, seeks to go forth under the bhikshuni… She still bears the appearance of a laywoman and her hair has not yet been shaved. She now requests permission to go forth, receive full ordination, and attain the status of a bhikshuni within the well-proclaimed Dharma and Vinaya. If this candidate is permitted to shave her hair and don the Dharma robes, then, having aroused a mind of right faith, she will leave the household life for homelessness, with the venerable… serving as her upadhyaya. Does the Bhikshuni Sangha permit the candidate named… to go forth?’ (Here, a mere announcement is sufficient; it is unnecessary to perform a single-motion karman.)

“The entire assembly says:

“‘If she is entirely pure, she should be permitted to go forth.’

“It is proper to ask. If this is not asked, an offense of transgressing the Dharma is incurred. Afterward, invite a bhikshuni to shave her hair.

“If her hair is shaved completely and the candidate then regrets it, the Buddha taught:

“‘A small tuft of hair should be left upon the crown of her head, and the candidate should be asked, “Do you consent to having the hair upon the crown of your head shaved completely?” If she replies that she does not consent, she should be told, “You may depart as you wish.” If she consents, shave it completely and then have her bathe. If the weather is cold, [460b01] mix hot water with cold water. When she puts on her clothing, she should be carefully examined, lest she be without sexual faculties, possess both faculties, have incomplete faculties, and so forth.’

“At that time, the bhikshuni candidate was ashamed to expose her body for examination.

“The Buddha taught:

“‘She should not be examined by exposing her body. While she is changing her clothes, the matter may be skillfully ascertained without letting her know. Afterward, give her an unsewn robe. Tell her to raise it above her head and then put it on. Her preceptor should invite a bhikshuni to confer upon her the discipline protecting a female seeker^[5]. Instruct her to pay homage and then approach her two teachers, kneel, bow her head, join her palms, and say as follows (the two teachers should sit near each other and tell the disciple to hold one corner of the kashaya. I [Yijing] have seen this procedure practiced in the Western Regions):

“‘May the acarya take heed! I, named…, from this day until the end of my life, take refuge in the Buddha, the Honored One among those endowed with two feet; take refuge in the Dharma, the Honored One among those free from desire; and take refuge in the Sangha, the Honored One among assemblies. The Blessed One Shakyamuni, the Lion of the Shakyas, the Great King of the Shakyas, the Knower of Things as They Truly Are, the Worthy One, the Perfectly and Completely Awakened One, went forth; following him, I too go forth. I have abandoned the appearance of a layperson and have assumed the appearance of one who has gone forth. For the sake of the Dharma, I must state the name of my personal preceptor. My personal preceptor is named…’ (Say this three times.)

“The teacher says, ‘Good.’

“She replies, ‘Sadhu.’

“Next, confer the Ten Training Precepts. Instruct the candidate:

“‘You should repeat after me:

“‘May the acarya take heed! Just as the noble arhats, until the end of their lives, do not kill living beings, do not steal, do not engage in sexual activity, do not speak falsely, do not drink intoxicating liquors, do not sing, dance, or play music, do not adorn themselves or anoint themselves with fragrances, do not sit upon high and broad beds, do not eat at improper times, and do not keep gold or silver, so too, from this day until the end of my life, I, named…, shall not kill living beings, shall not steal, shall not engage in sexual activity, shall not speak falsely, shall not drink intoxicating liquors, shall not sing, dance, or play music, shall not adorn myself or anoint myself with fragrances, shall not sit upon high and broad beds, shall not eat at improper times,

and shall not keep gold or silver, just like those noble ones.

These are my ten constituent training precepts; they are also the training precepts of the arhats. I shall train in them, practice them, and uphold them.’

“(Say this three times.)

“‘May the acarya deign to bear witness and know this. I am a female seeker. For the sake of the Dharma, I must state the name of my acarya. My acarya is named…’

“The teacher says, ‘Good.’

“She replies, ‘Sadhu.’

“The teacher instructs her:

“‘You have properly received the Ten Training Precepts. You must make offerings to the Three Jewels, attend closely upon your two teachers, study and recite the sutras, diligently cultivate and purify the three kinds of karma, and never be heedless.’

3. Receiving the Shikshamana Training

“If she is a woman who has previously had a husband, she must be fully twelve years of age.^[6] If she is a maiden^[7] fully eighteen years of age [460c01] (on this basis, the wording may subsequently be provisionally adapted according to the circumstances), she should be given two years in which to train in the six dharmas^[8] and the six subsidiary dharmas. The training should be conferred as follows: First, arrange the seats, sound the gandi, and announce the matter to the entire assembly. The Bhikshuni Sangha should gather in its entirety as appropriate; there must be no fewer than twelve members. Within the ordination precinct itself, instruct the female seeker to pay homage to the Sangha, then approach the senior nun, kneel before her, bow her head, join her palms, and say:

– Venerable Bhiksuni Sangha, please listen! I am the female novice named …, and I have reached eighteen years of age. For the purpose of this Dharma proceeding, I must invoke the name of my Upadhyaya. Following the Upadhyaya …, I request to train in the six rules and six supplementary rules for two years. I, named …, now request the Bhiksuni Sangha to permit me to train in the six rules and six supplementary rules for two years. For the purpose of this Dharma proceeding, I must invoke the name of my Upadhyaya. The Venerable … is my Upadhyaya. May the Bhiksuni Sangha grant me the six rules and six supplementary rules for two years. I humbly beseech you, out of compassion, to aid, instruct, and guide me. May you be mindful of me, be mindful of me.

(She should make this request three times.)

Next, a bhiksuni performs the motion and the single-act karma:

– Venerable Bhiksuni Sangha, please listen! This female novice … has reached eighteen years of age, with the Venerable … serving as her Upadhyaya. She now requests the Bhiksuni Sangha to permit her to train in the six rules and six supplementary rules for two years. If the time is appropriate for the Bhiksuni Sangha, the Bhiksuni Sangha may give its consent. The Bhiksuni Sangha now permits the female novice …, who has reached eighteen years of age, to train in the six rules and six supplementary rules for two years, with the Venerable … serving as her Upadhyaya. This is the motion.

Next, the formal act of karma is performed:

– Venerable Bhiksuni Sangha, please listen! This female novice … has reached eighteen years of age, with the Venerable … serving as her Upadhyaya. She now requests the Bhiksuni Sangha to permit her to train in the six rules and six supplementary rules for two years, with the Venerable … serving as her Upadhyaya. If the venerable members consent to allow this female novice …, who has reached eighteen years of age, to undertake the six rules and six supplementary rules for two years, with the Venerable … serving as her Upadhyaya, let them remain silent. Whoever does not consent should speak.

The Bhiksuni Sangha has permitted the female novice …, who has reached eighteen years of age, to undertake the six rules and six supplementary rules for two years, with the Venerable … serving as her Upadhyaya. The Bhiksuni Sangha has consented, as it remains silent. Thus do I [461a01] record this.

Next, she is told:

– Probationer …, listen! From this day onward, you must train in the six rules:

1. You must not travel alone.

2. You must not cross a river alone.

3. You must not touch the body of a man.

4. You must not sleep in the same room as a man.

5. You must not act as a matchmaker.

6. You must not conceal a bhiksuni’s grave offense.^[10]

Summary verse:

Do not travel alone,

Do not cross a river alone,

Do not touch a man,

Do not sleep in the same room as a man,

Do not act as a matchmaker,

Do not conceal a bhiksuni’s grave offense.

She is further instructed:

Probationer …, listen! From this day onward, you must train in the six supplementary rules:

1. Do not possess gold or silver as your own property.

2. Do not shave the hair of the private parts.

3. Do not dig living earth.^[11]

4. Do not deliberately cut down or destroy living plants and grass.

5. Do not eat food that has not been offered (without an invitation).

6. Do not eat food that has been touched (that another person has already touched).^[12]

Summary verse:

Do not possess gold or silver,

Do not shave the hair of the private parts,

Do not dig living earth,

Do not cut down grass or trees,

Do not eat what has not been offered,

Do not eat what has been touched.

4. Receiving Bhiksuni Ordination

If, during the two years, she has fully completed her training in the six rules and six supplementary rules, she may be given full ordination. Her teacher should provide her with the five robes,^[13] an alms bowl, a water strainer, and a sitting and sleeping mat. A bhiksuni should be invited to perform the motion and karma, and the instructing teacher^[14] should enter the ordination ground together with her.

Once the bhiksunis have assembled in harmony, there must be no fewer than twelve members. First, they must confer upon her the preliminary Dharma procedure of pure conduct,^[15] and instruct her to bow three times. There are two forms of homage: placing the five rounded parts of the body^[16] upon the ground, or clasping the teacher’s feet with both hands.

Either of these two forms of homage may be chosen. After bowing, she should invite the Upadhyaya. If this person has previously been the candidate’s Upadhyaya or Acarya, she should address her accordingly.

If these two persons have not previously served as those two teachers, they should be addressed as “Venerable” or “Honored One.” The invitation of the Acarya who serves as the ritual instructor should be performed in the same manner. Having composed her deportment, she should say:

– Upadhyaya, please take heed. I, named …, now invite the Upadhyaya to be my Upadhyaya. May the Upadhyaya serve as my Upadhyaya. Through the Upadhyaya, relying upon [461b01] the Upadhyaya, may I receive full ordination. (This applies when she was previously the personal preceptor who transmitted the ten precepts.)

(She should make this request three times.)

The candidate remains in the midst of the assembly before her personal preceptor, who gives her the five robes and instructs her to say:

– Upadhyaya, please take heed. I, named …, undertake to retain and use this sanghati (double-layered robe), which has been sewn into a finished robe and is a robe for my use.

(She should say this three times.)

The remaining four kinds of robes should be undertaken successively in the same manner: the uttarasanga (upper robe), antarvasa (inner robe), kusulaka (lower skirt),^[17] and sankaksika (robe covering the armpits).^[18] If the full set of robes is not yet available, undyed and unwashed cloth, pieces of cut cloth, silk, or linen may temporarily be used to complete the required number of robes. She should undertake to retain it as follows:

– Upadhyaya, please take heed! I, named …, undertake to retain this cloth. It shall be made into a nine-strip sanghati robe, with two long sections and one short section. If no obstacle arises, I shall wash, dye, cut, and sew it for use.

(She should say this three times.)

The other robes should be treated in the same manner.

(These five kinds of robes are the necessary garments of a nun. Three are the same as the three robes of the monks. The remaining two require explanation.

The quyết-tô-lạc-ca is called the “covering cloth,” a name derived from its shape; it is the lower garment of a nun. It is four cubits long and two cubits wide, sewn together, drawn up above the navel, folded at the waist, and hanging to two finger-widths above the ankles. This is the manner in which the nuns of the Western Regions wear their lower garment.

They have only this kind of lower garment and no other clothing. Because that region is hot, it must be worn in this manner when working or traveling. It is unlike cold countries, where clothing must be worn in many layers.

The earlier translations quyết-tu-la and kỳ-tu-la are both incorrect. The tăng-khước-kỳ is what is called a shoulder-covering robe in this land [China]. It is one cubit long and of the proper width, and is used to cover the shoulders and armpits.

The Buddha prescribed this robe lest perspiration soil the three robes. First, one puts on this robe so that it covers both shoulders. Then one puts the Dharma robe over it, wrapping it closely around the neck and fastening it with a button upon the shoulder.

This button resembles that of an undergarment. The robe covers the body completely without leaving either shoulder exposed, and the two arms extend from beneath it. The fold of the robe lies across the chest, as seen in images of King Ashoka.

When nuns pay homage to the Three Jewels, receive full ordination, or take a meal, they are not permitted to expose their shoulders or chest. At that time, such were the regulations in nunneries, and the same applied to the Sangha. However, when eating or paying homage, monks were permitted to bare a shoulder.

This was the practice throughout the five regions of India.^[19] In the monasteries, monks and nuns were not seen wearing shoulder-covering robes, nor were there fastening buttons; because the cloth was light, it could be gathered tightly upon the shoulder without falling. In this land, because the robes are made of smooth silk, cord fasteners must be placed before the chest, and people presume this to constitute a distinct school.

Such outward deportment has nothing to do with the Buddha’s prescriptions. This arose because, when Buddhism was first transmitted here, the translations and received teachings did not accord with their true meaning. When the term tăng-kỳ-chi was mentioned, it was again taken to mean a shoulder-covering robe.

Yet “shoulder-covering robe” is itself the translation of tăng-khước-kỳ. The designation tăng-kỳ-chi is incorrect. These two names refer to only one object, yet they have been forcibly made into two names.

Kỳ-chi also carries a sense resembling “to bear or wear,” while the original term means “to cover the shoulders.” This designation does not occur in the Vinaya. Moreover, what was formerly called kỳ-chi in this land is also not of this form. Two pieces of cloth joined together constitute the quyết-tô-lạc-ca, but the single plain piece of cloth, open on one side and presently wrapped around the body, is also a lower garment.

Therefore, these appellations are not entirely correct names; they are provisionally employed but are not exact. Only the general outlines are presented here. Those who wish to understand them clearly should consult other passages.

If one has not personally seen the countries of the West, who could know their origin? Even if someone had seen these things and then urged others to correct their practice, scarcely one person in ten thousand would make the correction. Even within the matter of the three robes, people have already misunderstood them and practiced incorrectly according to the ideas of others.

They cling stubbornly to erroneous old customs and refuse to follow the correct new understanding. This is truly to know and yet deliberately oppose it, thereby committing the fault of acting contrary to the teaching. Who will bear the offense on their behalf?)

Next, the bowl is presented to the assembly so that it may be examined to ensure that it is not too small, too large, white in color, and so forth. If it is a good bowl that accords with the Dharma, the assembly should declare that it is a good bowl. If they do not say so, they incur an offense of transgressing the Dharma. Afterward, it is formally received and retained by placing the bowl upon the left hand and setting the right hand upon its rim. Instruct her to say:

[461c01] “O Upadhyaya, please take heed! I, named…, now receive and retain this pātra,^[20] an implement of the great sages and a vessel used for seeking alms. I shall always use it to receive food.”

(Say this three times.)

Afterward, take her to a place where she can be seen but not heard, and tell her to stand with palms joined, single-minded and sincere, facing the assembly. The nun serving as the karman officiant asks the assembly:

“Who has previously accepted the invitation and will now go to instruct the candidate… in a secluded place?”

The one who has accepted the invitation replies:

“I, …, accept the duty of instruction.”

The nun serving as the karman officiant asks:

“Bhiksuni…, are you able to go to the secluded place and instruct the candidate…, whose Upadhyaya is the Venerable…?”

She replies, “I am able to do so.”

Next, the nun serving as the karman officiant performs the single-motion karman:

“Venerable Bhiksuni Sangha, listen! This bhiksuni… is able to instruct, in a secluded place, the candidate named…, whose Upadhyaya is the Venerable…. If the time is appropriate for the Bhiksuni Sangha, may the Bhiksuni Sangha give its consent. The Bhiksuni Sangha now appoints the bhiksuni… as the private instructress to instruct, in a secluded place, the candidate…, whose Upadhyaya is the Venerable…. This is the motion.”

Next, the bhiksuni serving as private instructress goes to the secluded place. After directing the candidate to pay homage, she has her observe the forms of ritual and dignified conduct as before, and then tells her:

“Candidate…, listen carefully! This is precisely the time for you to be utterly sincere and the time for you to speak the truth. I shall now ask you certain questions. You must remain composed and unafraid. If the answer is yes, say yes; if it is no, say no. You must not speak falsely.

“Are you a woman?”

“Yes, I am.”

“Are you fully twenty years of age?”

(If she is a married woman, ask whether she is fully fourteen years of age.)

“Yes, I am.”

“Do you possess all five robes and a bowl?”

“Yes, I do.”

“Are your parents still living?”

(If she answers that her parents are still living, continue by asking:)

“Have your parents permitted you to leave the household life?”

“They have.”

(If the candidate answers that her parents are deceased, this question need not be asked.)

“Is your husband still living?”

(Instruct her how to answer according to whether he is living or deceased.)

“You are not a female slave, are you?

“You are not a woman of the royal palace, are you?”

(If she answers that she is, ask whether the king has granted permission.)

“You are not one who has harmed the king, are you?

“You are not a bandit, are you?

“You are not mentally afflicted by grief, are you?

“You are not one whose passage is narrow, absent, double, or joined, are you?^[21]

“You are not one who continuously bleeds or does not bleed, are you?^[22]

“You are not a eunuch, are you?

“You are not one who has defiled a bhiksu, are you?

“You are not one who has killed her father, are you?

“You are not one who has killed her mother, are you?

“You are not one who has killed an arhat, are you?

“You are not one who has caused a schism in the harmonious Sangha, are you?

“You are not one who, with malicious intent, caused the Buddha’s body to bleed, are you?

“You are not a follower of an outside path, are you?”

(In the case of one who is presently a follower of an outside path.)

“You have not returned for refuge to an outside path, have you?”

(This refers to one who previously abandoned an outside path, entered the Buddhist monastic life, then returned to the outside path, and now wishes to return to Buddhism.)

“You are not one who dwells as a thief, are you?

“You are not one required to dwell separately, are you?

“You are not one with whom the Sangha may not dwell in communion, are you?”

(This refers to one who previously committed a grave precept offense.)

“You are not a nonhuman being, are you?

“You are not presently in debt, are you?”

[462a01] (If she answers that she is, ask her: “After receiving full ordination, will you be able to repay your creditor?” If she answers that she can, that is acceptable. If she answers that she cannot, tell her: “You may ask your creditor; only if the creditor gives you permission may you return here.”)

“Have you previously entered the monastic life?”

(If she says no, that is acceptable. If she says that she has previously entered the monastic life, tell her to leave. A nun who has returned to lay life is not permitted to enter the monastic life again.)

Then ask: “What is your name?”

She answers: “My name is….”

Ask: “What is the name of your Upadhyaya?”

She answers: “For the sake of this Dharma proceeding, I must state the name of my Upadhyaya. The name of my Upadhyaya is….”

– Furthermore, you must listen carefully. A woman’s body may be afflicted by such illnesses as leprosy, tumors, ulcerating sores, ringworm, skin diseases, vitiligo, paralysis, hair loss, fistulas, boils, edema, asthma, nervous disorders, disorders of blood sugar, lung disease, hemorrhoids, cancer, dysentery, back pain, rheumatism, and so forth. In brief, there are three kinds of illness: febrile illnesses and nervous disorders; blindness, deafness, muteness, speech impediments, or extreme shortness of stature; disability or deformity of the four limbs. Are you afflicted by any of these illnesses?

Answer: - No, I am not.

– Candidate… listen carefully! Here, in this private place, I have now questioned you in this manner. Later, the bhiksunis in the assembly will also question you in this manner. Even when you are before the great assembly, you must remain composed and unafraid. If something is so, say that it is; if it is not, say that it is not. You must answer truthfully. Remain here for a short while; until you are summoned, you must not enter.

The instructing teacher enters first, stops midway, faces the assembly, and addresses them as follows:

– Venerable Bhiksuni Sangha, please listen! In a private place, I have instructed the candidate… and questioned her concerning the obstructing conditions. The Venerable… is her upadhyaya. Does the assembly consent to her entering?

The entire assembly says:

– If she is entirely pure, summon her to enter.

It is proper for everyone to say this; if they do not, they commit an offense of transgressing the Dharma. (The procedures of the bhiksuni ordination platform and all deportment in coming and going are the same as those of the great Sangha and should be carefully examined and applied.)

The candidate is summoned into the assembly. She kneels before the senior elder and pays homage, then joins her palms, bows her head, and requests to receive the fundamental rite of pure conduct. Instruct her to say as follows:

– Venerable Bhiksuni Sangha, please listen! My name is…. For the purpose of this Dharma procedure, I now state the name of my upadhyaya. I seek full ordination under the upadhyaya named…. I, …, now request from the Bhiksuni Sangha the fundamental rite of pure conduct. On account of the present occasion, I state the name of my upadhyaya. The Venerable… is my upadhyaya. May the Bhiksuni Sangha confer upon me the fundamental rite of pure conduct. I humbly beseech you, out of compassion, to deliver me and, out of sympathy, to instruct me. May you be mindful of me; may you be mindful of me.

(She makes this request three times.)

Afterward, instruct her to go before the karma master, [462b01] kneel upon a small cushion placed on the ground, sincerely bow her head, and join her palms. (A woman’s sitting posture differs from that of a man. Make a small square cushion approximately one foot wide and three inches thick, just sufficient for sitting. She sits to one side with both legs folded behind her, bows her head, and joins her palms. The ordination procedure in the Western Regions is invariably performed in this manner.)

The karma master performs the single-motion procedure and questions her concerning the obstructing conditions:

– Venerable Bhiksuni Sangha, please listen! This candidate… seeks full ordination under the upadhyaya…. This candidate… has come to request from the Bhiksuni Sangha the fundamental rite of pure conduct, with the Venerable… as her upadhyaya. If the time is appropriate for the Bhiksuni Sangha, may the Bhiksuni Sangha give its consent. Here, in the midst of the great assembly, I shall examine the candidate… concerning the obstructing conditions. The Venerable… is her upadhyaya. This is the motion.

Next, question her concerning the obstructing conditions, as set forth above. This is followed by the karma procedure consisting of one motion and one proclamation:

– Venerable Bhiksuni Sangha, please listen! The candidate… seeks full ordination under the upadhyaya…. This woman is fully twenty years of age, possesses the five robes and an alms bowl, and has the consent of her parents or husband. The Bhiksuni Sangha has instructed her for two years in the six rules and six subsidiary rules. The candidate has studied the six rules and six subsidiary rules for two years. She declares herself pure and free from all obstructing conditions. This candidate… now requests from the Bhiksuni Sangha the fundamental rite of pure conduct, with the Venerable… as her upadhyaya. If the time is appropriate for the Bhiksuni Sangha, may the Bhiksuni Sangha give its consent. The Bhiksuni Sangha now grants the candidate… the fundamental rite of pure conduct, with the Venerable… as her upadhyaya. This is the motion.

Next, perform the karma proclamation:

– Venerable Bhiksuni Sangha, please listen! This candidate… seeks full ordination under the upadhyaya…. This woman is fully twenty years of age, possesses the five robes and an alms bowl, and has the consent of her parents or husband to leave the household life. The Bhiksuni Sangha has instructed her for two years in the six rules and six subsidiary rules. This candidate has studied the six rules and six subsidiary rules for two years. She declares herself entirely pure and free from all obstructing conditions. She now requests from the Bhiksuni Sangha the fundamental rite of pure conduct, with the Venerable… as her upadhyaya. The Bhiksuni Sangha now grants the candidate… the fundamental rite of pure conduct, with the Venerable… as her upadhyaya. If the venerable elders consent to granting the candidate… the fundamental rite of pure conduct, with the Venerable… as her upadhyaya, let them remain silent. If anyone does not consent, let her speak. The Bhiksuni Sangha has granted the candidate… the fundamental rite of pure conduct, with the Venerable… as her upadhyaya. The Bhiksuni Sangha has consented, as evidenced by its silence. Thus do I receive and uphold this matter.

Next, [462c01] invite a bhiksu to perform the karma procedure and invite the bhiksus to enter the ordination platform together. Both divisions of the Sangha must assemble in full. The Bhiksu Sangha must consist of at least ten members, and the Bhiksuni Sangha of at least twelve. Instruct the candidate for full ordination to bow three times before the entire assembly. (There are two ways of paying homage, as previously explained.) After paying homage to both divisions of the Sangha, the candidate kneels before the senior elder, bows her head, and joins her palms. The karma master instructs the candidate for full ordination to say:

– Both divisions of the Sangha, please listen! I am the candidate…. For the purpose of this Dharma procedure, I now state the name of my upadhyaya. I seek full ordination under the upadhyaya…. I, …, request full ordination from both divisions of the Sangha. For the purpose of this Dharma procedure, I state the name of my upadhyaya; the Venerable… is my upadhyaya. May both divisions of the Sangha confer full ordination upon me. I humbly beseech you, out of compassion, to deliver me and, out of sympathy, to instruct me. May you be mindful of me; may you be mindful of me.

(She makes this request three times.)

Next, instruct the candidate to go before the karma master, observing all the forms of proper deportment as before. The karma master performs the single-motion procedure and questions her concerning the obstructing conditions according to the following text:

– Both divisions of the Sangha, please listen! This candidate… seeks full ordination under the upadhyaya…. This candidate… now requests full ordination from both divisions of the Sangha, with the Venerable… as her upadhyaya. If the time is appropriate for both divisions of the Sangha, may both divisions of the Sangha give their consent. I shall now, before both divisions of the Sangha, question her concerning the obstructing conditions, with the Venerable… as her upadhyaya. This is the motion.

Next, question her concerning the obstructing conditions in the sequence given above. This is followed by the karma procedure consisting of one motion and three proclamations, according to the following text:

– Both divisions of the Sangha, please listen! This candidate… seeks full ordination under the upadhyaya…. This woman is fully twenty years of age, possesses the five robes and an alms bowl, and has the consent of her parents or husband to leave the household life. The Bhiksuni Sangha has instructed her for two years in the six rules and six subsidiary rules, and this candidate… has studied the six rules and six subsidiary rules for two years.

The Bhiksuni Sangha has performed for her the fundamental rite of pure conduct. This woman is able to serve and bring joy to the community of nuns and to practice in purity. She has committed no fault toward the community of nuns. She now requests full ordination from both divisions of the Sangha, with the Venerable… as her upadhyaya. If the time is appropriate for both divisions of the Sangha, may both divisions of the Sangha give their consent. Both divisions of the Sangha now grant the candidate… full ordination, with the Venerable… as her upadhyaya. This is the motion.

[463a01] Next, perform the karma proclamation:

– Let both Sanghas listen! This female candidate… seeks full ordination under the upadhyaya…. She is a woman fully twenty years of age, provided with the five robes and an alms bowl, and her parents or husband have consented to her going forth. The bhiksuni Sangha has instructed her for two years in the six precepts and six subsidiary precepts, and this candidate… has now studied the six precepts and six subsidiary precepts for two years. The bhiksuni Sangha has performed the preliminary procedure for pure conduct. This woman is capable of serving and pleasing the community of nuns and of practicing in purity. She has committed no offense toward the community of nuns. This candidate… now seeks full ordination from both Sanghas, with the venerable… as her upadhyaya. If the time is appropriate for both Sanghas, let both Sanghas give their consent. Both Sanghas now grant full ordination to the candidate…, with the venerable… as her upadhyaya. If both Sanghas consent to grant full ordination to the candidate…, with the venerable… as her upadhyaya, let them remain silent. Whoever does not consent should speak. This is the first proclamation of the karma.

(The karma is thus proclaimed three times.)

Both Sanghas have granted full ordination to the candidate…, with the venerable… as her upadhyaya. Both Sanghas have granted it by their silence. Thus do I record it.

5. The Rules of Dependence

Thereafter, determine the time of ordination for the newly ordained bhiksuni according to the Sangha. Next, impart the three rules of dependence:

– Newly ordained bhiksuni, listen! These three rules of dependence were known and seen by the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, and were taught for bhiksunis who have received full ordination. These rules of dependence mean going forth in the well-proclaimed Dharma and Vinaya, receiving full ordination, and attaining the status of a bhiksuni. What are these three rules?

Candidate…, listen! The first is the robe made from discarded rags. This is a pure requisite that is easily obtained. Depending upon this kind of robe, a bhiksuni goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksuni.

Newly ordained bhiksuni…, from this day until the end of your life, will you gladly use a robe made from discarded rags to cover your body?

She replies: - I shall gladly do so.

– Or, if the candidate should obtain enduring benefactions such as silk cloth, unsewn cloth, a small cloak, a large cloak, fine silk, linen cloth, or other articles; or a pure robe, whether allotted by the Sangha or offered individually by a donor, can the candidate receive and use such things with contentment?

She replies: - I shall receive and use them with contentment.

– Candidate…, listen! The second is the regular practice of seeking alms. This is pure food that is easily obtained. Depending upon this practice, a bhiksuni goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksuni.

Newly ordained bhiksuni…, from this day until the end of your life, will you gladly sustain yourself by seeking alms [463b01]?

She replies: - I shall gladly do so.

– Or, if the candidate should obtain enduring benefactions such as nourishing and delicious rice, gruel, beverages, and so forth; or food distributed by the Sangha, food received through a special invitation, the Sangha's regular food, food specially offered on the eighth, fourteenth, or fifteenth day, pure food offered by a donor, food apportioned by the Sangha, or food received through an individual invitation, can you receive according to your capacity and use only a sufficient amount of such foods?

She replies: - I shall receive and use them with contentment.

– Newly ordained bhiksuni…, listen! The third is medicine made from discarded substances.^[23] This is a pure requisite that is easily obtained. Depending upon this, a bhiksuni goes forth in the well-proclaimed Dharma and Vinaya, receives full ordination, and attains the status of a bhiksuni.

Newly ordained bhiksuni…, from this day until the end of your life, will you gladly use medicine made from discarded substances to treat your illnesses?

She replies: - I shall gladly do so.

– If the candidate should obtain enduring benefactions of medicines, such as the timely medicines of ghee, oil, sugar, and honey; roots, branches, stalks, leaves, flowers, fruits, and so forth; medicines taken as decoctions, seven-day medicines, and lifetime medicines;^[24] or pure medicine, whether distributed by the Sangha or offered individually by a donor, can the candidate receive and use such medicines with contentment?

She replies: - I shall receive and use them with contentment.

For nuns there is no rule concerning dwelling beneath a tree. There are only these three rules of dependence.

6. The Eight Rules Entailing Defeat

Next, impart the eight rules entailing defeat:

– Candidate…, listen! These eight rules entailing defeat were known and seen by the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, and were taught for bhiksunis who have received full ordination. If a bhiksuni violates any one of these eight rules, at the very moment of violation she is no longer a bhiksuni, no longer a female renunciant, no longer a daughter of the Sakyan, and has lost the status of a bhiksuni. She immediately falls into samsara, is defeated, and cannot be restored. Just as a palmyra tree whose crown has been cut off can no longer live or grow, so too is that bhiksuni. What are these eight rules?

Candidate…, listen! This is what the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, knew and saw. In many ways they censured sexual conduct, teaching that sensual desire is defilement, sensual desire is corruption, sensual desire is attachment, sensual desire is an abode, sensual desire is bondage, and sensual desire is submersion. It is a phenomenon to be abandoned, spat out, wearied of, and utterly extinguished. Sensual desire is a dark phenomenon.

Candidate…, from this day onward, you must not look upon men with a defiled mind, much less engage in impure conduct with them.

Candidate…, listen! As the Blessed One taught: If a bhiksuni who shares the same training rules as the other bhiksunis, without renouncing the training rules and without confessing when her observance has declined, engages in impure conduct and has sexual intercourse even with an animal, then, upon committing such an act, at the very moment she does it [463c01], she is no longer a bhiksuni, no longer a female renunciant, no longer a daughter of the Sakyan, and has lost the status of a bhiksuni.

She immediately falls into samsara, is defeated, and cannot be restored. From this day onward, you must not intentionally violate this rule concerning sexual conduct. You must regard it with revulsion, keep far from it, and guard yourself against it strictly.

You must arouse fear concerning it, examine yourself carefully, practice diligently, and not be heedless. Will you refrain from this sexual conduct?

She replies: - I shall refrain.

– Candidate…, listen! This is what the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, knew and saw. In many ways they censured stealing. Abstaining from stealing is a supremely excellent deed, worthy of acclaim and praise.

Candidate…, from this day onward, even if it is merely another person's sesame seed or broken grain of rice, if it has not been given, you must not take it with the intention to steal, much less anything worth five mashas^[25] or more than five mashas.

O precept candidate… listen attentively! As the Blessed One taught, if a bhikshuni, whether in a village or in a secluded place, takes what has not been given with the intention of stealing, and, for stealing in this way, is apprehended by a king or a great minister and is either executed, bound, banished to another region, or rebuked thus: “You woman, you are a thief, a fool who knows nothing, and therefore you have committed such an act of theft,” then any bhikshuni who commits such an offense, from the very moment of committing it, is no longer a bhikshuni, no longer a female ascetic, no longer a daughter of the Shakyan Sage.

She loses the status of a bhikshuni, falls into cyclic existence, is defeated, and cannot be restored. From this day onward, you must not intentionally commit this act of theft. You should resolve to renounce it, keep far away from it, and guard against it strictly.

Give rise to fear, examine yourself carefully, practice diligently, and do not be heedless. Will you refrain from this?

Answer: — I will refrain.

— O precept candidate… listen! This is what the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, have seen and known. In many ways, they have censured the taking of life. Abandoning the taking of life is excellent and sublime, and is extolled and praised.

O precept candidate… from this day onward, you must not intentionally take the life even of a fly or mosquito, much less that of a human being or a fetus.

O precept candidate… as the Blessed One taught, if a bhikshuni intentionally undertakes to kill a human being or a fetus by giving that person a knife, wielding a knife herself, having another wield a knife, urging that person to die, or praising death, saying: “What benefit is there in living such a wretched, sinful, impure life? You should die; death is better than life”; and if, in accordance with her intention, she uses various words to encourage that person to die, and that person dies for this reason, then any bhikshuni who commits such acts, from the very moment she acts, is no longer a bhikshuni, no longer a female ascetic, no longer a daughter of the Shakyan Sage. She loses the status [464a01] of a bhikshuni, falls into cyclic existence, is defeated, and cannot be restored.

From this day onward, the precept candidate must not intentionally commit the act of taking life. You should resolve to renounce it, keep far away from it, and guard against it strictly. Examine yourself carefully, practice diligently, and do not be heedless. Will you refrain from this?

Answer: — I will refrain.

— O precept candidate… listen attentively! This is what the Blessed Ones, the Tathagatas, Worthy Ones, Perfectly Awakened Ones, have seen and known. In many ways, they have censured false speech. Abandoning false speech is excellent and sublime, and is extolled and praised.

O precept candidate… from this day onward, you must not intentionally speak falsely even in jest, much less falsely claim to have realized a superhuman attainment when you have not realized it.

O precept candidate… listen attentively! As the Blessed One taught, if a bhikshuni, in truth not knowing and knowing nothing at all, knowing herself not to be a noble one who is serene and has attained a superhuman state, a supreme realization, or the knowledge and vision of a blissful abiding,^[26] nevertheless says, “I know; I see”; and if, at another time, whether questioned or not questioned, wishing to purify herself, she says: “In truth, I did not know and did not see, yet I said that I knew and saw,” having spoken falsely—except in a case of overestimation—or if she says, “I have realized the principle of the Four Noble Truths,” or says that devas, nagas, ghosts, or spirits came and spoke with her; or says, “I have realized the perceptions of impermanence and so forth;

I have attained the four dhyanas, the four formless attainments, the six superknowledges, the eight liberations, and the four fruits of the noble path”; then any bhikshuni who commits any such act, from the very moment she speaks, is no longer a bhikshuni, no longer a female ascetic, no longer a daughter of the Shakyan Sage.

She loses the status of a bhikshuni, falls into cyclic existence, is defeated, and cannot be restored.

From this day onward, the precept candidate must not intentionally commit the act of false speech. You must abandon it, guard against it strictly, examine yourself carefully, practice diligently, and not be heedless. Will you refrain from this?

Answer: — I will refrain.

— O precept candidate… listen attentively! As the Blessed One taught, if a bhikshuni, with a defiled mind, and a man, also with a defiled mind, touch one another’s bodies from below the eyes to above the knees with the intention of experiencing pleasure, even to the extent of forceful contact, then any bhikshuni who commits such acts, from that very moment, is no longer a bhikshuni, and so forth… (as above). You must examine yourself carefully, cultivate diligently, and not be heedless. Will you refrain from such conduct?

Answer: — I will refrain.

— O precept candidate… listen attentively! As the Blessed One taught, if a bhikshuni, with a defiled mind, engages with a man who also has a defiled mind in such acts as pressing against one another, playing together, laughing and jesting, arranging a time to meet, signaling to one another, going together to the same place, or lying down in a place where sexual intercourse may be performed,^[27] behaving wantonly; and if she takes pleasure together with him in these eight acts, then any bhikshuni who commits such conduct, from the very moment she acts, is no longer a bhikshuni [464b01]… (as above)… You must examine yourself carefully, practice diligently, and not be heedless. Will you refrain from this?

Answer: — I will refrain.

— O precept candidate… listen attentively! As the Blessed One taught, if a bhikshuni previously knew that another bhikshuni had committed a parajika offense but did not disclose it, and afterward the offending bhikshuni died, returned to lay life, or departed, and the bhikshuni then said: “The community of bhikshunis should know that I previously knew that this bhikshuni had committed a parajika offense,” then any bhikshuni who commits such an offense, from that very moment, is no longer a bhikshuni… (as above)… You must examine yourself carefully, practice diligently, and not be heedless. Will you refrain from this?

Answer: — I will refrain.

— O precept candidate… listen attentively! As the Blessed One taught, suppose a bhikshuni knows that a certain bhikshu has been subjected by a harmonious Sangha to a formal act of suspension.^[28] The bhikshuni Sangha has also performed the formal act of withholding homage. That bhikshu displays respect within the Sangha’s residence and seeks assistance.

Within the boundary itself, he personally entreats the Sangha to revoke the formal act of suspension. This bhikshuni says to that bhikshu: “Venerable sir, you need not display respect within the Sangha’s residence or seek assistance. Nor need you personally entreat the Sangha within the boundary to revoke the formal act of suspension.

I shall provide you, venerable sir, with robes, an alms bowl, and other requisites so that you lack nothing. You may put your mind at ease and recite as you please.”

The bhikshunis then say to this bhikshuni: “Do you not know that this bhikshu has been subjected by the Sangha to a formal act of suspension, and that the bhikshuni Sangha has also performed the formal act of withholding homage? That bhikshu has given rise to humility and, within the boundary itself, personally entreats the Sangha to revoke the suspension, yet you presumptuously provide him with robes, an alms bowl, and other requisites so that he lacks nothing. You must now abandon this act of complicity.”

When the bhikshunis admonish her in this way, it is well if she abandons the act. If she does not abandon it, they should admonish her earnestly up to three times, instructing and exhorting her to abandon that conduct. It is well if she abandons it. If she does not abandon it, then, from the very moment she commits that act, that bhikshuni is no longer a bhikshuni… (as above). You must examine yourself carefully, cultivate diligently, and not be heedless. Will you refrain from this?

Answer: — I will refrain.

Summary verse:

Bhikshunis have eight parajika offenses,

Four offenses shared with bhikshus:

Defiling bodily contact, arranging to meet a man,

Concealing an offense, and following one expelled by the Sangha.

7. The Eight Principles of Respect

Next, the eight principles of respect are explained.

– Ordination candidate … listen attentively! These eight principles of respect are the insight of the Blessed Ones, the Knowers, Worthy Ones, Perfectly Enlightened Ones. For the bhikshunis, they established eight principles of respect (the Sanskrit term is guru-dharma.^[29] Guru means honoring and revering a teacher. This term encompasses many meanings. Therefore, translators may select whichever meaning is most appropriate, and it will still accord with the principle) to be observed, [464c01] and they must not be transgressed. Bhikshunis must diligently train in them throughout their lives.

What are the eight?

Ordination candidate … listen! As the Blessed One taught:

First, bhikshunis must approach the bhikshus and request full ordination in order to acquire the status of a bhikshuni. This is the first principle of respect established by the Blessed One for bhikshunis to observe and not transgress. Bhikshunis must train in it throughout their lives.

Second, every half-month, bhikshunis must approach the bhikshus and request someone to instruct the community of bhikshunis.

Third, bhikshunis must not enter the rains retreat in a region where there are no bhikshus.

Fourth, upon seeing a bhikshu commit an offense, they must not reproach him.

Fifth, they must not angrily revile a bhikshu.

Sixth, even a senior bhikshuni must pay homage to a junior bhikshu.^[30]

Seventh, they must undergo mānatta^[31] for half a month before both communities of the Sangha.

Eighth, they must go to the dwelling place of the bhikshus to perform the Invitation ceremony.^[32]

These are the eight principles that must be observed and not transgressed. Bhikshunis must diligently train in them throughout their lives.

Summary verse:

Receive full ordination from the Sangha;

Every half-month request instruction;

Rely on bhikshus for the rains retreat;

Do not proclaim a bhikshu’s offense;

Do not angrily rebuke them, and honor even juniors;

Perform mānatta^[33] before both communities;

Conduct the Invitation ceremony in the presence of bhikshus—

These are the eight principles of respect.

8. The Four Principles of a Female Renunciant

Next are explained the four principles to be practiced by a female renunciant.

– Ordination candidate … listen! This is the insight of the Blessed Ones, the Knowers, Worthy Ones, Perfectly Enlightened Ones, who taught the four principles to be practiced by female renunciants for bhikshunis receiving full ordination. What are the four?

Ordination candidate … from this day onward, if others revile you, you must not revile them in return. If others provoke anger in you, you must not respond with anger. If others mock you, you must not mock them in return. If others strike you, you must not strike them in return. When such distressing circumstances arise, will you be able to subdue your anger and refrain from retaliation?

Answer: - I will not retaliate.

– Ordination candidate … listen! Previously, you gave rise to this aspiration: “When shall I be able to renounce the household life and receive full ordination in the well-proclaimed Dharma and Vinaya of the Blessed One, thereby acquiring the status of a bhikshuni?” You have now renounced the household life and received full ordination. You have duly obtained an excellent preceptor, teacher, and others; and the harmonious Sangha has performed the motion and three proclamations in accordance with the Dharma and in prescribed wording, establishing you in a most wholesome state. Whatever other bhikshunis, [465a01] even those of a hundred rains, train in, you too may train in. Whatever Dharma you train in, they likewise train in: you share the same training rules and recite the same Pratimoksha Sutra. From this day onward, you must give rise to a reverent mind concerning these matters, uphold and practice them, and never depart from them. You must regard your preceptor as a mother, and she must likewise regard you as a daughter. Throughout your lives, you must attend upon one another, care for one another in sickness, inquire after one another’s welfare, and give rise to loving-kindness and compassion for one another until old age and death. Toward your senior, intermediate, and junior companions in the holy life, you must always maintain a respectful mind, comply with them, and assist them, so that you may dwell together, recite the teachings, cultivate meditation, and perform wholesome deeds. You must seek a thorough understanding of the Dharma concerning the skandhas, ayatanas, dhatus, the twelve links of dependent origination, the ten powers, and so forth. Do not abandon the excellent regulations, and keep far away from indolence. Seek to attain what has not yet been attained, to understand what has not yet been understood, and to realize what has not yet been realized, until you attain the fruit of arhatship and ultimate nirvana. I have now set forth for you a general outline of some essential duties that must be performed. As for other matters not yet known, you must carefully inquire about them from your teacher and your virtuous fellow practitioners. Furthermore, every half-month, when the Pratimoksha Sutra is recited, you must personally listen attentively, receive it, and retain it, and diligently practice in accordance with the teaching.

Summary verse:

Within the most excellent Dharma,

You have received the complete Vinaya precepts.

You should uphold and practice them wholeheartedly,

Without obstruction, for human birth is difficult to obtain.

Renunciation is upright and proper;

Full ordination is purity.

These truthful words

Are the insight of the Buddhas.

– Ordination candidate … now that you have received full ordination, do not become heedless; carefully uphold and practice it.

Afterward, instruct her to leave first.

Notes:

^[1] Upāli 鄔波離: Skt. = P. Upāli.

^[2] Mahāprajāpatī Gautamī 大世主喬答彌: Skt. Mahāprajāpatī-gautamī, P. Mahāpajāpatī Gotamī, transliterated as Ma-ha-ba-xà-ba-đề, was a woman of the Gautama clan of the Shakyas.

^[3] Chinese: “the eight principles of respect” 八尊敬法: P. aṭṭha garu-dhammā, also called the eight respectful principles 八敬法, or the eight inviolable principles 八不可違法 (the eight principles that may not be transgressed), and so forth.

^[4] Upāsikā 鄔波斯迦: Skt. upāsikā, also called ưu-bà-di, translated as a female lay attendant, laywoman of faith, and so forth.

^[5] Female seeker of quiescence 求寂女. “Seeker of quiescence” 求寂 means one who aspires to the perfect quiescence of nirvana. Seeker of quiescence: Skt. śrāmaṇera, P. sāmaṇera, transliterated as novice.

^[6] Mūlasarvāstivāda Vinaya 18, T23n1443, p. 1004c1: After the Shakya clan was massacred by King Viḍūḍabha, some Shakya women requested permission to renounce the household life; they had been married and were fully twelve years of age (a previously married woman who has reached twelve years of age 曾嫁女年滿十二).

^[7] Maiden 童女: P. kumārī, an unmarried young woman.

^[8] These are the six training rules of a śikṣamāṇā 式叉摩那, Skt. śikṣamāṇā, translated as “one in proper training,” a woman training in the bhikshuni training rules.

^[9] One in proper training: see note 3, p. 59.

^[10] Mūlasarvāstivāda Vinaya 18, p. 1005a3.

^[11] Living soil is ground in which plants can grow.

^[12] Ibid., p. 1005a11.

^[13] A bhikshuni must possess five robes: in addition to the three robes of a bhikshu, a bhikshuni has the saṅkacchika 僧祇支 (also written 僧却崎) and the shoulder-covering robe 覆肩衣. Pāli (Vin. ii. 272): saṅkacchika (僧祇支, the shoulder-covering robe, or a breast covering), udakasāṭika (厥修羅, a bathing robe, a lower garment or skirt worn when bathing in the rain). Mahīśāsaka Vinaya 29 (p. 187c20): shoulder-covering robe 覆肩衣 and bathing robe 水浴衣.

The women did not cover themselves with shoulder-covering robes; when men saw their shoulders and arms, they teased them. Mahāsāṃghika Vinaya 30 (p. 472b22): shoulder-covering robe and rain robe 雨衣. Sarvāstivāda Vinaya 46 (p. 331c05): shoulder-covering robe 覆肩衣 and 厥修羅.

The shoulder-covering robe is four cubits long and two and a half cubits wide; the 厥修羅 is the same. Fān Fànyǔ 3 (p. 5a29): “Saṅkacchika was formerly translated as ‘baring one shoulder’ 偏袒; Vinaya masters call it the auxiliary body robe 助身衣. According to philologists, the correct transliteration should be 僧割侈; it is translated as the shoulder-covering robe 覆肩衣.” In the Mūlasarvāstivāda tradition, the five robes of a bhikshuni are: saṃghāṭī 僧伽胝 (that is, 僧伽梨), uttarāsaṅga 嗢怛羅僧伽 (that is, 鬱多羅僧), antarvāsa 安怛婆娑 (that is, 安陀會), kusūlaka 厥蘇洛迦 (that is, 厥修羅, Skt. kusūlaka, with no Pāli equivalent), and saṅkacchika 僧脚崎.

^[14] Bowl instructor: see note 1, p. 25.

^[15] The fundamental procedure for pure conduct 淨行本法: the fundamental karma procedure, comprising eight sections: requesting a bhikshuni preceptor; performing the karma to appoint a bhikshuni instructor; the instructing bhikshuni guiding the candidate concerning the impediments; a single proclamation summoning the candidate before the Sangha; the candidate addressing the Sangha to request ordination; a single proclamation formally questioning the candidate before the Sangha concerning the impediments; the formal questioning concerning the impediments; and the proclamation and karma conferring full ordination.

^[16] Five rounded places: see n. 1, p. 25.

^[17] Quyết-tô-lạc-ca: see n. 1, p. 63.

^[18] Tăng-khước-kỳ: translated as “covering the armpits” 掩腋; it means covering the armpits and has the same meaning as the shoulder-covering robe. (See n. 1, p. 63.)

^[19] The five regions of India: see n. 1, p. 33.

^[20] Ba-đát-la: see n. 1, p. 28.

^[21] The vaginal passage is too small or absent, there are two passages, or they adhere to each other.

^[22] Menstruation is prolonged, absent, or irregular.

^[23] Medicine stored overnight: see n. 1, p. 41.

^[24] Medicine permissible at the proper time, medicine permissible until dawn, seven-day medicine, and lifetime medicine: see nn. 2, 3, 4, and 5, p. 41.

^[25] Ma-sái: see n. 1, p. 44.

^[26] Dwelling at ease in knowledge and vision 智見安樂住: Mūlasarvāstivāda Vinaya 10, T23n1442, p. 676c22. Knowledge refers to the four knowledges—the knowledge of suffering, the knowledge of its origin, the knowledge of its cessation, and the knowledge of the path—and other kinds of knowledge. Vision means seeing the Four Noble Truths. Dwelling at ease refers to the four dhyanas.

^[27] Chinese: an unsuitable place 非處.

^[28] Karma of suspension 捨置羯磨, P. ukkhepanīya-kamma: a karma suspending a bhikshu from his duties; it also means that the bhikshu is set aside because he refuses to acknowledge an offense (P. āpattiyā adassane ukkhipiṃsu). The forms of suspension include not being invited, not participating in a common karma, not sitting together, not sharing the same room, and so forth. Refusal to acknowledge an offense 不見犯, refusal to repent 不懺悔, and refusal to relinquish a pernicious view 不捨惡見 all fall under the karma of suspension.

^[29] Lũ-lổ-đạt-ma 窶嚕達磨: Skt. aṣṭau guru-dharmāḥ; see n. 3, p. 53.

^[30] Dharmaguptaka Vinaya 12, p. 649a2: Even if a bhikshuni has completed one hundred rains retreats, upon seeing a newly ordained bhikshu she must rise to welcome him, pay homage, invite him to sit, and so forth.

^[31] Ma-na-tha 摩那[卑*也]: Skt. = P. mānatta, the procedure of gladdening 意喜; another transliteration is ma-na-đỏa 摩那埵. The PTS Dictionary states that its etymology is unclear. It is hypothetically derived from māna, “measuring,” and may therefore mean “the implementation of a measure.” According to BSK, its etymon is mānāpya, “causing satisfaction.” The usual Chinese translation is “gladdening.” Samantapāsādikā 12, T22n1462, p. 760b02: If a bhikshu who has committed this offense (sanghāvaśeṣa) wishes to become purified, he approaches the Sangha, and the Sangha imposes the parivāsa procedure; this is called the beginning. He then undergoes six nights of mānatta; this is the intermediate stage. The final stage is the imposition of the abbhāna procedure.

^[32] The matter of invitation 隨意事: Skt. = P. pravāraṇā, translated into Chinese as “self-invitation” (rejoicing of one’s own accord), “the matter of invitation” (the act of requesting), and so forth.

^[33] Gladdening: the observance of ma-na-tha; see n. 2 above (p. 90).