彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 12

VOLUME 12
Part 2: DISCIPLINARY RULES FOR BHIKSHUNIS
Section 3: THE THIRTY RULES ENTAILING FORFEITURE AND EXPIATION
The Buddha was staying in the city of Shravasti. At that time, the Venerable Upali asked:
The Blessed One has laid down this rule for the bhikshus: “When a bhikshu has finished making his three robes and the Kathina robe period has ended, he may keep an extra robe for up to ten days. If he keeps it beyond that time, he commits a Nissaggiya Pacittiya offense,” and so forth, up to the rule: “If a bhikshu personally takes hold of gold, silver, or money, causes another person to take hold of it, or mentally accepts it, he commits a Nissaggiya Pacittiya offense.” How should we uphold these rules?

The Buddha said: Both divisions of the Sangha should uphold them. From now on, these rules shall be stated as follows: “When a bhikshuni has finished making her three robes and the Kathina robe period has ended, she may keep an extra robe for up to ten days. If she keeps it beyond that time, she commits a Nissaggiya Pacittiya offense.”
“When a bhikshuni has finished making her robes and the Kathina robe period has ended, if she is separated from any one of her five robes and sleeps apart from it for more than one night, except by an act of the Sangha, she commits a Nissaggiya Pacittiya offense.”
“When a bhikshuni has finished making her robes and the Kathina robe period has ended, if she receives cloth outside the proper robe season and needs it, she may accept it and should quickly have it made into a robe to be received and retained. If there is enough cloth, that is good. If there is not enough and she hopes to obtain enough from somewhere, she may wait for one month. If she waits beyond that time, she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni goes to a householder or a householder’s wife who is not related to her and asks for a robe, except when there is a valid circumstance, she commits a Nissaggiya Pacittiya offense.” A valid circumstance means that her robe has been stolen, lost, burned, swept away by water, or ruined. These are called valid circumstances.
“If a bhikshuni whose robe has been stolen, lost, burned, swept away by water, or ruined goes to a householder or a householder’s wife who is not related to her and asks for a robe, and that householder or householder’s wife wishes to offer her many robes, the bhikshuni should accept two robes. If she accepts more, she commits a Nissaggiya Pacittiya offense.”
“If a householder or a householder’s wife who is not related to a bhikshuni discusses the matter, saying: ‘With such-and-such an amount of robe funds, we should have a robe made for the bhikshuni named...,’ and that bhikshuni, without having previously been invited to ask for whatever she wished, goes to the householder or the householder’s wife and asks: ‘Is it true that you intend to use such-and-such an amount of robe funds for me?’ If that person acknowledges that it is so, and the bhikshuni says: ‘Excellent! Householder, householder’s wife, you may have such-and-such a robe made for me,’ desiring something fine, she commits a Nissaggiya Pacittiya offense.”
“If householders or householders’ wives who are not related to a bhikshuni discuss the matter together, saying: ‘Each of us should use such-and-such an amount of money to have a robe made for the bhikshuni named...,’ and that bhikshuni, without having previously accepted an invitation to ask for whatever she wished, goes and asks the householders or householders’ wives: ‘Is it true that you each intend to use such-and-such an amount of money to have a robe made for me?’ They reply: ‘Yes, that is so.’ The bhikshuni then says: ‘Excellent! Householders and householders’ wives, you may combine the funds and have a single robe made for me.’ Because she desires something fine, she commits a Nissaggiya Pacittiya offense.”
“If a king, minister, brahmin, or householder sends a messenger to bring robe funds for a bhikshuni, and the messenger goes to the bhikshuni and says: ‘Venerable Sister! A king, minister, and so forth has sent me to bring these robe funds. Please accept them.’ That bhikshuni should say: ‘I am not permitted to accept money for a robe.

If I receive a pure robe, I shall accept and retain it.’ The messenger asks: ‘Venerable Sister, do you have a steward?’ The bhikshuni then points out a steward. The messenger goes to the steward and says: ‘A king, minister, and so forth sent me to bring these robe funds for the bhikshuni named... Please accept these funds on her behalf and have a robe made for her!’ After handing over the money, the messenger returns to the bhikshuni and says: ‘Venerable Sister!

I have handed the money to the steward whom you indicated. When you need a robe, you may go and obtain it.’ When she needs the robe, that bhikshuni may go to the steward two or three times and say: ‘I need a robe! I need a robe!’ If she obtains the robe, that is good.

If not, on a fourth, fifth, and sixth occasion she may stand silently before the steward. If she obtains the robe, that is good. If she makes more than six attempts in pursuit of the robe, she commits a Nissaggiya Pacittiya offense.

If, in the end, she does not obtain the robe, she should personally go to the donor of the robe, or send someone to say: ‘You sent someone to bring robe funds for the bhikshuni named... In the end, that bhikshuni did not obtain a robe. You should go and retrieve the funds so that they are not lost.’ The matter should be handled in this way.”
“If a bhikshuni personally goes to ask for silk thread and hires a weaver to weave a robe, she commits a Nissaggiya Pacittiya offense.”
“If a householder or a householder’s wife hires a weaver to weave a robe, and the bhikshuni, without having previously received an invitation to ask for whatever she wished, goes to the weaver and says: ‘Do you know? This robe is being made for me. You should weave it well for me, making it broad, long, and durable. I shall give you an additional reward.’ If she afterward rewards him with a meal or the value of a meal, then when she receives the robe she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni gives a robe to another bhikshuni and later, being angry and displeased, personally takes it back or causes someone else to take it back, saying: ‘Return my robe to me. I will not give it to you,’ she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni knows that a donor intends to offer an article to the Sangha but diverts it to herself, she commits a Nissaggiya Pacittiya offense.”
“A sick bhikshuni may consume the four medicines that are swallowed—ghee, oil, honey, and molasses. Once received, they may be kept for up to seven days. If she keeps them beyond that time, she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni, whether in the earlier or later rains retreat, receives an emergency robe when ten days remain before the Pavarana ceremony, she may accept it if she needs it and keep it until the robe season. If she keeps it beyond that time, she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni’s bowl has fewer than five cracks and she asks for a new bowl because she desires something fine, she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni engages in buying and selling by any means in pursuit of profit, she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni uses gold, silver, or money to barter, buy, or sell goods of any kind, she commits a Nissaggiya Pacittiya offense.”
“If a bhikshuni personally takes hold of gold, silver, or money, causes another person to take hold of it, or mentally accepts it, she commits a Nissaggiya Pacittiya offense.”
At that time, the bhikshuni Sthulananda went to ask a shopkeeper for a bowl. The shopkeeper bought a bowl for her. After receiving the bowl, she said: “I do not need a bowl.

You may give me ghee instead.” The shopkeeper then gave her ghee and put the newly purchased bowl up for sale again. A neighboring shopkeeper saw this and said: “Is selling the goods already in your shop not enough to support you, that you must now sell bowls as well?” The shopkeeper replied: “The bhikshuni Sthulananda came and asked me for a bowl, so I bought one for her. She then said that she would not use it and asked me for ghee.

I gave her ghee, and so I am selling this bowl again.” When people heard this, they all said: “Those who go begging should accept what they ask for. Why does she ‘receive an elephant and then demand an immortal’?! These people are always speaking of having few desires and knowing contentment, yet now they know no satisfaction at all.

They do not practice the conduct of a shramana and are destroying the Dharma of the shramanas.” When the elder bhikshunis heard of this, they sternly rebuked her and reported the matter to the Buddha. Because of this incident, the Buddha assembled both divisions of the Sangha and asked Sthulananda: “Did you actually do this?” She replied: “Blessed One! It is true that I did.” After rebuking her in many ways, the Buddha told the bhikshus: “I shall now lay down a rule for the bhikshunis.

From now on, this rule shall be stated as follows: ‘If a bhikshuni has already obtained an article for which she previously asked, but then does not use it and instead asks for something else, she commits a Nissaggiya Pacittiya offense.’ According to whether the articles she asks for anew are many or few, she commits a separate Nissaggiya Pacittiya offense for each one. A shikshamana or shramanerika commits a Dushkrita offense.
At that time, the bhikshunis used cloth received outside the proper season to make robes that they accepted and retained. Consequently, visiting bhikshunis could not receive any robes. When the elder bhikshunis saw this, they rebuked them and reported the matter to the Buddha.

On account of this matter, the Buddha assembled both Sanghas and asked the bhikkhunis, “Did you truly act in this way?” They replied, “Blessed One, it is true that we did.” After rebuking them in every way, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhunis. From now on, this precept shall be stated as follows: ‘If a bhikkhuni treats an out-of-season robe as an in-season robe, she commits a Nissaggiya Pacittiya offense.’ This robe should be relinquished to the Sangha; it must not be relinquished to one, two, or three bhikkhunis. A sikshamana or samaneri who does so commits a Dukkata offense.

At that time, there was a junior bhikkhuni with few acquaintances. She had received cloth that had not yet been sewn into a robe, but she did not know how to sew. She brought it to the bhikkhunis and said, “I am the most junior among you and know no one. I beg you to sew this robe for me.” The bhikkhunis said, “We have many tasks and cannot sew it for you. You may go and ask Thâu-la-nan-đà. She has many finished robes and may exchange one with you or sew it for you.”

That bhikkhuni then took the cloth to Thâu-la-nan-đà and made her request. Thâu-la-nan-đà exchanged a finished robe for the cloth. After receiving the robe, the junior bhikkhuni returned to her dwelling place. The bhikkhunis asked, “Did you obtain a robe?” She replied, “I did.” They asked again, “From whom did you receive it?” She answered, “From Thâu-la-nan-đà.” The bhikkhunis said, “Bring the robe here so that we may see it together!” The robe was brought out, and they examined it. The bhikkhunis said, “This robe is many times better than your cloth. None of us has ever had such good fortune. That you should unexpectedly obtain such a thing is exceedingly rare.”

At that time, Thâu-la-nan-đà, who was on the other side of the partition, heard them and said to the junior bhikkhuni, “Give my robe back. I will not exchange it with you.” When the elder bhikkhunis heard of this, they rebuked her, up to the words: “I shall now establish a precept for the bhikkhunis,” as above. From now on, this precept shall be stated as follows: “If a bhikkhuni exchanges a robe with another bhikkhuni and afterward regrets it and demands it back, then, upon receiving the robe, she commits a Nissaggiya Pacittiya offense.” A sikshamana or samaneri who does so commits a Dukkata offense. If both parties regret the exchange and, because the robe received is not as agreed, take back their respective robes, there is no offense.

At that time, Visakha’s mother resolved to offer the Bhikkhuni Sangha garments to wear during menstruation, and she sent someone to take their measurements so that the garments could be sewn. All the bhikkhunis allowed themselves to be measured, except Thâu-la-nan-đà, who refused and said to the messenger, “I have become free from sensual desire and no longer menstruate, so I do not need such a garment.”

After Visakha’s mother had the garments made, she sent someone to tell the bhikkhunis, “The garments have been completed. Please come and receive them.” All the bhikkhunis came to receive them. At that very time, Thâu-la-nan-đà happened to be menstruating, so she took a garment first. As the bhikkhunis received the garments in order, there were not enough, and the most junior bhikkhuni received none. Visakha’s mother asked, “Have all the bhikkhunis received garments?” Someone replied, “The most junior bhikkhuni did not receive one.” She asked, “Why is that?” They said, “Previously, Thâu-la-nan-đà said that she did not need one, so she was not measured. But today she took one first, and therefore there were not enough garments!”

Visakha’s mother said, “Why did she previously say that she did not need one, yet now, when the occasion arose, take one first, causing another person to go without?” When the elder bhikkhunis heard of this, they rebuked her, up to the words: “I shall now establish a precept for the bhikkhunis,” as above. From now on, this precept shall be stated as follows: “If the bhikkhunis tell a bhikkhuni, ‘Take a garment to wear during menstruation,’ and she herself says, ‘I will not use one,’ but when the time comes she takes one first, she commits a Nissaggiya Pacittiya offense.” This garment should be relinquished to the Sangha; it must not be relinquished to one, two, or three bhikkhunis.

A sikshamana or samaneri who does so commits a Dukkata offense. Although she previously said that she would not use one, if she later receives one because there are garments left over, there is no offense.

At that time, the bhikkhuni Thâu-la-nan-đà frequently entered and left the palace of King Prasenajit. The King said, “Venerable, if you need anything, simply come and obtain it from me.” The bhikkhuni said, “I need a multilayered robe, a warm garment.” The King said, “Go to the inner palace and obtain one.” The bhikkhuni then said, “I want the kambala robe that Your Majesty is wearing.” The King immediately gave it to her.

The officials criticized her, saying, “This bhikkhuni has gone forth in the unconditioned Dharma and wears cut-up, patched robes of a subdued color. Why does she now ask for the robe that the King himself is wearing? Although the King does not begrudge it, the recipient should know her own proper measure. These people constantly speak of having few desires and knowing contentment, yet now they are insatiable. They do not practice the conduct of a renunciant and are destroying the Dharma of renunciants.”

At that time, the bhikkhuni Hắc-ly-xa was respected and supported by the Licchavis of Vesali. Whenever people became involved in lawsuits, they asked her for assistance. They were all pleased and said, “Through the bhikkhuni’s help, we have escaped punishment. Let us now ask what she needs and together provide it for her.” The bhikkhuni said, “I need a thick robe, a warm garment.” They asked, “How much should the thick robe you need be worth?” She replied, “I need a thick robe worth one thousand coins.”

They then disparaged her, saying, “Even if the expenses of that lawsuit had been five or six times greater, they would still not equal this sum. These people constantly speak of having few desires and knowing contentment, yet now they are insatiable!” When the elder bhikkhunis heard of this, they sternly rebuked her, up to the words: “I shall now establish a precept for the bhikkhunis,” as above. From now on, this precept shall be stated as follows: “If a bhikkhuni asks for a thick robe, she should accept only one of the lowest value, worth no more than four great coins. If she accepts an expensive one, she commits a Nissaggiya Pacittiya offense.” A thick robe is a robe worn in cold weather. A sikshamana or samaneri who does so commits a Dukkata offense.

At that time, the bhikkhuni Thâu-la-nan-đà again went to King Prasenajit and asked for the “thin robe,” a garment worn in hot weather, that the King himself was wearing. The bhikkhuni Hắc-ly-xa went to the Licchavis and demanded a “thin robe” worth five hundred coins. The officials and the people criticized them, up to the words: “I shall now establish a precept for the bhikkhunis,” as above. From now on, this precept shall be stated as follows: “If a bhikkhuni asks for a ‘thin robe,’ she should accept only one of low value, worth no more than two and a half coins. If she accepts an expensive robe, she commits a Nissaggiya Pacittiya offense.” A thin robe is a robe worn in hot weather. A sikshamana or samaneri who does so commits a Dukkata offense.

At that time, the bhikkhuni Sai-ma came to the city of Sravasti. The Posadha was held in an open place, where they were troubled by wind, rain, dust, horseflies, and mosquitoes. A resident bhikkhuni said to a householder, “The Bhikkhuni Sangha now performs the Posadha in the open air and encounters such troubles as these. As the Buddha taught, offering a dwelling to the Sangha is the foremost kind of offering. Excellent, householder! You could build a Posadha hall for the Sangha.”

The householder said, “I am occupied with many affairs and cannot build it myself. I can provide the materials and ask you to supervise the work on my behalf. When it is finished, tell me, and I will come and offer it to the Sangha.” After the bhikkhunis had received the resources, they discussed the matter together, saying, “Our robes are torn and worn out. We can divide these resources among ourselves to make robes and endure the hardship of performing the Posadha outdoors.” Having reached this decision, they divided the resources among themselves and made robes. They then told the householder, “You should rejoice. The bhikkhunis’ robes were torn and worn out, so they divided those resources among themselves and used them to make robes.”

When the householder heard this, he reproached them, saying, “I cannot rejoice. Why? Previously, you said that offering a Posadha hall was the foremost offering. Why have you now used the resources to make robes?” When the elder bhikkhunis heard of this, they sternly rebuked them... up to

up to the passage: “Now, for the bhikkhunis, I establish this precept” (as above). Henceforth, this precept shall be stated as follows: “If a bhikkhuni, for some undertaking of the Sangha, goes to a householder to solicit means for it and then uses them for another undertaking, she commits a nissaggiya-pacittiya offense.” If she forms the intention to divert them, up to the point of contriving the means to do so, she commits a dukkata offense. The article should be relinquished to the Sangha; it must not be relinquished to one, two, or three bhikkhunis. A sikkhamana or samaneri commits a dukkata offense. If, although the offering was solicited from the donor for a certain undertaking, the donor subsequently agrees that it may be used for another undertaking, there is no offense.

At that time, the bhikkhuni Saima held the Uposatha in the open air... up to the passage: “They were troubled by mosquitoes and gnats” (as related previously). The bhikkhunis needed to build an Uposatha hall and went from place to place soliciting means... up to the passage: “Now, for the bhikkhunis, I establish this precept” (as related previously). Henceforth, this precept shall be stated as follows: “If a bhikkhuni, for some undertaking of the Sangha, goes to the homes of householders to solicit means and then uses them for another undertaking, she commits a nissaggiya-pacittiya offense.” The remainder is as stated in the preceding precept.

At that time, the bhikkhuni Saima had no place to lodge. She went to a householder and said: “I have no place to lodge. Build a monastery for me.” The householder said: “I have no time to build it, but I ask only to offer the materials.” After receiving the means, Saima thought: “My robes are worn and torn, so I should use these means to make robes.

As for lodging, there is no shortage of it.” After the robes had been made, Saima spoke to the householder... up to the passage: “Now, for the bhikkhunis, I establish this precept” (as before). Henceforth, this precept shall be stated as follows: “If a bhikkhuni personally goes to a householder to solicit means for a certain undertaking and then uses them for another undertaking, she commits a nissaggiya-pacittiya offense.” The remainder is as stated before.

At that time, the bhikkhuni Saima had no place to lodge. She went to the homes of many householders to solicit means... up to the passage: “Now, for the bhikkhunis, I establish this precept” (as before). Henceforth, this precept shall be stated as follows: “If a bhikkhuni, needing something to be done for herself, goes to the homes of many householders to solicit means and then uses them for another undertaking, she commits a nissaggiya-pacittiya offense.” The remainder is as stated before.

At that time, the bhikkhunis accumulated many requisites. They were everywhere—in front of the monastery, behind the monastery, and within the monastery. When the monastery caught fire, the nuns carried out an innumerable quantity of articles.

The householders fighting the fire saw them and asked: “To whom do all these articles belong?” They were told: “These requisites belong to the bhikkhunis.” They criticized them, saying: “These people are incapable of any great undertaking. They have gone forth into the unconditioned Dharma and wear robes of the impure color, cut into pieces and sewn together, yet they accumulate as many possessions as kings and great ministers.

They constantly speak of having few desires and knowing contentment, yet now they accumulate things insatiably. They do not practice the conduct of renunciants and are destroying the Dharma of renunciants.” When the elder bhikkhunis heard this, they sternly rebuked them... up to the passage: “Now, for the bhikkhunis, I establish this precept” (as before). Henceforth, this precept shall be stated as follows: “If a bhikkhuni accumulates many requisites, she commits a nissaggiya-pacittiya offense.” Requisites means articles used for sustaining life.

The Vinaya permits one vessel each for storing ghee, oil, honey, perfumes, and medicines. It permits one each of a steamer, cauldron, spoon, and earthenware jar for holding food. If she stores more than the prescribed amount, she commits a nissaggiya-pacittiya offense.

A sikkhamana or samaneri commits a dukkata offense.

At that time, the bhikkhunis accumulated many bowls... up to the passage: “Now, for the bhikkhunis, I establish this precept” (as before). Henceforth, this precept shall be stated as follows: “If a bhikkhuni accumulates many bowls, she commits a nissaggiya-pacittiya offense.” Seven kinds of coarse bowls are permitted:

A sikkhamana or samaneri commits a dukkata offense.

The rules concerning forfeiture and expiation have now been fully stated.

Section 4: EXPLANATION OF THE TWO HUNDRED AND SEVEN RULES ENTAILING EXPIATION

The Buddha was dwelling in the city of Sravasti. At that time, the Venerable Upali asked: “The Blessed One established precepts for the bhikkhus: ‘If a bhikkhu deliberately speaks falsely, he commits a pacittiya offense’... up to the precept: ‘If a bhikkhu knows that a donor intends to offer an article to the Sangha but diverts it to someone else, he commits a pacittiya offense.’ How should the communities observe them?” The Buddha said: “Both Sanghas should observe them.

Henceforth, these precepts shall be stated as follows: ‘If a bhikkhuni deliberately speaks falsely, she commits a pacittiya offense. If a bhikkhuni disparages another bhikkhuni, she commits a pacittiya offense. If a bhikkhuni speaks divisively and causes discord among bhikkhunis, she commits a pacittiya offense.

If a bhikkhuni teaches the Dharma to a man in more than five or six phrases, unless a discerning person who can distinguish wholesome speech from unwholesome speech is present, she commits a pacittiya offense. If a bhikkhuni knows that the Sangha has adjudicated a matter in accordance with the Dharma and raises it again, she commits a pacittiya offense. If a bhikkhuni teaches a woman who has not received full ordination to study and recite the scriptures, she commits a pacittiya offense.

If a bhikkhuni sleeps in the same dwelling as a woman who has not received full ordination for more than two nights, she commits a pacittiya offense. If a bhikkhuni tells a woman who has not received full ordination that she has attained a superhuman state, saying, “I know thus; I see thus,” even if it is true, she commits a pacittiya offense. If a bhikkhuni, knowing that another bhikkhuni has committed a grave offense, tells a woman who has not received full ordination, except when authorized by a Sangha karman, she commits a pacittiya offense.

If a bhikkhuni says, “Why trouble yourselves reciting these minor precepts? Reciting these precepts only causes people distress,” and thus disparages the precepts, she commits a pacittiya offense.’

The ten rules have now been fully stated.

‘If a bhikkhuni herself cuts down or destroys a village belonging to spirits, has someone else cut it down, or says, “Cut down this tree,” she commits a pacittiya offense. If a bhikkhuni deliberately refuses to answer a question, she commits a pacittiya offense. If a bhikkhuni, on open ground, personally spreads out bedding belonging to the Sangha, has someone else spread it out, or lies or sits on bedding spread out by another, and when leaving neither puts it away herself, has someone else put it away, nor instructs anyone to put it away, she commits a pacittiya offense.

If a bhikkhuni, in a room belonging to the Sangha, has someone else spread out bedding belonging to the Sangha, spreads it out herself, or lies or sits on bedding spread out by another, and when leaving neither puts it away herself, has someone else put it away, nor instructs anyone to put it away, she commits a pacittiya offense. If a bhikkhuni, being angry and displeased, personally drags another bhikkhuni out of a room belonging to the Sangha, has someone else drag her out, or says, “Leave this place, get out of my sight, and do not remain here any longer,” she commits a pacittiya offense.

If a bhikkhuni knows that another has already spread out bedding and, arriving later, forcibly spreads out her own or has someone else spread it out, with the thought, “If she is displeased, she will leave of her own accord and go elsewhere,” she commits a pacittiya offense. If a bhikkhuni, on the upper story of a dwelling belonging to the Sangha, sits down heavily upon a corded bed or a wooden bed with pointed legs, she commits a pacittiya offense.

If a bhikkhuni, knowing that water contains living creatures, uses it to knead clay, water plants, or for eating and drinking, she commits a pacittiya offense. If a bhikkhuni eats repeatedly, except under allowable circumstances, she commits a pacittiya offense. The allowable circumstances are: when she is ill and when robes are being offered.’

The twenty rules have now been fully stated.

‘If a bhikkhuni accepts a meal apart from the community, except under allowable circumstances, she commits a pacittiya offense.’ The allowable circumstances are: when she is ill, during the robe season, when robes are being offered, when robes are being made, when traveling by road, when traveling by boat, and at a great assembly; these are called allowable circumstances. ‘If a bhikkhuni who is not ill, at a place where one meal is offered, accepts more than one meal, she commits a pacittiya offense. If a bhikkhuni goes to the home of a layperson and they give her much food, such as cakes or noodles, if she does not enter and eat in that house,

If she receives two or three bowls and brings them back, she should share them with the other bhikkhunis to eat together.
If, without being ill, she accepts more than this and does not share it with the other bhikkhunis to eat together, she commits a Pacittiya offense. Any bhikkhuni who, having finished eating, eats again without performing the procedure for leftover food commits a Pacittiya offense. Any bhikkhuni who, knowing that another bhikkhuni has finished eating and has not performed the procedure for leftover food, insistently urges her to eat, wishing to cause her to commit an offense, commits a Pacittiya offense.

Any bhikkhuni who places food in her mouth without having received it, except when tasting, using a tooth-cleaning stick, or drinking water, commits a Pacittiya offense. Any bhikkhuni who, in a dining hall, sits with a man in a secluded place commits a Pacittiya offense. Any bhikkhuni who goes to watch an army setting out commits a Pacittiya offense.”
The thirty rules have now been stated.
“Any bhikkhuni who has a reason to enter an army camp may remain for up to two or three nights; if she stays longer, she commits a Pacittiya offense. Any bhikkhuni who has a reason to enter an army camp for two or three nights and watches the army assemble for battle commits a Pacittiya offense. Any bhikkhuni who says: ‘As I understand the Buddha’s teaching, those things that he called obstacles to the path are not obstacles to the path at all,’ should be addressed by the bhikkhunis thus: ‘Sister, do not speak in this way.

Do not slander the Blessed One or falsely accuse the Blessed One. The Blessed One taught that things which obstruct the path truly are obstacles to the path. You should abandon this evil wrong view.’ If, after being admonished in this way, she persists and does not abandon it, she should be admonished a second and a third time.

If she abandons it after the second or third admonition, that is good; if she does not abandon it, she commits a Pacittiya offense. Any bhikkhuni who knows that such a bhikkhuni has not made amends in accordance with the Dharma and has not abandoned that evil wrong view, yet converses, sits, sleeps, or works together with her, commits a Pacittiya offense. Any samaneri who says: ‘As I understand the Blessed One’s teaching, indulging in the five sensual pleasures is no obstacle to the path,’ should be addressed by the bhikkhunis thus: ‘Do not speak in this way.

Do not slander the Buddha or falsely accuse the Buddha. The Buddha taught that the five sensual pleasures are things that obstruct the path, and they truly are obstacles to the path. Samaneri, you should abandon this evil wrong view.’ If, after being admonished in this way, she persists and does not abandon it, she should be admonished a second and a third time.

If she does not abandon it after the second and third admonitions, the bhikkhunis should say to that samaneri: ‘You should leave this place. From now on, do not say, “The Buddha is my teacher.” You may no longer follow the bhikkhunis as other samaneris do. Other samaneris are permitted to share sleeping quarters with bhikkhunis for two nights, but you are no longer permitted to do so.

You are foolish; leave this place at once and remain here no longer.’ Any bhikkhuni who knows that a samaneri has thus been expelled in accordance with the Dharma, yet takes her back into her care, lives with her, or converses with her, commits a Pacittiya offense. Any bhikkhuni who deliberately causes another bhikkhuni to become doubtful and remorseful, with the thought, ‘Let that bhikkhuni become doubtful and remorseful,’ even if she causes her distress only briefly, commits a Pacittiya offense.

Any bhikkhuni who, while the Sangha is adjudicating a matter, rises and leaves without giving her consent commits a Pacittiya offense. Any bhikkhuni who tickles another bhikkhuni commits a Pacittiya offense. Any bhikkhuni who frolics in water commits a Pacittiya offense.

Any bhikkhuni who sleeps under the same roof as a male commits a Pacittiya offense.”
The forty rules have now been stated.
“Any bhikkhuni who drinks intoxicating liquor commits a Pacittiya offense. Any bhikkhuni who treats her teacher with contempt commits a Pacittiya offense. Any bhikkhuni who herself digs the earth or has someone dig it, saying, ‘Dig here,’ commits a Pacittiya offense.

Any bhikkhuni who, after quarreling, secretly listens in silence with the thought, ‘Whatever the bhikkhunis say, I shall remember it,’ commits a Pacittiya offense. Any bhikkhuni who has accepted an invitation to receive according to her wishes for four months and accepts beyond that period, except when invited again, when food is personally brought to her, or when the invitation is for an extended period, commits a Pacittiya offense.

Any bhikkhuni who repeatedly commits offenses and, when the bhikkhunis admonish her in accordance with the Dharma, says: ‘I will not train in this rule until I have asked another bhikkhuni who upholds the Dharma and the Vinaya,’ commits a Pacittiya offense. Any bhikkhuni who, during the recitation of the precepts, says: ‘Only now do I know that this rule is drawn from the Pratimoksha and recited once every half-month,’ when the bhikkhunis know that she has attended the Uposatha recitation two or three times, is not absolved of the offense on the ground of ignorance.

She should be dealt with in accordance with the Dharma for whatever offense she has committed, and an additional offense should be imposed for her inattentiveness, saying: ‘What you have done is to your detriment. During the recitation of the precepts, you did not listen single-mindedly or attend carefully.’ She commits a Pacittiya offense. Any bhikkhuni who arranges to travel with a band of thieves from one village to another commits a Pacittiya offense.

Any bhikkhuni who arranges to travel along the same road with a man from one village to another commits a Pacittiya offense. Any bhikkhuni who, though not ill, deliberately lights a fire herself or has someone light one for warmth commits a Pacittiya offense.”
The fifty rules have now been stated.
“Any bhikkhuni who herself picks up or has someone pick up a jewel or other valuable object, except within a Sangha monastery or a place of overnight lodging, commits a Pacittiya offense.” If she picks up a jewel or another valuable object within a Sangha monastery or a place of overnight lodging, she should return it when its owner later comes to claim it. This matter should be handled in this way. “Any bhikkhuni who bathes more often than once every half-month, except when there is a valid reason, commits a Pacittiya offense.” Valid reasons are illness, work, travel, wind and rain, and oppressive heat.

These are called valid reasons. “Any bhikkhuni who, in anger, deliberately strikes another bhikkhuni commits a Pacittiya offense. Any bhikkhuni who, in anger, raises her hand as though to strike another bhikkhuni commits a Pacittiya offense.

Any bhikkhuni who deliberately frightens another bhikkhuni commits a Pacittiya offense. Any bhikkhuni who baselessly accuses another bhikkhuni of a Sanghadisesa offense commits a Pacittiya offense. Any bhikkhuni who tells another bhikkhuni, ‘Come with me to the houses, and they will give us fine food,’ but, after they arrive, gives her none and instead says, ‘Go elsewhere; sitting and talking with you is unpleasant, while sitting and talking alone is more pleasant,’ deliberately causing her distress, commits a Pacittiya offense.

Any bhikkhuni who receives a new robe should mark it with one of three colors—green, black, or blue; if she does not, she commits a Pacittiya offense. Any bhikkhuni who, as a prank, hides another bhikkhuni’s robe, bowl, sitting cloth, needle case, or any other requisite used in daily life, or has someone hide it, commits a Pacittiya offense. Any bhikkhuni who, after giving her consent when the Sangha adjudicates a matter in accordance with the Dharma, later criticizes the decision, commits a Pacittiya offense.”
The sixty rules have now been stated.
“Any bhikkhuni who says: ‘The bhikkhunis divert Sangha property and give it to those with whom they are personally acquainted,’ commits a Pacittiya offense. Any bhikkhuni who, after formally assigning a robe as a gift to a bhikkhu, bhikkhuni, siksamana, samanera, or samaneri, forcibly takes it back commits a Pacittiya offense. Any bhikkhuni who has accepted another person’s invitation and, before or after the meal, goes to other houses without approaching another bhikkhuni to inform her, except when there is a valid reason, commits a Pacittiya offense.

The robe season is a valid reason. Any bhikkhuni who stuffs a sitting cloth with dola cotton commits a Pacittiya offense. Any bhikkhuni who has a couch or bed made for her own use, whether a corded bed or a wooden bed, should have its legs no more than eight fingerbreadths of the Sugata in height, excluding the portion inserted into the mortise; if they are higher, she commits a Pacittiya offense.

Any bhikkhuni who makes a needle case from bone, ivory, or horn commits a Pacittiya offense. Any bhikkhuni who has a robe made should have it made according to the dimensions of the Sugata’s robe; if it exceeds them, she commits a Pacittiya offense. The dimensions of the Sugata’s robe are nine spans in length and six spans in width.

This is called

is the measure of the Sugata’s robe. Any bhikkhuni who, knowing that a donor intends to offer an object to the Sangha, diverts it to another person commits a Pacittiya offense.”
Thus the sixty-eight rules have been explained.
At that time, the bhikkhunis ate raw garlic and cooked garlic before noon and after noon, either eating garlic by itself or together with other food. The smell of garlic made their dwellings foul. Lay devotees who came to visit smelled the garlic and reproached them, saying: “This is exactly like the kitchen of laypeople.”
Again, a bhikkhuni went to the house of a householder. Smelling the foul odor of garlic, the householder said: “You women must leave this place, for your mouths reek too strongly of garlic.” The bhikkhunis were ashamed.
There was also a garlic merchant who offered garlic to the bhikkhunis. Because of this deed, his family’s provisions of food and drink steadily declined. The dependents and servants in his household said: “If you cannot provide us with a livelihood, let us go seek a livelihood elsewhere. You yourselves may bend your backs and become servants to those bhikkhunis.” Hearing this, the neighbors all reproached them, saying: “Your household does not even have enough to eat; why must you support the bhikkhunis?!” In reply, the merchant explained the truth.
People without faith or delight in the Buddha-Dharma said: “Because you associated with bhikkhunis, you have fallen into such hardship. If you continue to associate with them, you will suffer even more. These people went forth chiefly to seek liberation, yet now they crave fine and unusual delicacies. They do not practice the conduct of śramanas and are destroying the Dharma of śramanas.”
When the elder bhikkhunis heard this, they reproached them in every way, up to the words: “Now I shall establish a precept for the bhikkhunis.” (As above.) From now on, this precept shall be stated as follows: “Any bhikkhuni who eats garlic commits a Pacittiya offense.” If she eats raw garlic, she commits one Pacittiya offense with each swallow. If she eats cooked garlic, she commits a Dukkata offense. If she eats it when ill or is forced to eat it, there is no offense.
At that time, some bhikkhunis struck the female organ with their hands to arouse sensual desire, causing some to return to lay life or become adherents of other paths. Thullananda also struck her female organ with her hand, causing it to become so swollen that she could not walk. Her disciple went to families that regularly made offerings and said: “My teacher is ill and needs food.” Those families then provided food for her. The women of those households came to visit and asked: “Venerable sister, what illness do you have?” Thullananda replied: “I am ill.” They asked again: “What is this illness like? We are all women; why not disclose it?” Thullananda then told them the truth.
The female lay devotees consequently began to criticize and ridicule her: “These women constantly denounce sensual desire, thoughts of sensual desire, being consumed by sensual desire, and sensations of sensual desire, yet now they do such a thing. Why do they not cease practicing and enjoy the five sensual pleasures? They do not practice the conduct of śramanas and are destroying the Dharma of śramanas.”
When the elder bhikkhunis heard this, they reproached them in every way, up to the words: “Now I shall establish a precept for the bhikkhunis.” (As above.) From now on, this precept shall be stated as follows: “Any bhikkhuni who strikes the female organ with her hand commits a Pacittiya offense.” If she strikes it with her hand, she commits one Pacittiya offense with each strike. If she emits impure fluid, she commits a Thullaccaya offense. A sikkhamana or samaneri commits a Dukkata offense.
Thus the seventy rules have been explained.
At that time, the bhikkhunis fashioned male organs from gum and inserted them into the female organ to arouse sensual desire, causing some to return to lay life or become adherents of other paths. There was also a bhikkhuni who tied a “gum organ” to her heel and then inserted it into the female organ. At that time, while a sikkhamana was removing oil, a fire broke out and burned the dwelling.

The bhikkhuni panicked and forgot to remove that “precious shell,” carrying it with her as she ran outside. When people came to extinguish the fire, they saw it and asked: “Venerable sister, what are you carrying on your heel?” The venerable sister told them the truth and was immediately reproached by the people, who said... up to the words: “Now I shall establish a precept for the bhikkhunis.” (As above.) From now on, this precept shall be stated as follows: “Any bhikkhuni who fashions a male organ and inserts it into the female organ commits a Pacittiya offense.” If she emits impure fluid, she commits a Thullaccaya offense.

A sikkhamana or samaneri commits a Dukkata offense.
At that time, the bhikkhunis used either one finger or all five fingers to wash inside the female organ, causing injury, bleeding, and illness. When the elder bhikkhunis saw this, they reproached them in every way, up to the words: “Now I shall establish a precept for the bhikkhunis.” (As above.) From now on, this precept shall be stated as follows: “Any bhikkhuni who uses water to wash the female organ commits a Pacittiya offense.”
After this prohibition had been established, during hot weather the female organ became unclean and foul-smelling, and worms arose. The bhikkhuni Pajapati, together with five hundred bhikkhunis, went to the Buddha and addressed him: “Blessed One! The bodies of women such as ourselves become foul-smelling, and we must rely upon water for washing. We beseech you to permit this.” The Buddha told the bhikkhus: “I now permit the bhikkhunis to cleanse themselves with water.”
After the Buddha had granted permission, the bhikkhunis again used the former method. When the bhikkhunis saw this, they reproached them in every way, up to the words: “Tell the bhikkhus...” (As above.) From now on, this precept shall be stated as follows: “When a bhikkhuni uses water to wash the female organ, she should use only two fingers and insert them no farther than the length of one joint to wash. If she exceeds this limit, she commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense. If there is a sore or worms inside the organ, or if grass, sand, or dust has entered it, there is no offense in inserting the fingers farther than one joint.
At that time, the bhikkhunis shaved the hair in two places—the armpits and the private parts—to arouse sensual desire, causing some to return to lay life or become adherents of other paths. At that time, Thullananda also shaved the hair of her private parts herself. The daughter of a donor’s family was about to be married and wished to see Thullananda, so she sent someone to invite her.

The bhikkhuni immediately came. At that time, the family was preparing bathwater for the daughter. The daughter said: “Invite the bhikkhuni to bathe first.” They then invited the bhikkhuni to bathe.

The nun said: “I do not need to bathe.” The women forcibly removed her robes and made her bathe. They thereby discovered that the nun had shaved the hair of her private parts and asked: “Venerable sister, why have you shaved yourself in this way?” The nun asked in return: “Why do you young women shave yourselves?” The women said: “We shave ourselves for men.” The nun said: “So do I.”
The women then reproached her, saying: “You women constantly denounce sensual desire, yet now you do such a thing and do not cultivate the holy life. Why do you not return to lay life and freely enjoy the five sensual pleasures?! Thus, you do not practice the conduct of śramanas and are destroying the Dharma of śramanas.”
When the elder bhikkhunis heard this, they reproached them in every way, up to the words: “Now I shall establish a precept for the bhikkhunis.” (As above.) From now on, this precept shall be stated as follows: “Any bhikkhuni who shaves the hair of her armpits or private parts commits a Pacittiya offense.” When shaving, she commits one Pacittiya offense for each stroke of the razor. A sikkhamana or samaneri commits a Dukkata offense. If shaving is necessary because of a sore or if she is forced to shave, there is no offense.
At that time, bhikkhunis stood alone with bhikkhus in secluded places and conversed with them, thereby giving rise to defiled attachment, and some returned to lay life or became adherents of other paths. When laypeople saw this, they became suspicious: “This bhikkhu and bhikkhuni are standing alone together and conversing in a secluded place. They must surely be speaking about sexual matters. They do not practice the conduct of śramanas and are destroying the Dharma of śramanas.”
When the elder bhikkhunis saw this, they reproached them in every way, up to the words: “Now I shall establish a precept for the bhikkhunis.” (As above.) From now on, this precept shall be stated as follows: “Any bhikkhuni who stands and converses alone with a bhikkhu in a secluded place commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense.

If there were many bhikkhunis together with one bhikkhu, or if any of the eight dangers were present, there was no offense.
At that time, bhikkhunis stood alone in a secluded place and conversed with laymen or non-Buddhist ascetics, leading to bodily contact, coarse speech concerning sexual matters, or being forced to engage in sexual acts. The elder bhikkhunis saw this and reproved them in every way, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows:
“Any bhikkhuni who stands alone in a secluded place and converses with a layman or a non-Buddhist ascetic commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)
At that time, bhikkhunis stood alone with a bhikkhu in an open place and conversed with him, giving rise to thoughts of attachment, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who stands alone with a bhikkhu in an open place and converses with him commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)
At that time, bhikkhunis stood alone with laymen or non-Buddhist ascetics in an open place and conversed with them, leading to bodily contact, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who stands alone with a layman or a non-Buddhist ascetic in an open place and converses with him commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)
At that time, bhikkhunis stood alone with a bhikkhu at a crossroads or in a narrow lane, speaking just loudly enough to be heard, and told a companion bhikkhuni to move away. The householders criticized them. When the elder bhikkhunis heard of this, they reproved them in every way, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who stands alone with a bhikkhu at a crossroads or in a narrow lane, speaks just loudly enough to be heard, and tells a companion bhikkhuni to move away commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)
At that time, a bhikkhuni stood alone with a layman or a non-Buddhist ascetic at a crossroads or in a narrow lane, speaking just loudly enough to be heard, and caused a companion bhikkhuni to move away. When householders saw this, they criticized her, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who stands alone with a layman or a non-Buddhist ascetic at a crossroads or in a narrow lane, speaks just loudly enough to be heard, and causes a companion bhikkhuni to move away commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)
At that time, bhikkhunis bathed naked. When laymen saw them, they gathered around, teasing and laughing at them. When the elder bhikkhunis heard of this, they reproved them in every way, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who bathes naked commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense. If people are prevented from approaching, if she bathes in a secluded place, or if there are trees or some other object providing concealment, there is no offense.
The eighty rules have now been stated in full.
At that time, bhikkhunis traveled without taking a bathing cloth with them and did not know what to wear when bathing. The elder bhikkhunis saw this and reproved them in every way, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who travels without taking a bathing cloth with her commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense. If her bathing cloth is being dyed, washed, or beaten, or if it has been burned, swept away by water, or damaged, there is no offense.
At that time, a disciple of the bhikkhuni Candasumana received five new robes at once and said to her preceptor: “Please wear them first so that I may gain merit.” After wearing them, the preceptor did not return them. The disciple had to go about wearing coarse, inferior robes. When the bhikkhunis saw her, they asked: “You received five new robes; why are you not wearing them?” The nun replied: “Before using them, I offered them to my preceptor so that she might wear them first.

My preceptor has not returned them.” The bhikkhunis criticized Candasumana: “Why did you not return the new robes after your disciple received them and offered them to you to wear first?” The elder bhikkhunis reported this matter to the Buddha, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “When a bhikkhuni receives a new robe and offers it to her preceptor to wear first, if the preceptor, after wearing that new robe, does not return it to her disciple, she commits a Pacittiya offense.” If a bhikkhuni receives a new robe and offers it to another bhikkhuni, that bhikkhuni should wear it for one day.

If the donor asks her to wear it longer, she should do so; she may wear it for as long as the owner wishes. If she wears it beyond the allotted period, she commits a Pacittiya offense. A sikkhamana or samaneri commits a Dukkata offense.
At that time, a bhikkhuni obstructed the Sangha from distributing robes. Other bhikkhunis, while waiting for the distribution, were hindered in their meditation and practice of the path. The elder bhikkhunis reproved her: “Why did this bhikkhuni obstruct the Sangha from distributing robes?” They reproved her in every way, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who obstructs the Sangha from distributing robes commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense. If, because of illness, she is unable to attend, or if she does not hear about it, there is no offense.
At that time, a junior bhikkhuni received cloth that had not yet been sewn into a robe. She did not know how to sew it herself and was not acquainted with anyone who could do so, so she took the cloth to the bhikkhuni Thullananda and asked her to sew it. Thullananda excused herself on the grounds that she was busy and could not sew it.

The nun then took it to other bhikkhunis, who helped sew it into a robe. Thullananda asked: “Who sewed your robe? Bring it to me so that I may see whether it conforms to the Dharma!” The nun brought the robe for Thullananda to inspect.

Thullananda said: “This robe has not been sewn in accordance with the Dharma. It must be completely unstitched, and I shall sew it again for you.” The nun immediately unstitched it and brought it to her. Thullananda again did not sew it.

Because the other nun had no robe, she had to go about wearing a coarse, inferior robe. The unstitched robe was spread out to dry on the roof. At that time, the dwelling caught fire.

The wind blew the burning pieces of cloth onto the houses of laypeople, causing those houses to catch fire as well. When the laypeople saw that the fire had spread from the bhikkhunis’ dwelling and burned their houses, they became angry and said: “We make offerings to these bhikkhunis, yet now they have become our enemies.” When the elder bhikkhunis heard of this, they reproved Thullananda in every way, up to the words: “Now, for the sake of the bhikkhunis, I shall establish this precept” (as above).

From now on, this precept shall be stated as follows: “Any bhikkhuni who herself unstitches another bhikkhuni’s robe, or causes someone else to unstitch it, and does not sew it back into a robe commits a Pacittiya offense.”
Again, a bhikkhuni unstitched another bhikkhuni’s robe but did not sew it back into a robe within one day; it took four or five days to complete. This matter was reported to the Buddha. On account of this, the Buddha assembled both Sanghas and told the bhikkhus: “I now permit a bhikkhuni who has unstitched a robe to sew it back together within four or five days.” From now on, this precept shall be stated as follows: “Any bhikkhuni who unstitches another bhikkhuni’s robe, or causes someone else to unstitch it, and, after more than four or five days, has not sewn it back into a robe commits a Pacittiya offense.”
Again, a bhikkhuni unstitched another bhikkhuni’s robe, but then became ill and was unable to sew it back together. This was reported to the Buddha. On account of this, the Buddha assembled both Sanghas and told the bhikkhus: “I now permit bhikkhunis who, after unstitching another person’s robe, are prevented by illness from sewing it back together.” From now on, this precept shall be stated

as follows: “If a bhikkhuni, having taken apart another bhikkhuni’s robe, is not ill and allows more than four or five days to pass without finishing the sewing, she commits a Pacittiya offense.” A sikshamana or samaneri who does so commits a Dukkata offense.

At that time, some bhikkhunis did not wear the five robes but wore coarse, shabby robes when visiting householders’ homes. The elder bhikkhunis saw this and reproached them in every way, up to the words: Now I establish this precept for the bhikkhunis (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni goes out on the road without wearing the five robes, she commits a Pacittiya offense.” If she does not wear the five robes, then from one house to another, or even merely beyond the gate of her dwelling place, she commits a Pacittiya offense. A sikshamana or samaneri who does so commits a Dukkata offense. There is no offense when the robes are being washed, dyed, beaten, or mended.

At that time, some bhikkhunis gave bhikkhunis’ robes to laywomen and female non-Buddhist ascetics. When those women wore them on the road, other laypeople who saw them approached and paid homage. They said: “I am a laywoman,” or, “I am a non-Buddhist ascetic.” The laypeople then criticized them, saying: “Why do bhikkhunis give bhikkhunis’ robes to laywomen and female non-Buddhist ascetics?” The elder bhikkhunis heard of this and reproached them in every way, up to the words: Now I establish this precept for the bhikkhunis (as above).

From now on, this precept shall be stated as follows: “If a bhikkhuni gives a bhikkhuni’s robe to a laywoman or a female non-Buddhist ascetic for her use, she commits a Pacittiya offense.” A bhikkhuni’s robe is one that has panels, borders, and the prescribed mark of purity. A sikshamana or samaneri who does so commits a Dukkata offense. If the other woman possesses a bhikkhuni’s robe and it is used in exchange or given to settle a debt, there is no offense.

At that time, the bhikkhuni Saima wished to go to the city of Sravasti. When the bhikkhuni Candrasumana heard the news, she went to Saima’s donor and said: “The bhikkhuni Saima is about to come here. Do you have anything, whether little or much, to offer her?” The donor said: “I too have heard the news and am preparing delicious food and a robe to offer her.” The bhikkhuni Candra said: “Why not offer the robe to the Sangha?

In the Sangha are those who are rightly directed and conduct themselves rightly, whom few can equal. Why do you not make an offering to them, but instead offer it to a single bhikkhuni?” Hearing this, the donor redirected the offering to the Sangha. When the bhikkhuni Saima arrived, abundant delicious food was offered, presented by the donor’s own hands.

After she had eaten, the donor whispered: “This would have been the time to offer the robe, but the bhikkhuni Candrasumana obstructed the matter.” The bhikkhunis asked: “What are you saying?” The donors explained what had happened. When the elder bhikkhunis learned of it, they reproached her in every way: “Why did you obstruct a gift intended for an individual and redirect it to the Sangha?” The elders repeated their reproach, up to the words: Now I establish this precept for the bhikkhunis (as above).

From now on, this precept shall be stated as follows: “If a bhikkhuni obstructs a gift intended for an individual and redirects it to the Sangha, she commits a Pacittiya offense.” A gift intended for an individual means an offering made specifically to a particular person within the Sangha; this is called a gift to an individual. A sikshamana or samaneri who does so commits a Dukkata offense.

At that time, the bhikkhuni Saima went to the city of Sravasti. The bhikkhuni Candrasumana said: “I shall introduce you to donors so that they may look after you.” Saima said: “There is no need to trouble yourself to do that.” Candrasumana again said: “Accept my introductions; you will receive material benefit and also gain merit by guiding others.” Hearing this, Saima silently consented. Candrasumana then introduced her to the donors.

Consequently, the bhikkhuni Saima gained many followers. She cultivated the samadhi of loving-kindness, and there was no one who did not revere her. The bhikkhuni Candrasumana received no offerings from anyone and became jealous.

She said: “I introduced you to donors and enabled you to receive many offerings, yet you speak ill of me, causing me to receive no food.” The bhikkhunis reproached her in every way: “Why does a bhikkhuni claim to protect a donor while jealously begrudging that donor to others?” When the elder bhikkhunis heard of this, they reproached her in every way, up to the words: Now I establish this precept for the bhikkhunis (as above).

From now on, this precept shall be stated as follows: “If a bhikkhuni claims to protect a donor while jealously begrudging that donor to others, she commits a Pacittiya offense.” To protect a donor while jealously begrudging that donor to others means wishing the donor to make offerings only to oneself and not to anyone else. A sikshamana or samaneri who does so commits a Dukkata offense.

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL