彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — VOLUME 14

FASCICLE 14
Part 2: DISCIPLINARY RULES FOR BHIKKHUNIS
Section 4: THE TWO HUNDRED AND SEVEN PĀCITTIYA RULES (Continued)
At that time, the bhikkhunis wore leather sandals and carried parasols when visiting the homes of laypeople. The laypeople disparaged them, saying, “These bhikkhunis go about like prostitutes.” When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni wears leather sandals and carries a parasol while walking, she commits a pācittiya offense.” “Parasol” includes even one made of grass. “Leather sandals” includes even those made of only a single layer. A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. (There is no offense in the circumstances stated above.)
At that time, a husband and wife both went forth at the same time. After the bhikkhu who had been the husband obtained almsfood, he brought it to the dwelling of the bhikkhuni who had been his wife to eat. The bhikkhuni brought forward a water vessel, poured water for him, and stood beside him fanning and attending upon him while asking after his health.

The bhikkhu lowered his head and ate without looking at her or speaking. When he had still been a layman, this bhikkhu had engaged in an illicit affair with another woman. That woman had also gone forth at this dwelling place.

She appeared and came to see the bhikkhu, her former lover, whereupon the bhikkhu smiled. Jealousy arose in the bhikkhuni who had been his wife, and she struck the bhikkhu on the head with the water vessel, breaking his head open. The bhikkhunis reproached her, saying, “Why did a bhikkhuni bring a water vessel and a fan, stand before a bhikkhu to offer him water and fan him, and then strike the bhikkhu and break his head open?!” When the elder bhikkhunis heard this, they reproached her in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above).

From now on, this rule shall be stated as follows: “If a bhikkhuni brings a water vessel and a fan and stands before a bhikkhu, either offering him water or fanning and attending upon him, she commits a pācittiya offense.” If it is necessary to offer water, she should leave immediately after offering it and not remain standing before him. A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense.
At that time, the bhikkhunis recited texts concerning methods of treating illnesses. The laypeople criticized them, saying, “These people study only medicine and have no intention of seeking the Way. Why do they not use that time to recite the Buddha’s scriptures?” When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni recites texts concerning methods of treating illnesses, she commits a pācittiya offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If she does so because she herself is ill, out of compassion, or because she is compelled by force to recite them, there is no offense.
At that time, the bhikkhunis taught others to read and recite texts concerning methods of treating illnesses, and the laypeople criticized them. When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni teaches others to read and recite texts concerning methods of treating illnesses, she commits a pācittiya offense.” (The remaining provisions are as stated in the preceding rule.)
At that time, the bhikkhunis compounded, boiled, and pounded various medicines to treat people’s illnesses, working throughout the night without rest. When the laypeople saw this, they criticized them, saying, “These people are like physicians or physicians’ apprentices. Why do they not seek the Way in order to cure the illness of birth and death?

Why do they occupy themselves with worldly affairs?” When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni treats people’s illnesses as a means of livelihood, she commits a pācittiya offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If she does so out of compassion or because she is compelled by force, and not for material gain, there is no offense.
At that time, the bhikkhunis instructed people in treating illnesses. When laypeople came and requested a Dharma teaching, they would instead say, “A fever is treated in this way, a cold illness is treated in this way, a wind illness is treated in this way, and other illnesses are treated in these ways.” The laypeople said, “We came here for the Dharma, not for medical treatment.” The laypeople criticized them, saying, “These people study only medicine and know nothing of the Dharma and the Way.

If this were not so, why would they not teach us the Dharma?!” When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni teaches people to treat illnesses as a means of livelihood, she commits a pācittiya offense.” (The remaining provisions are as stated in the preceding rule.)
At that time, the bhikkhunis performed various tasks for families with whom they were acquainted. The householders reproached them, saying, “These people abandon their own duties to perform household work for others. They lack the conduct of śramaṇas and undermine the Dharma of the śramaṇas.” When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni performs work for a lay household in exchange for food and drink, she commits a pācittiya offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If she does so out of compassion or because she is compelled by force, there is no offense.
At that time, the bhikkhunis shared a single robe as a covering with laywomen and female followers of other paths. Their bodies touched, causing sensual desire to arise, and they no longer delighted in living the holy life, to the point that some returned to lay life or became followers of other paths. Afterward, the women told their acquaintances, “Bhikkhuni... has such-and-such a beautiful figure.” Subsequently, whenever the laypeople saw that bhikkhuni, they pointed at her and teased her, saying, “There is the one with the beautiful figure!

This bhikkhuni is like this, and that bhikkhuni is like that.” The bhikkhunis were consequently ashamed. When the elder bhikkhunis heard this, they reproached them in every way... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni shares a single robe as a covering with a laywoman or a female follower of another path, she commits a pācittiya offense.” If they lie on the same bed beneath the same blanket, they must wear their undergarments so that their bodies remain separated.

A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense.
At that time, bhikkhunis lay together with other bhikkhunis, śikṣamāṇās, or śrāmaṇerikās beneath a single robe... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni lies together with another bhikkhuni, a śikṣamāṇā, or a śrāmaṇerikā beneath a single robe, she commits a pācittiya offense.” (The remaining provisions are as stated in the preceding rule.)
At that time, bhikkhunis slept beneath the same covering with laywomen and female followers of other paths. They saw one another’s bodies, causing sensual desire to arise... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni sleeps beneath the same covering with a laywoman or a female follower of another path, she commits a pācittiya offense.” (The remaining provisions are as stated in the preceding rule.) If each already has a separate covering and another covering is subsequently placed over them, there is no offense.
At that time, bhikkhunis slept beneath the same covering with other bhikkhunis, śikṣamāṇās, or śrāmaṇerikās and therefore saw one another’s bodies... up to the words: “I now establish this rule for the bhikkhunis” (as above). From now on, this rule shall be stated as follows: “If a bhikkhuni sleeps beneath the same covering with another bhikkhuni, a śikṣamāṇā, or a śrāmaṇerikā, she commits a pācittiya offense.” (The remaining provisions are as stated in the preceding rule.)
The one hundred and fifty rules have now been explained.
At that time, the bhikkhunis applied fragrances to their bodies and also had others apply fragrances to them. Consequently, sensual desire arose, and they no longer delighted in cultivating the holy life, to the point that some returned to lay life or became followers of other paths.

When the laypeople smelled that fragrance, they disparaged them, saying: “These women apply perfume to their bodies like prostitutes. They do not observe the conduct of śramaṇas and destroy the Dharma of śramaṇas.” When the elder bhikkhunis heard this, they rebuked them in every way... 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:

“Any bhikkhuni who applies perfume to her body commits a pāyantika offense. Perfumes include perfume made from roots, perfume made from branches, perfume made from leaves, perfume made from flowers, perfume made from insects, and perfume made from tree resin.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If it is applied to treat an illness or she is compelled by force to apply it, there is no offense.

At that time, the bhikkhunis soaked dry wood in water and rubbed it upon their bodies, making their skin bright and smooth. The laypeople criticized them, saying: “These women soak dry wood in water and rub it upon their bodies, making their skin bright and smooth like that of prostitutes. They do not observe the conduct of śramaṇas and destroy the Dharma of śramaṇas.” When the elder bhikkhunis heard this, they rebuked them in every way... 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: “Any bhikkhuni who soaks dry wood in water and rubs it upon her body commits a pāyantika offense.”

At that time, the body of the bhikkhuni Bhaddā-Kapilā was dry and her skin was cracked. She consulted physicians, who said: “Soak dry wood in water and rub it upon your body.” The nun said: “The Buddha has not permitted me to soak dry wood in water and rub it upon my body. Please prescribe another treatment.” The physicians replied: “There is no other treatment.” The nun became sorrowful and thought: “If the Blessed One permitted the use of dry wood soaked in water to rub the body when one is ill, I would be freed from the suffering of this illness.” The nun reported the matter to the Buddha.

On account of this matter, the Buddha assembled both communities of the Sangha and told the bhikkhus: “I now permit a bhikkhuni who is ill to soak dry wood in water and rub it upon her body. From now on, this precept shall be stated as follows: ‘Any bhikkhuni who, when not ill, soaks dry wood in water and rubs it upon her body commits a pāyantika offense.’” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense.

At that time, the bhikkhunis kept flower garlands or wore flower garlands. They became attached and defiled, took no delight in cultivating the holy life, and consequently returned to lay life or became followers of other paths. When the elder bhikkhunis heard this, they rebuked them in every way... 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: “Any bhikkhuni who keeps a flower garland or wears a flower garland commits a pāyantika offense.” Even if grass and leaves are strung together and worn upon the head as an adornment, this is likewise called wearing a garland. A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If she is compelled by force, there is no offense.

At that time, the bhikkhunis wore precious necklaces. They gave rise to thoughts of desire and attachment, took no delight in cultivating the holy life, and consequently returned to lay life or became followers of other paths. When the elder bhikkhunis saw this, they rebuked them in every way... 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: “Any bhikkhuni who wears a precious necklace commits a pāyantika offense.” The same applies even to wearing a necklace made of wood. A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. (The cases in which there is no offense are the same as in the preceding precept.)

At that time, the bhikkhunis wore garments that tightly bound their bodies, making the contours of their bodies appear as though wrapped up, and they gave rise to thoughts of sensual desire... 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: “Any bhikkhuni who wears a garment that tightly binds her body commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. (The cases in which there is no offense are the same as in the preceding precept.)

At that time, the bhikkhunis kept various articles for adorning the body and thus gave rise to thoughts of sensual desire... 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: “Any bhikkhuni who keeps various articles for adorning the body commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense.

At that time, the bhikkhunis kept human hair... 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: “Any bhikkhuni who keeps human hair commits a pāyantika offense. A bhikkhuni who allows her hair to grow long commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā who keeps human hair or allows her hair to grow long without shaving it commits a duṣkṛta offense. The hair is to be shaved once every half month; beyond that period, it is considered long hair. If no one is available to shave it or she is forcibly prevented from shaving it, there is no offense.

At that time, the bhikkhunis adorned themselves with ornaments used by laywomen and gave rise to thoughts of desire and attachment. At that time, a donor of the bhikkhuni Sthūlanandā had recently taken a wife. The wife gave her ornaments to the nun for her amusement.

After putting on the ornaments, the nun covered her head and lay down to sleep upon the bed. The donor returned from outside and, wishing to approach his wife, had only just uncovered her head when he realized who she was. He then reproached her, saying: “Had I not uncovered your head, I would have engaged in sexual intercourse.

Would that not have caused me to incur a grave offense?! Why would a bhikkhuni behave in this way? She truly does not observe the conduct of śramaṇas and destroys the Dharma of śramaṇas.” When the elder bhikkhunis heard this, they rebuked her in every way... 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: “Any bhikkhuni who wears ornaments used to adorn the body commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. The cases in which there is no offense are the same as in the preceding precept.

At that time, the bhikkhunis made articles for adorning other people’s bodies. The laypeople disparaged them, saying: “These women make articles for adorning the body like prostitutes.” When the elder bhikkhunis heard this, they rebuked them in every way... 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: “Any bhikkhuni who makes articles for adorning another person’s body commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense.

At that time, the bhikkhunis spun thread. The laypeople criticized them, saying: “These women rely upon others for robes and food. Why do they not devote themselves to practicing the Way in order to repay the kindness of the faithful donors? Why do they spin thread?! They truly do not observe the conduct of śramaṇas and destroy the Dharma of śramaṇas.” When the elder bhikkhunis heard this, they rebuked them in every way... 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: “Any bhikkhuni who spins thread commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If she makes a cord for use in meditation or a strap for carrying robes, there is no offense.

The one hundred and sixty rules have now been fully stated.

At that time, the bhikkhunis laid out sitting mats and slept in the homes of laypeople with whom they were acquainted. The laypeople criticized them, saying: “Why do they leave their own dwellings and come to sleep in other people’s homes? We do not wish to see such inauspicious people.” When the elder bhikkhunis heard this, they rebuked them in every way... 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: “Any bhikkhuni who, without asking the laypeople, takes it upon herself to lay out a sitting mat and sleep in another person’s home commits a pāyantika offense.” A śikṣamāṇā or śrāmaṇerikā commits a duṣkṛta offense. If she sleeps in the home of relatives, there is no offense.

At that time, while in the homes of laypeople, the bhikkhunis took it upon themselves to lay out the householders’ bedding or had others lay it out for them to sit or lie upon. When departing, they neither put it away nor told anyone else to put it away. The laypeople criticized them, saying: “Why do the bhikkhunis lay out other people’s bedding and sitting mats, yet fail to put them away when they depart? We always

always act as servants to these people. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni goes to the house of a white-robed layperson and, on her own initiative, spreads out another person’s sitting mat or bedding, or has someone spread it out, and upon leaving neither puts it away nor asks someone to put it away, she commits a Pacittiya offense.” A sikshamana or samaneri commits a Dukkata offense. If she has asked someone to put it away, there is no offense.

At that time, the bhikkhunis themselves cooked living things for food. The white-robed laypeople criticized them, saying: “How can bhikkhunis themselves cook living things? Since they personally cook food, why must they still go to others to beg? They have no conduct of renunciants and are destroying the Dharma of renunciants.” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni herself cooks a living thing for food, she commits a Pacittiya offense.” If it is because of illness, there is no offense.

At that time, the bhikkhuni Saima came to the city of Shravasti, and the bhikkhuni Chandrasumana lent her a monastery in which to stay. Saima had attained the samadhi of loving-kindness, possessed great spiritual authority, and had gathered a following. Chandrasumana’s disciples all revered her and wished to follow Saima.

When Chandrasumana learned of this, she angrily berated her: “I lent you the monastery in which to stay. Why are you enticing my disciples away?” When the elder bhikkhunis heard of this, they rebuked her in every way: “Why did you first lend someone a monastery and then afterward become angry and revile her?”... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni first allows someone to stay and afterward becomes angry and reviles her, she commits a Pacittiya offense.” A sikshamana or samaneri commits a Dukkata offense.

If the matter is indeed true and she becomes angry, there is no offense.

At that time, the bhikkhuni Bhadragavira had a boil on her thigh. Without informing the Sangha, she hastily had a male physician cut it open, drain the pus, and apply medicine. When the elder bhikkhunis saw this, they rebuked her: “Because you are free from desire, nothing happened when you acted thus; but one who has not yet become free from desire could hardly avoid committing a grave offense”... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above).

From now on, this precept shall be stated as follows: “If a bhikkhuni, without informing the Sangha, hastily asks a man to treat her illness, she commits a Pacittiya offense.” If she wishes to ask a man to treat her illness, the gong must be sounded to assemble the Sangha at the sick woman’s dwelling. She must then cover her entire body with a robe, leaving exposed only the place requiring treatment. A sikshamana or samaneri commits a Dukkata offense.

If she asks a woman to treat her, there is no offense.

At that time, the bhikkhunis went outside at night after opening the door, without instructing anyone to close it. That night thieves came and robbed the bhikkhunis of their robes and bowls. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni goes outside at night after opening the door and does not instruct another bhikkhuni to close it, she commits a Pacittiya offense.” A sikshamana or samaneri commits a Dukkata offense. In a place where there is nothing to fear, there is no offense.

At that time, the bhikkhunis went to the homes of white-robed laypeople at an improper time. There was a very wealthy household that a band of thieves had long watched, but they had not yet found an opportunity. They inquired as to who regularly came and went from that house.

Someone told them that the bhikkhuni Sthulananda was close to the household and frequently came and went there. The thieves then approached Sthulananda and said: “Venerable sister, that household... invites you...” In response to the invitation, Sthulananda went there that evening. When the householder opened the door, the thieves broke in and seized all the property.

The householder angrily criticized her, saying: “If this bhikkhuni had not come at an improper time, I would not have opened the door and would not have suffered this calamity! I made offerings in the hope of gaining merit, yet instead encountered misfortune. How is this any different from supporting an enemy?” When the elder bhikkhunis heard of this, they rebuked her in every way... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above).

From now on, this precept shall be stated as follows: “If a bhikkhuni enters the house of a white-robed layperson at an improper time, she commits a Pacittiya offense.”

There were also bhikkhunis who had been invited by white-robed laypeople but did not dare to go, and they reported the matter to the Buddha. On account of this, the Buddha assembled both divisions of the Sangha and told the bhikkhus: “I now permit the bhikkhunis to go when invited by white-robed laypeople.” From now on, this precept shall be stated as follows: “If a bhikkhuni goes to the home of white-robed laypeople at an improper time without having been invited by them, she commits a Pacittiya offense.” An improper time is from midday until the signs of sunrise have not yet appeared.

If a white-robed layperson extends an invitation, she should carefully examine the matter: Is the messenger trustworthy? She should also make inquiries to determine whether the matter is true or false. If she still has doubts, upon reaching the door she must first ask whether that household issued the invitation, and only then may she enter.

She must also consider whether it is a dangerous time. If she goes to the home of white-robed laypeople at an improper time, when one foot passes beyond the doorway she commits a Dukkata offense; when both feet pass beyond the doorway she commits a Pacittiya offense. A sikshamana or samaneri commits a Dukkata offense.

At that time, certain householders invited the Bhikkhuni Sangha to partake of a meal. Before the meal, the bhikkhunis donned their robes, took their bowls, and went to that house. They approached the people preparing the food and asked for drinks, glutinous rice, and cooked rice.

The food preparers thought: “The food now being prepared is intended for these people; whether we give it sooner or later makes no difference.” Thinking thus, they gave away all the food. When the time came, the householder sounded the gong to assemble the Sangha and ordered the food preparers to serve the meal. The food preparers gave a full account of what had happened.

The householder then criticized the bhikkhunis, saying: “These bhikkhunis are like children, unable to wait even a little while. Being so greedy for food, how can they possess the Way?” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni has accepted an invitation and eats before the host has announced, ‘Eat as you please,’ she commits a Pacittiya offense.” If she eats before the words “Eat as you please” have been announced, she commits one Pacittiya offense with every mouthful.

A sikshamana or samaneri commits a Dukkata offense.

The one hundred and seventy rules have now been expounded.

At that time, after bhikkhunis had duly performed a formal act of expulsion against a bhikkhuni, the expelled bhikkhuni refused to leave. When the elder bhikkhunis heard of this, they rebuked her in every way, saying: “If one subjected to a formal act of expulsion does not leave, what difference is there between one subjected to such an act and one who has not been subjected to it?”... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above).

From now on, this precept shall be stated as follows: “If a bhikkhuni who has been subjected to a formal act of expulsion does not leave, she commits a Pacittiya offense.” A formal act of expulsion is a formal act consisting of one motion and three proclamations. A sikshamana or samaneri commits a Dukkata offense. If she is ill, if any of the eight dangers arise, or if the formal act was contrary to the Dharma, there is no offense.

At that time, the bhikkhunis duly assembled the Sangha, but some bhikkhunis did not come at once. The other bhikkhunis had to wait for them, thereby obstructing their practice of the Way. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: Now, for the sake of the bhikkhunis, I establish this precept (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni does not come at once when the Sangha has duly assembled, she commits a Pacittiya offense.” A sikshamana or samaneri commits a Dukkata offense. If she is ill, did not hear the summons, or any of the eight dangers arise, there is no offense.

At that time, the bhikkhunis went to watch singing, dancing, entertainments, and music. They gave rise to minds of attachment and no longer delighted in living according to the Way. Some returned to lay life, while others became followers of other paths. Some

Laypeople who saw this criticized them, saying: “These women watch dancing, singing, and instrumental music like courtesans. They do not practice the conduct of śramaṇas and are destroying the Dharma of śramaṇas.” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who watches singing, dancing, or instrumental performances commits a pācittiya offense.” A śikṣamāṇā or sāmaṇerī commits a duṣkṛta offense. (There is no offense in the circumstances explained in the precepts concerning viewing the king’s palace and attending exhibitions.)

At that time, some bhikkhunis went to frontier regions, where the frontier people captured them and made them slaves, seized their robes and bowls, or violated their celibate conduct. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who goes to a frontier region commits a pācittiya offense.” A frontier region is a place where there are no bhikkhus or bhikkhunis. A śikṣamāṇā or sāmaṇerī commits a duṣkṛta offense. If she travels by flying, there is no offense.

Then some bhikkhunis ordained persons possessing both sexual organs. The laypeople criticized them, saying: “Why do bhikkhunis ordain persons possessing both sexual organs? They ordain those who should not be ordained.

They do not practice the conduct of śramaṇas and are destroying the Dharma of śramaṇas.” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who ordains a person possessing both sexual organs commits a pācittiya offense.” If there is doubt, the candidate should first be examined.

From the moment she forms the intention to ordain the candidate until the threefold karman has not yet been completed, she commits a duṣkṛta offense. When the karman is completed, the preceptor commits a pācittiya offense, while the other members of the Bhikkhuni Sangha commit a duṣkṛta offense.

At that time, some bhikkhunis ordained women whose two passages were joined as one. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who ordains a woman whose two passages are joined as one commits a pācittiya offense.” If this condition develops only after she has been ordained, there is no offense. (The remaining provisions are as stated in the preceding precept.)

At that time, some bhikkhunis ordained women who menstruated continually. When they went on almsround, blood flowed down and soiled their feet. The laypeople were disgusted when they saw this and disparaged them, saying: “The bhikkhunis ordain women who should not be ordained. People such as these soil the mats and beds of others. They do not practice the conduct of śramaṇas and are destroying the Dharma of śramaṇas.” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who ordains a woman who menstruates continually commits a pācittiya offense.” (The remaining provisions are as stated above.)

Then the bhikkhunis did not pay homage to the bhikkhus, did not go forth to welcome them or accompany them upon departure, and did not invite them to sit. The bhikkhus became angry and did not instruct them. Consequently, the bhikkhunis became foolish, benighted, and ignorant, and were unable to train in the precepts.

When the elder bhikkhunis learned of this, they severely rebuked them and reported the matter to the Buddha. On account of this incident, the Buddha assembled both communities of the Sangha and asked the bhikkhunis: “Is it true that you have acted in this way?” They replied: “It is true, Blessed One. We have indeed acted in this way.” The Buddha rebuked them in every way, saying: “Did I not previously teach the eight principles of respect, according to which you should pay homage to bhikkhus?!” From now on, this precept shall be stated as follows: “Any bhikkhuni who, upon seeing a bhikkhu, does not rise, pay homage, or invite him to sit commits a pācittiya offense.” A śikṣamāṇā or sāmaṇerī commits a duṣkṛta offense.

If she is ill, or if there was a prior quarrel and they are not speaking to one another, there is no offense.

At that time, the bhikkhunis thought: “The Buddha does not permit us to shave the hair of the private parts, so we should now burn it off with fire.” The bhikkhunis then borrowed fire and burned the hair of their private parts. At that time, a brahmin who had lost a goat went searching for it. When he came to a narrow lane near the bhikkhunis’ dwelling, he smelled scorched hair and thought that the bhikkhunis had stolen and singed his goat.

He therefore went to lodge a complaint at the royal court. The king immediately summoned the bhikkhunis and asked: “Did you kill the brahmin’s goat?” The bhikkhunis replied: “We did not kill it.” The king said: “If you did not kill it, why is there a smell of scorched hair?” The bhikkhunis answered truthfully. The king laughed heartily and told them to leave.

When the officials heard of this, they criticized them, saying: “Why do the bhikkhunis not attend to practicing the path, but instead burn the hair of their private parts?!” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who burns the hair of her private parts commits a pācittiya offense.” (The remaining provisions are as stated in the precept concerning shaving the hair of the private parts.)

At that time, some bhikkhunis went to the homes of laypeople without wearing a saṅghāṭī. The wind blew up their upper robes, exposing their bodies. When the laypeople saw this, they teased one another and uttered vulgar words, causing the bhikkhunis to feel ashamed. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who enters a layperson’s home without wearing a saṅghāṭī commits a pācittiya offense.” A śikṣamāṇā or sāmaṇerī commits a duṣkṛta offense. If it is being washed, dyed, beaten, or mended, or if she does not possess one, there is no offense.

The one hundred and eighty rules have now been fully stated.

Then some bhikkhunis sat face-to-face with laymen, their bodies close together, and taught the Dharma as though discussing private matters. Among them, some developed defiled attachment, leading them to return to lay life or become followers of non-Buddhist paths. The laypeople criticized them. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who sits alone face-to-face with a layman and teaches the Dharma commits a pācittiya offense.” A śikṣamāṇā or sāmaṇerī commits a duṣkṛta offense.

At that time, some bhikkhunis themselves sang and danced. The householders criticized them, saying: “These bhikkhunis themselves sing and dance like courtesans.” When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who herself sings or dances commits a pācittiya offense.” A śikṣamāṇā or sāmaṇerī commits a duṣkṛta offense.

At that time, some bhikkhunis obstructed the receiving of the kaṭhina robe. The bhikkhunis waited for a long time, but they did not come, thereby impeding the practice of the path. When the elder bhikkhunis heard of this, they rebuked them in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who obstructs the receiving of the kaṭhina robe commits a pācittiya offense.” If it is because of illness or because she did not hear, there is no offense.

Then some bhikkhunis obstructed the relinquishment of the kaṭhina robe... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who obstructs the relinquishment of the kaṭhina robe commits a pācittiya offense.” (The remaining provisions are as stated in the preceding precept.)

At that time, the bhikkhuni Saima was intelligent and skilled in debate. She challenged the bhikkhus with difficult questions, which they were unable to answer, causing them great embarrassment. Therefore, whenever they saw bhikkhunis, they immediately took another road to avoid them.

This led to a situation in which no one instructed the bhikkhunis, so they became foolish, benighted, and ignorant, and were unable to train in the precepts. When the elder bhikkhunis heard of this, they rebuked her in every way... up to the words: “I now establish a precept for the bhikkhunis” (as above). From now on, this precept shall be stated as follows: “Any bhikkhuni who challenges a bhikkhu with difficult questions commits a pācittiya offense.” There were cases in which bhikkhunis had doubts but did not dare to ask, and therefore again

being dull and ignorant, and unable to train in the precepts, the matter was reported to the Buddha. On account of this, the Buddha
assembled both Sanghas and told the bhikkhus: “I now permit bhikkhunis
to first inform a bhikkhu; only after the bhikkhu gives permission to ask may they ask.” From now on, this precept
shall be stated as follows: “If a bhikkhuni, without informing a bhikkhu, hastily asks
about the meaning of a sutra, she commits a Pacittiya offense.” A siksamana or samaneri commits a Dukkata offense.
At that time, Baddhananda frequently came and went at the dwelling place of the bhikkhuni Thullananda.
One day, Baddhananda, wearing his robe and carrying his bowl, arrived there. Because they were careless while standing and sitting,
each saw the other’s “private parts.” Baddhananda then emitted semen. Thullananda
took his undergarment to wash it and herself placed the semen inside her own “private parts,”
thereby becoming pregnant. Seeing this, the bhikkhunis asked: “Venerable Sister, have you not practiced the holy life?” Thullananda replied: “It is not that I did not practice the
holy life. Rather, I myself took a man’s semen and placed it inside my ‘private parts,’
and thus came to be pregnant.” When the elder bhikkhunis
heard of this, they reproached her in every way... up to the words: “I now establish this precept for the
bhikkhunis” (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni
takes a man’s semen and herself places it in her female organ, she commits a Pacittiya
offense.” A siksamana or samaneri commits a Dukkata offense.
At that time, the bhikkhunis practiced the fire-worship rites of non-Buddhist ascetics, kindling
fires and reciting their incantations. The householders reproached them, saying: “These people
no longer recognize purity within themselves; how could they possess the Way?
They truly lack the conduct of samanas and destroy the Dharma of samanas.” When the elder bhikkhunis
heard of this, they reproached them in every way... up to the words: “I now establish this precept for
the bhikkhunis” (as above). From now on, this precept shall be stated as follows:
“If a bhikkhuni practices the fire-worship rites of non-Buddhist ascetics and kindles a fire, she commits a
Pacittiya offense.” If she does so with wrong view, she commits a Thullaccaya offense. If she performs any
rites of worship belonging to non-Buddhist ascetics, she commits a Pacittiya offense. A siksamana or
samaneri commits a Dukkata offense.
At that time, the bhikkhunis bathed in places where people were present, and people watched them,
stared, and jested. Seeing this, the elder bhikkhunis reproached them in every way...
up to the words: “I now establish this precept for the bhikkhunis” (as above). From now on,
this precept shall be stated as follows: “If a bhikkhuni bathes in a place where people are present, she commits
a Pacittiya offense.” A siksamana or samaneri commits a Dukkata offense.
At that time, the bhikkhunis recited the incantations of non-Buddhist ascetics. The laypeople
criticized them, saying: “These people recite the incantations of non-Buddhist ascetics and have no aspiration
to seek the Way...” up to the words: “I now establish this precept for the bhikkhunis” (as stated
in the precept concerning methods of reciting sutras to cure illness). From now on, this precept shall be stated
as follows: “If a bhikkhuni recites the incantations of non-Buddhist ascetics or teaches another
to recite them, she commits a Pacittiya offense.” A siksamana or samaneri commits a Dukkata offense.
At that time, the Bhikkhuni Sangha conferred full ordination by itself. The
candidate was dull and ignorant and unable to train in the precepts. When the elder bhikkhunis heard
of this, they reproached them in every way... up to the words: “I now establish this precept for the bhikkhunis”
(as above). From now on, this precept shall be stated as follows: “If a bhikkhuni
confers full ordination through only one Sangha, she commits a Pacittiya offense. From the moment the intention arises
until the jnapticaturtha-karman has been completed, she commits a Dukkata offense. Once the jnapticaturtha-karman
has been completed, the preceptor commits a Pacittiya offense, while the other members of the Sangha commit Dukkata
offenses.”
The one hundred and ninety rules have now been explained.
At that time, the bhikkhunis themselves performed a karman procedure to accept disciples, themselves performed
the karman procedure for two years’ training in the precepts, and themselves conferred the two years’ training in the precepts, yet they were unable
to instruct their disciples, and the disciples were dull and ignorant and unable to train in the precepts. When the elder bhikkhunis
heard of this, they reproached them in every way... up to the words: “I now establish this precept for
the bhikkhunis” (as above). From now on, this precept shall be stated as follows:
“If a bhikkhuni herself performs the karman procedure to accept disciples, she commits a Pacittiya offense.”
If a bhikkhuni herself performs the karman procedure for two years’ training in the precepts, she commits a Pacittiya offense.
If a bhikkhuni herself confers the two years’ training in the precepts, she commits a Pacittiya offense. (The remainder is
as stated in the preceding precept.)
At that time, after the bhikkhunis had performed the karman procedure for two years’ training in the precepts,
they waited until the following day before allowing the candidate to receive full ordination. During that interval, an obstacle arose,
and she was unable to receive full ordination. When the elder bhikkhunis heard of this, they
reproached them in every way... up to the words: “I now establish this precept for the bhikkhunis”
(as above). From now on, this precept shall be stated as follows: “If a bhikkhuni, after performing
the karman procedure for two years’ training in the precepts, waits until the following day before allowing the candidate to receive full
ordination, she commits a Pacittiya offense. From the moment the intention arises until the first sign of dawn has not yet
appeared, she commits a Dukkata offense. Once the first sign of dawn has appeared, the preceptor commits
a Pacittiya offense, while the other members of the Sangha commit Dukkata offenses. If illness or an obstacle
arises, or if the Sangha does not assemble, there is no offense.”
At that time, after the bhikkhunis had performed the karman procedure for two years’ training in the precepts, they
waited until the following day before conferring the training precepts upon the candidate. During that interval, an obstacle arose,
and she was unable to receive them. When the elder bhikkhunis heard of this, they reproached them in every way...
up to the words: “I now establish this precept for the bhikkhunis” (as above).
From now on, this precept shall be stated as follows: “If a bhikkhuni, after performing the karman
procedure for two years’ training in the precepts, waits until the following day before conferring the training precepts upon the candidate,
she commits a Pacittiya offense. From the moment the intention arises until the first sign of dawn has not yet appeared,
she commits a Dukkata offense. Once the first sign of dawn has appeared, the preceptor commits
a Pacittiya offense, while the other members of the Sangha commit Dukkata offenses. (The cases in which there is no offense
are as stated in the preceding precept.)
At that time, the bhikkhunis wove their own robes. The laypeople objected,
saying: “Why do the bhikkhunis not devote themselves to practicing the Way, but instead weave
robes for themselves like ordinary weavers?” When the elder bhikkhunis
heard of this, they reproached them in every way... up to the words: “I now establish this precept for the
bhikkhunis” (as above). From now on, this precept shall be stated as follows: “If a bhikkhuni
weaves a robe for herself, she commits a Pacittiya offense. If she weaves on a loom, each passage
of the shuttle constitutes a Pacittiya offense. A siksamana or samaneri
commits a Dukkata offense. If she weaves a belt or a meditation strap, there is no
offense.”
At that time, attendants of King Prasenajit and the bhikkhunis went
traveling in a dangerous place and were plundered by bandits. Some had their
holy life violated, while others were seized and led away. The other bhikkhunis reported this to the King. The King
said: “If I have no authority there, how can I help the bhikkhunis?” When the elder bhikkhunis
heard of this, they reproached them in every way: “Why did you go traveling in a dangerous place?”...
up to the words: “I now establish this precept for the bhikkhunis” (as above). From now on, this precept shall be stated
as follows: “If a bhikkhuni travels through a region where there is danger, she commits
a Pacittiya offense.” A siksamana or samaneri commits a Dukkata offense. If she first
sets out upon a safe road and an obstacle subsequently arises, there is no offense.
At that time, the bhikkhunis made images of themselves and also instructed others
to make them. Thullananda instructed someone to make an image of her. When she saw her own image,
Thullananda’s mind became attached, and she further thought: “Since my
beauty is like this, why should I ruin it by practicing the holy life?” When the elder bhikkhunis
learned of this, they reproached her in every way... up to the words: “I now establish this precept for the bhikkhunis”
(as above). From now on, this precept shall be stated as follows: “If a bhikkhuni

Any bhikkhuni who makes an image of herself, or has another make one, commits a Pacittiya offense.” Making an image of herself means either painting one, carving one from wood, or fashioning one from a malleable substance. A sikkhamana or samaneri commits a Dukkata offense. If another person makes one for her of their own accord, there is no offense.

At that time, the bhikkhunis adorned women, causing them to become dissatisfied with the holy life, to the point that they returned to lay life or became followers of other paths. The laypeople criticized them, saying: “Why do the bhikkhunis adorn women, as though making them into models so that they may adorn themselves in the same manner? What difference is there between the two?

They give no thought to practicing the Way, but concern themselves only with improper adornment. They lack the conduct of a samana and destroy the Dharma of the samanas.” When the elder bhikkhunis heard of this, they reproached them in various ways... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who adorns a woman commits a Pacittiya offense.” Adorning means that, beginning with combing her hair and extending to attaching a single flower or putting on a bracelet, each individual act constitutes one Pacittiya offense.

A sikkhamana or samaneri commits a Dukkata offense.

At that time, the bhikkhunis bathed in the water and waded against the current, thereby experiencing sensual stimulation and giving rise to lust, to the point that they returned to lay life or became followers of other paths. When the elder bhikkhunis heard of this, they reproached them in various ways... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who wades against the current commits a Pacittiya offense.” If she wades against the current, she commits one Pacittiya offense with each step. If she emits impure fluid, she commits a Thullaccaya offense. A sikkhamana or samaneri commits a Dukkata offense. If she has no lustful intention, there is no offense.

At that time, the bhikkhunis lay directly beneath leaks in the roof. Drops of water fell into their “organ,” giving rise to lust, which led them to return to lay life or become followers of other paths. When the elder bhikkhunis heard of this, they reproached them in various ways... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who lies directly beneath a leak in the roof so that water drips onto her private parts commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)

At that time, wishing to make their waists slender, narrow, and beautiful, the bhikkhunis bound cords around their waists, thereby giving rise to lust. The laypeople criticized them, saying: “These women cultivate slender and graceful waists like prostitutes. They have no aspiration for the Way and engage only in improper conduct.” When the elder bhikkhunis heard of this, they reproached them in various ways... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who makes her waist slender and graceful commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense.

The two hundred rules have now been explained.

At that time, the bhikkhunis beautified their bodies in various ways, giving rise to lust... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who beautifies her body in various ways commits a Pacittiya offense.” (The remainder is as stated in the preceding precept.)

At that time, the bhikkhunis dressed in the manner of courtesans and became dissatisfied with the holy life, to the point that they returned to lay life... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who wears robes in the manner of courtesans commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense.

At that time, the bhikkhunis wore robes in the manner of laywomen and became dissatisfied with the holy life... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who wears robes in the manner of laywomen commits a Pacittiya offense.” (The remainder is as stated above.)

At that time, the bhikkhunis lustfully embellished their own bodies, thereby giving rise to sensual desire... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who lustfully embellishes her own body commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense.

At that time, the bhikkhunis looked at themselves in mirrors and became dissatisfied with the holy life... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who looks at herself in a mirror commits a Pacittiya offense.” If she looks at her reflection in water, she commits a Dukkata offense. A sikkhamana or samaneri commits a Dukkata offense. If there is a boil or sore on her face and she looks in order to examine it, there is no offense.

At that time, the bhikkhunis practiced various forms of divination themselves and also went to others for divination. The laypeople criticized them, saying: “These women have not abandoned wrong views; how can they attain the Way?” When the elder bhikkhunis heard of this, they reproached them in various ways... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who practices divination herself or goes to a diviner commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense.

At that time, the bhikkhunis discussed private worldly matters among themselves, saying: “What ultimate goal will we attain by going forth? What if we do not attain the ultimate goal? Should we abandon the holy life or not?

If we abandon the holy life, might we obtain a good husband? How many children might we bear? What would our fortune, prosperity, and appearance be like?” Because they discussed such worldly matters, they became dissatisfied with the holy life, to the point that they returned to lay life or became followers of other paths.

When the elder bhikkhunis heard of this, they reproached them in various ways: “Why do bhikkhunis discuss worldly matters and forget the affairs of the Way?”... up to the words: “I shall now establish a precept for the bhikkhunis” (as above). From now on, this precept is to be stated as follows: “Any bhikkhuni who engages in worldly discussions commits a Pacittiya offense.” A sikkhamana or samaneri commits a Dukkata offense.

The two hundred and seven rules have now been explained.

Section 5: EXPLANATION OF THE EIGHT PATIDESANIYA RULES

At that time, the bhikkhunis delighted in eating ghee and frequently went to people’s homes to ask for it. The laypeople criticized them, saying: “Ghee is a substance that makes a person’s skin smooth and flesh supple; it is food enjoyed by worldly people. Why do the bhikkhunis not seek the savor of the Dharma, but instead crave delicious food and seek to beautify their complexions?

How are they any different from prostitutes? They truly lack the conduct of a samana and destroy the Dharma of the samanas.” When the elder bhikkhunis heard of this, they sternly reproached them and then reported the matter to the Buddha. On account of this matter, the Buddha assembled both communities of the Sangha and asked the bhikkhunis: “Did you indeed do this?” They replied: “Venerable Blessed One, it is true that we did.” After reproaching them in various ways, the Buddha told the bhikkhus: “I shall now establish a Patidesaniya precept for the bhikkhunis.

From now on, this precept is to be stated as follows: ‘A bhikkhuni who eats ghee should go before the other bhikkhunis and confess: “I have fallen into a blameworthy offense; I now confess it before the venerable sisters.” This is called a rule requiring confession.’”

At that time, when the bhikkhunis ate within the Sangha, were invited to a meal, or received ghee while on almsround, they did not dare eat it. They reported this to the Buddha. On account of this matter, the Buddha assembled both communities of the Sangha and told the bhikkhus: “I now permit a bhikkhuni to eat ghee that she receives without having asked for it. From now on, this precept is to be stated as follows: ‘A bhikkhuni who asks for ghee and eats it should go before the other bhikkhunis and confess: “I have fallen into a blameworthy offense; I now confess it before the venerable sisters.” This is called a rule requiring confession.’”

There were sick bhikkhunis who needed ghee but did not dare ask for it. They reported this to the Buddha.

On account of this matter, the Buddha assembled both Sanghas and told the bhikkhus: “I now permit a sick bhikkhuni to ask for ghee to eat.” From now on, this precept shall be stated as follows: “If a bhikkhuni who is not ill asks for ghee for herself to eat, that bhikkhuni should go before the other bhikkhunis and repent, saying: ‘I have fallen into a blameworthy offense; I now approach the venerable sisters to repent.’ This is called the rule of acknowledgment and repentance.” A sikkhamana or samaneri who transgresses commits a dukkata.

A bhikkhuni who asks for oil, honey, rock sugar, milk, curds, fish, or meat is dealt with in the same way as stated above.

Section 6: ON THE ONE HUNDRED RULES OF TRAINING

At that time, Venerable Upali asked the Buddha:

– The Blessed One has established rules of training for the bhikkhus, such as: “One should train not to wear the lower robe too high”... up to the rule: “One should train not to climb a tree higher than a person’s head, except when there is a grave circumstance.” How should we receive and uphold them?

The Buddha said:

– They should be received and upheld by both Sanghas.

From now on, these rules shall be stated as follows: “One should train not to wear the lower robe too high. Not to wear the lower robe too low. Not to wear the lower robe unevenly. Not to wear the lower robe like the leaf of a tala palm. Not to wear the lower robe like an elephant’s trunk. Not to wear the lower robe like a round nai fruit. Not to wear the lower robe folded into narrow pleats.”

“Not to wear the upper robe too high. Not to wear the upper robe too low. Not to wear the upper robe unevenly.”

“Keep the body properly covered when entering a layperson’s house. Keep the body properly covered while inside a layperson’s house. Do not throw the robe back over the right shoulder when entering a layperson’s house.

Do not throw the robe back over the right shoulder while sitting in a layperson’s house. Do not throw the robe back over the left shoulder when entering a layperson’s house. Do not throw the robe back over the left shoulder while sitting in a layperson’s house.

Do not throw the robe back over both shoulders when entering a layperson’s house. Do not throw the robe back over both shoulders while sitting in a layperson’s house. Do not sway the body when entering a layperson’s house.

Do not sway the body while sitting in a layperson’s house. Do not shake the head when entering a layperson’s house. Do not shake the head while sitting in a layperson’s house.

Do not hold hands with one another when entering a layperson’s house. Do not hold hands with one another while sitting in a layperson’s house. Do not conceal oneself when entering a layperson’s house.

Do not conceal oneself while sitting in a layperson’s house. Do not stand with hands on hips when entering a layperson’s house. Do not sit with hands on hips in a layperson’s house.

Do not rest the cheek on the hand when entering a layperson’s house. Do not rest the cheek on the hand while sitting in a layperson’s house. Do not wave the hands when entering a layperson’s house.

Do not wave the hands while sitting in a layperson’s house. Do not look upward when entering a layperson’s house. Do not look upward while sitting in a layperson’s house.

Do not look from side to side when entering a layperson’s house. Do not look from side to side while sitting in a layperson’s house. Do not walk with the legs spread apart when entering a layperson’s house.

Do not sit with the legs spread apart in a layperson’s house. Do not walk with the face craned upward when entering a layperson’s house. Do not sit with the face craned upward in a layperson’s house.

Do not cover the head when entering a layperson’s house. Do not cover the head while sitting in a layperson’s house. Do not joke or laugh when entering a layperson’s house.

Do not joke or laugh while sitting in a layperson’s house. Do not speak loudly when entering a layperson’s house. Do not speak loudly while sitting in a layperson’s house.

Enter a layperson’s house with dignity. Sit in a layperson’s house with dignity.”

“Be attentive when food is served. Do not accept food until the bowl is overflowing. Eat rice and soup together.

Do not rummage throughout the bowl to obtain food. Do not hollow out the middle of the bowl while eating. Do not crook the fingers to scrape the bowl while eating.

Do not sniff the food while eating. Look carefully at the bowl while eating. Do not throw food away.

Do not use a hand soiled with food to hold a clean object. Do not slurp food. Do not chew food noisily.

Do not lick food. Do not take a handful of food so large that it fills the hand. Do not open the mouth wide to eat.

Do not open the mouth wide in anticipation before the food reaches it. Do not pinch the nose while eating. Do not speak with food in the mouth.

Do not puff out the cheeks while eating. Do not chew food only halfway and then swallow it. Do not stretch out the arm to take food.

Do not prop oneself up on the hand while eating. Do not stick out the tongue while eating. Do not gulp down food.

Do not roll rice into balls and toss them into the mouth from a distance. Do not pour water from a bowl containing food inside a layperson’s house. Do not cover soup with rice in the hope of receiving more soup.

Do not disparage or praise the food. Do not demand more food for oneself. Do not look into the bowl of the person sitting nearby with a suspicious mind.”

“Do not urinate or defecate, except when ill. Do not urinate or defecate in clean water, except when ill. Do not urinate or defecate on fresh grass or vegetation, except when ill.

Do not teach the Dharma to a person wearing wooden clogs, except when that person is ill. Do not teach the Dharma to a person wearing sandals, except when that person is ill. Do not teach the Dharma to a person with the chest exposed, except when that person is ill.

When a person is seated and the bhikkhuni is standing, she should not teach that person the Dharma, except when that person is ill. When a person is seated on a high place and the bhikkhuni is seated on a low place, she should not teach that person the Dharma, except when that person is ill. When a person is lying down and the bhikkhuni is seated, she should not teach that person the Dharma, except when that person is ill.

When a person is walking in front and the bhikkhuni is walking behind, she should not teach that person the Dharma, except when that person is ill. When a person is walking in the middle of the road and the bhikkhuni is walking beside the road, she should not teach that person the Dharma, except when that person is ill. Do not teach the Dharma to a person whose head is covered, except when that person is ill.

Do not teach the Dharma to a person who has thrown back the robe, except when that person is ill. Do not teach the Dharma to a person who has thrown the robe back over both shoulders, except when that person is ill. Do not teach the Dharma to a person holding a parasol over the body, except when that person is ill.

Do not teach the Dharma to a person riding a horse, except when that person is ill. Do not teach the Dharma to a person holding a staff, except when that person is ill. Do not teach the Dharma to a person holding a knife.

Do not teach the Dharma to a person holding a bow and arrows. One should train not to climb a tree higher than a person’s head, except under exceptional circumstances. Being threatened by wild beasts or other dangers is called an exceptional circumstance.”

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL