摩訶僧祇律

EXPOSITION OF THE EIGHTH MISCELLANEOUS RECITATION CHAPTER

On another occasion, the Buddha was dwelling in the city of Rajagriha. At that time, Venerable Pilindavatsa was living in a village and crossed the Ganges River each day to go on almsround. Upon reaching the bank of the Ganges, he would say:

– Shudra, stop. I wish to cross.

The water would immediately cease flowing. After he had crossed, he would say again:

– Shudra, you may flow on.

The water would then resume flowing as before. The river deity was displeased and went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and addressed him:

– Blessed One! Venerable Pilindavatsa speaks exceedingly harsh words, such as, “Stop, Shudra! Flow on, Shudra!”

– Summon Pilindavatsa here.

When he arrived, the Buddha asked him:

– Did you indeed do this?

– It is true, Blessed One!

– The deity of the Ganges has reproached you as described. You should therefore go and apologize to him.

Pilindavatsa went there and said:

– I apologize, Shudra.

– Before, you called me “Shudra,” and now you still call me “Shudra.” What difference is there that you call this an apology?

Apart from the Buddha’s eight great shravakas, Pilindavatsa called everyone else “Shudra.” (468a) He even called his preceptors, acharyas, and elders “Shudra.” The bhikshus discussed the matter among themselves:

– Venerable Pilindavatsa even calls his preceptors and acharyas “Shudra.” Yet he is not the only Brahmin to have gone forth. Venerable Mahakashyapa, Shariputra, Maudgalyayana, and others were also Brahmins who went forth, but they do not speak in this way. We must therefore perform a karma proceeding to censure him.

The Bhikshu Sangha then assembled. At that time, Pilindavatsa was sitting in meditation and did not come. The Sangha sent a messenger to summon him. The messenger went there, knocked on the door, and said:

– The Sangha has assembled and summons the elder.

Pilindavatsa then contemplated the matter and saw that the Bhikshu Sangha had assembled intending to perform a karma proceeding to censure him. He therefore used his spiritual power to immobilize the messenger bhikshu at the door, rendering him unable to leave. When the Sangha saw that the messenger had been gone a long time without returning, they found it strange and sent another bhikshu to summon him. When the second bhikshu arrived, he took the first messenger bhikshu by the hand and tried to pull him away, but Elder Pilindavatsa again used his power to make them adhere to one another, so that they could not leave. In this manner, one messenger after another became stuck together and could not depart. The bhikshus then reproached him:

– He is not the only person in the assembly with great spiritual powers. Does Venerable Mahamaudgalyayana not possess such abilities? Let us therefore perform the karma proceeding of phúc phạt tề thủy tế against him in absentia.

Using his spiritual power, the Buddha came through the air. Although he already knew what was happening, he asked the bhikshus:

– What are you doing?

– Blessed One! Apart from the Tathagata’s eight great shravakas, Pilindavatsa calls everyone else “Shudra,” including his preceptors and acharyas. When the Sangha assembled to perform a karma proceeding to censure him, he did not come. When messengers were sent to summon him, he used his spiritual powers to immobilize them, causing them to become stuck together, while he still refused to come. Therefore, the Sangha intends to perform the punitive tề thủy tế karma proceeding against him in absentia.

The Buddha then said:

– He will come.

Pilindavatsa’s mind was immediately released, and in an instant he came and stood before the Buddha. The Buddha then said to Pilindavatsa:

– You are at fault for saying “Shudra,” and so your fellow practitioners of the holy life reproach you.

– Blessed One! What should I do? I am neither arrogant nor conceited, nor do I despise others. Yet when I address my preceptors, acharyas, and elder bhikshus, the word that comes from my mouth is immediately “Shudra.”

The Buddha then said to the bhikshus:

– This Pilindavatsa is neither arrogant nor conceited, nor does he despise others. Throughout his past five hundred lives, he was continually born into Brahmin families, and therefore the habitual tendency to say “Shudra” has not yet been abandoned.

The Buddha then turned to Pilindavatsa and said:

– Throughout beginningless birth and death, you have been able to uproot desire, anger, and delusion forever, yet you have been unable to eliminate the habitual tendency of five hundred lifetimes. From now on, do not utter the word “Shudra.”

Having heard the Blessed One’s instruction, out of reverence he never spoke in that way again.

Thus ends the Vinaya section. This is called Tam bà tha.

19- A Vessel of Oil:

(468b) After the Blessed One had entered nirvana, the elder bhikshus were staying in Vaishali. At that time, on the occasion of the Pavarana ceremony, a merchant invited the bhikshuni Dharmadatta. This bhikshuni regularly sent a dependent disciple to that household to obtain necessary articles. On one occasion, the dependent disciple neither stated her teacher’s name nor identified herself, but merely said abruptly:

– I need oil.

The donor then gave her oil, which she used herself. Later, when the donor investigated, he discovered that the oil had not reached the bhikshuni teacher. The dependent disciple became doubtful and remorseful and told the other bhikshunis. The bhikshunis said that she had committed a pārājika offense, but because they were uncertain, they went to ask the elder bhikshus. The elder bhikshus said:

– Although she obtained it by concealment, it was given by the donor; therefore, she committed only a sthūlātyaya offense.

Thus ends the Vinaya section. This is called A Vessel of Oil.

20- Taking Food.

At that time, a donor came to a monastery in the city of Shravasti and offered a meal to the Sangha. After one bhikshu had eaten his own portion, he took another portion. The person responsible for serving the meal asked:

– Elder, for whom are you taking that portion?

– I am taking it for myself.

– Then whose was the portion you already ate?

– That was also mine.

At that time, a bhikshu said:

– You have committed a pārājika offense.

The bhikshus, however, were uncertain and went to ask the elder bhikshus. The elder bhikshus said:

– He took what had not been allotted to him, but because the owner gave it, he committed only a sthūlātyaya offense.

Thus ends the Vinaya section. This is called Taking Food.

21- Caring for the Sick.

The Buddha was dwelling in the city of Shravasti. At that time, in Jetavana Monastery, a sick bhikshu quarreled with the bhikshu caring for him. That day, a donor came to the monastery and offered a meal to the Sangha. The sick bhikshu thought, “How can I be certain that he will bring food for me today?” He therefore asked another bhikshu to bring him food. At the same time, the bhikshu caring for the sick thought, “Who will bring food for him today?” Consequently, two people went to obtain food for him. The person serving the meal asked the bhikshu caring for the sick:

– For whom are you taking this food?

– I am taking it for a certain sick bhikshu.

He then asked the bhikshu who had been requested to bring the food:

– For whom are you taking this food?

– I am taking it for a certain sick bhikshu.

The bhikshus then said:

– You have committed a pārājika offense.

They were nevertheless uncertain and went to ask the elder bhikshus. The elder bhikshus replied:

– The person who was asked to bring the food has committed no offense. However, because the sick bhikshu quarreled with the bhikshu caring for him and, without informing his caregiver, asked another person to bring him food, he committed a vinaya-transgression offense. The caregiver, having quarreled with the sick bhikshu and then gone to bring food for him without asking, also committed a vinaya-transgression offense.

Thus ends the Vinaya section. This is called Caring for the Sick.

22- A Bird’s Piece of Meat.

When the Buddha was dwelling at the Jetavana Monastery in the city of Sravasti, at the time for almsround a bhikkhu donned his robe, took his bowl, and entered the city to seek alms. Suddenly, a piece of meat held in a bird’s beak fell into (468c) the bhikkhu’s bowl. The bhikkhu brought it back to the monastery, boiled it, ate it, and shared it with the other bhikkhus. The bhikkhus asked:

– Venerable sir! Where did you obtain this piece of meat?

He then gave a full account of the foregoing incident. The bhikkhus said:

– You have committed a Parajika offense.

Yet they were not entirely certain, so they went to ask a senior bhikkhu. The senior bhikkhu said:

– An animal belongs to no one.

Thus ends the Vinaya section. This is called the case of the bird’s piece of meat.

23- The robbers’ meat.

After the Blessed One had entered nirvana, the senior bhikkhus were living in the city of Rajagriha. During the night, some robbers stole an ox, took it into the Sitavana forest, slaughtered it, and ate its meat, but could not finish it all. They then asked a bhikkhu who was meditating in the forest:

– Venerable sir, do you need any meat?

– I do.

They immediately filled the bhikkhu’s bowl. The bhikkhu brought it back to the monastery, ate it, and shared it with the other bhikkhus. The other bhikkhus asked:

– Venerable sir, where did you obtain this meat?

He then gave a full account of the foregoing incident. The bhikkhus said:

– Venerable sir! You accepted property from robbers worth five coins and have committed a Parajika offense.

Yet they were not entirely certain, so they went to ask a senior bhikkhu. The senior bhikkhu said:

– When one who has gone forth receives as a gift something that has an owner, whether he uses it in accordance with the Dharma or not in accordance with the Dharma, there is no offense.

Thus ends the Vinaya section. This is called the case of the robbers’ meat.

24- Pork.

At that time, in the village of Deva, some thieves stole a pig, slaughtered it, and ate its meat. They left behind the uneaten head and feet and departed. A bhikkhu saw them, brought them back to the monastery, cooked and ate them, and also shared them with the other bhikkhus. The bhikkhus asked:

– Where did you obtain this meat?

He then gave a full account of the foregoing incident. The bhikkhus said:

– Since it was worth five coins, you have committed a Parajika offense.

Yet they were not entirely certain, so they went to ask a senior bhikkhu. The senior bhikkhu asked the bhikkhu who had taken the meat:

– With what state of mind did you take it?

– I took it thinking that it had no owner.

– If you took it thinking that it had no owner, there is no offense.

Thus ends the Vinaya section. This is called the case of the pork.

25- Kicking a woman.

There was a bhikkhu at the Jetavana Monastery in the city of Sravasti. At the time for almsround, he donned his robe, took his bowl, entered the city, and went from house to house seeking alms until he came to a certain house. At that time, a woman said:

– Bhikkhu, come in here, and let us do that act together.

– The Blessed One has established a precept forbidding sexual intercourse.

– If you do not do as I wish, I will say that you raped me in such-and-such a manner.

The bhikkhu was afraid and therefore had to enter the house. After he had entered, the woman said to the slave girl guarding the door:

– The bhikkhu and I are going to make love.

When the woman entered the room, intense lust arose in her, and she lay down. The bhikkhu immediately kicked her once and then left. The slave girl guarding the door asked him:

– Venerable sir, have you finished?

– I have finished.

The bhikkhu then became doubtful and remorseful, so he went to ask a senior bhikkhu. The senior bhikkhu said:

– Because you kicked the woman with your foot, you committed a Thullaccaya offense. Because you said that you had done it when you had not, (469a) you committed a Pacittiya offense.

Thus ends the Vinaya section. This is called the case of kicking a woman.

26- Grinding flour.

At that time, there was a bhikkhu at the Jetavana Monastery in the city of Sravasti. At the time for almsround, he donned his robe, took his bowl, entered the city, and went from house to house seeking alms. Upon reaching a certain house, he saw a woman sitting and grinding flour, her clothing not fully covering her body. Seeing this, lust arose in him, and the bhikkhu said:

– Sister! I wish to eat flour.

The woman then gave him some flour. The bhikkhu became doubtful and remorseful and went to ask a senior bhikkhu. The senior bhikkhu asked him:

– With what state of mind did you say that?

– With a mind of lust.

They then sent a messenger to ask the woman. She said:

– I was squatting on the ground grinding flour when the bhikkhu came and asked me for flour. I then gave him some.

The messenger returned and reported the matter as above. The senior bhikkhu said:

– She understood the literal meaning but did not understand the innuendo; therefore, you committed a Thullaccaya offense. And so on: if she understood neither the literal meaning nor the innuendo, you committed a Vinayatikrama offense.

Thus ends the Vinaya section. This is called the case of grinding flour.

27- The buffalo calf.

In the country of Vajji, a man pastured a buffalo calf near the monastery. The buffalo calf entered the monastery, ate the flowers and fruit, and knocked down the images. The bhikkhu who managed the monastery said to the herdsman:

– Keep careful watch over your buffalo and do not let it cause damage.

The bhikkhu admonished him as many as three times, but the problem did not cease. He then became angry, led the buffalo into a room, shut the door, and went into the village to seek alms. Halfway there, however, he thought, “There are many yakshas in that room; perhaps they will kill the buffalo calf.” He then returned to the monastery and opened the door to look, only to find that the buffalo calf was dead. Terrified, the bhikkhu threw it into the Sangha’s latrine and departed. The herdsman came and asked him:

– Have you seen my buffalo calf anywhere?

– I have not seen it.

The bhikkhu, however, became doubtful and asked the other bhikkhus. The bhikkhus were unable to decide the matter, so they went to ask a senior bhikkhu. The senior bhikkhu said:

– For leading the buffalo into the room and shutting the door, you committed a Vinayatikrama offense. For throwing it into the Sangha’s latrine, you committed a Thullaccaya offense. For having seen it but saying that you had not, you committed a Pacittiya offense.

Thus ends the Vinaya section. This is called the case of confining the buffalo calf.

28- Leaving one’s wife.

At that time, in the settlement of Kasi-Kili, there was a handsome old man who left his wife and went forth. His wife followed him and stayed outside his room, spinning thread. He told her:

– Go away! I am one who has gone forth and no longer need you.

– Venerable sir! What harm is there in my spinning thread here? Because I wish always to be able to see you, I cannot leave you.

The old man admonished her many times, but she still would not leave. He then cast aside his robe and bowl and departed. A woman who encountered him said to his wife:

– Your husband has gone away.

Upon hearing this, she immediately pursued him. When she caught up with him, she seized his robe while they stood in the middle of the road and said:

– For my sake, (469b) please do not go. I will provide you with robes, a bowl, and medicines for treating illness.

– I am one who has gone forth; according to the rules, this should not be so.

Nevertheless, she still refused to let go. The old man became extremely angry, set his robe and bowl down in one place, beat her severely, and then departed. Afterward, he became doubtful and remorseful, so he asked Yasa, a bhikkhu who upheld the Vinaya, about the foregoing incident. Yasa said:

– By becoming angry and striking a woman, you committed a Parajika offense.

When the bhikkhus heard this, they said to him:

– Such a judgment is incorrect. If you wish to be free from doubt, you should go to Mount Caitya and ask the venerable Vinaya holder Sudatta Deva; he will certainly give you a definitive judgment.

Hearing this, he set out. But while passing through Kausambi, he unexpectedly encountered a girl selling milk. Seeing that the old man was handsome, lust arose in her, and she said:

– Sramana! If you wish to make love, come here.

The old man then thought: “I have already committed a parajika offense; what more is there to lose?” Thereupon he engaged in sexual intercourse with her. Afterward, he went to a Vinaya master and related the foregoing events in full. The Vinaya master said:

“Why did Yasa formulate as many as five parajika rules? By angrily striking the woman, you committed a sthulatyaya offense. By engaging in sexual intercourse with the milk-selling girl, you committed a parajika offense.”

Thus ends this Vinaya section. This is called “Abandoning One’s Wife.”

29- Through the Wall.

In the country of Puskala, there were two monasteries, one for bhikkhus and one for bhikkhunis, adjoining each other with a wall between them. At that time, a bhikkhu conceived lustful desire and stood on the other side of the wall, conversing with a bhikkhuni throughout the night. The bhikkhu then became doubtful and remorseful, and went to ask a senior bhikkhu. The senior bhikkhu asked:

“What state of mind did you have while conversing?”

“A mind of lust, venerable sir.”

“If you spoke with such a mind of lust, you committed one vinayatikrama offense with each utterance.”

Thus ends this Vinaya section. This is called “Through the Wall.”

30- Uposatha.

At that time, the bhikkhus in the village of Puskala and the bhikkhus dwelling in the aranya held the Uposatha together in one place. An aranya-dwelling bhikkhu named Pusyaruta possessed virtue and renown and therefore received many offerings. Seeing this, the village bhikkhus became jealous. On the fourteenth, the day for the Uposatha, the elder Pusyaruta entered the village and said to a village bhikkhu:

“Venerable sir, let us hold the Uposatha together.”

“I will hold the Uposatha only on the fifteenth.”

“I know how to calculate the days. On this occasion, the Uposatha must be held on the fourteenth.”

“I will not do so. I will hold the Uposatha only on the fifteenth.”

Pusyaruta urged him in this manner three times, but the other bhikkhu still would not listen, so he departed. After he had gone, the bhikkhu in the village held the Uposatha. The following morning, Pusyaruta returned and said to the village bhikkhu:

“Venerable sir, let us hold the Uposatha together.”

“I have already completed the Uposatha. You have acted contrary to the Uposatha. I will no longer share Dharma food or material food with you.”

Thereafter, whenever the Uposatha was held on the fourteenth, Pusyaruta arrived on the fourteenth; (469c) whenever it was held on the fifteenth, he arrived on the fifteenth. Yet throughout the first twenty years, he was never able to participate in the Uposatha. At that time, a benevolent spirit who had always revered Pusyaruta went to Mount Caitya and said to the Venerable Suddhadavya:

“Venerable sir, in that village there is now an unwholesome and recalcitrant bhikkhu who acts contrary to the Dharma and constantly troubles Pusyaruta. I earnestly ask the venerable one to go and settle this matter.”

Upon hearing this, the Venerable Suddhadavya thought: “If I first go to the aranya, the vicious bhikkhu in the village will hear of it and will not share Dharma food or material food with me.”

Having thought thus, he immediately went to the village bhikkhu. At that time, the benevolent spirit again said to the Venerable Pusyaruta:

“Venerable sir, the Venerable Suddhadavya is now in the village. You should go there and pay your respects.”

On hearing this, he immediately went there to pay his respects. After exchanging greetings, he sat to one side. The Venerable Suddhadavya then asked him:

“Are you Pusyaruta?”

“Yes, venerable sir.”

“Venerable one, did you act contrary to the Uposatha?”

“Whether I acted contrary to the Uposatha or did not act contrary to it will become clear today. For the past twenty years, whenever the Uposatha was held on the fourteenth, I arrived on the fourteenth; whenever it was held on the fifteenth, I arrived on the fifteenth. Whether this was contrary to the Uposatha or not, the venerable one may judge for himself.”

“Venerable one, that accords with the Buddha’s Dharma. It is the village bhikkhu who was recalcitrant. Although he received full ordination twenty years ago, it cannot be called full ordination; although a karman was performed, it cannot be called a karman.”

Thus ends this Vinaya section. This is called “Uposatha.”

31- Two Cases Concerning Fruit Juice.

At that time, in the country of Ujjayini, a man who had violated the king’s law had both his hands and feet cut off and was then cast into the charnel ground near the dwelling of an aranya bhikkhu. The man gradually made his way to the bhikkhu and said:

“Venerable sir, I am extremely hungry and thirsty. Please give me a little food.”

“There is no food.”

“Venerable sir, please have compassion for me. I suffer two torments: first, the torment of having both my hands and feet cut off; second, the torment of hunger and thirst.”

“There is no food. There is only sauvira juice. Do you want some?”

“Yes.”

The bhikkhu immediately gave him the juice. Because the man had not eaten for many days, he died as soon as he drank it. The bhikkhu became doubtful and asked other bhikkhus, but they too could not decide the matter. He then went to ask a senior bhikkhu. The senior bhikkhu asked:

“With what intention did you give it to him?”

“With the intention of benefiting him.”

“If it was with the intention of benefiting him, there is no offense.”

Thus ends this Vinaya section.

On another occasion, in the country of Ujjayini, a man who had violated the king’s law had both his hands and feet cut off and was then cast into the charnel ground near the dwelling of an aranya bhikkhu. At that time, an old man who had gone forth was taking his turn guarding the lodging. The man without hands and feet gradually dragged himself to the old bhikkhu and said (470a):

“Venerable sir, my suffering is so severe that I cannot endure it. Do you have any medicine? Please give me a little; I wish to die quickly.”

“I am not a candala or an executioner. Why do you ask me for medicine?”

“Venerable sir, it is not like that; my pain is so great that I cannot endure it.”

At that time, the old bhikkhu gave rise to a compassionate mind and thought: “There was a similar case in which someone died after drinking sauvira juice.” He then asked:

“Do you wish to drink sauvira juice?”

“Yes, I wish to drink it!”

The bhikkhu then gave him the juice to drink. After drinking it, the man died immediately. The old bhikkhu became doubtful and went to ask a senior bhikkhu. The senior bhikkhu asked:

“With what intention did you give it to him?”

“With a compassionate intention, so that his wish might be fulfilled!”

“Although you had a compassionate intention, you lacked wisdom. By causing a person’s death, you committed a parajika offense.”

Thus ends this Vinaya section. This is called “Two Cases Concerning Fruit Juice.”

32- The Brick.

At that time, in Jetavana Monastery in the city of Sravasti, a bhikkhu was building a lodging, and a gardener was handing him bricks. The bhikkhu failed to hold one securely, and it slipped from his hand and fell upon the gardener’s head, crushing his skull and killing him instantly. The bhikkhu became doubtful and went to ask a senior bhikkhu. The senior bhikkhu asked him:

“With what intention did you drop the brick?”

“It fell because I did not hold it securely.”

“You should hold it securely.”

Thus ends this Vinaya section. This is called “The Brick.”

33- Refuse.

At Jetavana Monastery in the city of Sravasti, refuse was swept up once every five days. At that time, a young bhikkhu carried refuse and dumped it outside the wall. Unfortunately, he dumped it upon a sick old man who had gone forth and was relieving himself there, leaving him unable to rise. The young bhikkhu continued dumping refuse, causing the old man to die. He piled the refuse high beside the foot of the wall, but then, fearing that thieves might use it to climb over the wall, he went out to remove it and dump it elsewhere. There he saw that the bhikkhu had died, and doubt arose in his mind. He then went to ask a senior bhikkhu. The senior bhikkhu asked him:

“With what intention did you dump the refuse?”

“I did not look carefully.”

“If one dumps refuse without looking carefully, one commits a vinayatikrama offense.”

Thus ends this Vinaya section. This is called “Refuse.”

34- The Alms-Gathering Bhikkhu.

After the Buddha’s parinirvana, the bhikkhus were dwelling at the monastery of the Sakyan clan in Kapilavastu. At that time, when it was time for the alms round, a bhikkhu put on his robe, took his bowl, entered the city, and went on his alms round from house to house. There was then a beautiful Sakyan maiden who, after bathing, put on fresh clothes, offered food to the bhikkhu, bowed her head, and paid homage at his feet. Seeing her, the bhikkhu was overcome by lust and, unable to restrain himself, emitted semen onto her head. She did not resent him, but wiped it away with the hem of her garment and said:

“Venerable sir, (470b) you have gained a great benefit. Though your lust is so powerful, you are still able to practice the holy life in the teaching of the Blessed One.”

The bhikkhu then became doubtful and went to ask a senior bhikkhu. The senior bhikkhu asked him:

“What state of mind did you have at that time?”

“I saw her bodily form before me and could not restrain myself.”

“You should carefully contemplate material form and restrain your mind.”

Thus ends the Vinaya section. This is called “The Alms Round.”

35. Uddha.

After the Buddha’s parinirvana, the senior bhikkhus were dwelling at the Sakyan monastery beneath the banyan tree in Kapilavastu. At that time, Venerable Uddha had an old friend who had two sons by different mothers. One was the son of a Sakyan woman, and the other the son of a woman from another clan. When the man became gravely ill and was about to die, he entrusted the following instructions to Venerable Uddha:

“Venerable sir, after my death, whichever of my two sons esteems the Buddha-Dharma and pleases you, please show him the treasure buried beneath the ground.”

After the man died, the son of the Sakyan woman roamed about with bad companions. He did not delight in the Buddha-Dharma, did not come to hear the sutras, and did not like to recite or study them. The son of the woman from the other clan, however, associated with good friends, delighted in the Buddha-Dharma, and went to Uddha to recite and study the sutras and precepts. Having gained the elder’s approval, the elder told him:

“When your father died, he entrusted me with these instructions: ‘Of my two sons, whichever delights in the Buddha-Dharma should be shown this treasure.’”

He then showed the son where the treasure lay. Consequently, the son acquired a great deal of gold, silver, jewels, and precious objects, and his household became wealthy and prosperous. Hearing of this, the son of the Sakyan woman said to Venerable Ananda:

“Venerable sir, this was improper and not in accordance with the rule. Venerable Uddha gave my father’s property to the son of a woman from another clan. According to the family law of my Sakyan clan, the son of a Sakyan woman naturally inherits his father’s estate. All of that property should belong to me.”

Ananda said:

“That was an unlawful judgment. I will not share Dharma food or material food with him.”

At that time, Rahula went to Uddha. Because the two of them had the same preceptor, Uddha said to Rahula:

“Do not share Dharma food or material food with Venerable Ananda.”

“Why?”

Uddha related the foregoing matter in full and then continued:

“I did nothing wrong, yet Ananda will not share Dharma food or material food with me. Rahula, you and I shall share Dharma food and material food.”

When Ananda heard that Rahula and Uddha were sharing Dharma food and material food, he would no longer share Dharma food or material food with Rahula either. Whenever someone brought food to Venerable Ananda, Ananda would say:

“Take it and give it to Rahula, the son of the Blessed One.”

Likewise, whenever someone brought food to Venerable Rahula, Rahula would say:

“Take it to the attendant of the Blessed One.”

Because of this, for seven years the Sangha in Kapilavastu held neither the uposatha nor the invitation ceremony at the end of the rains retreat.

At that time, Venerable Upali was staying on Caitya Mountain. (470c) The Sakyans went to Venerable Upali and said:

“Venerable sir, our teachers who are acting improperly and discordantly are still living in the world. Kapilavastu is the birthplace of the Blessed One; why have neither the uposatha nor the invitation ceremony been held here for seven years? We respectfully ask you to go there and reconcile them.”

Upali went there at once and instructed the Sakyans:

“Decorate the assembly hall, spread out fine sitting mats, scatter flowers, burn incense, and prepare a meal for the visiting bhikkhus. First summon Rahula and conceal him in a secluded place; then invite Venerable Ananda to come. Next, carry in a small child and set the child on the ground. After Venerable Ananda has taken his seat, if he sees the child on the ground and tells you to ‘pick the child up,’ you should say, ‘We will not pick the child up. Only if the venerable one becomes reconciled with Rahula will we pick the child up.’”

Having given these instructions, Venerable Upali took his seat. Venerable Ananda then took his seat, followed in order by the other bhikkhus. At that time, a Sakyan woman carried in an infant who was holding a bottle of milk to drink and set the infant on the ground. The child immediately began to cry. Seeing this, Ananda felt compassion and told the woman:

“Pick this child up.”

“We will not! Only if the venerable one becomes reconciled with Rahula will we pick the child up. If you are not reconciled, we will not pick the child up.”

“This is a matter concerning the rules of ascetics, not a worldly affair of yours. For now, pick the child up.”

“It is not so.”

He spoke in this way three times, but each time they refused. Ananda then told them to summon Rahula. When Rahula arrived, Venerable Upali said to Ananda:

“Suppose a benefactor of yours, Ananda, entrusted you with these instructions: ‘Venerable elder, after I die, please dispose of my property in such a manner.’ What fault would there be in that? Venerable Uddha’s case was the same. Ananda, why did you become estranged from Rahula, the son of the Blessed One, because of that matter?”

Thus ends the Vinaya section. This is called “Uddha.”

In summary, the foregoing are the principles of the disciplinary rules.

OBSTRUCTION—NON-OBSTRUCTION.

When the Buddha was dwelling in the city of Sravasti, the account was as related above. At that time, Venerables Nanda and Upananda traveled through various countries and then returned to the Jetavana Monastery. When it was time for the alms round, they put on their robes, entered the city of Sravasti, and went to the home of the upasika Delight. When the upasika saw them, she said:

“Welcome, masters! Why have you appeared so seldom?”

She then invited them to sit, bowed her head and paid homage at their feet, stood to one side, and exchanged greetings with them. The bhikkhu said:

“Upasika, I seldom come here. What delicious food do you intend to serve me?”

“Whatever you instruct me to prepare—an appetizer or a later course, cakes or meat—whatever you require, I shall serve. Please, then, come to my home tomorrow to take your meal, venerable sir, and please come early.”

The bhikkhu accepted the invitation. The following day, the household prepared various foods and drinks (471a) and arranged tables and seats while waiting for him. The bhikkhu, however, was occupied with many matters and forgot to come. When the day had passed, the household stored away whatever food could be preserved and ate whatever could not. They waited in this manner for two days and then three days, but he still did not come, so the household ate all the food. Only on the fourth day did the bhikkhu arrive. Seeing him, the upasika was displeased and reproached him:

“Master, why did you accept my invitation and then fail to come?”

When the bhikkhus heard of this, they reported the matter in full to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha rebuked them:

– This laywoman Joyful Delight begrudges nothing to the Buddha or the Sangha of bhikkhus; why, then, did you trouble her? Why did you accept an invitation to the midday meal without mentioning possible impediments? The circumstances concerning impediments are as follows: If someone invites one, saying, “Venerable sir, please accept my invitation to tomorrow’s morning meal,” and one sees fit to accept, one should reply, “Very well!”

If they continue, “Venerable sir, please be certain to come!” one should say, “If no impediment arises during that time, I shall come.” The same should be said regarding invitations to later meals.

If, after a bhikkhu has completed the rains retreat and departed, a donor invites him, saying, “May the venerable sir come again in the future,” and he wishes to return, he should reply, “Very well.”

If the donor further urges, “Venerable sir, please be certain to come,” he should reply, “If no impediment arises during that time, I shall come.”

If they say, “Please pay homage at the stupa,” one must not reply, “If no impediment arises during that time,” but should reply, “Very well! I shall pay homage.” If they say, “Venerable sir, please pay homage at the stupa on my behalf,” one should reply, “If I remember, I shall pay homage.”

If they say, “Venerable sir, please bow in homage to the elder bhikkhu,” one must not reply, “If there is no impediment,” but should reply, “Very well! I shall bow in homage.”

If they say, “Venerable sir, please bow in homage to the elder bhikkhu on my behalf,” one should reply, “If I remember, I shall bow in homage.”

If they say, “Venerable sir, listen to the sutras, recite the sutras, observe the precepts, and practice meditation,” one must not reply, “If no impediment arises during that time, I shall recite the sutras,” but should say, “It was for that purpose that I went forth.”

If they say, “Venerable sir, train for the fruits of stream-enterer, once-returner, non-returner, and arhat,” one must not reply, “If no impediment arises during that time, I shall train,” but should say, “It was for that purpose that I went forth.”

In the cases described above, if something that ought to be done is not done because of an impediment, or something that ought not to be done is done, one commits a Vinaya-transgression offense. This is called the matter of impediments and non-impediments.

THE MATTER OF BHIKKHUNIS.

When the Buddha was dwelling at the monastery of the Sakyan clan in the kingdom of Kapilavastu, Mahaprajapati Gautami, together with five hundred Sakyan women, requested the Buddha’s permission to go forth, as explained in detail in the Tuyến Sutra. The Buddha then said to the bhikkhunis:

– From now on, Mahaprajapati Gautami shall be the most senior among the bhikkhunis. This should be remembered accordingly.

At that time, Mahaprajapati Gautami addressed the Buddha:

– Blessed One! The Blessed One has established the eight principles of respect for bhikkhunis; may we hear them in full? (471b)

The Buddha said:

– You may. Those eight principles of respect are:

1- Paying homage to bhikkhus.

– Even if a bhikkhuni has been ordained for one hundred years, when she encounters a newly ordained bhikkhu, she must rise to receive him respectfully and bow in homage. She must not say, “Only after I have been ordained for one hundred years will I approach and bow in homage to a newly ordained bhikkhu.” Rather, all bhikkhunis must approach bhikkhus—whether elders, those of middle seniority, or juniors—rise to receive them respectfully, and bow in homage. When a bhikkhuni comes to a bhikkhus’ monastery, she must bow her head at the feet of every bhikkhu. If, because of old age or illness, she cannot bow to them all, she should bow to as many as her strength permits; to the remainder she may pay homage collectively, saying, “I, the bhikkhuni so-and-so, bow my head at the feet of the entire Sangha.”

When a bhikkhu comes to a bhikkhunis’ monastery, all the bhikkhunis must rise to receive him and bow at his feet, as stated above. If a bhikkhuni makes distinctions, thinking, “That one has violated the precepts; that one is a physician; that one is a foolish ignoramus,” and, with an arrogant mind, fails to rise respectfully to receive him and bow in homage, she thereby treats the principle of respect with contempt. (This is the first principle of respect.)

2- Two years of training in the precepts (siksamana).

– If a woman who has reached eighteen years of age wishes to receive full ordination in the Dharma and Vinaya of the Tathagata, her bhikkhuni preceptor should provide the necessary requisites and request the assistance of the Bhikkhuni Sangha. Within the community of bhikkhunis, the one competent to perform the formal act should make the following motion:

– Noble Sangha, please listen! The woman so-and-so has reached eighteen years of age and wishes to receive full ordination in the Dharma and Vinaya of the Tathagata. If the Sangha is ready, may the Sangha permit so-and-so to enter the Sangha and request two years of training in the precepts.

The noble ones have consented to permit so-and-so to enter the Sangha and request two years of training in the precepts, as indicated by their silence. Thus do I record this matter.

Then this woman should enter the Sangha, bow her head at the feet of each member, kneel with palms joined, and say:

– Noble Sangha, please remember me! I am the woman so-and-so, eighteen years of age, and I wish to receive full ordination in the Dharma and Vinaya of the Tathagata. I now request from the Sangha two years of training in the precepts. May the noble Sangha, out of compassion, grant me two years of training in the precepts.

(She should say this three times.)

The bhikkhuni performing the formal act should say:

– Noble Sangha, please listen! The woman so-and-so has reached eighteen years of age and has requested from the Sangha two years of training in the precepts. The Sangha now grants so-and-so two years of training in the precepts. Any noble one who consents to granting so-and-so two years of training in the precepts under the bhikkhuni preceptor so-and-so should remain silent; anyone who does not consent should speak. This is the first formal act. (The same should be said for the second and third formal acts.)

The Sangha has consented to grant so-and-so two years of training in the precepts, (471c) as indicated by the Sangha’s silence. Thus do I record this matter.

After receiving two years of training in the precepts, this siksamana must conform to the following eighteen matters:

1- She ranks below all fully ordained bhikkhunis.

2- She ranks above all samaneris.

3- Any matter that is impure for a siksamana is pure for a fully ordained bhikkhuni.

4- Any matter that is impure for a fully ordained bhikkhuni is also impure for a siksamana.

5- A fully ordained bhikkhuni may sleep for three nights with a siksamana.

6- A siksamana may sleep for three nights with a samaneri.

7- A siksamana may hand food to a fully ordained bhikkhuni, except for the five kinds of food made allowable by fire, gold and silver, and money.

8- She herself may receive food from a samaneri.

9- A bhikkhuni must not explain to a siksamana the offenses ranging from parajika down to Vinaya-transgression offenses.

10- She may only say: no sexual activity; no stealing; no killing living beings; no false speech; and so forth.

11- On the days of Uposatha and the Invitation Ceremony, a siksamana must enter the midst of the Sangha, kneel with palms joined, and say:

– Noble Sangha! I, so-and-so, am pure; may the Sangha remember me.

Having said this three times, she should depart.

12- If she violates any of the last four parajika precepts, she must begin her training again from the beginning.

13- If she violates any of the nineteen sanghavasesa precepts or any subsequent precept, she must confess the corresponding duskrta offense according to the precept violated. If she breaks any of the five precepts, she must repeat the training for as many days as the violation lasted. Those five precepts are:

14- Eating at an improper time.

15- Keeping food and later eating it.

16- Handling money, gold, or silver.

17- Drinking intoxicants.

18- Wearing perfumes and flowers.

These are called the eighteen matters.

After this siksamana has completed two years of training in the precepts and wishes to receive full ordination in the Dharma and Vinaya of the Tathagata, her bhikkhuni preceptor must address the Sangha to request the formal act authorizing her to take on a disciple. The bhikkhuni performing the formal act should say:

– Noble Sangha, please listen. The siksamana so-and-so has trained in the precepts for two years, has reached twenty years of age, and wishes to receive full ordination in the Dharma and Vinaya of the Tathagata. If the Sangha is ready, may the Sangha permit the bhikkhuni preceptor so-and-so to enter the midst of the Sangha and request the formal act authorizing her to take on a disciple.

May the venerable Sangha listen! I, so-and-so, wish to come before the Sangha to request the karma procedure authorizing me to train disciples. The Sangha has consented and therefore remains silent. Thus do I record this matter.

Then the bhiksuni preceptor should kneel, join her palms, and say as follows:

– May the venerable Sangha take heed. This siksamana, having completed two years of training in the precepts and having reached the age of twenty, wishes to receive full ordination. I am so-and-so, and now request from the Sangha the karma procedure authorizing me to train a disciple. I respectfully ask the Sangha to grant me the karma procedure authorizing me to train a disciple. (Say this three times.)

The officiant of the karma procedure should say as follows:

– May the venerable Sangha listen! The siksamana so-and-so, having completed two years of training in the precepts and having reached the age of twenty, wishes to receive full ordination in the Dharma and Vinaya of the Tathagata. The bhiksuni so-and-so has requested from the Sangha the karma procedure authorizing her to train a disciple. If the Sangha is ready, may the Sangha grant bhiksuni so-and-so the karma procedure authorizing her to train a disciple. This is the motion.

May the venerable (472a) Sangha listen! The siksamana so-and-so, having completed two years of training in the precepts and having reached the age of twenty, wishes to receive full ordination in the Dharma and Vinaya of the Tathagata. The bhiksuni so-and-so has requested from the Sangha the karma procedure authorizing her to train a disciple. The Sangha now grants bhiksuni so-and-so the karma procedure authorizing her to train a disciple. Let those venerable ones who consent to granting the karma procedure authorizing her to train a disciple remain silent; whoever does not consent should speak. This is the first proclamation of the karma procedure. (The same is said for the second and third proclamations.)

The Sangha has consented to grant bhiksuni so-and-so the karma procedure authorizing her to train a disciple, for it remains silent. Thus do I record this matter.

After this siksamana has completed two years of training in the precepts, has reached the age of twenty, and wishes to receive full ordination in the Dharma and Vinaya of the Tathagata, she must enter the midst of the Sangha, bow her head, and pay homage at the feet of the members of the Sangha. Having paid homage to the Sangha, she should first kneel, join her palms, and request a bhiksuni preceptor as follows:

– May the revered teacher take heed. I, so-and-so, ask the revered teacher to be my preceptor. May the revered teacher act as my preceptor and confer full ordination upon me. (Say this three times.)

Then the bhiksuni preceptor should encourage the disciple so that joy arises in her heart, and the disciple should reply:

– I bow my head and respectfully accept.

Thereupon, the bhiksuni preceptor instructs her how to request the robes and bowl, how to petition the Sangha, how to request the two ordination masters, and how to request the teacher who will examine her in private; she then presents her to the Sangha. At that time, the officiant of the karma procedure should ask as follows:

– Who among those present is able to examine so-and-so in private?

One who is able to examine her should immediately reply:

– I am able to examine her.

Then the officiant of the karma procedure should say as follows:

– May the venerable Sangha listen! So-and-so is receiving full ordination under so-and-so. If the Sangha is ready, may the Sangha consent to so-and-so serving as the bhiksuni preceptor of so-and-so, and to so-and-so serving as the examiner in private.

– May the venerable Sangha listen! So-and-so shall serve as the bhiksuni preceptor of so-and-so, and so-and-so shall serve as the examiner in private. The Sangha has consented and therefore remains silent. Thus do I record this matter.

The examining teacher should take the woman who wishes to receive full ordination to a place neither too near nor too far from the Sangha, and then instruct her in one of two ways: either briefly or fully. What is the brief instruction? She should ask before the Sangha: “Whatever applies, you must say applies; whatever does not apply, you must say does not apply.”

What is the full instruction? She should say: “Good woman, listen attentively! Now is the time for sincerity; now is the time to speak the truth. If you do not speak truthfully before the devas, the world, Mara, the Brahmas, ascetics, brahmins, devas, human beings, and asuras, you deceive them; you also deceive the Sangha of bhiksunis, the shravaka disciples of the Tathagata, the Worthy One, the Perfectly Enlightened One. This is a most grave offense. I shall now question you. Whatever applies, say that it applies; whatever does not apply, say that it does not apply:

– Are your parents and husband still living?

If she says, “They are,” she should be asked:

– Have your parents and husband given their permission?

– Have you requested a bhiksuni preceptor?

– Do you possess all five robes and a bowl?

– Have you completed two years of training in the precepts?

– Has the karma procedure authorizing your preceptor to train disciples been performed?

– What is your name?

She replies:

– My name is so-and-so.

– (472b) What is the name of your bhiksuni preceptor?

She replies:

– Her name is so-and-so.

– You have not killed your father or mother, have you?

– You have not killed an arhat, have you?

– You have not caused a schism in the Sangha, have you?

– You have not maliciously caused the Buddha’s body to bleed, have you? (Although the Buddha entered nirvana long ago, the old wording is still retained here.)

– You have not violated the pure precepts of a bhiksu, have you?

– You are not one who has hidden among the assembly to steal the Dharma, are you?

– You are not an impostor, are you?

– You did not go forth without permission, did you?

– Have you ever previously received full ordination?

If she says, “I have previously received it,” she should be told: “Go away! You may not receive full ordination.” If she says that she has not received it, she should then be asked:

– You are not a female slave, are you?

– You are not an adopted daughter, are you?

– You are not indebted to anyone, are you?

– You are not the wife of a soldier, are you?

– You are not a spy for the king, are you?

– Are you a woman?

– You are not a barren woman, are you?

– You are not one who is “lan doa” (?), are you?

– The urinary and excretory passages are not connected, are they?

– Those two passages are not injured, are they?

– You have breasts, do you not?

– You do not have only one breast, do you?

– You do not suffer from a disease causing continual bleeding, do you?

– You are not without menstrual blood, are you?

– You do not bleed continually throughout an entire month, do you?

– You are indeed a woman, are you not?

– Do you suffer from any of the following illnesses: sores; yellowing of the skin; leprosy; tumors; hemorrhoids; urinary leakage; jaundice; malaria; asthma; emaciation; insanity; fever; swelling caused by wind; edema; abdominal dropsy; or illnesses of this general kind? Apart from these, do you suffer from any other illness in your body?

She replies: - No.

At this point, the instructing teacher should enter the midst of the Sangha and announce:

– I have finished questioning so-and-so. So-and-so declares herself pure and free from all obstructing conditions.

The officiant of the karma procedure should say as follows:

– May the venerable Sangha listen! So-and-so is receiving full ordination under so-and-so. So-and-so has finished questioning and examining her in private. If the Sangha is ready, may the Sangha allow so-and-so, under the bhiksuni preceptor so-and-so, to enter the midst of the Sangha.

The venerable Sangha has consented to allow so-and-so, under the bhiksuni preceptor so-and-so, to enter the midst of the Sangha, for it remains silent. Thus do I record this matter.

Then this woman should enter the midst of the Sangha, bow her head, and pay homage at the feet of each member of the Sangha. She should then kneel before the ordination master, join her palms, receive the robes and bowl, and say:

– This is my alms bowl; I undertake to preserve it. (Say this three times.) This is the sanghati, this is the uttarasanga, this is the antarvasa, this is the shoulder-covering robe, and this is the rain-bathing robe. These are my five robes. I shall preserve these five robes throughout my life and never be separated from them. (Say this three times.)

At that time, the officiant of the karma procedure should say as follows:

– May the venerable Sangha listen! So-and-so is receiving full ordination under so-and-so. So-and-so has finished questioning and examining her in private. If the Sangha is ready, may the Sangha permit the bhiksuni candidate so-and-so—under the bhiksuni preceptor so-and-so—to enter the midst of the Sangha and request full ordination.

The venerable ones have consented to allow the bhiksuni candidate so-and-so—under the bhiksuni preceptor so-and-so—to enter the midst of the Sangha and request full ordination, for they remain silent. Thus do I record this matter.

Then the karman officiant should instruct the candidate how to make the request as follows:

– May the Venerable Sangha listen! I, so-and-so, seek full ordination under Bhiksuni so-and-so as preceptor. The instructing teacher has finished questioning and instructing me in a secluded place. I, so-and-so, under Bhiksuni so-and-so as preceptor, now request full ordination from the Sangha. May the Sangha, out of compassion, grant me full ordination. (She should make this request three times.)

The karman officiant should say as follows:

– May the Venerable Sangha listen! So-and-so seeks full ordination under so-and-so as preceptor. So-and-so has finished questioning and instructing her in a secluded place. She now requests full ordination from the Sangha. If the Sangha is ready, may the Sangha now permit Bhiksuni Preceptor so-and-so to enter the midst of the Sangha and question the candidate concerning the impediments.

May the Venerable Sangha listen! Bhiksuni Preceptor so-and-so, who serves as preceptor for so-and-so, wishes to enter the midst of the Sangha and question her concerning the impediments. Since the Sangha consents, it remains silent. Thus do I record this matter.

Then the Bhiksuni preceptor should ask the candidate:

– Now is the time to be utterly sincere; now is the time to speak the truth. (And so forth, through:) Do you have any of these illnesses or any other illnesses in your body?

She answers:

– No.

The karman officiant should say as follows:

– May the Venerable Sangha listen! So-and-so seeks full ordination under so-and-so as preceptor. So-and-so has finished questioning and instructing her in a secluded place. She has also requested full ordination from the Sangha. Her parents and husband have given their permission; she has obtained a preceptor; and she possesses the five robes and an alms bowl. This woman has completed two years of training in the precepts; she has performed the karman authorizing her to take disciples; and she declares herself pure and free of all impediments. If the Sangha is ready, may the Sangha now permit Bhiksuni Preceptor so-and-so, who serves as preceptor for so-and-so, to enter the midst of the Sangha and explain the three supports.

May the Venerable Sangha listen! Bhiksuni Preceptor so-and-so, who serves as preceptor for so-and-so, wishes to enter the midst of the Sangha and explain the three supports. Since the Sangha consents, it remains silent. Thus do I record this matter.

The Bhiksuni preceptor should say to the candidate:

– Good woman, listen attentively. For the benefit of the community of sravaka bhiksunis, the Tathagata, Worthy One, Perfectly Enlightened One, formally established these three supports. If a woman can sincerely and willingly endure them, she may be granted full ordination. If she cannot endure them, she may not be granted full ordination. What are the three supports? They are:

1- Reliance upon rag-robes, which involve few concerns, are easily obtained, accord with purity, and are free from faults. A bhiksuni follows this practice, and by relying upon it, goes forth, receives full ordination, and becomes a bhiksuni. Can you endure and uphold the use of these rag-robes throughout your life?

She answers:

– I can.

– If you obtain a khambala robe, a linen robe, a soma robe, a kausaya robe, a sana robe, a hemp robe, or a khumudi robe, you may accept and use it.

2- Reliance upon almsfood, which involves few concerns, is easily obtained, accords with purity, and is free from faults. A bhiksuni follows this practice, and by relying upon it, goes forth, receives full ordination, and becomes a bhiksuni. Can you endure relying upon it and going for alms throughout your life?

She answers:

– I can.

– If you receive a fortnightly meal, a meal on the eighth, fourteenth, or fifteenth day, a meal when the precepts are recited, a meal at the attendance count, or a meal upon invitation, you may partake of it.

3- Reliance upon fermented-urine medicine, which involves few concerns, is easily obtained, accords with purity, and is free from faults. A bhiksuni follows this practice, and by relying upon it, goes forth, receives full ordination, and becomes a bhiksuni. Can you endure taking fermented-urine medicine throughout your life?

She answers:

– I can.

– If you obtain curds, oil, honey, rock sugar, fresh milk, or fat, you may use them.

Thus, relying upon the three noble lineages above—the three supports—you should train accordingly.

Then the karman officiant should make the formal announcement to the Sangha:

– May the Venerable Sangha listen! So-and-so seeks full ordination under so-and-so as preceptor. So-and-so has finished questioning and instructing her in a secluded place. She now requests full ordination from the Sangha. Her parents and husband have given their permission. She has obtained a Bhiksuni preceptor. She possesses the five robes and an alms bowl. This woman has completed two years of training in the precepts. She has performed the karman authorizing her to take disciples. She declares herself pure and free of all impediments. She has accepted the three supports. If the Sangha is ready, may the Sangha now grant so-and-so full ordination under Bhiksuni Preceptor so-and-so. This is the motion.

May the Venerable Sangha listen! So-and-so seeks full ordination under so-and-so as preceptor. So-and-so has finished questioning and instructing her in a secluded place.

She now requests full ordination from the Sangha. Her parents and husband have given their permission. She has obtained a preceptor.

She possesses the five robes and an alms bowl. This woman has completed two years of training in the precepts; she has performed the karman authorizing her to take disciples; she declares herself pure and free of all impediments; and she has accepted the three supports. The Sangha now grants so-and-so full ordination under Bhiksuni Preceptor so-and-so.

Those Venerable Ones who consent to granting so-and-so full ordination under Bhiksuni Preceptor so-and-so should remain silent; anyone who does not consent should speak. This is the first proclamation of the karman. (The second and third proclamations should be made in the same way.)

The Sangha has completed granting so-and-so full ordination under Bhiksuni Preceptor so-and-so. Since the Sangha consents, it remains silent. Thus do I record this matter.

Then, turning to the candidate, she should say:

– Good woman, listen attentively! You have received full ordination by one motion and three proclamations of the karman, being free of all impediments, before a harmonious Sangha of ten members. You must now revere the Buddha, revere the Dharma, revere the Sangha, revere your preceptor, and revere your acarya. You have now encountered a precious opportunity. A human body is difficult to obtain; it is truly difficult to encounter a Buddha appearing in the world; it is also difficult to hear the Dharma; and it is difficult for the Sangha to be harmonious and for one’s aspiration to be fulfilled. You have received the precepts of full ordination; therefore, train in accordance with them, like an asoka flower unstained by dust or water. Relying upon the Dharma of the precepts, you must cultivate wholesome qualities until the good Dharma of nirvana is perfected. These are the introductory section of the Pratimoksa Sutra, the eight parajikas, the nineteen sanghavasesas, the thirty naihsargika-payattikas, the one hundred and forty-one payattikas, the eight pratidesaniyas, the rules of training, the seven methods for settling disputes, and the rules of concord. I have now given you only a summary by way of instruction. Later, your preceptor and acarya will teach you fully.

After the full ordination has been completed, on that very day the Bhiksuni preceptor must lead the candidate to the Bhiksu Sangha. The Bhiksuni preceptor should then kneel, place her palms together, and make the following request on behalf of the candidate:

– May the Venerable Sangha bear this in mind! I have granted full ordination to so-and-so. I now request the Sangha to grant so-and-so full ordination. May the Sangha, out of compassion, grant so-and-so full ordination. (She should say this three times.)

The karman officiant should then ask the Bhiksuni preceptor:

– In the pure community of bhiksunis, is there no one who raises an objection?

If he does not ask this, he commits a vinayatikrama offense. The karman officiant should then make the formal announcement as follows:

– May the Venerable Sangha listen! So-and-so has received full ordination under Bhiksuni so-and-so as preceptor. In the pure community of bhiksunis, no one has raised an objection. Bhiksuni so-and-so has requested full ordination from the Sangha. If the Sangha is ready, may the Sangha now permit so-and-so, the disciple of Bhiksuni Preceptor so-and-so, to enter the midst of the Sangha and request full ordination.

The Venerable Ones have consented to permit so-and-so, the disciple of Bhiksuni Preceptor so-and-so, to enter the midst of the Sangha and request full ordination. Since they consent, they remain silent. Thus do I record this matter.

The karman officiant should then instruct the candidate to kneel, place her palms together, and make the following request:

– May the venerable Sangha bear this in mind! I, so-and-so, seek full ordination under the bhikkhuni preceptor so-and-so. Before the pure community of bhikkhunis, no one raised any objection. I am so-and-so, and my bhikkhuni preceptor is so-and-so. I now request full ordination from the Sangha. May the Sangha, out of compassion, grant me full ordination. (She says this three times.)

Then the kammavacacariya should make the formal announcement as follows:

– May the venerable Sangha listen! So-and-so seeks full ordination under so-and-so. Before the pure community of bhikkhunis, no one raised any objection, and she has now requested full ordination from the Sangha. If it is the proper time for the Sangha, and the Sangha agrees to grant full ordination to so-and-so—the disciple of the bhikkhuni preceptor so-and-so—I shall question her concerning the impediments here in the midst of the Sangha.

The venerable ones consent to my questioning so-and-so—the disciple of the bhikkhuni preceptor so-and-so—concerning the impediments here in the midst of the Sangha, since they remain silent. Thus do I understand this.

The kammavacacariya turns to the candidate and asks:

– Now is the time for sincerity; now is the time to speak the truth. Before the devas, the world, Mara, Brahma, ascetics, brahmins, devas, human beings, and asuras, if you do not speak truthfully, you deceive them and also deceive both divisions of the Sangha of the Tathagata, the Worthy One, the Perfectly Enlightened One. That would be a very grave offense. I shall now question you here in the midst of the Sangha. If something is so, say that it is so; if it is not, say that it is not.

– Are your parents and husband still living?

(And so forth...) Except for the female private parts, all the remaining questions should be asked as above. The kammavacacariya should then make the following announcement:

– May the venerable Sangha listen! So-and-so seeks full ordination under so-and-so. Before the pure community of bhikkhunis, no one raised any objection; she has requested full ordination from the Sangha; her parents and husband have given permission; she has sought a preceptor; her five robes and bowl are complete; she has completed two years of training in the precepts; the formal act concerning support by the community has been performed; and she herself declares that she is pure and free of all impediments. If it is the proper time for the Sangha, (473c) may the Sangha permit me to explain the three supports to the candidate so-and-so—the disciple of the bhikkhuni preceptor so-and-so—here in the midst of the Sangha.

The venerable Sangha consents to my explaining the three supports to the candidate so-and-so—the disciple of the bhikkhuni preceptor so-and-so—here in the midst of the Sangha, since they remain silent. Thus do I understand this.

Then, turning back to the candidate, he says:

– For the benefit of the community of female shravakas, the Tathagata, the Worthy One, the Perfectly Enlightened One, formally established these three supports. If a woman is upright, wholly virtuous, and able to endure them, she may be granted full ordination; if she cannot endure them, she may not be granted full ordination. Rag-robes require little effort, are easily obtained, accord with purity, are free from faults, and conform to the discipline of bhikkhunis. Relying upon them, one goes forth, receives full ordination, and becomes a bhikkhuni. Can you undertake and observe the practice of wearing rag-robes throughout your life?

She replies:

– I can.

– If you obtain such robes as kambala robes, linen robes, soma robes, kausheya robes, shana robes, hemp robes, or khumudi robes, then wear them when going for alms. Likewise, rely upon medicine made from stale urine, as clearly explained above.

Then, turning back to the Sangha, he announces:

– May the venerable Sangha listen! So-and-so seeks full ordination under so-and-so. Before the pure community of bhikkhunis, no one raised any objection, and she requested full ordination. Her parents and husband have given permission; she has sought a preceptor; her five robes and bowl are complete; she has completed two years of training in the precepts; the formal act concerning support by the community has been performed; she herself declares that she is pure and free of all impediments; and she accepts the three noble traditions as her supports. If it is the proper time for the Sangha, may the Sangha grant full ordination to so-and-so. Her bhikkhuni preceptor is so-and-so. This is the formal announcement.

May the venerable Sangha listen! So-and-so seeks full ordination under so-and-so. Before the pure community of bhikkhunis, no one raised any objection, and she requested full ordination.

Her parents and husband have given permission; she has sought a preceptor; her five robes and bowl are complete; she has completed two years of training in the precepts; the formal act concerning support by the community has been performed; she herself declares that she is pure and free of all impediments; and she has accepted the three noble traditions as her supports. The Sangha now grants full ordination to so-and-so, whose bhikkhuni preceptor is so-and-so.

Any venerable one who consents to granting so-and-so full ordination under the bhikkhuni preceptor so-and-so should remain silent; anyone who does not consent should speak. This is the first proclamation of the formal act. (The second and third proclamations are made in the same way.)

The Sangha has consented to granting so-and-so full ordination under the bhikkhuni preceptor so-and-so, since it remains silent. Thus do I understand this.

Then he turns back to the candidate and says:

– You have received full ordination; you have received full ordination well, through one formal announcement and three proclamations of the formal act, without anyone raising an objection, with the Sangha in harmony and each of the two communities consisting of ten or more members. You must now revere the Buddha, revere the Dharma, revere the Sangha, revere your preceptor, and revere your acariya. You have encountered a fortunate opportunity. A human body is difficult to obtain; the appearance of a Buddha in the world is difficult to encounter; hearing the Dharma is also difficult; and it is difficult for the harmonious Sangha to bring one’s aspiration to fulfillment. You should bow at the feet of the fundamental teacher, Shakyamuni Buddha, and (474a) the community of shravakas. Having received full ordination, you are like an ashoka blossom that has become free from dust and water. Relying upon the Vinaya, you must cultivate the wholesome Dharma of nirvana to perfection.

When the Buddha was dwelling in the storied monastery in the forest near the city of Vaishali, a disciple of the bhikkhuni Dharmadatta wished to receive full ordination. The Licchavi youth Ambala heard that Dharmadatta’s disciple wished to receive full ordination and thought: “If this young woman does so, it will be of no benefit to me. Today, if she leaves the monastery gate, I shall seize her and violate her celibate life, so that she cannot receive full ordination.”

When the bhikkhuni Dharmadatta heard this, she went to the Blessed One, bowed her head at his feet, stood to one side, and addressed the Buddha:

– Blessed One! I have a disciple who wishes to receive full ordination, but if she leaves the monastery, there is a danger that her celibate life will be violated. I do not know whether, while she remains there and the Sangha is here, the Sangha may grant her full ordination.

The Buddha said:

– It may. First, after the community of bhikkhunis has granted her full ordination, go into the midst of the Bhikkhu Sangha and request full ordination through a messenger.

Thus, after the Bhikkhuni Sangha had granted her full ordination, Dharmadatta immediately went before the Bhikkhu Sangha and requested full ordination through a messenger. At that time, the one conducting the formal act should say:

– May the venerable Sangha listen! So-and-so, a disciple of the bhikkhuni Dharmadatta, wishes to receive full ordination, but if she comes here, there is a danger that her celibate life will be violated. If it is the proper time for the Sangha, so-and-so, the disciple of the bhikkhuni Dharmadatta, wishes to request full ordination from the Sangha through a messenger.

The venerable ones consent to so-and-so, the disciple of the bhikkhuni Dharmadatta, requesting full ordination through a messenger, since they remain silent. Thus do I understand this.

Then the bhikkhuni preceptor should enter the midst of the Sangha, kneel, join her palms, and make the following request:

– May the venerable Sangha bear this in mind! I, the bhikkhuni Dharmadatta, have a disciple named so-and-so who wishes to receive full ordination, but if she comes here, there is a danger that her celibate life will be violated. She has received full ordination in the midst of the community of bhikkhunis, where no one raised any objection. I, so-and-so, on behalf of my disciple so-and-so, request full ordination through a messenger. May the venerable Sangha, out of compassion, grant full ordination through a messenger to my disciple so-and-so. (She says this three times.)

Within the Sangha, a formal act should be performed to appoint one capable person, or two or three persons, but a formal act appointing many persons must not be performed. Then the one conducting the formal act should make the following announcement:

– May the venerable Sangha listen! The disciple of Bhikshuni Dharmadatta, so-and-so, wishes to receive full ordination. She has received full ordination amid the Bhikshuni community, and no one raised an objection; but if she were to come here, it is feared that her pure conduct might be harmed. Bhikshuni Dharmadatta has, on behalf of her disciple so-and-so, requested the Sangha to appoint a messenger for the conferral of full ordination. If the Sangha is ready, the Sangha shall now perform the karman to appoint Bhikshu so-and-so; so-and-so shall confer full ordination upon Bhikshuni Dharmadatta’s disciple so-and-so. This is the motion.

May the venerable Sangha listen! The disciple of Bhikshuni Dharmadatta (474b), so-and-so, wishes to receive full ordination. She has received full ordination before the Bhikshuni community, and no one raised an objection.

But if she were to come here, it is feared that her pure conduct might be harmed. Bhikshuni Dharmadatta has, on behalf of her disciple so-and-so, requested the Sangha to appoint a messenger for the conferral of full ordination. The Sangha shall now perform the karman to appoint Bhikshu so-and-so; so-and-so shall serve as the messenger to confer full ordination upon Bhikshuni Dharmadatta’s disciple so-and-so.

Those venerable ones who consent to the performance of the karman appointing Bhikshu so-and-so, with so-and-so serving as the messenger to confer full ordination upon Bhikshuni Dharmadatta’s disciple so-and-so, should remain silent; whoever does not consent should speak. This is the first proclamation of the karman. (The second and third proclamations are spoken in the same way.)

The Sangha has consented to perform the karman appointing Bhikshu so-and-so, with so-and-so serving as the messenger to confer full ordination upon Bhikshuni Dharmadatta’s disciple so-and-so. The matter is concluded because the Sangha remained silent. Thus do I record it.

After receiving the karman authorization, this Bhikshu must go that very day to the Bhikshuni monastery. Then the candidate for full ordination must kneel with palms joined before the messenger and make the following declaration:

– May the venerable Sangha remember me! I, so-and-so, seek full ordination under Bhikshuni Preceptor so-and-so. I have received full ordination amid the pure Bhikshuni community, and no one raised an objection. If I were to leave this place, it is feared that my pure conduct might be harmed; therefore, I must remain here. I, so-and-so, under Bhikshuni Preceptor so-and-so, now request full ordination from the Sangha. May the Sangha, out of compassion, confer full ordination upon me. (This is said three times.)

Then the Bhikshuni Preceptor and the messenger return to the Sangha. The Bhikshuni Preceptor must kneel with palms joined and make the following declaration:

– May the venerable Sangha remember me! I, Bhikshuni Dharmadatta, have a disciple, so-and-so, who wishes to receive full ordination. She has received full ordination amid the pure Bhikshuni community, and no one raised an objection. If she were to come here, it is feared that her pure conduct might be harmed; therefore, she must remain there. I, Dharmadatta, have a disciple, so-and-so, for whom I now request full ordination from the Sangha. May the Sangha, out of compassion, confer full ordination upon her. (This is said three times.)

The one performing the karman should speak as follows:

– May the venerable Sangha listen! So-and-so seeks full ordination under so-and-so. She has received full ordination amid the pure Bhikshuni community, and no one raised an objection. If she were to come here, it is feared that her pure conduct might be harmed; therefore, she must remain there. Bhikshuni Preceptor so-and-so has requested the Sangha to confer full ordination upon her. If the Sangha is ready, the Sangha shall confer full ordination upon so-and-so under Bhikshuni Preceptor so-and-so. This is the motion.

After one motion and three proclamations of the karman have been completed, the Bhikshuni Preceptor and the messenger return to the Bhikshuni monastery and say:

– Good woman, listen! You have received full ordination through one motion and three proclamations of the karman, with no one raising an objection. Both communities, each consisting of ten or more members, were harmonious. Now that you have received full ordination, you must revere the Three Jewels. You have encountered a fortunate opportunity: a human body is difficult to obtain; the appearance of a Buddha in the world is difficult to encounter; and hearing the Dharma is also difficult.

(474c) This is called undergoing two years of training in the precepts and receiving full ordination before both communities. This pertains to the second rule of reverence.

3- Accusing of offenses.

A Bhikshuni must not speak of a Bhikshu as having an offense, whether the offense is real or unreal. A Bhikshu, however, may speak of a Bhikshuni when her offense is real, but must not do so when the offense is unreal. A Bhikshuni must not say:

– Physician Bhikshu, precept-breaking Bhikshu, senile Bhikshu.

If he is a relative, she may gently admonish him but must not rebuke him. If he is still young, she should admonish him:

– If you do not study now, will you wait until you are old to study? Later you will instruct disciples. If you do not study, your disciples will later follow your bad habits. Therefore, you must diligently study and recite the Sutras.

If a Bhikshuni speaks of a Bhikshu’s faults, saying, “Physician Bhikshu, precept-breaking Bhikshu, senile Bhikshu,” she violates the rule of reverence. A Bhikshu may speak of a Bhikshuni’s actual faults, but he must not rebuke her by saying:

– Bald-headed old woman, lustful old woman, senile old woman.

If she is a relative who is doing something contrary to the Dharma, he may admonish her:

– Do not do that.

But he must not revile her; he must admonish her gently. If she is still young, he should admonish her:

– If you do not study now, will you wait until you are old to study? Later you will instruct disciples. If you do not study, your disciples will later follow your bad habits. Therefore, you must study and recite the Sutras.

If a Bhikshu reviles a Bhikshuni, saying, “Bald-headed old woman, lustful old woman, unwholesome old woman who knows neither gratitude nor obligation,” he commits a Vinaya-transgression offense. Thus, a Bhikshuni must not speak of a Bhikshu’s faults, whether real or unreal, whereas a Bhikshu may speak of a Bhikshuni’s actual faults. This is the third rule of reverence.

4- Not receiving offerings before Bhikshus.

A Bhikshuni must not receive food, lodgings, beds, or bedding before a Bhikshu. If someone invites Bhikshunis to partake of a meal, they should tell that person first to invite the senior Bhikshus. If the person says, “I have no reverence for them; I wish to invite only the venerable Bhikshunis,” they should reply, “Then I will not accept either.”

If the person says, “Previously, I have invited the Sangha to both earlier and later meals, but I have never invited the venerable Bhikshunis,” then they should accept. If, at the very least, the person has already offered the Sangha one bowl of rice, there is no offense if the Bhikshunis subsequently accept fine foods.

If someone comes and says, “I wish to build lodgings for the venerable Bhikshunis,” they should tell that person first to build them for the senior Bhikshus.

If the person says, “I have no reverence for them and wish to build only for the Bhikshunis,” they should reply, “Then I will not accept either.” If the person says, “Previously, I have built lodgings, lecture halls, bathhouses, refectories, gatehouses, well shelters, latrines, and foot-washing houses for the Sangha, but I have not built any for the venerable Bhikshunis,” then they should accept. Even if the person had previously built only one kitchen for the Sangha (475a), there is no offense if the Bhikshunis subsequently accept large lodgings.

If someone brings beds and bedding as offerings for the Bhikshunis, they should tell that person first to offer them to the senior Bhikshus.

If the person says, “I have no reverence for them,” they should say, “Then I will not accept either.”

If the person says, “Previously, I have offered the Bhikshu Sangha beds, bedding, pillows, blankets, and sleeping requisites, but I have never offered them to the Bhikshunis,” then they may accept. Even if the person had previously offered the Bhikshu Sangha only a small bed, there is no offense if the Bhikshunis subsequently accept beds and bedding.

If a donor who has never offered meals to the Sangha offers beds and bedding first to the Bhikshunis, and the Bhikshunis accept them, they violate the rule of reverence. This is called the rule that Bhikshunis must not receive food, beds, or bedding before the Sangha. Here ends the fourth rule of reverence.

5- Mānatta every half-month.

If a bhiksuni commits an offense of disrespect, she must perform a half-month of manatta before both Sanghas. If she commits any of the nineteen Sanghadisesa offenses, she must perform a half-month of manatta before both Sanghas. While a bhiksuni is performing the observance of conformity within the assembly, she must make a formal declaration before both Sanghas every day. This is called a bhiksuni’s performance of a half-month of manatta in the midst of both Sanghas. Here ends the fifth principle of reverence.

6- Requesting instruction on the occasion of the fortnightly Uposatha.

On the Uposatha day, either all the bhiksunis or a messenger appointed by them should go to the bhiksus’ monastery, pay homage at the stupa, and then approach a familiar bhiksu to convey their consent and purity, saying:

– The Bhiksuni Sangha is in harmony. We bow at the feet of the bhiksus and inquire concerning the Uposatha, requesting instruction. (Say this three times.)

At the Uposatha, the bhiksu reciting the precepts should say:

– May the venerable Sangha listen! Today is the Uposatha. So many days have passed, and so many days remain. This is the regular observance of the assembly of the Buddha’s sravaka disciples. Let the bhiksus declare the consent and purity of those venerable ones who are absent. Who has received the consent of the bhiksunis?

The one who has received the bhiksunis’ consent should approach the senior elder, bare his right shoulder, join his palms, and say:

– The Bhiksuni Sangha is in harmony. They bow at the feet of the Bhiksu Sangha, convey their consent and purity, inquire concerning the Uposatha, and request instruction. (Say this three times.)

The reciter of the precepts should ask:

– Who will instruct the bhiksunis?

If someone has previously instructed them, the next person should ask:

– On what day did you go to the bhiksunis’ residence? Where did you give the instruction?

The one who previously instructed them should say:

– On such-and-such a day, at such-and-such a place.

If there is no one to instruct them, then, upon receiving the bhiksunis’ consent and purity, the bhiksu should say:

– Sisters! There is no one to instruct you. Be heedful and do not be negligent.

If a bhiksu possesses the following twelve qualities, the Sangha should perform a karma procedure appointing him as an instructor. They are:

1- He observes the precepts.

2- He is learned and does not forget what he has heard.

3- He upholds the Vinaya, whether in extensive or abbreviated form.

4- He is eloquent and speaks skillfully.

5- He is trained in morality.

6- (475b) He is trained in concentration.

7- He is trained in wisdom.

8- He is able to eliminate evil and wrong views.

9- His pure conduct is undefiled.

10- He has not defiled the pure conduct of a bhiksuni.

11- He is patient.

12- He has completed twenty rains retreats or more.

This is called one who possesses the twelve qualities whom the Sangha should appoint to instruct the bhiksunis. The officiant conducting the karma procedure should make the formal announcement:

– May the venerable Sangha listen! Bhiksu so-and-so possesses the twelve qualities. If the time is appropriate for the Sangha, the Sangha now appoints Bhiksu so-and-so to instruct the bhiksunis. This is the formal announcement.

May the venerable Sangha listen! Bhiksu so-and-so possesses the twelve qualities. The Sangha now appoints Bhiksu so-and-so to instruct the bhiksunis. Those venerable ones who approve the appointment of Bhiksu so-and-so to instruct the bhiksunis should remain silent; anyone who does not approve should speak. This is the first proclamation of the karma procedure. (The second and third proclamations are made in the same way.)

The Sangha has approved the appointment of Bhiksu so-and-so to instruct the bhiksunis. The matter is settled because the Sangha has remained silent. Thus do I record it.

After receiving authorization through the karma procedure, that bhiksu should go to instruct the bhiksunis. There are eight circumstances pertaining to instruction, as follows:

1- At an improper time.

2- At an improper place.

3- After the proper period.

4- Before the proper time.

5- When the assembly is not in harmony.

6- Showing partiality toward one’s associates.

7- Teaching the Dharma at excessive length.

8- Welcoming the instructor.

(1) At an improper time: Giving instruction from sunset until before sunrise is called giving instruction at an improper time. If a bhiksu instructs bhiksunis at an improper time, he commits a Pacittiya offense.

(2) At an improper place: Instruction must not be given in a secluded place or in an exposed open place. It must be given in a place that is neither secluded nor exposed, such as a lecture hall or beneath a tree. If a bhiksu instructs bhiksunis at an unsuitable place, he commits a Vinaya-transgression offense. This is called an improper place.

(3) After the proper period: If instruction is not given until the fourteenth or fifteenth day, this is called giving instruction after the proper period.

(4) Before the proper time: Giving instruction on the first, second, or third day of the month is called giving instruction before the proper time. Instruction should be given from the fourth through the thirteenth day. If a bhiksu goes to instruct the bhiksunis before the proper time, he commits a Vinaya-transgression offense. This is called before the proper time.

(5) When the assembly is not in harmony: When the Bhiksuni Sangha is not in harmony, instruction should not be given. One should wait until they are in harmony before instructing them. Upon arriving, the instructor should ask:

– Is the Bhiksuni Sangha in harmony?

If they reply, “It is in harmony,” a messenger should be sent to summon the bhiksunis to hear the instruction. If anyone is old or ill and taking medicine, or is occupied with matters concerning robes and bowls and cannot attend, she must convey her consent, saying:

– I, so-and-so, convey my consent regarding the instruction. (Say this three times.) If instruction is given when the Bhiksuni Sangha is not in harmony, a Vinaya-transgression offense is committed. This is called lack of harmony.

(6) Showing partiality toward one’s associates: One should not instruct with partiality, but should instruct the entire Bhiksuni Sangha once it is in harmony. This is called showing partiality toward one’s associates.

(7) Speaking at excessive length: One should not instruct the bhiksunis at excessive length, as the Venerable (475c) Nanda did, but should say only:

– Commit no evil deeds,

Faithfully practice wholesome conduct,

Purify your own mind—

This is the teaching of the Buddhas.

Sisters! These are the words of instruction. Those who wish to listen may listen; those who do not wish to listen may depart as they please.

If a bhiksu instructs the bhiksunis at excessive length, he commits a Vinaya-transgression offense. This is called teaching the Dharma at excessive length.

(8) The manner of welcoming the instructor: If bhiksunis dwelling in a city, town, or village hear that a bhiksu will come on such-and-such a day to instruct them, and if they have no attendants, they should ask junior bhiksus to carry incense, flowers, banners, streamers, and canopies and go to welcome him. If these are unavailable, they should bring whatever they have, whether much or little; at the very least, they should join their palms to express reverence and help carry his robe and bowl. They should go out to welcome him from a yojana away, half a yojana, one krosa, or half a krosa; at the very least, they should go beyond the city, town, or village to receive him. If they do not welcome him, they commit a Vinaya-transgression offense.

After he arrives, they should wholeheartedly encourage the donors to offer him the morning meal, the later meal, and drinks at improper times, and together with their disciples provide for him for seven days without allowing him to lack anything.

If they have nothing, they should take some of their own surplus robes and bowls and offer them to him.

If they do not even have these, they should at least join their palms to express reverence.

When instructing the bhiksunis, he may use either the Abhidharma or the Vinaya. The Abhidharma refers to the nine divisions of the scriptures; the Vinaya refers to the Pratimoksa, whether taught extensively or in brief. When the instructor sees the bhiksunis approaching, he must not lower his head and stand silently, but should observe their appearance and deportment. If he sees that they have applied wet oil to their hair, painted their eyebrows, worn brightly colored and dazzling robes, tied white belts, and so forth, he must admonish them. If such a person is young, he should say:

– Sister! You are still young, yet you do not study. Will you wait until you are old before studying? In the future you will instruct disciples. If you do not study, your disciples will imitate your bad habits. Therefore, you must diligently study and recite the scriptures.

If laypeople are present at that time, he must not instruct her in this way, lest they give rise to an unwholesome thought and say:

– A sramana is instructing his wife.

In such a case, he should not instruct her directly but should ask the other bhiksunis:

– Whose companion-disciple is this person? Upon whom does she depend as a disciple?

After asking, he should tell her preceptor and acarya to instruct and admonish her, causing her to comply and practice accordingly and not engage in conduct contrary to proper deportment.

When a bhikkhu instructs bhikkhunis, he must regard them as women; and bhikkhunis must regard the one who instructs them as the Buddha. This concerns their inquiry every half-month about the Uposatha and their request for instruction.

Here ends the sixth rule of reverence.

7—A bhikkhuni may not undertake the rains retreat without relying upon bhikkhus.

If relatives wish to invite bhikkhunis to undertake the rains retreat, the bhikkhunis should tell the donors first to invite senior and venerable bhikkhus. If they say, "I have no reverence for those venerable ones and wish to invite only the bhikkhunis," the bhikkhunis should say:

– Then I shall not go either.

If they wish to go for the sake of their relatives, they should personally invite bhikkhus. Upon arriving there, they should arrange the morning meal, the later meal, beverages permitted outside the proper time, and robes for the rains retreat, allowing no shortage. If their relatives do not provide these things, they should provide them from their own surplus robes and bowls.

If, during the rains retreat, the bhikkhus die, renounce the monastic life, or go elsewhere, the bhikkhunis may not leave.

If there is a Sangharama within three yojanas, they should establish a boundary permitting mutual access and go there every half-month to inquire about the Uposatha.

If there are dangers, such as bandits terrorizing travelers on the road, and they fear for their lives or fear harm to their pure conduct, then at the end of the rains retreat they should go there to perform the Pavarana. If the dangers still remain, they should tell their relatives to invite the bhikkhus to come.

When the bhikkhus have arrived, they must be provided with necessities such as the morning meal, the later meal, and beverages permitted outside the proper time, allowing no shortage. After the Pavarana has been completed, they should return to their former place.

If bhikkhunis wish to undertake the rains retreat in a place where there are no bhikkhus, they may not undertake it there. If they nevertheless remain there for the rains retreat, they commit an offense against the rule of reverence.

This is called: where there are no bhikkhus, bhikkhunis may not undertake the rains retreat.

Here ends the seventh rule of reverence.

8—After completing the rains retreat, bhikkhunis must receive the Pavarana before both Sanghas.

On the day of the Pavarana, after the bhikkhunis have received the Pavarana, early the following morning they must all go to the bhikkhu Sangha to receive the Pavarana. Within the Bhikkhuni Sangha, a formal act of the Sangha should be performed to appoint one person capable of receiving the Pavarana. The one performing the formal act should speak as follows:

– May the Bhikkhuni Sangha listen! Bhikkhuni so-and-so is capable of acting as the recipient of the Pavarana on behalf of the Bhikkhuni Sangha. If the time is appropriate for the Sangha, the Sangha shall perform the formal act of appointing Bhikkhuni so-and-so to act as the recipient of the Pavarana on behalf of the Bhikkhuni Sangha.

The Bhikkhuni Sangha has consented to appoint Bhikkhuni so-and-so to act as the recipient of the Pavarana on behalf of the Bhikkhuni Sangha, as indicated by its silence. Thus do I record this matter.

When both assemblies, the Bhikkhuni Sangha and the Bhikkhu Sangha, are in harmony, she should speak as follows:

– The harmonious Bhikkhuni Sangha declares its Pavarana before the harmonious Bhikkhu Sangha: If the Sangha has seen, heard, or suspected any offense, may the Sangha compassionately tell us. If we see that what was seen, heard, or suspected is indeed an offense, we shall remove it in accordance with the Dharma. (This should also be said a second and a third time.) If the harmonious Bhikkhu Sangha is together with many bhikkhunis, they should speak as follows:

– We, many bhikkhunis, declare our Pavarana before the harmonious Bhikkhu Sangha: If the Sangha has seen, heard, or suspected any offense, may the Sangha compassionately tell us. If we ourselves know and see that we have committed an offense, we shall remove it in accordance with the Dharma. (This should also be said a second and a third time.)

If the bhikkhus are in harmony and there is one bhikkhuni, she should speak as follows:

– I, a bhikkhuni, declare my Pavarana before the harmonious Bhikkhu Sangha: If the Sangha has seen, heard, or suspected any offense, may the Sangha compassionately tell me. If I myself know and see that I have committed an offense, I shall remove it in accordance with the Dharma. (This should also be said a second and a third time.)

If there are many bhikkhus and the Bhikkhuni Sangha (476b) is in harmony, they should speak as follows:

– The harmonious Bhikkhuni Sangha declares its Pavarana before the venerable ones: If the venerable ones have seen, heard, or suspected any offense, may the venerable ones compassionately tell us. If we know and see that we have committed an offense, we shall remove it in accordance with the Dharma. (This should also be said a second and a third time.)

If there are many bhikkhus together with many bhikkhunis, they should speak as follows:

– We, many bhikkhunis, declare our Pavarana before the venerable ones... (This should also be said a second and a third time.)

If there is one bhikkhu together with one bhikkhuni, she should speak as follows:

– I, a bhikkhuni, declare my Pavarana before the venerable one: If the venerable one has seen, heard, or suspected any offense, may the venerable one compassionately tell me. If I know and see that I have committed an offense, I shall remove it in accordance with the Dharma. (This should also be said a second and a third time.)

Thus, after completing the rains retreat, bhikkhunis must receive the Pavarana in the presence of both assemblies. If, on the sixteenth day, a bhikkhuni does not go to the Bhikkhu Sangha to receive the Pavarana but arrives only on the seventeenth day to receive it, she commits an offense against the rule of reverence.

This is called the eighth rule of reverence for bhikkhunis.

THE MAHASANGHIKA VINAYA

End of the thirtieth fascicle.