摩訶僧祇律

THE PRECEPTS FOR BHIKSHUNIS:

A DETAILED EXPLANATION OF THE FIRST OF THE EIGHT PĀRĀJIKAS.

1—PRECEPT: SEXUAL INTERCOURSE.

The World-Honored One, the Unsurpassed, Perfectly and Completely Enlightened One, having first aroused the aspiration to cultivate the Path and now brought it to fulfillment, was dwelling in the monastery of the Śākya clan in the city of Kapilavastu, revered and honored with offerings by devas and human beings, as explained above. At that time, Mahāprajāpatī Gautamī, together with five hundred women of the Śākya clan, including Chandā, Chandāpālā, Dāvachandā, Chandā’s mother, and others, (514b) went to the Buddha, bowed their heads, paid homage at his feet, and stood to one side.

Mahāprajāpatī then addressed the Buddha: “World-Honored One! The appearance of a Buddha in the world is difficult to encounter, and hearing the Dharma is also difficult. Now we have encountered the Tathagata appearing in the world and expounding the wondrous ambrosial Dharma, enabling sentient beings to realize the fruit of the Path of quiescent cessation.” This is explained in detail in the Sutra on Mahāprajāpatī’s Going Forth.

The Buddha then said: “From now on, the bhikshuni Mahāprajāpatī shall be the senior elder of the Bhikshuni Sangha. This rule must be observed.”

At that time, Mahāprajāpatī Gautamī addressed the Buddha: “World-Honored One! The World-Honored One has established the four grave precepts for the bhikshus. Are we permitted to hear them?”

The Buddha said: “You are. Gautamī, if a faithful virtuous woman wishes to obtain five benefits, she must fully uphold this Prātimokṣa. Those five benefits are:

1—If a faithful virtuous woman wishes to establish the Buddha-Dharma, she must fully uphold this Prātimokṣa.

2—If she wishes the True Dharma to endure for a long time, she must fully uphold this Prātimokṣa.

3—If she wishes to be free from doubt, she must inquire of others and fully uphold this Prātimokṣa.

4—If she wishes to serve as a refuge for bhikshunis who have become fearful because they committed offenses, she must fully uphold this Prātimokṣa.

5—If she wishes to travel and teach throughout the four directions without obstruction, she must fully uphold this Prātimokṣa.

These are called the five benefits obtained by a faithful and steadfast virtuous woman who upholds this Prātimokṣa. The remainder is explained in detail above, at the beginning of the five conditions concerning bhikshus:

—If a bhikshuni, without renouncing the precepts, while her resolve to keep the precepts has weakened, and without leaving the Bhikshuni Sangha, engages in sexual intercourse, even with an animal, that bhikshuni commits a pārājika offense and may no longer dwell together with the Bhikshuni Sangha.

Explanation:

Bhikshuni: A woman who is fully twenty years of age, not one who is underage; who has perfectly received full ordination in the presence of both Sanghas; in accordance with the Dharma, not contrary to the Dharma; with the assembly in harmony, not in disharmony; through one motion and three proclamations of the karman, without anyone raising an objection. Such a person is called a bhikshuni.

Without renouncing the precepts, while her resolve to keep the precepts has weakened, and without leaving the Bhikshuni Sangha: This is explained in detail above in the section concerning bhikshus.

Engages in: Experiences it with lustful desire.

Sexual intercourse: Conduct contrary to the holy life. If a bhikshuni engages in sexual intercourse with a man, a sexually incapable man, a male nonhuman being, or a male animal, whether awake or asleep, or with a corpse, through any of the three places—the mouth, the urinary passage, or the anal passage—and in each case experiences pleasure, that bhikshuni commits a pārājika offense and may no longer dwell together with the Bhikshuni Sangha.

Pārājika: To regress and fall away from the Knowledge of the Dharma and fail to attain the fruit of the Path is called pārājika. Likewise, to regress and fall away from the Knowledge of Exhaustion or the Knowledge of Non-Arising and fail to attain the fruit of the Path is called pārājika.

Pārājika also means: To regress and fall away from nirvana and fail to attain the fruit of the Path (514c) is called pārājika.

Pārājika also means: To regress and fall away from the holy life is called pārājika.

Pārājika also means: An offense that, once committed, cannot be disclosed and expiated is called pārājika.

If a bhikshuni, with a defiled mind, wishes to look at a man, she commits a Việt-tì-ni offense requiring remorse. If she looks at him with her eyes or listens to his voice with her ears, she commits a Việt-tì-ni offense.

If they face one another naked, she commits a Thâu-lan offense; if their two sexual organs touch by even the extent of a sesame seed, she commits a pārājika offense.

If a bhikshuni does not say that she renounces the precepts, nor say that she does not renounce them, but because her resolve to keep the precepts has weakened she assumes the life of a laywoman, she is judged according to the degree of her offense. The same applies if she becomes an adherent of another path. If one person is naked while the other is clothed, or the other is naked while the first is clothed; if both are clothed; or if both are naked—whenever their two sexual organs touch by the extent of a sesame seed, she commits a pārājika offense.

If a bhikshuni, without renouncing the precepts, while her resolve to keep the precepts has weakened, and without leaving the Bhikshuni Sangha, puts on lay clothing and violates a precept, she is judged according to the degree of the violation.

If a bhikshuni forces a bhikshu to engage in sexual intercourse, the bhikshuni commits a pārājika offense. If the bhikshu experiences pleasure at that time, he also commits a pārājika offense.

If a bhikshu and a bhikshuni engage in sexual intercourse together, both commit a pārājika offense.

If a bhikshuni engages in sexual intercourse with a śrāmaṇera, the bhikshuni commits a pārājika offense, while the śrāmaṇera must be expelled. The same applies if a bhikshuni engages in sexual intercourse with a layperson.

If a bhikshuni engages in sexual intercourse with any of the three classes—human beings, nonhuman beings, or animals—through any of the three places—the mouth, the urinary passage, or the anal passage—and in any of the three conditions—awake, asleep, or dead—she commits a pārājika offense.

If a bhikshuni is asleep, insane, or absorbed in samādhi, and someone mounts her and engages in sexual intercourse with her, and when she becomes aware of it she experiences pleasure at the beginning, middle, and end, she commits a pārājika offense.

If a bhikshuni is asleep, insane, or absorbed in samādhi, and someone mounts her and engages in sexual intercourse with her, and when she becomes aware of it she experiences no pleasure at the beginning but experiences pleasure in the middle and at the end, she also commits a pārājika offense.

If a bhikshuni is asleep, insane, or absorbed in samādhi, and someone mounts her and engages in sexual intercourse with her, and when she becomes aware of it she experiences no pleasure at the beginning or in the middle but experiences pleasure at the end, she also commits a pārājika offense.

If a bhikshuni is asleep, insane, or absorbed in samādhi, and someone mounts her and engages in sexual intercourse with her, and when she becomes aware of it she experiences no pleasure at the beginning, middle, or end, she commits no offense.

What does it mean to experience pleasure? What does it mean not to experience pleasure?

Experiencing pleasure: It is like a hungry person who obtains delicious food and takes delight in eating it; or like a thirsty person who obtains a delicious drink and finds pleasure in drinking it. Experiencing sensual pleasure is likewise.

Not experiencing pleasure: It is like a person who delights in cleanliness but must wear various corpses around the neck, or must press a red-hot iron bar against a ruptured sore. Not experiencing pleasure is likewise.

If a bhikshuni engages in sexual intercourse obtained by purchase, by hire, through indebted favor, through acquaintance, in jest, as an experiment, (515a) or out of curiosity, she commits a pārājika offense in every case. But if she is insane or unaware, she commits no offense. Therefore it is said:

—If a bhikshuni, without renouncing the precepts, while her resolve to keep the precepts has weakened, and without leaving the Bhikshuni Sangha, engages in sexual intercourse, even with an animal, that bhikshuni commits a pārājika offense and may no longer dwell together with the Bhikshuni Sangha.

The second, third, and fourth precepts are otherwise the same as those explained in detail in the precepts for bhikshus.

2—PRECEPT: STEALING.

-- If a bhikkhuni takes what has not been given in a village or in the wilderness, and, according to what she has taken, the king has her arrested, executed, bound, or banished, saying: “O woman! You are a thief, a fool,” then this bhikkhuni who has stolen commits a Parajika offense and may no longer dwell in communion with the Bhikkhuni Sangha.

3. PRECEPT: KILLING A HUMAN BEING.

-- If a bhikkhuni kills a human being with her own hand, or seeks a knife and gives it to that person to commit suicide, urges that person to die, or praises death, saying: “O person, what use is it to live such a wretched life? It would be better to die than to live.” If, thinking thus, conceiving thus, and devising means, she praises death as blissful, and because of this that person dies and for no other reason, then that bhikkhuni commits a Parajika offense and may no longer dwell in communion with the Bhikkhuni Sangha.

4. PRECEPT: GREAT FALSE SPEECH.

-- If a bhikkhuni, without knowing and without clearly realizing, claims for herself a superhuman attainment and the superior knowledge and vision of the noble ones, saying that she sees thus and knows thus; and afterward, whether questioned or not questioned concerning the offense, wishing to become purified, she says: “Venerable one! Not knowing, I claimed that I knew; not seeing, I claimed that I saw. Those were false and untrue words,” then this bhikkhuni commits a Parajika offense and may no longer dwell in communion with the Bhikkhuni Sangha, except in a case of overestimation born of conceit.

5. PRECEPT: TOUCHING A MAN WITH A LUSTFUL MIND.

When the Buddha was dwelling at the monastery of the Sakya clan, beside the Nigrodha tree in Kapilavastu, the Blessed One established a precept forbidding bhikkhunis from dwelling in the aranya. At that time, however, there was no monastery in the village, so the bhikkhuni Lai-tra temporarily lodged in the house of a Sakya family and taught scripture to their son. The bhikkhuni Lai-tra was beautiful in form but had not yet become free from sensual desire.

The young man was likewise handsome and had not yet become free from sensual desire. Every day he came three times to study the scripture. At that time, because the bhikkhuni saw him frequently, a lustful and defiled attachment arose in her mind, to the point that she became ill and her complexion turned sallow.

The other bhikkhunis came to inquire after her:

– Venerable one, from what illness are you suffering? Do you need any medicine? If you need milk, oil, honey, or rock sugar, we shall provide it.

– There is no need. It will pass naturally.

The upasakas and upasikas likewise came to inquire after her. At the same time, that young Sakya man also asked her:

– Venerable one, from what illness are you suffering? If you need any medicine, I shall provide it. If we have it in the house, I shall bring it to you; if we do not, I shall seek it elsewhere and bring it back for you, venerable one.

– Good friend, this cannot be cured by such medicines.

– Venerable one, then is this not an illness of the body but an illness of the mind?

– (515b) It is as you say.

– Then how can this illness be cured?

– Do you wish me to recover?

– I wish you to recover, but what do you need? I shall seek it and bring it to you.

– Come here and do that deed with me.

– I dare not. Even toward other renunciants who wear the kasaya robe, I dare not give rise to such a thought; how much less toward you, my bhikkhuni teacher, whom I revere?

– If you cannot do that, then merely embrace me and speak tender words; hold me tightly and caress me from above down to below.

– If that alone is needed, I can do it.

Thereupon, the young man approached and embraced her, expressing affection. He grasped her two breasts, fondled and caressed her from above down to below, giving her pleasure. Thereafter he did so repeatedly. As the Blessed One taught: “When one continually thinks of physical beauty, a defiled mind will arise, just as a woman thinks longingly of a man or a man thinks longingly of a woman.”

From then onward, the two continued doing this without cease. The other bhikkhunis came and admonished her:

– Venerable one, do not do this. Such a thing must not be done.

– But when I do it, I experience pleasure.

The bhikkhunis then reported the matter to Mahaprajapati. Upon hearing it, Mahaprajapati went and reported it to the Blessed One. The Buddha ordered that the bhikkhuni Lai-tra be summoned. When she arrived, the Buddha asked her:

– With a defiled mind, did you touch and caress, for the sake of pleasure, a man who also had a defiled mind, from below the shoulders and above the knees?

– It is indeed true, Blessed One!

– Lai-tra! This is an evil deed. Have you not heard that, by countless means, I have censured sensual desire, saying that desire is an intoxicating liquor, that desire is like a raging fire that burns away a person’s wholesome roots, and that desire is a great calamity? At the same time, by various means I have also praised freedom from desire, the severing of desire, and transcendence of desire. Why, then, have you now committed this evil deed? This is contrary to the Dharma, contrary to the Vinaya, and cannot foster the growth of wholesome qualities.

The Buddha then instructed Mahaprajapati Gautami to order all the bhikkhunis dwelling in Kapilavastu to assemble. When they had all assembled, the Blessed One related the preceding incident to the bhikkhunis and emphasized the dangers arising from what had occurred. At the same time, he taught the Dharma in accordance with the occasion and proclaimed the ten benefits for which the Tathagata, the Arhat, the Perfectly Enlightened One, established the recitation of the Pratimoksha for his disciples. These ten benefits are:

1. To restrain the Sangha.

2. To restrain the Sangha completely.

3. To bring well-being to the Sangha.

4. To subdue those who are shameless.

5. To enable those who possess a sense of shame to dwell in peace.

6. To cause faith to arise in those without faith.

7. To increase the faith of those who already possess faith.

8. To enable those living in accordance with the Dharma and Vinaya to bring the defilements to an end.

9. To prevent defilements that have not yet arisen from arising.

10. To ensure that the true Dharma long endures, (515c) thereby opening the gate of amrita for devas and human beings.

These are the ten benefits. For the sake of these ten benefits, the Tathagata, the Arhat, the Perfectly Enlightened One, established the recitation of the Pratimoksha for his disciples. Therefore, those who have not yet heard it should listen, and those who have already heard it should listen again:

-- If a bhikkhuni, with a defiled mind, touches and caresses a man who has a defiled mind, from below the shoulders and above the knees, in order to experience pleasure, that bhikkhuni commits a Parajika offense and may no longer dwell in communion.

Explanation:

Bhikkhuni: As explained above.

A man with a defiled mind: That is, a mind of sensual desire.

From below the shoulders: From below the breasts.

From above the knees: From the thighs upward to the navel.

Caressing: Moving the hand over the body and fondling it.

Experiencing pleasure: Enjoying sensual pleasure.

Defiled attachment: This bhikkhuni commits a Parajika offense.

Parajika: As explained above.

May no longer dwell in communion: She may not dwell with the bhikkhunis and partake of the nourishment of the Dharma and material nourishment. Just as it is before, so it is afterward; just as it is afterward, so it was before. Because she has committed a Parajika offense, she may no longer dwell in communion.

If a bhikkhuni, with a defiled mind, touches and caresses a man who also has a defiled mind, from below the shoulders and above the knees, seeking pleasure, she commits a Parajika offense and may no longer dwell in communion. If she does so with a sexually incapacitated man or with a woman, she commits a Thau-lan-gia offense.

If a bhikshuni, with a defiled mind, caresses a man who has no defiled mind, she also commits a Parajika offense. If she does the same with a sexually incapacitated man or a woman, she commits a Sthulatyaya offense.

If a bhikshuni without a defiled mind caresses a man who has a defiled mind, she commits a Sthulatyaya offense. With regard to a sexually incapacitated man or a woman, she commits a Vinaya offense.

If a bhikshuni without a defiled mind touches a man who likewise has no defiled mind, she commits a Vinaya offense. With regard to a sexually incapacitated man or a woman, she commits a Vinaya offense requiring remorse.

If a bhikshuni has a man shave her head, she should ask two women to hold her head so that she feels the pain as coming from the women, not from the man. Likewise, when she has a man lance her head to draw blood, or lance her hand or foot, she should ask a woman to hold that place so that she feels the pain as coming from the woman, not from the man. If there is a boil above the shoulders or below the knees, she should have a woman hold the place and then ask a man to squeeze out the pus; there is no offense. But if the boil is in a private area, she must not do so. “Private area” means below the shoulders and above the knees. If an ailment occurs there, she should ask a woman to treat it. Therefore it is said as above.

6—RULE: APPROACHING A MAN WITH A DEFILED MIND.

When the Buddha was dwelling at Vaishali, honored and given offerings by devas and people of the world, as related fully above, the bhikshuni Rashtra-pala was teaching scripture to a Licchavi youth. Eventually, the youth said:

– Toward other renunciants wearing the kashaya robe, I would not even dare give rise to such a thought, much less toward you, Reverend Bhikshuni, whom I honor.

– If you will not do that, then come and stand near me and talk with me; take my hand, take hold of my robe, approach me joyfully, invite me to sit, bend your body down, (516a) and arrange to go somewhere together.

– If that is all, it can be done.

He then acted in ways that pleased her and repeatedly continued doing so without cease, precisely as the Blessed One said: “If one keeps thinking of physical beauty and does not forget it, a defiled mind arises, as when a woman thinks longingly of a man or a man thinks longingly of a woman.”

The bhikshunis then reported the matter to Mahaprajapati, and Mahaprajapati in turn reported it to the Blessed One. The Buddha ordered that the bhikshuni Rashtra-pala be summoned. When she arrived, the Buddha questioned her fully concerning the foregoing matter:

– Did you truly do this?

– It is true, Blessed One!

– This is an evil deed. Why did you, with a defiled mind, extend your hand and draw close to yourself a man who had a defiled mind, and arrange to go somewhere together? From now onward, I do not permit a bhikshuni, with a defiled mind, to extend her hand and draw close to herself a man who has a defiled mind, up to and including arranging to go somewhere together.

The Buddha then instructed Mahaprajapati Gautami to order all the bhikshunis dwelling at Vaishali to assemble. For the sake of ten benefits, he established a rule for the bhikshunis, which those who had already heard it must hear again:

-- If a bhikshuni, with a defiled mind, extends her hand and touches a man who also has a defiled mind, converses with him, allows him to take her hand or grasp her robe, receives him when he approaches joyfully, invites him to sit, bends her body down toward him, or arranges to go somewhere together with him, that bhikshuni commits a Parajika offense and may no longer live in the community.

Explanation:

Bhikshuni: As explained above.

A bhikshuni with a defiled mind and a man with a defiled mind: Both have minds of sexual desire.

Extends her hand and touches the man: She extends her arm to where he is.

Converses: She whispers intimately with him.

Allows him to take her hand: He may grasp her hand, her wrist, her thumb, or her little finger.

Or allows him to grasp her robe: Such as her Sanghati, Uttarasanga, Antarvasa, undergarment, or rain cloak.

He approaches showing joy: He comes to her displaying happiness and comes repeatedly.

Invites him to sit: As when she says, “I have spread out a bed and mat; please sit down.”

Bends her body down: She bends her body down close to him.

Arranges to go together: If a bhikshuni arranges to meet a man in front of an inn, in a garden or by a pond, or at a place commonly frequented, she commits a Parajika offense and may no longer live in the community.

Parajika: As explained above. If a bhikshuni with a defiled mind, together with a man who has a defiled mind, extends her hand to him, converses with him, allows him to take her hand or grasp her robe, receives him when he approaches joyfully, invites him to sit, bends her body down toward him, or arranges to go somewhere together with him, that bhikshuni commits a Parajika offense and may no longer live in the community.

If a bhikshuni behaves as described above toward a sexually incapacitated man or a woman, she commits a Sthulatyaya offense.

If a bhikshuni with a defiled mind performs the acts described above with a man who has no defiled mind, she also commits a Parajika offense. But if she behaves in that manner toward a sexually incapacitated man or a woman, she commits a Sthulatyaya offense.

If a bhikshuni without a defiled mind performs the acts described above with a man who has a defiled mind, she commits a Sthulatyaya offense. If she does so with a sexually incapacitated man or a woman, she commits a Vinaya offense.

If neither has a defiled mind, she commits a Vinaya offense. With regard to a sexually incapacitated man or a woman, she commits a Vinaya offense requiring remorse.

If a bhikshuni with a defiled mind, together with a man who has a defiled mind, extends her hand for him to take, up to and including arranging to go somewhere together, she commits a Parajika offense.

(516b) If she commits each act successively, upon completing all eight acts, it constitutes a Parajika offense. If she commits them at intervals, when all eight acts have been completed, it likewise constitutes a Parajika offense. If, after committing one act, she immediately confesses the Sthulatyaya offense, and after confessing commits another, this remains a Sthulatyaya offense through the seventh time; but upon completing the eighth act, it becomes a Parajika offense. Therefore it is said as above.

7—RULE: CONCEALING ANOTHER’S OFFENSE.

When the Buddha was dwelling at Vaishali, as related fully above, there was a Licchavi family that first had two sons and afterward had a daughter. They considered this an inauspicious omen and privately thought: “Now that this ill-fated girl has been born, who knows whether anyone will ever marry her?” Then someone asked:

– Would you like to entrust this girl to a secure place?

– Yes.

– If so, you should take her to the bhikshuni Kali and ask her to raise her.

Upon hearing this, the family invited Kali to come and said: “Venerable one! We have now had this ill-fated daughter, whom no one will marry. Please raise her and ordain her as a renunciant; we will provide robes and food.”

The bhikshuni accepted the girl, brought her home, raised her, and ordained her as a renunciant. Every day the family sent food, and every year they sent robes. When the girl grew up, the bhikshuni teacher had her train in the precepts and then gave her full ordination. But because a woman’s nature is inherently filled with sensual passion, the stronger her sexual desire became as she grew, until she could no longer restrain it. Therefore, she said to her teacher:

– My fetters have arisen. I no longer delight in the renunciant life, and now I wish to return to lay life.

– How strange! The worldly life is like a pit of fire. How could one possibly find happiness in it?

From then onward, she gradually began engaging in sexual relations with laymen and non-Buddhist ascetics, and she became pregnant. The bhikshunis then expelled her and said to her teacher:

– Did you not know that your disciple was engaging in sexual relations with laymen and non-Buddhist ascetics?

– I, too, knew about it early on, but that household brought food every day and supplied robes every year. If I reported it to the Sangha, the Sangha would expel her. Because I coveted those two benefits, I did not report it.

The bhikkhuni then told Mahaprajapati. Mahaprajapati immediately brought the matter before the Blessed One. The Buddha had Kali summoned. When she arrived, the Buddha asked:

– Is this true?

– It is true, Blessed One!

– This is an evil deed. Kali, why did you conceal the fact that you knew a bhikkhuni had committed a grave offense? This is contrary to the Dharma and contrary to the Vinaya; it cannot foster wholesome qualities.

The Buddha then instructed Mahaprajapati to order all the bhikkhunis residing in Vaisali to assemble, and even those who had already heard this were to hear it again:

-- If a bhikkhuni knows that another bhikkhuni has committed a grave offense but does not tell anyone, and afterward, only when that bhikkhuni has left the residence, died, or returned to lay life, tells others: “Previously, I knew that this bhikkhuni had committed a grave offense, but I did not tell anyone because I did not want others to know,” then this bhikkhuni commits a parajika offense and may no longer live in communion.

Explanation:

Bhikkhuni: As explained above.

Knows: She knows either through her own direct knowledge or through hearing it from another. (516c)

Grave offense: The commission of any one of the eight parajika offenses constitutes a grave offense.

Does not tell anyone: She does not tell one person, several persons, or the Sangha.

Leaves the residence: That is, she is expelled.

Dies: Impermanence overtakes her; she passes away.

Returns to lay life: She abandons the Dharma and Vinaya she has been practicing and becomes a layperson or a follower of another path. If only then one says, “Previously, I knew that person had committed an offense, but I did not want others to know,” this bhikkhuni commits a parajika offense and may no longer live in communion.

Parajika: As explained above. If at dawn a bhikkhuni sees another bhikkhuni commit an offense and has no intention of concealing it, but at sunrise she gives rise to an intention to conceal it and maintains that intention until dawn the following day, then this bhikkhuni commits a parajika offense. These are called two periods. Likewise, this applies up to eight periods, as explained in detail above concerning a bhikkhu’s concealment of an offense.

If a bhikkhuni sees another bhikkhuni commit a grave offense, she must tell someone. If she sees a pupil who lives with her or a dependent pupil commit a grave offense, and out of affection deliberately conceals her pupil’s offense, thinking, “If I tell the bhikkhunis, they will expel her,” she commits a parajika offense.

Suppose that bhikkhuni hears the statement and then tells a bhikkhuni she knows: “So-and-so has committed a grave offense. If I tell anyone else, the Bhikkhuni Sangha will expel her; therefore, I have concealed it.” If the bhikkhuni who hears this then thinks, “If I disclose it, both of them will be expelled,” and consequently conceals it, they all commit a parajika offense. Likewise, if all of them conceal it, all of them commit a parajika offense.

If a bhikkhuni sees another commit a grave offense and tells another bhikkhuni, “I saw so-and-so commit a grave offense,” and that bhikkhuni rebukes her, saying, “You have now done an evil deed. Why did you tell me? Say no more,” she commits a thullaccaya offense.

If a bhikkhuni sees someone commit a grave offense, she must tell another person. If the offender is vicious, frightening, and powerful, and she fears that the offender may kill her or violate her celibacy, she should reflect: “Whoever creates karma will receive its result; that person knows for herself. It is like a fire breaking out and burning a house: I should merely save myself—why trouble myself over another’s affairs?” If her mind is associated with such a reflection, there is no offense. Therefore, the rule is stated as above.

8- RULE: FOLLOWING A BHIKKHU WHO HAS COMMITTED AN OFFENSE.

When the Buddha was staying at Ghosita’s Park in Kosambi, Channa committed one or two grave offenses among the five classes of offenses. The bhikkhus asked:

– Venerable Channa, do you see that offense?

– You wish to ask whether I see it or do not see it, but I do not see it.

The bhikkhus then brought the matter before the Blessed One. The Buddha said to the bhikkhus: “This Channa repeatedly commits one or two offenses among the five classes of offenses, yet says that he does not see them. The Sangha should therefore perform (517a) the formal act of suspension for not seeing an offense against him.”

After the Sangha had performed the formal act of suspension for not seeing an offense against him, he went to the bhikkhunis’ monastery and said to his mother:

– Ba-lo-e-de, the Sangha has performed an act of suspension against me and does not allow me to share in the food of the Dharma or material food.

– How extraordinary! Then share in the food of the Dharma and material food with me now.

His mother thus sided with Channa. The bhikkhunis admonished her:

– Mother of Channa, the Sangha in harmony has performed a lawful act of suspension against the bhikkhu Channa, but he has not yet made proper amends. Do not side with him.

– I am his mother, and he was born from me. If I do not side with him, who will?

The bhikkhunis then told Mahaprajapati. Mahaprajapati immediately brought the matter before the Blessed One. The Buddha instructed: “If the Sangha has performed a lawful act of suspension against Channa, but Channa’s mother, who is a bhikkhuni, sides with him although he has not yet made proper amends, you should admonish her three times in private, three times before several persons, and three times in the midst of the Sangha so that she will abandon this conduct.

When admonishing her in private, ask her as follows: ‘Is it true that you know the Sangha has performed a lawful act of suspension against Channa, yet you still side with him?’ If she answers, ‘It is true,’ you should admonish her: ‘Mother of Channa, the Sangha has performed a lawful act of suspension against him, and because he has not yet made proper amends, do not side with him. I now admonish you out of loving-kindness, desiring your benefit.

The first admonition is complete; two admonitions remain. Will you abandon this conduct?’ The second and third admonitions should be given in the same manner. Then she should likewise be admonished three times before several persons.

If she still does not abandon it, a formal act requesting a hearing of the matter should be performed in the midst of the Sangha. The officiant should say:

– Venerable Sangha, please listen. The Sangha has performed a lawful act of suspension against Channa, but Channa has not yet made proper amends, and Channa’s mother nevertheless sides with him. She has therefore been admonished three times in private and three times before several persons to abandon this conduct, but she has not abandoned it. If the time is appropriate for the Sangha, the Sangha should now admonish her three times so that she will abandon this conduct.

Then, in the midst of the Sangha, Channa’s mother should be asked: ‘Is it true that you know the Sangha in harmony performed an act of suspension against Channa, but although Channa has not yet made proper amends, you side with him, and that the Sangha has admonished you three times in private and three times before several persons to abandon this conduct, yet you still have not abandoned it?’ If she answers, ‘It is true,’ she should be admonished: ‘The Sangha in harmony has performed a lawful act of suspension against Channa.

You should not side with Channa. The Sangha now admonishes you out of a desire for your benefit. You should comply with the Sangha’s admonition.

The first admonition is complete; two admonitions remain. Will you abandon this conduct?’ But she answers, ‘I will not abandon it.’ The Sangha then continues to admonish her in the same way a second and a third time, but she still says, ‘I will not abandon it.’

The bhikkhunis then reported this matter to the Blessed One. The Buddha ordered that she be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– This is an improper act. Have you not heard Me, by countless means, censure stubbornness and resistance to admonition and praise amenability to admonition? This is contrary to the Dharma, contrary to the Vinaya, (517b) and contrary to My teaching. Such conduct cannot foster wholesome dharmas. Why did you follow a bhikkhu who had been suspended? From now onward, I do not permit anyone to follow a bhikkhu who has been suspended.

The Buddha then instructed Gautami to command all the bhikkhunis residing at Kausambi to assemble. Even those who had already heard this were to hear it again:

-- If a bhikkhuni knows that the harmonious Sangha has, in accordance with the Dharma and the Vinaya, carried out a formal act of suspension against a bhikkhu, and that bhikkhu has not yet properly complied, yet she follows him, the bhikkhunis should admonish her, saying: "Venerable sister, the harmonious Sangha has, in accordance with the Dharma and the Vinaya, carried out a formal act of suspension against that bhikkhu, but he has not yet properly complied.

Do not follow him." If, when admonished by the bhikkhunis, she says: "If I do not follow him, who will?" the bhikkhunis should admonish her a second and a third time so that she abandons this conduct. If she abandons it, that is good; if she does not abandon it, that bhikkhuni commits a parajika offense and may no longer live in communion.

Explanation:

(Some of the foregoing terms have already been explained.)

Harmonious: Not forming a separate faction.

In accordance with the Dharma and the Vinaya: When one sees that there is no offense, one does not accuse another of failing to relinquish the three evil views: disparaging the sutras, wrong view, and extreme view.

Suspended: Not permitted to live in communion.

Has not yet properly complied with the Dharma: He has not yet submitted to the Sangha, and the Sangha has not yet absolved him of the offense.

Following: Sharing the food of the Dharma and material food together.

When the bhikkhunis admonish that bhikkhuni as follows: "Venerable sister, the Sangha has carried out against that bhikkhu a formal act of suspension in accordance with the Dharma and the Vinaya, but he has not yet properly complied. Therefore, do not follow him by sharing the food of the Dharma and material food with him," and that bhikkhuni says: "If I do not follow him, who will?" they should continue to admonish her up to three times. If, after three admonitions, she abandons the conduct, that is good; if she does not abandon it, that bhikkhuni commits a parajika offense.

Parajika: As explained above.

If she is admonished three times in private and abandons the conduct, that is good; if she does not abandon it, she commits a vinaya-transgression offense. The same applies when she is admonished in the presence of several people.

When she is admonished in the midst of the Sangha, at the commencement of the first admonition she commits a vinaya-transgression offense, and upon its completion she commits a sthulatyaya offense. At the commencement of the second admonition she commits a vinaya-transgression offense, and upon its completion she commits a sthulatyaya offense. At the commencement of the third admonition she commits a sthulatyaya offense, and upon its completion she commits a parajika offense.

After she has been admonished in private, in the presence of several people, and in the midst of the Sangha, all the vinaya-transgression offenses and all the sthulatyaya offenses are subsumed into the one grave offense of parajika. If she abandons the conduct while being admonished, she is dealt with according to the offense incurred at the stage when she abandoned it.

Summary verse:

"Sexual intercourse, theft, and killing a person,

Falsely claiming spiritual attainment.

Shoulder below, knee above,

A defiled mind—these are eight matters.

Concealing an offense, following an offender:

Thus the eight parajikas are complete."

DETAILED EXPLANATION OF THE FIRST SECTION OF THE NINETEEN SANGHAVASESA RULES

1- RULE: ACTING AS A GO-BETWEEN.

The matter of acting as a go-between has been explained in detail in the bhikkhus' rule. Therefore, the Blessed One taught:

-- If a bhikkhuni acts as a go-between to bring a man and a woman together, whether for marriage or for an illicit liaison, even for only a moment, this constitutes an initial sanghavasesa offense.

2- RULE: FALSELY ACCUSING ANOTHER.

False accusation has been explained in detail in the bhikkhus' rule. Therefore, the Blessed One taught:

-- If, out of anger and displeasure, a bhikkhuni groundlessly accuses a pure and innocent bhikkhuni of a parajika offense, intending to destroy that bhikkhuni's purity, and later, whether questioned or not questioned, says: "That accusation had no basis; I spoke in that way because I was angry," this constitutes an initial sanghavasesa offense.

3- RULE: DISTORTING AN UNRELATED MATTER TO MAKE A FALSE ACCUSATION.

Therefore, the Blessed One taught:

-- If, out of anger and displeasure, a bhikkhuni takes some aspect of an unrelated matter that is not a parajika offense and uses it to accuse another of a parajika offense, intending to destroy that person's holy life, and later, whether questioned or not questioned, says: "Only because I was angry did I use an aspect of an unrelated matter to make the accusation," this bhikkhuni commits an initial sanghavasesa offense.

4- RULE: ENGAGING IN A DISPUTE WITH ANOTHER.

When the Buddha was residing in the city of Sravasti, the wall separating the bhikkhunis' monastery from the convent of non-Buddhist nuns collapsed. The bhikkhuni Sthulananda said to the non-Buddhist nuns:

– You must repair it. You are shameless people; your followers go back and forth, entering and leaving, completely naked. Our community of nuns is virtuous and good and possesses a sense of shame. Seeing you only increases our afflictions.

– It is now the rainy season, so it cannot be built. We must wait until the rainy season is over before building it.

– You must have someone do it immediately. You may not wait until later.

– I cannot do it.

The bhikkhuni became angry and reviled her:

– May you die young! You wine-dregs-eating donkey! How dare you refuse to do it, you shameless one of wrong views and no faith? You must repair it at once.

The non-Buddhist nun also became angry and reviled her in return:

– You big-bellied shramana nun who bears many children! Even if you kill me, I will never do it.

The bhikkhuni then went to the magistrate and gave him a full account of the matter: "Your Excellency! Please issue an order on my behalf requiring that woman to rebuild the separating wall."

At that time, the magistrate was a man who had faith in the Buddha's teaching, so he immediately sent officers to arrest the non-Buddhist nun and bring her before him. After she had been brought in, he reviled her:

– You non-Buddhist of wrong views! You wicked wretch doomed to die young, you wine-dregs-eating donkey! Why have you not rebuilt the wall? You are shameless; you go in and out completely naked. If this venerable practitioner of the holy life should see you, her afflictions would only increase. You must rebuild it at once. If you do not, I shall punish you.

The non-Buddhist nun then rebuilt it. However, what she completed during the day was destroyed by rain at night. Consequently, throughout the three months of the rains retreat, she was unable to complete it. The non-Buddhists therefore complained to the upasakas:

– Just look at your fields of merit! Relying on the power of the authorities, they forced our nun to labor for three full months.

When the wives of the upasakas heard this, (518a) they told the bhikkhunis. The bhikkhunis then told Mahaprajapati. Mahaprajapati reported the entire matter to the Blessed One. The Buddha ordered that the bhikkhuni Sthulananda be summoned. When she arrived, the Buddha asked:

– Sthulananda! Is it true that you did this?

– It is true, Blessed One!

– This is an improper act. Why did you engage in a dispute with another? This is contrary to the Dharma, contrary to the Vinaya, and contrary to My teaching. Such conduct cannot foster wholesome dharmas.

Then the Buddha instructed Mahāprajāpatī to order all the bhikshunis residing in the city of Śrāvastī to assemble. For the sake of ten benefits, he established a precept for the bhikshunis; even those who had already heard it were to hear it again:

— If a bhikshuni engages in a dispute with a layperson or a monastic during the daytime, even for a moment, or contends even with a gardener or a śrāmaṇera, this is an immediate Saṅghāvaśeṣa offense.

Explanation:

Dispute: To quarrel verbally.

Layperson: That is, a householder.

Monastic: One who has gone forth among the non-Buddhist sectarians, down to a Jaṭila.

During the daytime: From dawn until sunset.

For a moment: For an instant. If a bhikshuni provokes a quarrel—even with a śrāmaṇera or a gardener—she commits a Saṅghāvaśeṣa offense.

Immediate offense: It does not require waiting until the third admonition.

Saṅgha: This refers to the eight pārājikas (?).

Avaśeṣa: Because a remainder of this offense still remains and the Sangha must perform a formal act to impose discipline, it is called Saṅghāvaśeṣa.

Furthermore, because this offense must be disclosed before the Sangha for repentance, it is called Saṅghāvaśeṣa.

If a bhikshuni goes to lodge an accusation against another person before a royal magistrate, she commits a Saṅghāvaśeṣa offense.

If she discusses with him the rights and wrongs of the matter, she commits a Sthūlātyaya offense.

If a bhikshuni goes to the home of an upāsaka or the home of a person of faith and discusses rights and wrongs with them, she commits a Vinayātikrama offense.

If she harbors resentment toward them, she commits a Vinayātikrama offense requiring remorse.

If a bhikshuni goes to lodge an accusation against another person before the king, she commits a Vinayātikrama offense.

If she speaks to the king with resentful words, she commits a Vinayātikrama offense requiring remorse.

Therefore, the Blessed One spoke as above.

5—PRECEPT: TRAVELING ALONE.

When the Buddha was dwelling in the city of Śrāvastī, the younger sister of the bhikshuni Lai-tra, who had married and was living in another village, fell ill. She sent someone to inform Lai-tra: “Elder sister, come quickly. Only if you arrive before I die will we be able to see one another.” Lai-tra immediately went to visit her, but before she arrived, her younger sister had already passed away. When she reached the place, her brother-in-law said to her: “Your younger sister has died. Who will now tend the household and look after the children? Please take her place and care for us.”

On hearing this, the bhikshuni thought: “This man has uttered repugnant words. He may forcibly violate me.” She became frightened and pretended to go outside. She then returned to the city of Śrāvastī and told the bhikshunis: “How dreadful! That man would have destroyed my celibate conduct!” The bhikshunis asked: “What happened?” She then related the entire matter in detail.

When the bhikshunis heard this (518b), they told Mahāprajāpatī. Mahāprajāpatī reported the matter in full to the Blessed One. The Buddha then ordered that the bhikshuni Lai-tra be summoned. When she arrived, the Buddha asked:

— Did this truly happen?

— It truly happened, Blessed One!

— Why did you travel alone? From this day onward, I do not permit traveling alone.

On another occasion, while the bhikshunis were traveling, a young bhikshuni needed to defecate and consequently fell behind. Some merchants then came along. Seeing that she was beautiful, they stopped her and asked:

— You are young and beautiful and ought to be enjoying sensual pleasures. Why did you go forth? Please tell us the reason clearly.

— What concern is it of yours that I have gone forth, that you should question me?

— That is not it! It seems that you have something in mind. Why not tell us?

She answered as before. The merchants teased her for a while and then let her go. Upon reaching the village, she began to doubt whether she had committed an offense, so she told Mahāprajāpatī. Mahāprajāpatī reported the matter in full to the Blessed One. The Buddha said: “If there was no lustful intent, there is no offense.”

On another occasion, while the bhikshunis were traveling together, one bhikshuni fell ill and could not keep pace with her companions, so she had to travel alone behind them. When she arrived at their destination, she became doubtful and told Mahāprajāpatī. Mahāprajāpatī reported the matter in full to the Blessed One. The Buddha said: “If one is ill, there is no offense.”

The Buddha then instructed Mahāprajāpatī to order all the bhikshunis residing in the city of Śrāvastī to assemble. Even those who had already heard it were to hear it again:

— If a bhikshuni has no other bhikshuni as a traveling companion, she must not pass beyond the boundary of a village, except on another occasion. “Another occasion” means when she has no lustful intent or when she is ill; these are called other occasions. This is an immediate Saṅghāvaśeṣa offense.

Explanation:

Having no bhikshuni companion: Traveling alone, as explained above.

Except on another occasion: On an occasion when she has no lustful intent or when she is ill, the Blessed One said there is no offense.

Saṅghāvaśeṣa: As explained above.

If a bhikshuni is traveling but has not yet passed beyond the boundary, there is no offense. When traveling as far as the boundary of a village, town, or city, the bhikshunis should remain within one armspan of one another. If they are separated by more than one armspan and proceed one step, they commit a Sthūlātyaya offense; if they proceed two steps, they commit a Saṅghāvaśeṣa offense. A person who stands midway at the boundary commits a Sthūlātyaya offense. Likewise, the others who proceed beyond one step also commit a Sthūlātyaya offense. Therefore, the Blessed One spoke as above.

6—PRECEPT: LIVING ALONE.

When the Buddha was dwelling in the city of Rājagṛha, there was a man in that city named Yết-mô who had married a woman named Yết-mô. She was incomparably beautiful and was serving rice to her husband. When it was time for almsround, the Blessed One donned his robe, took his bowl, entered the city, and went from house to house collecting alms until he came to their home. The wife then thought: “If my husband sees the Buddha, he will certainly rise to look at him and will neglect his meal. I should stand in the doorway and block his view.” Because the man had an affinity with the Buddha, the Blessed One emitted a ray of light (518c) that shone into the house, causing the husband to look outside and see the Buddha. He then said to his wife:

— You truly have not the slightest wholesome intention and seek only to harm me.

— I did not wish to harm you. I was merely afraid that if you saw the Blessed One, you would neglect your meal.

The husband became angry and said:

— A woman’s understanding is shallow. In seeking to provide a little benefit, you have instead caused great harm.

— Good sir, please permit me to go forth.

— Under which teaching do you wish to go forth?

— I wish to go forth in the Buddha’s Dharma.

— I consent.

She then went to the bhikshuni Utpalā and requested ordination. The preceptor ordained her and conferred full ordination upon her. During the first and last watches of the night, she practiced diligently without indolence. On the eighth day, she brought all the outflows to an end and knew for herself that she had attained realization. She acquired the three knowledges and six superknowledges, gained mastery of mind, and sat beneath a tree. At that time, Śakra, Lord of the Devas, came to where she was seated and recited this verse:

“Śakra, from his celestial palace,

Descends to pay homage.

Seeing this woman Yết-mô,

Gone forth for only eight days,

Her outflows ended, the six superknowledges attained.

Bhikshuni Utpalā,

Her task has been accomplished.

In virtue and spiritual power, wholly sovereign,

She has subdued every passionate conception,

And sits beneath the tree with eyes closed.

Therefore, I pay homage

To this field of merit for the world.”

This bhikshuni had a clear and melodious voice and was skilled in chanting the scriptures. An upāsaka invited her to his home to recite the scriptures. After hearing the recitation, he was filled with joy and offered her a large and beautiful piece of silk. At that time, the devas in the sky recited a verse of praise:

"Now you have gained benefit,

Your merit and virtue have reached their utmost.

All defiled attachments have been extinguished,

And you receive robes offered in purity.

The male and female lay devotees

Within this city of Rajagriha—

Why do they not invite you

To expound the wondrous Dharma?

If not invited, you do not preach;

Those who draw near shall leave suffering behind.

Having heard the Dharma and cultivated it,

They shall surely reach the supreme and wondrous state."

At that time, everyone and every household invited her to come and recite the sutras. After hearing the recitations, they rejoiced greatly and brought forth the aspiration to make offerings; consequently, she received abundant gains and offerings. Seeing this, the bhiksunis all became jealous and said, "These are sentimental words of praise that bewilder people's minds."

The bhiksunis then reported the matter to the Blessed One. The Buddha ordered that the bhiksuni be summoned. When she arrived, the Buddha asked:

– Is it true that you offered praise in the worldly manner? (519a)

– I do not know how to offer praise in the worldly manner.

The Buddha then said to the bhiksunis, "This bhiksuni was not offering praise in the worldly manner. In the past, there was a king who ruled the city of Varanasi named Cat-Loi. He had seven daughters: the first was named Sramana; the second, Sramana-Huu; the third, Bhiksuni; the fourth, Bhiksuni-Ti; the fifth, Dharma-Chi; the sixth, Su-Dharma; and the seventh, Sangha-Ti. These women once made vows before Kasyapa Buddha, as explained in detail in the Sutra of the Seven Daughters."

At that time, a bhiksuni wished to separate herself from the Bhiksuni Sangha and dwell alone. Another bhiksuni reported the matter to Mahaprajapati. Mahaprajapati then reported it to the Blessed One. The Buddha ordered that the bhiksuni be summoned. When she arrived, the Buddha asked:

– Is it true that you intend to separate yourself from the Bhiksuni Sangha and dwell alone?

– It is true, Blessed One!

– From this day forward, I do not permit anyone to separate from the Sangha and live alone.

Furthermore, the account of King Virudhaka's campaign against the state of Kapilavastu should be related in full. At that time, the bhiksunis lived alone outside the city, and so forth, up to the exception made because of danger from the king.

Furthermore, at that time, while the bhiksunis were traveling, an elderly and sick bhiksuni was unable to keep pace with her companions and had to rest alone. Doubt arose in her mind, and she went to ask Mahaprajapati. Mahaprajapati then reported the matter to the Blessed One. The Buddha taught, "One who has no desire commits no offense." The Buddha then instructed Mahaprajapati Gautami to command all the bhiksunis residing in the city of Sravasti to assemble. Even those who had already heard this were required to hear it again:

-- If a bhiksuni spends one night apart from another bhiksuni—except under special circumstances; special circumstances mean when she is ill or when the city is besieged by insurgent bandits, and these are called special circumstances—she commits the initial offense.

Explanation:

Spending one night: From before sunset until dawn appears the following morning.

Except under special circumstances: Having no desire, being isolated, being elderly or ill, or when the city is besieged by insurgent bandits. If she is then inside the city, she should not go outside; if she is outside the city, she should not enter it. These are called special circumstances. This is an initial Sanghavasesa offense.

Sanghavasesa: As explained above. If a bhiksuni separates from another bhiksuni and sleeps from before sunset until dawn appears, she commits a Sanghavasesa offense.

If she separates from the Bhiksuni Sangha after sunset and remains apart until dawn appears, she commits a Thullaccaya offense.

If bhiksunis sleep together in a room in the sangharama, they should lie within an arm's reach of one another. During the night, each should reach out with her hand three times to ascertain the presence of the other. She must not do so three times all at once, but once at the beginning of the night, once in the middle of the night, and once at the end of the night. If she does not ascertain the other's presence at the beginning of the night, she commits a Vinaya-transgression offense. If she does not do so in the middle of the night, she likewise commits a Vinaya-transgression offense. If she does not do so at the end of the night, she likewise commits a Vinaya-transgression offense. If she checks at all three times, there is no offense.

If one sleeps on an upper floor and the other on a lower floor, in separate places, they must go back and forth to check on one another three times during the night. If they sleep in this manner in the sangharama, they commit a Thullaccaya offense. (519b) Therefore, the Blessed One said as above.

7. THE PRECEPT AGAINST ORDAINING A WOMAN WITHOUT HER GUARDIAN'S PERMISSION

When the Buddha was residing in the city of Sravasti, there was in the city of Rajagriha a householder named Sudinna who had a young and beautiful wife. After her husband died, she had no liking for men, but her husband's younger brother wished to take her as his wife. She then said to some other women:

– I have no liking for men, but my husband's younger brother wishes to take me as his wife.

– Do you wish to gain release from this?

– I wish to gain release.

– Go to the city of Sravasti, to the bhiksuni Kali. She will ordain you.

Following these instructions, the woman went to the city of Sravasti and asked the people, "Where is the bhiksunis' sangharama?" They pointed out the place. When she arrived, she asked, "Who is the bhiksuni Kali?" They pointed out her room. She entered the room and asked:

– Venerable one, are you Kali?

– Yes! Why do you ask?

– I wish to go forth.

Kali then ordained the woman and gave her full ordination. Afterward, the husband's younger brother searched for her but did not know where she was. Someone then told him, "The bhiksuni Kali in the city of Sravasti has ordained her." He went to the city of Sravasti and asked the people, "Where is the bhiksunis' sangharama?" They pointed out the place. He entered and asked, "Which room belongs to the bhiksuni Kali?" They again pointed out the room. He entered and asked:

– Venerable one, are you Kali?

– Yes, but why do you ask?

– I have not relinquished my wife. Why did you, Reverend Sister, ordain her?

– Old man, where have you come from?

– I have come from the city of Rajagriha.

The bhiksuni immediately reviled him, saying, "You wretch! You are a bandit. People from the city of Rajagriha frequently come here as spies to gather intelligence about our country." She then said to her disciple, "Bring me my sanghati robe, then bind this wretch and imprison him."

Hearing this, the man became frightened and thought, "This woman's eyes are truly terrifying. She may actually do it!" His eyes darting about warily, he slowly withdrew. Once outside, he angrily cursed her, saying, "This bhiksuni unlawfully ordained my wife and even wished to have me bound!"

When the bhiksunis heard this, they told Mahaprajapati. Mahaprajapati then reported the matter to the Blessed One. The Buddha ordered that the bhiksuni be summoned. When she arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One!

– Kali! This was wrong. Why did you ordain a woman whose guardian had not given permission? From this day forward, I do not permit the ordination of a woman whose guardian has not consented.

The Buddha then instructed Mahaprajapati to command all the bhiksunis residing in the city of Sravasti to assemble. Even those who had already heard this were required to hear it again:

-- If a bhiksuni ordains a woman whose guardian has not given permission, she commits an initial Sangha- (519c) vasesa offense.

Explanation:

Has not given permission: If an unmarried daughter wishes to go forth, permission must be sought from her father and mother. If she is already married, permission must be sought from her husband, her husband's parents, and her husband's younger brother. If they have not given permission, yet a bhiksuni ordains her and grants her full ordination, she commits a Sanghavasesa offense.

Sanghāvaśeṣa: As explained above, this constitutes the initial offense.

If a bhikkhuni ordains a woman whose guardian has not given permission, she commits a vinaya-transgression offense.

If she allows the woman to train in the precepts, she commits a sthūlātyaya offense.

If she confers full ordination upon her, she commits a sanghāvaśeṣa offense.

Therefore, the Blessed One said as above.

8—PRECEPT: ORDAINING A WOMAN WHO HAS COMMITTED AN OFFENSE.

When the Buddha was dwelling in the city of Śrāvastī, there was at that time a young and beautiful wife of a strongman in the village of Āmala who was having an illicit affair with another man. Her husband said, “Do not do this again. If you continue, I shall punish you in such-and-such a manner.” Nevertheless, his wife continued the illicit affair without desisting.

Her husband therefore followed her and caught the two of them in the act. He bound them and brought them before a judicial official, saying, “My wife has committed adultery with this man. I ask Your Honor to punish her according to the law on my behalf.” The penal official said, “If a woman commits adultery with another man, she must appear before the two assemblies for seven days.

After appearing for seven days, she must be dismembered before the two families.” The official then said to the wife, “Return home. If there is wealth in your household, prepare the necessary articles for giving food and drink in charity. If there is no wealth in your household, do as you are able.

After the full seven days, you will be dismembered before the two assemblies.”

She then returned home and prepared various foods and drinks to give in charity to the two assemblies. Afterward, she sat in a secluded place and wept. The elder women saw her and asked:

“Why are you weeping?”

“Seven days from now, I shall be dismembered before the two assemblies. How could I not weep?”

“Do you wish to live?”

“Yes.”

“Go to the bhikkhuni Kāli in the city of Śrāvastī and ask to go forth. You may then be able to live.”

Because everyone was intoxicated with wine, she quietly slipped away according to this plan and went to the city of Śrāvastī. She asked the people, “Where is the bhikkhunis’ monastery?” They pointed out the place. She entered it and then asked another person, “Where is the room of the bhikkhuni Kāli?” They pointed out the room. She immediately entered and said:

“Venerable One, I wish to go forth.”

“Has your husband and guardian given you permission?”

“What constitutes permission?”

“If you are unmarried, permission must be given by your parents. If you are married, permission must be given by your parents-in-law, your husband, and your husband’s uncle. That constitutes permission.”

“If that is so, I must give myself permission, for all my relatives want me to be dismembered and have already cast me away.”

“If that is truly so, they have resolved to abandon you.”

Thus Kāli admitted her to the going forth and conferred full ordination upon her. Her husband searched for her in order to punish her but could not find her. He heard that a bhikkhuni in the city of Śrāvastī had ordained her, so (520a) he went to Śrāvastī and asked the people, “Where is the bhikkhunis’ monastery?” The people pointed out the place. He entered the monastery and asked, “Where is the room of the bhikkhuni Kāli?” They immediately pointed it out. He entered the room and asked:

“Venerable One, are you the bhikkhuni Kāli?”

“Why do you ask?”

“I have not abandoned my wife. Why did you ordain her?”

“Good man, where is your home?”

“In the village of Āmalaka.”

“Wretched fellow, you are a brigand! Do you not know? The people of Āmalaka village often come here to gather information about our country and act as spies.”

Kāli then said to her disciple, “Bring me my robe. I shall go report him to the king and have this wretched fellow seized by the neck.”

Hearing this, the man thought, “This bhikkhuni is glaring fiercely and may do me harm.” With this thought, he slowly withdrew. After going outside, he angrily reviled her, saying, “This śramaṇī secretly ordained my wife and now even wishes to have me bound!”

When the bhikkhunis heard this, they reported it to Mahāprajāpatī. Mahāprajāpatī then went and fully reported the matter to the Blessed One. The Buddha ordered that the bhikkhuni Kāli be summoned. When she arrived, the Buddha rebuked her, saying, “Kāli, this is contrary to the Dharma. Why did you ordain one whom you knew had committed an offense and whose relatives wished to punish her? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. From this day forward, I do not permit the ordination of a woman when it is known that she has committed an offense and that people wish to punish her.”

On another occasion, in the Śākya village of Khaṇḍa, there was a young woman—as related above—who eventually said to a bhikkhuni:

“Please ordain me.”

“You previously committed such an offense, so you cannot go forth.”

She then approached other bhikkhunis, but none of them would ordain her. She therefore went to the adherents of another path and asked to go forth. Her husband wished to find her and bring her back for punishment, but he did not know where she was. Then he heard that adherents of another path had ordained her in the city of Śrāvastī. He thought, “This woman was originally the daughter of an upāsaka, but she has now fallen among adherents of another path who hold wrong views. She ought to be punished, but she cannot be found.”

The adherents of other paths lived by drinking rice-washing water and pan-rinsing water, went naked without shame, and even beat their wives without compassion. The woman therefore became disgusted and said to herself, “This is not the proper discipline of going forth.” She left them and went to the bhikkhunis’ monastery, where she said, “I have fallen from a crumbling bank into a deep pit and am about to descend into hell. Please pull me out and allow me to go forth.”

None of the bhikkhunis dared to ordain her. She therefore went to Mahāprajāpatī and said, “Venerable One, I was originally a daughter of the Śākya clan, but I have now fallen into a deep pit. Please ordain me.” Mahāprajāpatī then reported the matter to the Blessed One. The Buddha said, “She may be ordained. If adherents of another path have previously ordained her, she may subsequently be admitted to the going forth.”

The Buddha then instructed Mahāprajāpatī to order all the bhikkhunis residing in the city of Śrāvastī (520b) to assemble. Even those who had already heard this were to hear it again:

“If a bhikkhuni knows that a woman has committed an offense and that her relatives wish to punish her, yet ordains her—except on another occasion; ‘another occasion’ means when adherents of another path had previously ordained her, and this is called another occasion—she commits the initial offense.”

Explanation:

(Some of the preceding terms have already been explained.)

Assemblies: The gathering of the two assemblies, meaning the members of her natal family and the members of her husband’s family.

Relatives: That is, those of the brāhmaṇa clan, the kṣatriya clan, the vaiśya clan, or the śūdra clan.

Punishment: They may bind her and wrap her up to burn her; place her in a sack of sand, tie its mouth, and submerge her in water; burn her head with fire; cut off her ears or nose; press a heated iron bar against her genitalia; or dismember her. The laws of different countries prescribe various punishments of this kind. If she had previously gone forth among adherents of another path and is then admitted to the going forth, the Blessed One declared that there is no offense.

Adherents of other paths: Such as the Nirgranthas, Daṇḍikas, and other such adherents of non-Buddhist paths.

This is the initial sanghāvaśeṣa offense, as explained above.

If a bhikkhuni knowingly admits to the going forth a woman who has committed an offense deserving punishment, she commits a vinaya-transgression offense.

If she allows the woman to train in the Dharma, she commits a sthūlātyaya offense.

If she confers full ordination upon her, she commits a sanghāvaśeṣa offense.

Therefore, the Blessed One said as above.

9—PRECEPT: CROSSING A RIVER ALONE.

When the Buddha was dwelling in the city of Sravasti, many women were on the far bank of the Ajira River, while the Bhiksuni Sangha was assembled on the near bank. Then the bhiksuni Sthulananda removed her robes and threw them on the ground, then swam across to the other bank. Seeing this, the women said among themselves: “Look at the bhiksuni Sthulananda swimming across the water toward us.” After reaching the other side, she sat for a while on an open patch of ground and then swam back. The women thereupon criticized her, saying: “Why does this bhiksuni Sthulananda behave like a ruffian, swimming over and then swimming back again?”

When the bhiksunis heard this, they reported it to Mahaprajapati. Mahaprajapati in turn brought the matter before the Blessed One. The Buddha then ordered that the bhiksuni Sthulananda be summoned. When she arrived, the Buddha rebuked her: “This is improper. Why did you swim across at a place where a ferry was operating? From now on, I do not permit anyone to swim alone across at a ferry crossing.”

The Buddha then instructed Mahaprajapati to order all the bhiksunis dwelling in the city of Sravasti to assemble. Even those who had already heard this were to hear it again:

-- If a bhiksuni swims alone across a river at a ferry crossing, she commits an initial Sanghadisesa offense.

Explanation:

Swimming alone: If she leaves this bank of the river and reaches the opposite bank, she commits an initial Sanghadisesa offense.

10- PRECEPT: ARBITRARILY ABSOLVING ANOTHER PERSON'S OFFENSE.

When the Buddha was dwelling in the city of Sravasti, the bhiksuni Kali went traveling through the villages. (520c) After she had departed, the Bhiksuni Sangha performed an act of censure against her dependent disciple. When Kali returned, the disciple reported: “The Bhiksuni Sangha has performed an act of censure against me and does not permit me to share in the nourishment of the Dharma or material nourishment.” Kali then admonished her disciple: “Remain silent, but tell the Bhiksuni Sangha to assemble.” The Sangha was then assembled.

Each of the bhiksunis thought: “This bhiksuni has returned from a distant journey and has assembled the Sangha. She usually likes to make offerings; we wonder what we shall receive today.” Thinking thus, everyone joyfully assembled without delay. After they had assembled, she made the following proclamation:

– May the venerable Sangha listen. The bhiksuni so-and-so has been subjected by the Sangha to an act of censure. If the time is appropriate for the Sangha, the Sangha shall now rescind the act of censure imposed upon the bhiksuni so-and-so. This is the motion.

– May the venerable Sangha listen. The bhiksuni so-and-so has been subjected by the Sangha to an act of censure; the Sangha shall now rescind the act of censure imposed upon the bhiksuni so-and-so. Those members of the venerable Sangha who approve of rescinding the act of censure imposed upon the bhiksuni so-and-so should remain silent; those who do not approve should speak. This is the first proclamation of the formal act. (The second and third proclamations are made in the same way.)

Because the bhiksuni's eyes appeared fearsome, none of the bhiksunis dared to object. Then the bhiksunis said among themselves: “What kind of pronouncement was that?” Each of them said: “I do not understand that pronouncement either.”

The bhiksunis then reported the matter to Mahaprajapati. Mahaprajapati immediately brought it before the Blessed One. The Buddha ordered that bhiksuni to be summoned. When she arrived, the Buddha asked:

– Did you actually do this?

– It is true, Blessed One!

– This is contrary to the Dharma. Why, knowing that the Bhiksuni Sangha had performed an act of censure in accordance with the Dharma and the Vinaya, and that the person had not yet become compliant or acted in accordance with the Dharma, did you arbitrarily rescind the formal act without first seeking the Sangha's permission? From now on, I do not permit this to be done.

The Buddha then instructed Mahaprajapati to order all the bhiksunis dwelling in the city of Sravasti to assemble. Even those who had already heard this were to hear it again:

-- If a bhiksuni knows that the Bhiksuni Sangha, being harmonious, has performed an act of censure in accordance with the Dharma and the Vinaya, and the offender has not yet acted in accordance with the Dharma, yet she arbitrarily absolves the offense without first seeking the Sangha's permission, she commits an initial Sanghadisesa offense.

Explanation:

(Some terms have been explained previously.)

In accordance with the Dharma and the Vinaya: If she does not acknowledge the offense, she is admonished three times so that she may acknowledge it.

The act of censure has not yet been rescinded: She may not dwell together with the Sangha.

She has not yet acted in accordance with the Dharma: She has not yet become compliant, her mind has not yet been subdued, and the Sangha has not yet absolved her offense.

Without first seeking permission: If, without first performing before the Sangha the formal act of requesting permission, one arbitrarily absolves the offense in the midst of the Sangha, one commits an initial Sanghadisesa offense.

Sanghadisesa: As explained above.

If a disciple has been subjected to an act of censure by a harmonious Sangha, her bhiksuni preceptor or bhiksuni acarya should go to the senior bhiksunis (521a) and say: “Who is never foolish, never at fault, and wise at all times? She acted in this way because she did not understand, and she will not dare to repeat it.” She should speak thus to everyone so that their minds become gentle and receptive, and only then perform before the Sangha the formal act of requesting permission. The person performing the formal act should say:

– May the venerable Sangha listen. Because the bhiksuni so-and-so committed such an act, the Sangha performed an act of censure against her. She has now become compliant, and her mind has become gentle and receptive. If the time is appropriate for the Sangha, the bhiksuni so-and-so now wishes to enter the midst of the Sangha and request that the act of censure be rescinded.

May the venerable Sangha listen. The bhiksuni so-and-so wishes to enter the midst of the Sangha and request that the act of censure be rescinded. Since the Sangha approves, it remains silent. Let this matter be carried out accordingly.

Only after this formal act has been performed should the request be made. If anyone objects, the preceptor should gently counsel that person to desist.

If a bhiksuni knows that a harmonious Sangha has performed an act of censure in accordance with the Dharma and the Vinaya, yet arbitrarily rescinds that formal act, she commits a Vinaya-transgression offense.

11- PRECEPT: ACCEPTING ARTICLES FROM A PERSON WITH A DEFILED MIND.

When the Buddha was dwelling in the city of Rajagrha, a householder, motivated by lust, invited the bhiksuni Suddha to receive offerings of robes, bowls, food and drink, and medicine for illness. He said:

– Venerable one, do you know why I make these offerings?

– I know.

– What do you understand the reason to be?

– You wish to acquire merit.

– Certainly, but lustful desire is involved as well.

At that time Suddha had already become free from sensual desire, so when she heard those words, her mind remained indifferent and she paid them no heed; therefore, she did not stop him. The bhiksunis reported this matter to Mahaprajapati. Mahaprajapati in turn brought it before the Blessed One. The Buddha then ordered that Suddha be summoned. When she arrived, the Buddha questioned her fully concerning the foregoing matter:

– Did you actually do this?

– It is true, Blessed One!

– This is improper. Should you not serve as a model for people in future generations? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot be used to foster wholesome qualities.

The Buddha then instructed Mahaprajapati to order all the bhiksunis dwelling in the city of Rajagrha to assemble. Even those who had already heard this were to hear it again:

-- If a bhiksuni who herself has no defiled mind accepts robes, bowls, food and drink, or medicine for illness from a man who has a defiled mind, she commits an initial Sanghadisesa offense.

Explanation:

Bhiksuni: As in the case of the bhiksuni Suddha.

Without a defiled mind: Without lustful desire.

Bowls: There are three kinds: superior, middling, and inferior.

Robes: These include the sanghati, uttarasanga, antaravasa, samkaksika, and bathing robe.

Food and drink: Such as khadaniya and bhojaniya foods.

Medicine: Honey, rock sugar, fresh ghee, and fat; accepting these constitutes an initial offense.

If anyone offers a bhikshuni robes, an alms bowl, food and drink, or medicine for treating illness, saying: “It is for that reason that I make this offering,” she should not accept it, but should say: “I have no need; (521b) other households have already provided these things.” If she accepts it, she commits a Sanghavasesa offense.

If they say nothing but move their hands or feet, cast sidelong glances, flick their fingernails, write characters on the ground, or make signs such as these, she should know that they harbor lust toward her and should not accept the offering. If she accepts it, she commits a Sthulatyaya offense. If they possess pure faith and sincere intentions, she may accept it without offense.

If a woman harboring lust, when making an offering to a bhikshu, moves her hands or feet or casts sidelong glances at him, he should know that she harbors lust and should not accept the offering. If he accepts it, he commits a Vinaya-transgression offense. Conversely, if she possesses pure faith and sincere intentions, he may accept it without offense.

Therefore, the Blessed One said (as above).

THE MAHASANGHIKA VINAYA

End of the thirty-sixth fascicle