摩訶僧祇律

EXPLANATION OF THE SECOND SECTION OF THE 141 PAYANTIKA RULES.

72—RULE: GIVING ROBES TO NON-BUDDHIST ASCETICS.

When the Buddha was dwelling in the city of Sravasti, there was at that time a man named Kiet Tru who had gone forth among the non-Buddhist ascetics, while his parents had gone forth in the Buddha’s Dharma. During the cold season, Kiet Tru had no clothing, so he went to his mother, living like a beast. His mother, moved by compassion, thought, “Here is an uttarasanga robe that has just been washed and dyed,” and took it off and gave it to her son. After receiving the robe, he put it on, entered a tavern, and sat down. Because of this, worldly people ridiculed him, saying, “This man of wrong views is an ass that feeds on wine dregs, yet he wears the emblem of the noble ones!”

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

“Did you truly do this?”

“It is true, Blessed One.”

“This is an improper deed. Why did you give a robe to a non-Buddhist renunciant? From now on, I do not permit you personally to give robes to non-Buddhist ascetics.”

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

—If a bhiksuni personally gives a sramana’s robe to a layperson or a non-Buddhist ascetic, she commits a payantika offense.

Explanation:

Layperson: A householder.

Non-Buddhist ascetic: One who has gone forth among the non-Buddhist paths.

Personally gives: Her own hand gives it, and the other person’s hand receives it.

A sramana’s robe: The emblem of the noble ones.

Payantika: As explained above. One must not personally give a sramana’s robe to a layperson or a non-Buddhist ascetic. If a virtuous bhiksuni is approached by women or children who ask for a piece of a worn-out robe to seek merit or avert calamity, she must not give it with her own hand, but should have a female attendant give it to them.

(528b) If a bhiksu personally gives a sramana’s robe to a layperson or a non-Buddhist ascetic, he commits a vinayatikkrama offense. If a virtuous bhiksu is asked for a piece of a worn-out kasaya to avert calamity, he should have an attendant give it, but he must not give a large piece; he should give only a small piece. Therefore, the Blessed One spoke as stated above.

73—RULE: MAKING AN ANTARAVASAKA ROBE LARGER THAN THE PRESCRIBED SIZE.

When the Buddha was dwelling in the city of Sravasti, there was at that time a bhiksuni who wore her robe like a laywoman. Worldly people criticized her, saying, “Why does this bhiksuni wear a long robe with its fringe trailing behind her and walk like a woman of the world? Such people are corrupt; what spiritual conduct could they possibly possess?”

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

“Did you truly do this?”

“It is true, Blessed One.”

“From now on, I do not permit a robe to be sewn with its entire fringe left intact. It must be measured and sewn to the proper size.”

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

—When a bhiksuni makes an antaravasaka robe, she must measure it before sewing it. Its length must be four Sugata handspans and its width two handspans. If she makes it larger than those dimensions, she must cut away the excess and confess the payantika offense.

Explanation:

Antaravasaka: A robe permitted by the Blessed One.

Making: Whether she sews it herself or has another person sew it.

Must measure: Its length is four Sugata handspans.

Sugata: The Well-Gone One, that is, the Buddha. Its width is two handspans. If it exceeds those dimensions, the excess must be cut away and the payantika offense confessed.

Payantika: As explained above. If a bhiksuni makes a robe whose length is of the prescribed measure but whose width exceeds the measure, she commits a payantika offense; when she wears it, she commits a vinayatikkrama offense. The same applies if its width is of the prescribed measure but its length exceeds the measure; if the edges are of the prescribed measure but the middle exceeds it; if the middle is of the prescribed measure but the edges exceed it; or if, when folded or wrinkled, it is of the prescribed measure, and when soaked in water it is of the prescribed measure, but after being dried its length and width exceed the measure. She commits a payantika offense, and when she uses it, she commits a vinayatikkrama offense. Therefore, the Blessed One spoke as stated above.

74—RULE: MAKING A BREAST-CLOTH LARGER THAN THE PRESCRIBED SIZE.

When the Buddha was dwelling in the city of Sravasti, there was at that time a young and beautiful bhiksuni who wore her robe while traveling, but her breasts protruded visibly. When some young men saw this, they laughed. The bhiksunis heard of it and related the matter to Mahaprajapati. Mahaprajapati then reported it to the Blessed One. The Buddha taught, “From now on, bhiksunis should make a samkaksika.”

Furthermore, at that time a bhiksuni used strips of cloth to make a long and broad samkaksika. The Buddha then taught, “From now on, strips of cloth should be measured before they are cut.” The Buddha then instructed Mahaprajapati to command all the bhiksunis dwelling in the city of Sravasti to assemble. (528c) Even those who had already heard this were to hear it again:

—When a bhiksuni makes a samkaksika, she should measure it before sewing it. Its length is four Sugata handspans and its width two handspans. If she makes it larger than those dimensions, she must cut away the excess and confess the payantika offense.

Explanation:

Payantika: As fully explained above in the section on the antaravasaka.

75—RULE: MAKING A BATHING CLOTH LARGER THAN THE PRESCRIBED SIZE.

When the Buddha was dwelling in Vaisali, the bhiksuni Bhadra went down to bathe in the Su River. Five Licchavi youths standing on the riverbank saw her, and lust arose in their minds. The bhiksuni said:

“Worthy young men, please go away.”

“We will not go. We would rather remain here and gaze upon the venerable one’s body.”

“Why do you wish to look at this body with its nine foul-smelling apertures?”

“That is not how we see it. We very much enjoy looking at it.”

They remained there for a long time and refused to leave. The bhiksuni thought, “These are foolish, shallow-minded ordinary beings.” She then covered herself in front and behind with her two hands and came ashore. When those men saw this, they became senseless with passion, hot blood gushed from their mouths, and they fell writhing upon the ground.

The bhiksunis told Mahaprajapati about the incident. Mahaprajapati then reported it to the Blessed One. Eventually, the bhiksunis asked the Buddha:

“Blessed One, why did those five Licchavi youths become so overwhelmed by lust that they fell senseless and writhed upon the ground?”

“It is not only today that they have felt such lust; in the past, too, they experienced the same thing.”

“May the Blessed One recount it. We wish to hear.”

“In the distant past, there was a maiden of surpassing beauty. At that time there were also five devas. The first was named Sakra, the second Matali, the third Jatsamjayati, the fourth Vijaya, and the fifth Matha. When they saw the celestial maiden, lust arose in each of them, and they thought, ‘She is not one who can be shared. Let her be given to the one whose lust is strongest.’ They then said in unison, ‘Agreed.’ Thereupon Sakra recited this verse:

“When lust fills my thoughts,

I find no peace sitting or lying.

Only when I finally fall asleep

Does lust subside and peace return.”

Matali next recited this verse:

“Sakra, while you are asleep,

You still find temporary ease.

When lust fills my thoughts,

It is like drums urging troops into battle.”

Jatsamjayati also recited this verse:

“Matali, the beating of drums

Still has moments of interruption.

When my mind is tainted by lust,

It is like a tree swept along by a current.”

Vijaya next recited this verse:

“You compare it to a drifting tree,

Which may still come to rest at times.

(529a) When thoughts of lust arise in me,

I am like a fly that never blinks.”

Then Matra again recited a verse:

“Whatever you have said,

Is wholly a conception of happiness.

When I am immersed in sensual desire,

I no longer know life or death.”

Thereupon, the heavenly youths said, “You are the most ardent among us,” and unanimously yielded the heavenly maiden to him.

The Buddha then said to the bhiksunis:

“The five heavenly youths of that time are now these five Licchavi youths.”

“Blessed One, through what karma did that bhiksuni become so beautiful? And how did she come to be born into a distinguished family, leave the household life out of faith, and attain the undefiled state?”

“Bhiksunis, in the past there was a city named Varanasi. There lived a wealthy householder who took a wife. When she first entered his household, she regularly had an attendant who dressed her hair and provided her food. At that time, a pratyekabuddha named Tuyen-Hi came to her door to seek alms. Seeing that his appearance was not very dignified, she felt no reverence for him; therefore, she neither gave him food nor told him to leave. Seeing this, the hairdresser said:

“‘Mistress, you should offer food to this mendicant.’

“‘He is ugly and unattractive; I will not make an offering to him.’

“‘Then please give me my portion of food so that I may offer it to him.’

“‘Take it as you please; you may even throw it into the water.’

“After receiving the food, the attendant offered it to the pratyekabuddha. When he had finished his meal, he rose into the air and departed. Seeing him fly away, the donor’s heart was filled with joy, and she made this vow: ‘May I, in a future life, be born into a noble and wealthy family, possess a beautiful body, see the Buddha, hear the Dharma, and extinguish all defilements.’ She subsequently died and was reborn in the heavenly realm, where she surpassed hundreds of thousands of heavenly maidens in five respects: lifespan, beauty, strength, renown, and eloquence.

After dying in the heavenly realm, she was born into a brahmin family in the city of Varanasi. At that time, the Buddha Kasyapa appeared in the world. When he entered the city on his alms round and came in due course to that house, her parents happened to be away on an excursion, and she was home alone.

Because she had planted merit in a previous life, she rejoiced greatly upon seeing him. She thoroughly cleansed a bronze bowl, filled it with excellent food, and presented it together with a Kausheya robe to the Blessed One Kasyapa. She then recited a verse:

“‘Now I offer robe and food,

The most excellent offerings.

Now I offer them to the Muni.

May the fetters end, and realization be attained.

As those who have exhausted the defilements attain realization,

May I also become thus.’

“This girl was later married into a brahmin family, but because her parents-in-law were exceedingly strict and difficult to serve, she finally exclaimed, ‘What use is there in continuing to live in this body? It would be better to kill myself!’ She then took a jeweled necklace, fragrant ointment for anointing her body (529b), and a noose, intending to find a place to take her own life. But when she saw the stupa of the Buddha Kasyapa, she first brought those ornaments and offered them to the Buddha’s stupa, and only then hanged herself. After dying, she was born into a brahmin family, and eventually herself recited the verse:

“‘Jeweled necklace, robe, fragrant flowers,

I offered to Kasyapa’s stupa.

Relying upon the merit of this,

I now bow at the Blessed One’s feet.’”

The Buddha said, “Henceforth, a bathing cloth should be made.” Up to the injunction that even those who have already heard this must hear it again:

—If a bhiksuni makes a rains-bathing cloth, she should make it according to the prescribed measurements: four Sugata spans in length and two spans in width. If she makes it larger than these measurements, she must cut off the excess and confess the Payattika offense, as explained in detail in the case of the Samkaksika robe.

76—RULE: REQUESTING A ROBE FROM A HOUSEHOLD THAT LACKS FAITH.

When the Buddha was dwelling in the city of Sravasti, the Bhiksuni Sangha said to Thullananda:

“Can you request a Kathina robe for the Sangha?”

“Yes.”

She then went to a household that lacked faith and said:

“Greatly meritorious donor, can you offer a Kathina robe to the Sangha?”

“Yes.”

After the Pavarana ceremony had concluded, the Sangha asked Thullananda:

“Have you obtained the Kathina robe?”

“I know what to do.”

She then went to that household and asked:

“Good sir, have you finished preparing the Kathina robe?”

“I know what to do.”

Later, when the Sangha came and asked Thullananda, she replied, “I know what to do.” This continued until the allowable robe period had passed, yet no robe had been obtained. The bhiksunis reported this matter to Mahaprajapati. Mahaprajapati then went and reported it to the Blessed One. The Buddha ordered that Thullananda be summoned. When she arrived, the Buddha asked:

“Did you actually do this?”

“It is true, Blessed One.”

“Why did you go to a household unable to provide a robe and request a Kathina robe for the Sangha? From now on, I do not permit this.”

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

—If a bhiksuni goes to the household of someone unable to offer a robe and requests a Kathina robe for the Sangha, she commits a Payattika offense.

Explanation:

Lacking faith: Being unable to give and offering very little hope.

Robe: Such as a Kambala robe, a felt robe, up to a Kumuda robe.

Requesting: Requesting a Kathina robe for the Sangha. If the allowable robe period passes without her obtaining it, she commits a Payattika offense.

Payattika: As explained above. If a bhiksuni goes to request a Kathina robe for the Sangha, she should make the request earnestly. She should not, however, ask at households lacking faith, but should approach and ask households that have faith and many relatives.

If the person says, “I know what to do,” she must ask again, “Do you intend to give it? Do not let the allowable robe period pass.” She must also assess that person. If she sees (529c) that the person cannot afford to provide it, she should request it elsewhere.

Furthermore, she must assess her own abilities. If she cannot accomplish the task, she should not promise to make the request for the Sangha. If she has promised to request a robe for the Sangha but does not diligently seek it, does not ask another person to seek it, and does not inform the Sangha, thereby allowing the robe period to pass, she commits a Payattika offense.

If a bhiksu goes to a household lacking faith and requests a Kathina robe for the Sangha, he commits a Vinaya-transgression offense. Therefore, the Blessed One spoke as above.

77—RULE: NOT KEEPING ONE’S ROBES AT HAND.

When the Buddha was dwelling in the city of Sravasti, a bhiksuni put on her upper and lower robes and went to bow at the feet of the Blessed One. A fire subsequently broke out and burned her other robes. The bhiksunis told Mahaprajapati, who then went and reported the matter to the Blessed One. The Buddha ordered that the bhiksuni be summoned. When she arrived, the Buddha asked:

“Did this actually happen?”

“It is true, Blessed One.”

“Why did you not keep at hand the robes that you needed to use? From now on, I do not permit anyone to fail to keep at hand the robes required for use.”

Furthermore, at that time there were bhiksunis who were daughters of the Sakya clan and daughters of the Malla clan. They had formerly been musicians, and now, having gone forth, they appeared greatly burdened by wearing heavy Sanghati robes. The Buddha therefore said, “From now on, I permit an exception to be made in cases of illness.” The Buddha then instructed Mahaprajapati Gautami to order all the bhiksunis dwelling in the city of Sravasti to assemble, and even those who had already heard this were to hear it again:

—If a bhiksuni who is not ill fails to keep at hand the robes she needs to wear, she commits a Payattika offense.

Explanation:

The robes that must be worn: namely, the Sanghati, Uttarāsanga, Antarvāsa, Saṃkakṣikā, and rain-bathing robe.

Illness: If one is ill and does not carry the robe with oneself, the Blessed One said that there is no offense. If one is not ill and does not carry it, one commits a Pācittiya offense. However, when paying homage at a stupa, practicing walking meditation, or sitting in meditation during the daytime within the dwelling place, there is no offense in not carrying the robe. Therefore, the Blessed One said (as above).

78- PRECEPT: RECOOKING FOOD IN ORDER TO EAT IT.

When the Buddha was dwelling in the city of Vaiśālī, the family of the bhikshuni Bhadrā regularly brought food to her. After receiving the food, she would stir-fry, cook, and prepare it anew. When her brothers and uncles came and saw the food, they said:

– I would like to eat some.

– Certainly.

They then took the food and ate it, but upon detecting an unusually fine flavor, they asked:

– Where did you obtain such delicious food?

– That is the food brought here from home.

Her relatives became angry and reproached the servant: “All this time, our household has merely wasted money preparing food that is not delicious at all!” They returned home, beat the female servant with a whip, and scolded her: “We have only wasted money and have had nothing good to eat.” Thus, the person who had been sent to deliver the food became angry and said: “It is because of the bhikshuni that I have suffered such distress.” (530a)

When the bhikshunis heard this, they told Mahāprajāpatī. Mahāprajāpatī then went and reported the matter to the Blessed One. The Buddha ordered that the bhikshuni Bhadrā be summoned. When she arrived, the Buddha asked:

– Did you in fact do this?

– It is true, Blessed One.

– This is an improper deed. From now on, I do not permit one personally to cook or prepare food anew.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, there were bhikshunis who had formerly been daughters of the Śākya clan and daughters of the Malla clan. While on almsround, they received cold rice, cold soup, and vegetables left overnight. After eating them, they vomited. The bhikshunis told Mahāprajāpatī. Mahāprajāpatī then went and said to the Blessed One:

– Blessed One, may we be permitted to warm food?

– You may.

The Buddha then instructed Mahāprajāpatī Gautamī to order all the bhikshunis living in Vaiśālī to assemble. Even those who had already heard it were to hear it again:

-- If a bhikshuni who is not ill obtains foods such as khādanīya or bhojanīya and, in order to eat them, personally recooks them or has someone recook them; personally ref Fries them or has someone refry them; personally reheats them or has someone reheat them, she commits a Pācittiya offense.

Explanation:

Khādanīya: The five kinds of khādanīya food.

Bhojanīya: The five kinds of bhojanīya food.

Recooking: Personally recooking food or having someone recook it.

Frying: Personally frying food or having someone fry it.

Reheating: Personally reheating food or having someone reheat it.

Illness: If, because of old age, illness, and weakness, one vomits and feels unwell after eating cold food, and therefore reheats the food in order to eat it, the Blessed One said that there is no offense. Conversely, if a bhikshuni who is not ill recooks food in order to eat it, she commits a Pācittiya offense.

Pācittiya: As explained above, the Buddha did not permit food to be refried or reheated out of a desire for fine flavors. However, if food is cold, it may be reheated until warm, but pots and pans must not be used to cook it. Only a copper bowl, basin, or serving bowl should be used to warm it.

If a bhikshu, desiring fine flavors, personally recooks, ref Fries, or reheats food in order to eat it, he commits a Vinayātikrama offense. However, if he asks a lay attendant to do it, there is no offense. If, while on almsround, he receives cold food and reheats it until warm in order to eat it, there is no offense. Therefore, the Blessed One said (as above).

79- PRECEPT: ATTENDING UPON A BHIKSHU WHILE HE EATS.

When the Buddha was dwelling in the city of Śrāvastī, there was a married couple who had gone forth among the Śākyans. While the elderly husband was eating, his wife, who was a bhikshuni, stood beside him, pouring water and fanning him. The elderly husband recalled matters from the past. The bhikshuni became angry, splashed water in his face, struck him on the head with the fan, and scolded him: “You are an ungrateful man. Matters from the past that ought not to be spoken of, you have brought up and spoken about.” Another bhikshuni who saw this admonished her:

– Venerable one, this person is worthy of respect. You must not act in this way.

– That old man is unwholesome and ungrateful. Matters from the past that ought not to be spoken of, he has now brought up and spoken about.

The bhikshunis told Mahāprajāpatī. Mahāprajāpatī then went and reported the matter to the Blessed One. The Buddha ordered (530b) that the bhikshuni be summoned. When she arrived, the Buddha asked:

– Did you in fact do this?

– It is true, Blessed One.

– This is an improper deed. Why did you attend upon a bhikshu with water and a fan while he was eating? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities. From now on, I do not permit this to be done.

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

-- If, while a bhikshu is eating, a bhikshuni attends upon him with water and a fan, she commits a Pācittiya offense.

Explanation:

Bhikshuni: As explained above.

A bhikshu is eating: This includes the five staple foods and the five subsidiary foods.

Attending with water and a fan: If she carries a water vessel, pours water, and holds a fan to fan him, she commits a Pācittiya offense.

Pācittiya: As explained above. If a bhikshuni carries a water vessel but does not hold a fan, she commits a Vinayātikrama offense. If she holds a fan but does not carry a water vessel, she also commits a Vinayātikrama offense. If she performs both acts, she commits a Pācittiya offense. If she does neither, there is no offense. This offense is constituted when there is only one bhikshu and one bhikshuni. If there are many bhikshus, there is no offense in attending them with water and a fan. Or, if her father or elder brother is present in the assembly, there is no offense in fanning him. Therefore, the Blessed One said (as above).

80- PRECEPT: EATING GARLIC.

When the Buddha was dwelling in the city of Śrāvastī, a merchant who cultivated garlic invited the Bhikshuni Sangha and offered them garlic. The group of six bhikshunis then went into the garden, ate garlic, and trampled the plants indiscriminately. When the merchant came to inspect the garden and saw the garlic plants in disarray, he asked the gardener:

– Why are the garlic plants in such disarray?

– Previously, the bhikshunis were invited and offered garlic, so they entered the garden, took some to eat or carried some away, trampling the plants in this manner.

When the merchant heard this, he reproached them: “I invited them and offered them garlic, so they should merely have eaten it. Why did they carry it away and trample the plants like this?”

When the bhikshunis heard this, they told Mahāprajāpatī. Mahāprajāpatī then went and reported the entire matter to the Blessed One. This continued until the bhikshuni replied: “It is true.” The Buddha then rebuked her:

– This is an improper deed. From now on, I do not permit the eating of garlic. (And so forth.) Even those who have already heard it must hear it again:

-- If a bhikshuni eats garlic, she commits a Pācittiya offense.

Explanation:

Garlic: This includes cultivated garlic and mountain garlic. In general, no such kind of garlic is permitted to be eaten. Neither cooked nor raw garlic is permitted to be eaten; neither recooked garlic nor garlic burned to ashes is permitted to be consumed. However, if there are sores on the body, garlic may be applied to them. When applying it, one must remain in a secluded place until the sores have healed, and one must bathe and cleanse oneself thoroughly before entering the assembly. Therefore, the Blessed One said (as above).

Summary verse:

“Another’s robe, a non-Buddhist’s robe,

Saṃkakṣikā and Antarvāsa.

Rain-bathing robe and Kaṭhina.

Not carrying the robe one uses.

Recooking, attending with fan and water,”

Eating garlic, the eighth section ends.

81—RULE: GIVING FOOD TO LAYPEOPLE.

(530c) When the Buddha was dwelling in the city of Śrāvastī, the elder sister of Rāṣṭrapāla died. She then went to seek various kinds of food and drink for her elder sister’s child. Because of this, worldly people ridiculed her, saying: “Why does a bhikṣuṇī accept food offered by faithful people and then give it to a layperson?”

When the bhikṣuṇīs heard this, they told Mahāprajāpatī. Mahāprajāpatī then reported the matter fully to the Blessed One. The Buddha ordered that bhikṣuṇī to be summoned. When she arrived, the Buddha asked:

“Did you actually do this?”

“It is true, Blessed One.”

“From now on, I do not permit you to give food into the hands of laypeople.”

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, an adherent of another path named Kiet-tru went to see his mother. When his mother saw him coming, she filled a bowl with various foods and gave it to him. After receiving the food, her son took it into a tavern, sat down to eat, and also gave some to others. Someone asked:

“Where did you obtain this fine food?”

“Be quiet! Worldly people regard bhikṣuṇīs as fields of merit, while bhikṣuṇīs, in turn, regard me as a field of merit.”

Because of this, worldly people ridiculed them, saying: “Why do bhikṣuṇīs take food offered to them by donors and give it to those who do not increase merit?”

When the bhikṣuṇīs heard this, they told Mahāprajāpatī. Mahāprajāpatī then went and reported the matter to the Blessed One. The Buddha ordered that bhikṣuṇī to be summoned. When she arrived, the Buddha asked:

“Did you actually do this?”

“It is true, Blessed One.”

“That is an improper deed. Why did you personally give food to an adherent of another path? From now on, I do not permit you to give food into the hands of adherents of other paths.”

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

—If a bhikṣuṇī personally gives food into the hands of a layperson or an adherent of another path, she commits a Pācittiya offense.

Explanation:

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

If relatives of a bhikṣuṇī come to visit and she wishes to give them food, she must not personally place it into their hands but must have a female attendant give it to them. If there is no female attendant, she should say: “Take the food from there yourselves and eat.” If she fears they will take too much, she should say: “Take that amount of food and bring it here; put away the remainder.” After receiving the food, she should place it on the ground and tell them to take it themselves.

If an adherent of another path comes, she must not personally place food into that person’s hands but must have a female attendant give it to them. If there is no female attendant, she should say: “Take the food from there yourself and eat.” If she fears that person will take too much, she should say: “Take that amount of food and bring it here; put away the remainder.” She may then personally place the food on the ground for that person.

If her relative reproaches her, saying: “Are you treating me in the manner of a caṇḍāla?” she should say: “You have gone forth into an improper community. The Blessed One has established a rule that does not permit me to give you food. The Buddha also taught: ‘One may have an adherent of another path prepare food and then say: “Give some to me and eat whatever remains.”’ This is what the Blessed One taught.”

82—RULE: PRACTICING MEDICINE AS A LIVELIHOOD.

When the Buddha was dwelling at Kauśāmbī, the bhikṣuṇī who was Chanda’s mother was highly skilled in treating illnesses. She regularly carried medicinal roots, leaves, and fruits into the homes of royalty, ministers, and householders to treat pregnant women. She treated eye diseases and vomiting and diarrhea, fumigated people’s heads, administered medicine through the nose, performed bloodletting with needles, and then applied medicine. Because she treated illnesses, she received abundant offerings. The bhikṣuṇīs reproached her:

“This is not the proper conduct of one who has gone forth; it is the profession of a physician.”

They then related the matter to Mahāprajāpatī. Mahāprajāpatī, in turn, went and reported it to the Blessed One. The Buddha ordered that bhikṣuṇī to be summoned. When she arrived, the Buddha asked:

“Did you actually do this?”

“It is true, Blessed One.”

“That is an improper deed. From now on, I do not permit the practice of medicine as a means of livelihood.”

The Buddha then instructed Mahāprajāpatī Gautamī to order all the bhikṣuṇīs dwelling at Kauśāmbī to assemble. Even those who had already heard this were to hear it again:

—If a bhikṣuṇī practices medicine as a means of livelihood, she commits a Pācittiya offense.

Explanation:

Bhikṣuṇī: As explained above.

Physician: A person who uses medicinal roots, leaves, and fruits to treat illness. There are also physicians who recite spells over poisons, recite spells against snakes, and even recite spells concerning fire, stars, the sun, and the moon. If anyone uses such methods as a means of livelihood, as did Chanda’s mother, she commits a Pācittiya offense.

Pācittiya: As explained above. A bhikṣuṇī must not practice medicine as a means of livelihood. If she herself is ill, she may ask another person to use a remedy to treat her.

If a bhikṣu practices medicine as a means of livelihood, he commits a Vinaya offense. Therefore, the Blessed One spoke as above.

83—RULE: GIVING MEDICAL PRESCRIPTIONS TO LAYPEOPLE AND ADHERENTS OF OTHER PATHS.

When the Buddha was dwelling at Kauśāmbī, after he had established the rule prohibiting the practice of medicine as a livelihood, someone invited Chanda’s mother to treat an illness. The bhikṣuṇī said: “The Blessed One has established a rule that does not permit me to treat illness.” They replied: “If you are not permitted to treat the illness, then please give me a prescription.” She then gave medical prescriptions to laypeople and adherents of other paths. The bhikṣuṇīs said: “To concern oneself solely with studying medical remedies is not the proper conduct of one who has gone forth.”

They then related the matter to Mahāprajāpatī. Mahāprajāpatī went and reported it fully to the Blessed One. The Buddha ordered that bhikṣuṇī to be summoned. When she arrived, the Buddha asked:

“Did you actually do this?”

“It is true, Blessed One.”

“From now on, I do not permit you to give medical prescriptions to laypeople or adherents of other paths.”

The Buddha then instructed Mahāprajāpatī Gautamī to order all the bhikṣuṇīs dwelling at Kauśāmbī to assemble. Even those who had already heard this were to hear it again:

—If a bhikṣuṇī gives a medical prescription to a layperson or an adherent of another path, she commits a Pācittiya offense.

Explanation:

Bhikṣuṇī: As explained above.

Layperson: A householder.

Adherent of another path: One who has gone forth in another religious tradition.

(531b) Giving a medical prescription: If it concerns reciting spells against snakes, reciting spells over poisons, or even reciting spells concerning fire, stars, the sun, or the moon, she commits a Pācittiya offense.

Pācittiya: As explained above.

A bhikṣuṇī must not give medical prescriptions to laypeople or adherents of other paths, nor may she instruct them in medical remedies.

If a bhikṣu gives a medical prescription to a layperson or an adherent of another path, he commits a Vinaya offense. Therefore, the Blessed One spoke as above.

84—RULE: PERFORMING SERVICES FOR LAYPEOPLE.

When the Buddha was dwelling in the city of Śrāvastī, Visākhā, Migāra’s Mother, invited both communities of the Sangha to her home to receive offerings. Early in the morning, the bhikṣuṇīs went to her house and said:

“Upāsikā, today you have invited both communities of the Sangha. What should we do to repay you?”

“Venerable Ones, you need only recite the sutras and practice the path; by doing so, you will already have repaid my kindness.”

“That is true, but surely there must be some other small service we can perform in return.”

Thereupon, they went upstairs, took out the cotton, and some ginned the cottonseed, some fluffed the cotton, and some spun the thread, making it into round balls of yarn. They brought them to the woman and said:

– We have now completed what we wished to do to repay you.

– That is not repayment. If you wish to repay me, then after eating, practice meditation, recite the sutras, and study the sutras. That is what is called repayment.

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

– Did you actually do this?

– It is true, Blessed One.

– This is an improper act. From now onward, I do not permit worldly household work to be done in the homes of laypeople.

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

-- If a bhikkhuni performs work for a layperson, she commits a Pacittiya offense.

Explanation:

Layperson: This means the household of a white-robed layperson.

Performing work for a layperson: This means ginning cottonseed, fluffing cotton, spinning thread, pounding grain, milling grain, washing clothes, or performing similar household tasks for laypeople. Doing so constitutes a Pacittiya offense.

Pacittiya: As explained above. A bhikkhuni must not perform work for laypeople. If a donor wishes to make an offering to the Buddha and says, "Venerable one, please help me prepare these articles of offering," she may then help them string flower garlands or grind fragrant powder.

If a bhikkhu performs work to assist a layperson, he commits a Vinaya transgression. Therefore, the Blessed One spoke as above.

85- RULE: ENTERING A HOUSE WITHOUT GIVING PRIOR NOTICE.

When the Buddha was dwelling in the city of Sravasti, a certain husband and wife, thinking that no one was present in their secluded house at midday, were about to have intercourse when the bhikkhuni Sthulananda suddenly entered without giving prior notice. Seeing her, the husband became angry because his pleasure had been interrupted. While his male organ was still erect, he chased after the bhikkhuni intending to seize her. (531c) Terrified, the bhikkhuni fled hastily back to her dwelling and told the other bhikkhunis, "Today my pure conduct was very nearly destroyed."

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

– Did you actually do this?

– It is true, Blessed One.

– This is an improper act. Why did you enter without first announcing yourself when you knew it was an intimate household? From now onward, I do not permit such conduct.

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

-- If a bhikkhuni, knowing it to be an intimate household, enters without first announcing herself, she commits a Pacittiya offense.

Explanation:

Knowing: Either knowing by oneself or knowing from having heard it from someone else.

Intimate: A woman is food for a man, and a man is food for a woman.

Household: Such as a Ksatriya household, a Brahmin household, a Vaisya household, or a Sudra household. If she suddenly enters any such household without giving prior notice, she commits a Pacittiya offense.

Pacittiya: As explained above. A bhikkhuni must not enter without first announcing herself. If she wishes to enter, she should tell the gatekeeper that she wishes to enter. Only after the gatekeeper has informed the householder and they have told her to enter may she do so. If the gatekeeper does not return with an answer, she must not enter. If she hears voices in the room, she must snap her fingers or stamp her feet to make a sound. If they remain silent, she must not enter. If they come out to welcome her, she may enter.

If a bhikkhu enters a house without first announcing himself to the householder, he commits a Vinaya transgression. Therefore, the Blessed One spoke as above.

86- RULE: LIVING IN CLOSE ASSOCIATION WITH LAYPEOPLE.

When the Buddha was dwelling in the city of Sravasti, the bhikkhuni Kali ordained the third daughter of a Licchavi family, after which that woman lived in close association with laypeople and followers of other paths. The bhikkhunis then told Mahaprajapati. Mahaprajapati reported the matter fully to the Blessed One. The Buddha ordered that bhikkhuni to be summoned. When she arrived, the Buddha asked:

– Did you actually do this?

– It is true, Blessed One.

– This is an improper act. From now onward, I do not permit such close association.

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

-- If a bhikkhuni lives in close association with a layperson or a follower of another path—even in close association with a gardener or a sramanera—for an entire day or even for a moment, she commits a Pacittiya offense.

EXPLANATION:

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

During the day: From dawn until sunset.

Even for a moment: For only a brief instant.

Living in close association: Being physically intimate, verbally intimate, or both physically and verbally intimate; even living with a gardener or a sramanera (532a) constitutes a Pacittiya offense.

Pacittiya: As explained above. If a bhikkhuni is fond of living in close association with various people, her bhikkhuni preceptor or bhikkhuni acarya should have her live separately elsewhere.

If a bhikkhu lives in close association in this way, he commits a Vinaya transgression. Therefore, the Blessed One spoke as above.

87- RULE: SWEARING OATHS.

When the Buddha was dwelling in the city of Sravasti, the bhikkhuni Sthulananda quarreled with another bhikkhuni and, pointing to the Buddha, pointing to her acarya, and pointing to her kasaya robe, swore as follows: "Namo Buddha. If I have done such a thing, then when I die may I not be clothed in the kasaya robe; may I not bring suffering to an end; may I incur the offense of killing my father and mother, the offense of ingratitude, and the offense of slandering the noble sages; and may I fall into hell, be reborn among hungry ghosts, and be reborn among animals. If I have done such a thing, may I fall into those realms. If you have done such a thing, may you also fall into those realms."

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

– Did you actually do this?

– It is true, Blessed One.

– This is an improper act. You are one who has gone forth; why do you swear oaths in this manner? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot nurture wholesome qualities.

Finally, the Buddha taught that even those who had already heard it were to hear it again:

-- If a bhikkhuni swears an oath concerning herself and curses another person, she commits a Pacittiya offense.

Explanation:

Swearing an oath concerning herself: For example, pointing to the Buddha or pointing to her acarya, she swears: "Namo Buddha. If I have done such a thing, may I incur an offense like Devadatta's, the offense of false speech, the offense of betraying a benefactor, and the offense of divisive speech. If I have done such a thing, may my pure conduct remain unfulfilled; when I die, may I not be clothed in the kasaya robe; and may I fall into hell and be reborn among animals and hungry ghosts. If you slander me, may you also incur such offenses." If she swears an oath in this manner, she commits a Pacittiya offense.

If a bhikkhu swears an oath in this manner, he commits a Vinaya transgression. Therefore, the Blessed One spoke as above.

88- RULE: STRIKING ONESELF OUT OF RESENTMENT.

When the Buddha was dwelling in the city of Shravasti, the bhikshuni Sthulananda quarreled with another bhikshuni. Becoming angry, she struck and scratched herself, wailing loudly and shedding tears. When the other bhikshunis heard this, they reported it to Mahaprajapati. Mahaprajapati brought the matter before the Blessed One. The Buddha then ordered Sthulananda to be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– Why did you become angry, strike yourself, and then wail loudly and shed tears? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.

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

-- If a bhikshuni strikes herself and then sheds tears, she commits a Payattika offense.

EXPLANATION:

Strikes herself: If a bhikshuni clenches her hand and punches herself, or strikes herself with a whip or staff, or pelts herself with clods of earth, and then weeps, she commits a Payattika offense.

Payattika: As explained above. If a bhikshuni strikes herself but does not weep, she commits a Vinayatikrama offense. If she weeps but does not strike herself, she also commits a Vinayatikrama offense. If she both strikes herself and weeps, she commits a Payattika offense. If she neither strikes herself nor weeps, there is no offense.

If a bhikshu strikes himself and then weeps, he commits a Vinayatikrama offense. Therefore, the Blessed One said the foregoing.

89- PRECEPT: REPROACHING ANOTHER WITHOUT CAUSE.

When the Buddha was dwelling in the city of Shravasti, the bhikshuni Sthulananda went to lay households and praised the bhikshuni Thọ-đề as virtuous, observant of the precepts, and diligent, saying that she bore herself with serene dignity when looking to the left or right, wore her robe and carried her bowl properly, kept her gaze composed, spoke little, and received offerings from devas and human beings. When donors saw Thọ-đề, they gave rise to reverence and provided her with robes, bowls, food, and medicine for illness.

Sthulananda herself, however, was deficient in deportment. She wore torn and filthy robes that exposed her large belly, breasts, and hips; her conduct was coarse, and her speech was reckless. Consequently, the donors felt no respect for her and did not invite her to receive offerings of robes, bowls, food, or medicine for illness.

Sthulananda therefore said, “It was because I went to the donors’ homes and praised Thọ-đề that she received all these offerings. Yet Thọ-đề speaks only of my faults, and therefore I receive no offerings.” Thọ-đề replied, “Venerable sister, I have not spoken ill of you. Why do you say that I have?”

When the other bhikshunis heard this, they reported it to Mahaprajapati. Mahaprajapati brought the matter before the Blessed One. The Buddha ordered Sthulananda to be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– This is improper. Why did you reproach another without carefully investigating the matter? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities. From now on, you must not reproach another without first investigating carefully.

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

-- If a bhikshuni says to another bhikshuni, “Venerable sister, come with me to the house of such-and-such a person,” and afterward becomes displeased with that bhikshuni and, without investigating what she has heard, reproaches her without cause, she commits a Payattika offense.

Explanation:

Bhikshuni: As in the case of the bhikshuni Sthulananda described above.

House: Such as the house of a kshatriya, the house of a brahmin, (532c) the house of a vaishya, or the house of a shudra.

Afterward becomes displeased: As in the case of the bhikshuni Thọ-đề.

Grounds for displeasure: The nine causes of vexation, with the tenth being anger arising where it is unwarranted.

Without cause: If one reproaches another without carefully investigating what one has heard, one commits a Payattika offense.

Payattika: As explained above. If a bhikshuni reproaches another without carefully investigating what she has heard, she commits a Payattika offense.

If a bhikshu reproaches another without investigating, he commits a Vinayatikrama offense. Therefore, the Blessed One said the foregoing.

90- PRECEPT: GUARDING ANOTHER PERSON’S HOUSEHOLD.

When the Buddha was dwelling in the city of Shravasti, at the proper time the bhikshuni Sthulananda put on her robe, took her bowl, and went to stand before the door of a wealthy household. When she happened to see a bhikshu coming on almsround, she said, “Venerable sir, you may enter this house. They will prepare food and offer it to you before they themselves eat.” If she saw a bhikshuni coming, she would say, “Venerable sister, enter this house. The donors will prepare food and offer it to you before they themselves eat.” Or she would say, “Other houses also have food. Why must everyone gather here?” To all non-Buddhist mendicants seeking alms, she likewise spoke in this way, jealously and stingily seeking to guard that household.

When the other bhikshunis heard this, they reported it to Mahaprajapati. The account continues up to the point where she replied:

– It is true, Blessed One.

– This is improper. Why did you jealously and stingily guard another person’s household? From now on, I do not permit such conduct.

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

-- If a bhikshuni jealously and stingily guards another person’s household, she commits a Payattika offense.

Explanation:

A jealous and stingy mind: As in the case of the bhikshuni Sthulananda.

Payattika: As explained above. A bhikshuni must not jealously and stingily guard another person’s household. If another bhikshuni asks her about it, she must speak truthfully. If a non-Buddhist asks and she rebukes that person because she fears being tainted by that non-Buddhist’s wrong views, there is no offense.

If a bhikshu, with a jealous and stingy mind, begrudges others the offerings of another person’s household, he commits a Vinayatikrama offense. Therefore, the Blessed One said the foregoing.

Summary verse:

“Giving food with one’s own hand,

Doing work for laypeople,

Entering without announcing oneself, intimacy,

Making vows, and striking oneself;

Reproaching and guarding another’s household—

Thus concludes the ninth section.”

91- PRECEPT: REVILING A BHIKSHU.

When the Buddha was dwelling in the city of Shravasti, there was a married couple who had both gone forth into the monastic life. The elderly husband came to visit his wife. She gave him food and then stood to one side. The husband began to speak of his wife’s former faults. Hearing this, she became displeased and said, “You short-lived old man! You know nothing of gratitude and propriety. You bring up matters that ought not to be spoken of.” The other bhikshunis reproached her, saying, “Venerable sister, this is a senior venerable. You must not revile him in this way.” She then said to the bhikshunis, “He is a short-lived old man who knows nothing of gratitude and propriety. He brings up matters that ought not to be spoken of.”

The bhikshunis reported this to Mahaprajapati. Mahaprajapati then brought the matter before the Blessed One. The Buddha ordered that bhikshuni to be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– This is improper. From now on, I do not permit a bhikshuni to revile a bhikshu directly to his face.

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

-- If a bhikshuni directly reviles a bhikshu face to face, she commits a Payattika offense.

Explanation:

Face to face: Their four eyes looking at one another.

Reviling: If she says such things as, "You old wretch doomed to an early death! You are unwholesome and know neither gratitude nor righteousness," she commits a Payattika offense.

Payattika: As explained above. A bhikshuni must not directly revile a bhikshu face to face. Even if he is a relative who has gone forth but does not maintain the precepts and proper conduct, she must not revile him, but should admonish him only with gentle words. If he is young, she should say: "Sa-lộ-ê-đa, do not do that. If you do not learn now, when will you learn? In the future, your disciples will imitate you and do unwholesome deeds as well." If he is elderly, she should say: "Sa-lộ-ê-đa, if you do not learn now, will you wait until you are old and dying before you learn?"

A bhikshu likewise must not directly revile a bhikshuni face to face, saying: "You bald-headed hag! You wanton woman!" or even saying: "Old woman, you are unwholesome and know neither gratitude nor righteousness." Instead, he should admonish her with gentle words, as explained above.

If a bhikshu reviles a bhikshuni face to face, he commits a Việt-tì-ni offense. Therefore, the Blessed One said this, as above.

92- PRECEPT: ACCEPTING A DISCIPLE BEFORE COMPLETING TWELVE RAINS.

When the Buddha was dwelling in the city of Shravasti, there were bhikshunis of one, two, or three rains who accepted disciples but did not know how to instruct them. They allowed them to run wild like untended goats and cattle. Their pure precepts were incomplete, their deportment was incomplete, and they did not know how to attend upon their bhikshuni preceptor or bhikshuni acharya, how to attend upon elder bhikshunis, the proper conduct for entering villages, the proper conduct at an aranya dwelling, the proper conduct for entering the Sangha, or how to wear their robes and carry their bowls.

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

– Is it true that you did this?

– It is true, Blessed One.

– From this day forward, I do not permit a bhikshuni who has not completed twelve rains to accept disciples.

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

-- If a bhikshuni who has not completed twelve rains (533b) accepts a disciple, she commits a Payattika offense.

Explanation:

Not having completed twelve rains: One who has not completed twelve years is said not to have completed twelve rains. A bhikshuni who has not completed twelve rains, even if twelve years have elapsed, is still said not to have completed twelve rains. A bhikshuni who has not completed twelve rains, even if more than twelve years have elapsed, is still said not to have completed twelve rains.

If a bhikshuni received full ordination in winter but has not yet passed the invitation ceremony of her twelfth winter, she is still said not to have completed twelve rains. If she received full ordination in spring but has not yet passed the invitation ceremony of her twelfth spring, she is likewise said not to have completed twelve rains. If she received full ordination at the beginning of the rains retreat and has passed through her twelfth early rains retreat but has not yet performed the invitation ceremony, she is still said not to have completed twelve rains.

If she received full ordination at the beginning of the later rains retreat and has passed through her twelfth later rains retreat but has not yet performed the invitation ceremony, she is still said not to have completed twelve rains.

A bhikshuni who has completed twelve rains but not twelve years is said to have completed twelve rains. A bhikshuni who has completed twelve rains and twelve years, or more than twelve years, is said to have completed twelve rains, that is, twelve years of seniority.

If a bhikshuni received full ordination in winter, completed the rains retreat, and performed the invitation ceremony, she is said to have completed twelve rains. The same applies if she received full ordination in spring, completed the rains retreat, and performed the invitation ceremony. If she received full ordination at the beginning of the rains retreat, completed the early rains retreat, and performed the invitation ceremony; or if she received full ordination at the beginning of the later rains retreat, completed the later rains retreat, and performed the invitation ceremony—this is called twelve rains, or twelve years of seniority.

If a bhikshuni who has not completed twelve rains accepts a disciple and grants her full ordination, she commits a Payattika offense.

Payattika: As explained above. If a bhikshuni who has not completed twelve rains ordains someone, she commits a Việt-tì-ni offense. If she grants that person full ordination, she commits a Payattika offense.

If a bhikshu who has not completed twelve rains ordains someone and grants that person full ordination, he commits a Việt-tì-ni offense (?). Therefore, the Blessed One said this, as above.

93- PRECEPT: ACCEPTING A DISCIPLE WITHOUT FULFILLING THE TEN QUALIFICATIONS.

When the Buddha was dwelling in the city of Shravasti, after he had established the precept prohibiting those who had not completed twelve rains from accepting disciples, the group of six bhikshunis and other bhikshunis who had completed twelve rains but had not fulfilled the ten qualifications accepted disciples without instructing them. They allowed them to become like untended cattle and goats, to the point that they did not even know how to wear their robes or carry their bowls. The bhikshunis then reported this matter to Mahaprajapati. In the end, they replied to the Buddha: "It is true, Blessed One." The Buddha taught: "From this day forward, I do not permit anyone who has not fulfilled the ten qualifications to accept disciples."

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

-- If a bhikshuni who has completed twelve rains but has not fulfilled the ten qualifications accepts a disciple, she commits a Payattika offense.

Explanation:

Bhikshuni: As explained above.

(533c) Having completed twelve rains: As explained above.

Not having fulfilled the ten qualifications: This means that the ten qualifications have not been accomplished. The ten qualifications are:

1) Observing the precepts.

2) Being well learned in the Abhidharma (Treatises).

3) Being well learned in the Vinaya (Discipline).

4) Training in the precepts.

5) Training in concentration.

6) Training in wisdom.

7) Being able to absolve herself of offenses and to have others absolved of offenses.

8) If a close disciple wishes to abandon the path, being able either personally or through another to take her elsewhere to seclude herself.

9) When a disciple is ill, being able to care for her personally or have another person care for her.

10) Having completed twelve rains of seniority or more.

These are called the ten qualifications.

If one who has not fulfilled the ten qualifications ordains a disciple, she commits a Việt-tì-ni offense. If she grants the disciple full ordination, she commits a Payattika offense.

If a bhikshu who has not fulfilled the ten qualifications ordains someone, he commits a Việt-tì-ni offense. Therefore, the Blessed One said this, as above.

94- PRECEPT: ACCEPTING A DISCIPLE WITHOUT FIRST REQUESTING PERMISSION.

When the Buddha was dwelling in the city of Shravasti, after he had permitted those who had completed twelve rains and fulfilled the ten qualifications to accept disciples, bhikshunis who had completed twelve rains and fulfilled the ten qualifications began accepting disciples. The other bhikshunis then complained: "Who knows whether you have completed twelve rains and fulfilled the ten qualifications?"

When the bhikshunis heard this, they reported it to Mahaprajapati. Mahaprajapati in turn reported the matter to the Blessed One. In the end, when questioned by the Buddha, that person replied:

– It is true, Blessed One.

– From this day forward, anyone who wishes to accept disciples must first perform the karma procedure requesting permission, and only then request the karma procedure authorizing her to accept disciples. The person conducting the karma procedure should make the following motion:

– Venerable Sangha, please listen. Bhikshuni so-and-so, who has fulfilled the ten qualifications, wishes to come before the Sangha and request the karma procedure authorizing her to accept disciples. If the time is appropriate for the Sangha, may the Sangha grant its consent.

Venerable Sangha, please listen. Bhikshuni so-and-so, who has fulfilled the ten qualifications, wishes to come before the Sangha and request the karma procedure authorizing her to accept disciples. Since the Sangha consents, it remains silent. Thus do I record this matter.

This bhikshuni must come before the Sangha, kneel, place her palms together, and make the following request:

– Venerable Sangha, please listen. I am bhikshuni so-and-so. I have completed twelve rains and fulfilled the ten qualifications. I now request from the Sangha the karma procedure authorizing me to accept disciples. May the Sangha grant me the karma procedure authorizing me to accept disciples. (She should request this three times.) The person conducting the karma procedure should then say:

– May the venerable Sangha listen. Bhiksuni so-and-so, having completed twelve rains and fulfilled the ten dharmas, has requested from the Sangha the karman procedure permitting her to take disciples. If the time is appropriate for the Sangha, the Sangha now grants Bhiksuni so-and-so—who has fulfilled the ten dharmas—the karman procedure permitting her to take disciples. This is the motion.

– May the venerable Sangha listen. Bhiksuni so-and-so, having completed twelve rains and fulfilled the ten dharmas, has requested from the Sangha the karman procedure permitting her to take disciples. The Sangha now grants Bhiksuni so-and-so the karman procedure permitting her to take disciples. Any venerable one who approves granting Bhiksuni so-and-so the karman procedure permitting her to take disciples should remain silent; (534a) anyone who does not approve should speak. This is the first proclamation of the karman. (The second and third proclamations are made in the same way.)

The Sangha has approved granting Bhiksuni so-and-so the karman procedure permitting her to take disciples. The Sangha is silent; therefore, I record this accordingly.

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

-- If a bhiksuni has fulfilled the ten dharmas but takes disciples without performing the karman, she commits a Payattika offense.

Explanation:

Fulfilled the ten dharmas: As explained above.

Without performing the karman: Failing to perform the karman before the Sangha is called not performing the karman. Furthermore, if the ten dharmas are incomplete, this is also called not performing the karman. Moreover, if the karman is performed but the motion is made improperly, the Sangha is incomplete, or the karman is invalid, this is also called not performing the karman. If one who takes disciples wishes to have a disciple receive full ordination but does not perform the karman, she commits a Payattika offense. Therefore, the Blessed One said (as above).

95- PRECEPT: GIVING ORDINATION TO ONE WHO HAS VIOLATED THE PRECEPTS.

When the Buddha was dwelling at Vaisali, Bhiksuni Kali ordained the third daughter of the Licchavi clan and then permitted her to undertake the training dharmas. That woman used a key to open another person's room and lived together with laypeople and non-Buddhist ascetics. The bhiksunis then reproached Kali, saying: "This person has violated the precepts, used a key to open another person's room, and lived together with men; why did you give her full ordination? (?)" The bhiksunis reported the matter to Mahaprajapati. Mahaprajapati, in turn, related the entire matter to the Blessed One. The Buddha ordered Kali to be summoned. When she arrived, the Buddha asked:

– Did you actually do this?

– It is true, Blessed One.

– This is a wrongful act. Why did you, knowing that this person had violated the precepts, used a key to open another person's room, and lived together with non-Buddhist ascetics, give her full ordination? From now on, I do not permit bhiksunis to give full ordination to anyone who has violated the precepts.

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

-- If a bhiksuni knows that a woman has violated the precepts, taken a key and opened another person's room, and lived together with men, yet gives her full ordination, she commits a Payattika offense.

Explanation:

Violated the precepts: Her observance of the precepts is incomplete, and she has transgressed the precepts.

Taken a key and opened a room: Opened another person's room.

Men: Laymen or ordained non-Buddhist ascetics.

Lived together: Lived in close proximity to one another. If she gives such a person full ordination, she commits a Payattika offense.

Payattika: As explained above. If that person has lived together with laypeople or non-Buddhist ascetics, she must not be given full ordination. If it is possible to restore this person's pure conduct to completeness, she should first be made to live apart from them and only afterward be given full ordination.

If a bhiksuni knows that a sramanerika has violated the precepts and associated intimately with women, (534b) but, without making her go forth anew, gives her full ordination, she commits a Vinayatikrama offense. Therefore, the Blessed One said (as above).

96- PRECEPT: GIVING ORDINATION TO ONE WHO IS UNDERAGE.

When the Buddha was dwelling in the city of Sravasti, a bhiksuni gave the going-forth and full ordination to maidens ten or twelve years old. Their bodies were weak and unable to perform strenuous duties; they did not yet know how to maintain cleanliness; their deportment was deficient; they did not know how to attend upon their bhiksuni preceptor or bhiksuni acarya; they did not know how to enter villages; they did not know the practice of the aranya; they did not know the proper procedures for entering the assembly; and they did not know how to wear their robes or carry their bowls. The bhiksunis reported this to Mahaprajapati. Mahaprajapati, in turn, reported it to 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.

– From now on, I do not permit full ordination to be given to a maiden who has not completed twenty rains.

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

-- If a bhiksuni gives full ordination to a maiden who has not completed twenty rains, she commits a Payattika offense.

Explanation:

Not completed twenty rains: Not having completed twenty years is called not having completed twenty rains. However, a maiden who has not completed twenty rains, even though she has completed twenty years, is also said not to have completed twenty rains. A maiden who has not completed twenty rains, even though she is more than twenty years old, is still said not to have completed twenty rains.

If she was born in winter, then in the twentieth winter, before she has passed through the Pravarana, she is still said not to have completed twenty rains. The same applies to a maiden born in spring. If a maiden was born at the time of the earlier rains retreat, then in the twentieth earlier rains retreat, before she has passed through the Pravarana, she is still said not to have completed twenty rains.

If she was born at the time of the later rains retreat, then in the twentieth later rains retreat, before she has passed through the Pravarana, she is likewise said not to have completed twenty rains.

If a maiden has not completed twenty rains and all the ordination masters perceive that she has not completed them, yet give her full ordination, they all commit a Payattika offense. That person is not considered to have received full ordination.

If a maiden has not completed twenty rains, and half of the ordination masters perceive that she has not completed them while the other half perceive that she has, yet they give her full ordination, those who perceive that she has not completed them commit a Payattika offense, while those who perceive that she has completed them commit no offense. This person is considered to have received full ordination.

If a maiden has not completed twenty rains, but all the ordination masters perceive that she has completed them and then give her full ordination, none of them commits an offense, and this person is considered to have received full ordination.

One who has completed twenty rains but has not completed twenty years is also said to have completed twenty rains. A maiden who has completed twenty rains and twenty years, or who has completed twenty rains and is more than twenty years old, is also said to have completed twenty rains. If a maiden was born in winter, then in the twentieth year, after completing the rains retreat and the Pravarana, she may be given full ordination.

The same applies to one born in spring. If a maiden was born at the time of the earlier rains retreat, then after twenty years, once she has completed the earlier rains retreat and the Pravarana, she may be given full ordination. If she was born at the time of the later rains retreat, then after twenty years, once she has completed the later rains retreat and the Pravarana, (she may be given full ordination).

(534c) If a maiden has completed twenty rains, but half of the ordination masters perceive that she has not completed them while the other half perceive that she has (and they give her full ordination), those who perceive that she has not completed them commit a Vinayatikrama offense, while those who perceive that she has completed them commit no offense. This person is considered to have received full ordination.

If a maiden has completed twenty rains, but all the ordination masters perceive that she has not completed them and then give her full ordination, they all commit a Vinayatikrama offense. This person is not considered to have received full ordination. If all the ordination masters perceive that she has completed them, none of them commits an offense. This person is considered to have properly received full ordination.

Maiden: A person whose pure conduct has not been violated. (If one gives a maiden who has not completed twenty rains) full ordination, one commits a Payattika offense.

If a maiden wishes to receive full ordination in the Tathagata’s teaching, the preceptor should ask: “When were you born?” If she does not know, they should consult the tablet recording her year of birth. If there is no such tablet, they must ask her parents or relatives. If they also do not know, they must ask during which king’s reign she was born, and whether it was a year of abundance or a year of famine. If this too is unknown, they should examine her physical characteristics in order to estimate her age. If she is the daughter of a musician, although young, she may be large in stature; therefore, the characteristics of her hands, feet, and bones should be examined in order to estimate her age. Therefore, the Blessed One spoke as above.

97—PRECEPT: CONFERRING ORDINATION UPON ONE WHO HAS NOT TRAINED IN THE PRECEPTS.

When the Buddha was dwelling in the city of Sravasti, after he had established the precept forbidding bhiksunis from conferring full ordination upon maidens who had not yet completed twenty rains, the bhiksunis conferred full ordination upon maidens who had completed twenty rains. However, other bhiksunis criticized them, saying: “Who knows whether you have completed twenty rains or have not completed twenty rains?”

The bhiksunis then reported this to Mahaprajapati. Mahaprajapati in turn brought the matter before the Blessed One. Finally, the Buddha taught: “From now on, a maiden eighteen years of age who wishes to receive full ordination in the Tathagata’s teaching must request from the Sangha two years of training in the precepts. First, a karman seeking permission must be performed, and only then may she make the request. The officiant of the karman should make the announcement as follows:

– May the Venerable Sangha listen. The maiden so-and-so, eighteen years of age, wishes to receive full ordination in the Tathagata’s Vinaya. If the time is appropriate for the Sangha, may the Sangha permit so-and-so to come before the Sangha and request two years of training in the precepts.

– May the Venerable Sangha listen. The maiden so-and-so, eighteen years of age, wishes to come before the Sangha and request two years of training in the precepts. Because the Sangha has consented, it remains silent. Thus do I record this.

Then this maiden must come before the Sangha and make the following request:

– May the Venerable Sangha listen. I, the maiden so-and-so, eighteen years of age, wish to receive full ordination in the Tathagata’s Dharma and Vinaya. I now request from the Sangha two years of training in the precepts. May the Sangha, out of compassion, grant me two years of training in the precepts. (She should make this request three times.)

The officiant of the karman should say as follows:

– May the Venerable Sangha listen. The maiden so-and-so, eighteen years of age, wishes to receive full ordination in the Tathagata’s Dharma and Vinaya and has requested from the Sangha two years of training in the precepts. If the time is appropriate for the Sangha, may the Sangha grant so-and-so, by karman, two years of training in the precepts. This is the announcement.

May the Venerable (535a) Sangha listen. The maiden so-and-so, eighteen years of age, wishes to receive full ordination in the Tathagata’s Dharma and Vinaya and has requested from the Sangha two years of training in the precepts. Let any Venerable who consents to granting so-and-so two years of training in the precepts remain silent; let anyone who does not consent 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 grant so-and-so two years of training in the precepts. Because it remains silent, thus do I record this.

The Buddha then instructed Mahaprajapati Gautami to command 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 confers full ordination upon a maiden twenty years of age without first granting her training in the precepts, she commits a Pacittiya offense.

Explanation:

Twenty years of age: This means having completed twenty rains. If she has completed twenty rains but has not yet reached twenty years of age, she is nevertheless said to have completed twenty rains. Even if she was born during the later rains retreat, once twenty later rains retreats have passed and the Pavarana has been completed, she is also said to be twenty years of age.

Not granting training in the precepts: If training in the precepts is granted without performing a karman, this is also called not granting training in the precepts. If the ten factors are incomplete, this too is called not granting training in the precepts. Although a karman may have been performed, if the assembly was not properly constituted, the announcement was not in accordance with the Dharma, or the karman was not in accordance with the Dharma—if even one factor was not fulfilled—and full ordination was conferred upon her, then a Pacittiya offense is committed. Therefore, the Blessed One spoke as above.

98—PRECEPT: CONFERRING ORDINATION UPON ONE WHO HAS NOT COMPLETED HER TRAINING IN THE PRECEPTS.

When the Buddha was dwelling in the city of Sravasti, the bhiksunis at that time conferred full ordination upon women who had not completed their training while undergoing training in the precepts. The Blessed One then declared: Even those who have already heard this must hear it again:

-- If a bhiksuni confers full ordination upon one undergoing training in the precepts who has not completed her training, she commits a Pacittiya offense.

Explanation:

Undergoing training in the precepts: Training in the precepts has been granted; the ten factors are complete; the assembly is properly constituted; the announcement is valid; the karman is valid; and every requisite factor is fulfilled. This is called undergoing training in the precepts.

Not having completed the training: During the two years of training in the precepts, she must train in accordance with eighteen matters. These are: When eating and drinking, she must sit below all bhiksunis and above all sramanerikas. What is impure in relation to them is pure in relation to bhiksunis; what is impure in relation to bhiksunis is also impure in relation to them.

She may sleep in the same room as bhiksunis for three nights and may also sleep together with sramanerikas for three nights. She may receive food handed to her by a bhiksuni, except for the five kinds of food made allowable by fire, and may receive food from a sramanerika. A bhiksuni may not expound the Pratimoksa to her, from the Parajika offenses down to the Viet-ti-ni offenses, but may only say: “You must not engage in sexual intercourse; you must not steal; you must not kill a human being,” and instruct her in this general manner.

She may not listen to the Uposatha or the Pavarana. On the days of Uposatha (535b) and Pavarana, she must approach the senior elder, bow her head in homage at the feet of the Sangha, and say: “I, so-and-so, am pure; may the senior elder bear this in mind.” She should say this three times and then withdraw. If she violates one of the latter four Parajika precepts, she must undertake the training rule anew on that very day.

If she commits any of the nineteen Sanghavasesa offenses or any offense thereafter, she must confess them all as Duskrta offenses. If she breaks any of the five precepts—eating at an improper time, storing food for later consumption, accepting gold, silver, or money, drinking intoxicants, or wearing perfumes and flowers—then, beginning on the day of the offense, she must undertake the two years of training anew, and the previous period is annulled.

This is called not having completed the training in the precepts.

If anyone confers full ordination upon one who has not completed the training, she commits a Pacittiya offense. Therefore, the Blessed One spoke as above.

99—PRECEPT: NOT CONFERRING ORDINATION UPON ONE WHO HAS COMPLETED HER TRAINING.

When the Buddha was dwelling in the city of Sravasti, the Blessed One had established a precept forbidding bhiksunis from conferring full ordination upon one who had not completed two years of training in the precepts. Therefore, the bhiksunis granted two years of training in the precepts to maidens who had completed eighteen rains, and when they had completed twenty rains, they conferred full ordination upon them. Nevertheless, the bhiksunis still criticized them, saying: “Who knows whether she has completed her training in the precepts or has not completed it?”

The bhiksunis then brought this matter to Mahaprajapati. Eventually, the Buddha taught: “From now on, when a maiden who has completed her training in the precepts and has reached twenty rains wishes to receive full ordination in the Tathagata’s Dharma and Vinaya in order to become a bhiksuni, a karman seeking permission must first be performed. She must then come before the Sangha and request, by karman, full ordination on the grounds that she has completed her training in the precepts. The officiant of the karman should say as follows:

– May the Venerable Sangha listen. The maiden so-and-so, twenty years of age, has completed her training in the precepts and wishes to receive full ordination in the Tathagata’s Dharma and Vinaya. If the time is appropriate for the Sangha, may the Sangha permit so-and-so to come before the Sangha and request full ordination on the grounds that she has completed her training in the precepts.

– May the Venerable Sangha listen. The maiden so-and-so, twenty years of age, has completed her training in the precepts and wishes to come before the Sangha to request full ordination on the grounds that she has completed her training in the precepts. Because the Sangha has consented, it remains silent. Thus do I record this matter.

Then this woman must enter the midst of the Sangha, kneel, place her palms together, and make the following request:

– May the venerable Sangha listen. I, the maiden so-and-so, twenty years of age, having completed the training in the precepts, wish to receive full ordination in the Dharma and Vinaya of the Tathagata. I now request the Sangha to grant me full ordination, as I have completed the training in the precepts. May the Sangha, out of compassion, grant me full ordination, as I have completed the training in the precepts. (She should make this request three times.)

The one performing the Karman should speak as follows:

– May the venerable Sangha listen. The maiden so-and-so, having completed twenty rainy seasons and completed the training in the precepts, wishes to receive full ordination as a bhikshuni in the Dharma and Vinaya of the Tathagata. She now requests the Sangha to grant her full ordination, as she has completed the training in the precepts. If the Sangha is ready, the Sangha shall now perform the Karman of granting full ordination to so-and-so, as she has completed the training in the precepts. This is the motion.

– May the venerable Sangha listen. The maiden so-and-so, having completed twenty rainy seasons and completed the training in the precepts, wishes to receive full ordination as a bhikshuni in the Dharma and Vinaya of the Tathagata. (535c) She has requested the Sangha to grant her full ordination, as she has completed the training in the precepts. The Sangha now grants so-and-so full ordination, as she has completed the training in the precepts. Let any venerable one who approves of granting so-and-so full ordination, as she has completed the training in the precepts, remain silent; whoever does not approve should speak. This is the first proclamation of the Karman. (The second and third proclamations should be spoken in the same way.)

The Sangha has approved and completed the Karman of granting full ordination to so-and-so. Since the Sangha is silent, I record this matter thus.

Then the Buddha instructed Mahaprajapati Gautami to issue an order that all the bhikshunis residing in the city of Shravasti assemble together, and that even those who had already heard it should hear it again:

-- If a probationer has completed the training in the precepts and a bhikshuni does not perform the Karman to grant her full ordination, the bhikshuni commits a pacittiya offense.

Explanation:

Completed the training in the precepts: During two rainy seasons, she has duly observed the eighteen duties.

Does not perform the Karman: If she does not carry out the Karman to grant full ordination, then (the preceptor bhikshuni) commits a pacittiya offense.

Pacittiya: As explained above. Therefore, the Blessed One spoke (as above).

THE MAHASANGHIKA VINAYA

End of the thirty-eighth fascicle