摩訶僧祇律

EXPOSITION OF THE THIRD SECTION OF THE 141 PĀCITTIYA DHARMAS.

100. PRECEPT: CONFERRING ORDINATION UPON A MARRIED WOMAN UNDER TWELVE YEARS OF AGE.

When the Buddha was dwelling in the city of Śrāvastī, some young women of the Śākya, Koliya, Malla, and Licchavi clans went forth only after marrying. Having endured hardships, they had become mature and discerning. Mahāprajāpatī Gautamī therefore asked the Buddha:

– World-Honored One, may married women who have not yet completed twenty rains receive the full ordination?

– They may.

Thereupon, the bhikshunis conferred the full ordination upon married girls eight or nine years of age. But because they were too young and frail, they could not endure hardships. The bhikshunis then told Mahāprajāpatī, and Mahāprajāpatī reported the matter to the World-Honored One. Thereupon, the Buddha said: Even those who have already heard this must hear it again:

-- If a bhikshuni confers the full ordination upon a married woman who has not completed twelve rains, she commits a pācittiya offense.

Explanation:

Not having completed twelve rains: This is as explained above in the case of not having completed twenty rains.

A married woman: One whose celibate conduct has been broken. If one confers the full ordination upon such a person, one commits a pācittiya offense.

Pācittiya: As explained above. If a married woman wishes to receive the full ordination within the Dharma and Vinaya of the Tathagata, she should first be questioned; (536a) and her hands, feet, bones, and so forth must be examined.

Therefore, the World-Honored One spoke as stated above.

101. PRECEPT: CONFERRING ORDINATION UPON A MARRIED WOMAN OF TWELVE YEARS WHO HAS NOT TRAINED IN THE PRECEPTS.

When the Buddha was dwelling in the city of Śrāvastī, after the World-Honored One had established the precept prohibiting bhikshunis from conferring the full ordination upon married women who had not completed twelve rains, the bhikshunis conferred the full ordination upon married women who had completed twelve rains. However, the bhikshunis complained: “Who can know whether you, a married woman, have or have not completed twelve rains?”

Hearing this, the bhikshunis told Mahāprajāpatī, and Mahāprajāpatī reported the matter to the World-Honored One. Thereupon, the Buddha said: “From now on, married women who have completed twelve rains must be made to train in the precepts for two years.”

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

– If a bhikshuni confers the full ordination upon a married woman who has completed twelve rains without first having her train in the precepts, she commits a pācittiya offense, as explained above in the precept concerning an unmarried woman who has not trained in the precepts.

Summary verse:

“Reviling directly, ordaining unlawfully,

The ten dharmas not yet fulfilled.

Maintaining a community without a karman,

Breaking the precepts, being under twenty.

Not training, training incomplete,

Training complete, but no karman.

Under twenty, without training:

Thus concludes the tenth section.”

102. PRECEPT: CONFERRING ORDINATION UPON A MARRIED WOMAN WHO HAS NOT COMPLETED HER TRAINING.

When the Buddha was dwelling in the city of Śrāvastī, the bhikshuni Kāli enabled the wife of the royal official Sudinna to go forth and receive the full ordination. Because she had become pregnant while still living at home, her abdomen gradually grew larger. The bhikshunis reproached her, saying:

– Having become pregnant while undertaking the training precepts, you ought to be expelled.

– Since going forth, I have never known such a thing.

The bhikshunis then told Mahāprajāpatī, and Mahāprajāpatī reported the matter to the World-Honored One. The Buddha said: “Since this woman has known nothing of that matter—that is, sexual intercourse—since going forth, the fetus must have been conceived while she was still living at home. In such a case, she should not yet be given the full ordination, but must wait until after giving birth. If she gives birth to a girl, confer the full ordination upon her after the birth. If she gives birth to a boy, wait until the child is weaned before conferring the full ordination upon her. But if a sister or other relative says, ‘Bring the child here, and I will raise him,’ then, in such a case, she should be given the full ordination.”

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

-- If a bhikshuni confers the full ordination upon a married woman before she has completed her training in the precepts, she commits a pācittiya offense, as explained above in the precept concerning an unmarried woman whose training in the precepts is incomplete.

103. PRECEPT: CONFERRING ORDINATION UPON A MARRIED WOMAN WITHOUT PERFORMING A KARMAN.

When the Buddha was dwelling in the city of Śrāvastī, after he had established the precept prohibiting bhikshunis from conferring the full ordination upon a married woman twelve years of age (536b) who had not completed two years of training in the precepts, the bhikshunis conferred the full ordination upon married women who had completed two years of training in the precepts. However, the bhikshunis criticized such a woman, saying: “Who can know whether you have or have not completed your training in the precepts?”

The bhikshunis then told Mahāprajāpatī, and Mahāprajāpatī reported the entire matter to the World-Honored One. Thereupon, the Buddha instructed Mahāprajāpatī Gautamī to order all the bhikshunis residing in the city of Śrāvastī to assemble. Even those who had already heard this had to hear it again:

-- If a bhikshuni confers the full ordination upon a married woman who has completed her training in the precepts without performing a karman, she commits a pācittiya offense, as explained above in the precept concerning an unmarried woman for whom no karman was performed.

104. PRECEPT: FAILING TO INSTRUCT A DISCIPLE AFTER CONFERRING ORDINATION.

When the Buddha was dwelling in the city of Śrāvastī, the bhikshunis at that time maintained many disciples but did not instruct them, leaving them like untended cattle and goats. They did not know how to maintain purity, and their deportment was deficient. They did not know how to attend upon their preceptor or ācārya, nor how to attend upon senior bhikshunis. They did not know the proper procedures for entering villages or dwelling in the wilderness, nor did they know how to put on their robes or carry their bowls. The bhikshunis then told Mahāprajāpatī, and Mahāprajāpatī reported the matter to the World-Honored One. The Buddha ordered that bhikshuni to be summoned. When she arrived, the Buddha asked:

– Is this true?

– It is true, World-Honored One!

– This is a wrongful deed. Why did you ordain someone without instructing her? From now on, a disciple must be instructed for two years.

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

-- After a bhikshuni has conferred the full ordination upon a disciple, she must instruct her for two years. If she does not instruct her, she commits a pācittiya offense.

Explanation:

Disciple: This means a co-resident disciple.

Two years: This means two rains.

Instruct: She may teach the Abhidharma or the Vinaya.

Abhidharma: This means the nine divisions of scripture.

Vinaya: This means the Prātimokṣa, whether taught extensively or in summary. If she sees that the disciple possesses proper deportment, she should encourage her. If she sees that the disciple acts contrary to proper deportment, she should restrain her. If she does not instruct her, she commits a pācittiya offense. If the disciple cannot be taught and is unwilling to learn, she must be expelled.

If a bhikshu does not instruct his co-resident disciple, he commits a vinayātikrama offense. Therefore, the World-Honored One spoke as stated above.

105. PRECEPT: FAILING TO ATTEND UPON ONE’S TEACHER AFTER RECEIVING ORDINATION.

When the Buddha was dwelling in the city of Śrāvastī, a bhikshuni ordained a disciple. After receiving the full ordination, the disciple departed for another place. Consequently, the bhikshuni preceptor complained: “The World-Honored One has established a precept requiring me to instruct my disciple, but my disciple has left me and gone away. Whom, then, am I to instruct?”

The bhikshunis then told Mahāprajāpatī, and Mahāprajāpatī reported the entire matter to the World-Honored One. (536c) The Buddha ordered that bhikshuni to be summoned. When she arrived, the Buddha asked:

– Is this true?

– It is true, World-Honored One!

– That is an improper act. Why, after receiving full ordination, did you go elsewhere? You must attend upon and serve your bhikshuni preceptor for two years.

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

-- After a bhikshuni has received full ordination, she must attend upon and serve her bhikshuni preceptor for two years. If she does not attend upon and serve her, she commits a Pacittiya offense.

Explanation:

One who has received full ordination: This refers to a disciple living together with her preceptor.

Two years: That is, for the duration of two rainy seasons.

Serve: That is, to serve her bhikshuni preceptor.

Attend upon: She must not leave her preceptor. If she does not attend upon and serve her, she commits a Pacittiya offense. However, if the bhikshuni preceptor is lax in observing the precepts, causing the disciple to be unwilling to learn from her, and the disciple thinks, “My bhikshuni preceptor goes only to places where she should not go. If I follow her, I fear that my pure conduct will be harmed,” and then leaves in order to preserve her pure conduct, she commits no offense.

If a bhikshu does not attend upon and serve his preceptor, he commits a Vinaya offense. Therefore, the Blessed One spoke as above.

106. PRECEPT: ORDAINING A DISCIPLE EVERY YEAR.

When the Buddha was residing in the city of Shravasti, the bhikshunis were at that time admitting disciples to full ordination every year. They then became doubtful as to whether they were permitted to do so and asked Mahaprajapati. Mahaprajapati went and reported the 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 now on, I do not permit you to admit a disciple every year. You must leave an intervening year.

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

-- If a bhikshuni admits a disciple every year, she commits a Pacittiya offense.

Explanation:

Every year: Every rainy season.

Admitting a disciple: That is, enabling her to receive full ordination.

Pacittiya: As explained above. The Buddha did not permit a bhikshuni to admit a disciple every year; she must leave an intervening year. If a bhikshuni possesses merit and virtue, and in the first year has a disciple study the precepts and in the second year enables her to receive full ordination, then although she admits someone each year, she commits no offense. Therefore, the Blessed One spoke as above.

107. PRECEPT: ALLOWING A NIGHT TO PASS BEFORE CONFERRING ORDINATION.

When the Buddha was residing in the city of Shravasti, the bhikshuni Tho-de wished to have her disciple receive full ordination, so she said to the bhikshuni Sthulananda, “Venerable one, please help invite the Sangha so that my disciple may receive full ordination.” The bhikshuni Sangha then conferred full ordination upon the candidate through the formal act within their own order. At that time, the bhikshuni Sthulananda succeeded in inviting the group of six bhikshus. Tho-de then asked:

– Have you invited the Sangha for me?

– I have invited them.

– Whom did you invite?

– I invited the group of six bhikshus.

– I will not use those venerable ones.

Thus, on the following morning, Tho-de invited other virtuous bhikshus (537a) to confer full ordination. The bhikshunis reported this matter to Mahaprajapati. Mahaprajapati then went and presented it to the Blessed One. The Buddha ordered that the bhikshuni Tho-de be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– Tho-de, that is an improper act. Why, after the ordination had been performed within one pure assembly, did you allow a night to pass before completing the full ordination, while also treating the assembly with contempt? From now on, I do not permit full ordination to be delayed overnight after it has been performed within one pure assembly, nor do I permit the assembly to be treated with contempt.

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

-- If a bhikshuni allows a night to pass before completing full ordination after it has been performed within one pure assembly, she commits a Pacittiya offense.

Explanation:

One pure assembly: This means receiving full ordination within the assembly of bhikshunis.

Allowing a night to pass: If she waits until the following day before having the full ordination conferred within the assembly of bhikshus, she commits a Pacittiya offense.

Pacittiya: As explained above. The Buddha did not permit a night to pass after the ordination had been performed within one pure assembly before completing the full ordination on the following day. At the same time, he also did not permit the assembly to be treated with contempt. Nor should an assembly of unvirtuous bhikshus be invited to confer full ordination; virtuous bhikshus must first be requested. If a complete number cannot be invited, then one-half or more than one-half should be invited to perform the karma. If, because of danger from the king or danger from bandits, the proceedings cannot be completed in a single day and must be delayed overnight, there is no offense.

Bhikshus likewise must not treat the assembly with contempt. One-half or more than one-half of the ordination masters should be invited to perform the karma. If they treat the assembly with contempt, they commit a Vinaya offense. Therefore, the Blessed One spoke as above.

108. PRECEPT: FAILING TO MAKE ARRANGEMENTS FOR A DISCIPLE WHO HAS A PROBLEM.

When the Buddha was residing in the city of Vaishali, the bhikshuni Kali admitted the third daughter of the Licchavi clan into the renunciant life. This woman subsequently associated closely with householders and non-Buddhist ascetics. The bhikshunis said to the bhikshuni Kali, “You know that your disciple associates closely with householders and non-Buddhist ascetics. Why do you not take her elsewhere to live apart from them?”

The bhikshunis then reported the matter to Mahaprajapati. Mahaprajapati went and reported it to the Blessed One. The Buddha ordered that the bhikshuni Kali be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– That is an improper act. Why, knowing that your disciple associated closely with householders and non-Buddhist ascetics, did you not separate her from them? From now on, I do not permit this to be done.

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

-- If a bhikshuni has admitted a disciple who has a problem, but neither takes her herself nor sends someone else to take her at least five or six yojanas away, she commits a Pacittiya offense.

Explanation:

One who admits another: This means the bhikshuni preceptor.

Disciple: This means the disciple who accompanies her.

Having a problem: This means that the disciple wishes to abandon the renunciant life, or that her parents or relatives wish her to abandon the renunciant life, or that her husband (537b) or uncle wishes her to abandon the renunciant life.

Take her away: Either she takes her herself or sends someone else to take her.

At least five or six yojanas: The minimum distance is six yojanas.

If a disciple associates closely with householders, she should be taken away to travel. If the preceptor herself is old or ill and cannot do so, she should send a message asking another person to instruct her, saying, “You should travel about and pay homage at monasteries and stupas. You will thereby gain much merit and will also encounter excellent assemblies that will broaden your understanding. If I were not old, I too would go.”

If a bhikshu has a disciple living together with him who has a problem, but neither takes him away himself nor sends someone else to take him elsewhere, he commits a Vinaya offense. Therefore, the Blessed One spoke as above.

109. PRECEPT: STUBBORNLY REFUSING TO HEED ADMONITION.

When the Buddha was residing in Shravasti, the bhikshuni Sthulananda, although she did not yet possess the ten qualifications, admitted disciples and then failed to instruct them, allowing them to run wild like untended cattle and goats. A bhikshuni then said to Sthulananda:

– Venerable one, although you do not yet possess the ten qualifications, you admitted disciples and then refused to instruct them, leaving them in such a state.

– She is jealous that I ordained a disciple, and so she rebuked me.

The bhiksunis then told Mahaprajapati. Mahaprajapati brought the matter before the Blessed One. The Buddha ordered that Thullananda be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– This is an improper deed. Why did you ordain a disciple before fulfilling the ten qualities, then fail to instruct her and instead reproach someone else? From now on, I do not permit you to reproach others.

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

-- If Bhiksuni A says to Bhiksuni B, “Venerable sister, although you have not fulfilled the ten qualities, you ordained a disciple; therefore, you must instruct her,” and Bhiksuni B reproaches Bhiksuni A in return, she commits a Pacittiya offense.

Explanation:

Bhiksuni: The Bhiksuni Sangha, a group of bhiksunis, or one bhiksuni.

Bhiksuni B: This refers to the bhiksuni Thullananda.

Not having fulfilled the ten qualities: This means that she has not accomplished the ten qualities, yet ordains a disciple and grants her full ordination; when someone admonishes her, she reproaches that person and thereby commits a Pacittiya offense.

Pacittiya: As explained above.

If a bhiksu acts as described above, he commits a Vinaya-transgression offense. Therefore, the Blessed One spoke as above.

110. PRECEPT: PROMISING TO GRANT ORDINATION BUT NOT GRANTING IT.

When the Buddha was dwelling in the city of Sravasti, a probationary nun said to Thullananda:

– Venerable sister, I have completed my training in the precepts. Please grant me full ordination.

– Very well.

Afterward, the probationary nun reminded her, “Venerable sister, I have completed my training in the precepts. Please grant me full ordination.” Although Thullananda heard this, she did not grant her full ordination, did not ask someone else to grant it, and did not tell her to go elsewhere to receive it. The bhiksunis then reproached her, saying, “Previously, you promised to grant her full ordination. Why do you not grant it?” Although she heard this reproach, (537c) she still did not grant the ordination.

The bhiksunis then told Mahaprajapati. Mahaprajapati once again reported the entire matter to the Blessed One. The Buddha ordered that Thullananda be summoned. When she arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– This is an evil deed. Why did you promise to grant another person full ordination and then fail to grant it? From now on, I do not permit this.

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

-- If a bhiksuni says to a siksamana, “When you have completed your training in the precepts, I shall grant you full ordination,” but afterward neither grants the ordination herself, asks someone else to grant it, nor tells her to go elsewhere, she commits a Pacittiya offense.

Explanation:

Siksamana: One who, for two years, trains in accordance with the eighteen rules.

Says: As in the case of the bhiksuni Thullananda, who promised to grant full ordination but afterward neither granted it herself nor asked someone else to grant it, thereby committing a Pacittiya offense.

Pacittiya: As explained above. If a bhiksuni says to a siksamana, “I shall grant you full ordination,” but afterward is unable to do so, she should ask someone else to grant it. If she neither grants it herself nor asks someone else to grant it, she should tell the siksamana to go elsewhere to receive full ordination. If a bhiksuni promises to grant a siksamana full ordination but afterward does not grant it, she commits a Pacittiya offense.

If a bhiksu promises to grant a novice full ordination but afterward does not grant it, he commits a Vinaya-transgression offense. Therefore, the Blessed One spoke as above.

111. PRECEPT: RIDING IN A VEHICLE WHEN NOT ILL.

When the Buddha was dwelling at Vaisali, the bhiksuni Bhaddala-Kapilani traveled in an ornate carriage to the home of her relatives. People criticized her, saying, “Why does a female renunciant who has gone forth behave like a layperson, traveling in an ornate carriage and displaying such abundant desire?”

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

– Is it true that you did this?

– It is true, Blessed One!

– This is an improper deed. From now on, I do not permit this.

On another occasion, there was a bhiksuni of the Sakya clan who, being old, ill, and weak, could not keep pace with her companions on the road and fell behind, whereupon she was assaulted by bandits. Finally, the Buddha instructed Mahaprajapati to command all the bhiksunis living in the city of Sravasti to assemble. Even those who had already heard this were to hear it again:

-- If a bhiksuni who is not ill travels in a vehicle, she commits a Pacittiya offense.

Explanation:

Illness: If, because of old age, illness, weakness, or because she is a musician and cannot walk, she travels in a vehicle, the Blessed One said that there is no offense.

Vehicle: There are eight kinds, including boats and rafts, which together are called the eight kinds. If she uses any of these, she commits a Pacittiya offense. (538a) The Blessed One did not permit a bhiksuni who was not ill to travel in a vehicle or boat. Even if she is ill, she may not ride in a vehicle drawn by a male ox, but may ride in one drawn by a female ox, mare, or female camel. If, because of illness, she does not know whether the animal is male or female, there is no offense. There is no offense in taking a ferry across a river. Moreover, when there is a reason, she may travel by boat downstream or upstream.

If a bhiksu who is not ill travels in a vehicle or boat, he commits a Vinaya-transgression offense. Therefore, the Blessed One spoke as above.

Summary verse:

“Not fulfilled; no Sangha act;

The preceptor does not instruct.

The disciple does not attend upon her;

Each year she supports a disciple.

Full ordination after an intervening night;

When trouble arises, she does not escort her.

Reproaching; promising ordination;

Traveling by vehicle or boat comes last.

Thus ends the eleventh section.”

112. PRECEPT: USING A PARASOL WHEN NOT ILL.

When the Buddha was dwelling at Vaisali, the bhiksuni Bhaddala-Kapilani carried a parasol and wore shoes while going to the home of her relatives. People criticized her, saying, “Why does a female renunciant behave like a layperson and display such abundant desire?”

The bhiksunis then told Mahaprajapati. Mahaprajapati once again 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 did this?

– It is true, Blessed One!

From now on, I do not permit carrying a parasol or wearing shoes.

On another occasion, when the Buddha was dwelling in the city of Sravasti, there were women of the Sakya and Malla clans who had formerly been musicians and had now gone forth. When traveling on the road in intensely hot weather, they suffered greatly. The bhiksunis then told Mahaprajapati. Mahaprajapati reported the matter to the Blessed One. The Buddha taught, “From now on, I permit this when one is ill.”

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

-- If a bhiksuni who is not ill carries a parasol or wears shoes, she commits a Pacittiya offense.

Explanation:

Illness: If, because she is aged, weak, or ill, she has difficulty lifting her feet and therefore wears shoes, the Blessed One said that there is no offense.

Parasols: Such as parasols made of bark, tala leaves, bamboo, malau, leaves, or cloth, and other similar kinds of parasols.

Shoes: Shoes of one layer or two layers.

Carries: If she uses one, she commits a Pacittiya offense.

Pacittiya: As stated above. If she carries a parasol but does not wear sandals, she commits an offense of wrongdoing. If she wears sandals but does not carry a parasol, she also commits an offense of wrongdoing. If she uses both, she commits a Pacittiya offense. If she uses neither, there is no offense.

If a bhikkhu carries a beautiful parasol and wears double-soled sandals, he commits an offense of wrongdoing. Therefore, the Blessed One said (538b) (as above).

113. RULE: LYING ON AN EXCESSIVELY HIGH BED.

When the Buddha was dwelling at Vaisali, the bhikkhuni Bhadra-Gaviri went to the home of her relatives, spread two or three layers of cushions upon a very high Khattula bed, and sat down. Laypeople and non-Buddhist ascetics criticized her, saying: “Why does a female renunciant, though she has gone forth, still behave like a layperson and possess such many desires?”

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

“Is this true?”

“It is true, Blessed One!”

“Why did you sit upon a Khattula bed that was excessively high? From now on, I do not permit this.”

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

— If a bhikkhuni sits or lies upon an excessively high Khattula bed or couch, she commits a Pacittiya offense.

Explanation:

Excessively high: Higher than eight finger-widths.

Khattula bed or couch: There are fourteen kinds of Khattula, including the Bangkaula bed and the Khattula-Bangkaula. If she sits or lies upon one of these, she commits a Pacittiya offense.

Pacittiya: As stated above. If she sits upon it throughout the entire day, she commits one Pacittiya offense. If she rises and then sits down again, she commits another Pacittiya offense each time she sits. If the bed is excessively high, its legs may be sunk into the ground until it is of the permitted height, and she may then sit upon it.

If a bhikkhu sits upon an excessively high Khattula bed, he commits an offense of wrongdoing. Therefore, the Blessed One said (as above).

114. RULE: LYING TOGETHER ON THE SAME BED.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhunis slept together on the same bed and couch. Their blankets and pillows were torn, and the beds and couches were damaged. The bhikkhunis reported this matter to Mahaprajapati. Mahaprajapati reported it to the Blessed One. The Buddha ordered that the bhikkhuni be summoned. When she arrived, the Buddha asked her:

“Is this true?”

“It is true, Blessed One!”

“This is an improper thing.”

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

— If bhikkhunis spread out bedding and lie down together, they commit a Pacittiya offense.

Explanation:

Spread out: Sharing the same couch, the same bed, or the same mosquito net.

Bed: There are fourteen kinds. Even if they lie upon a Cilan bed, they commit a Pacittiya offense.

Pacittiya: As stated above. They must not lie together on the same bed; each should lie on a separate bed. If a bed is three sitting-places wide, two persons may lie upon it, but when they stretch out their legs, their feet must not extend beyond the other’s knees.

If the cushions are square, three cushions may be used by two persons for lying down, but when they stretch out their legs, their feet must not extend beyond the other’s knees. If bedding is spread upon the ground, it must not be used by many persons; they should lie about one outstretched arm’s length apart. As for a sitting cloth, each person should spread out her own and sit upon it.

In cold weather, they may share a single covering above (538c), but beneath it each person must cover herself with her own blanket; in that case there is no offense.

If bhikkhus lie together on the same bed, they commit an offense of wrongdoing. Therefore, the Blessed One said (as above).

115. RULE: DEPARTING WITHOUT RETURNING ONE’S QUARTERS.

When the Buddha was dwelling in the city of Sravasti, the bhikkhuni Kali received a room belonging to the Sangha, locked its door, and departed. Later, a visiting senior bhikkhuni arrived and was assigned a room according to seniority. Seeing the door of that room locked, she complained: “These are the Sangha’s quarters. Why did someone lock the door and depart?”

The bhikkhunis reported this to Mahaprajapati. The Buddha then ordered that the bhikkhuni be summoned. When she arrived, the Buddha asked her:

“Is this true?”

“It is true, Blessed One!”

“This is an improper thing. Why did you receive a room belonging to the Sangha, fail to return it, lock the door, and depart? From now on, you must not do this.”

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

— If a bhikkhuni departs without relinquishing the Sangha’s room, bed, and bedding, she commits a Pacittiya offense.

Explanation:

The Sangha’s bed and bedding: These include beds for lying down, seats, pillows, cushions, and cau-chap.

Without relinquishing: If she does not return them or inform anyone, but abandons them and goes elsewhere, she commits a Pacittiya offense.

Pacittiya: As stated above. If a bhikkhuni wishes to go somewhere, she must return the bed and bedding and inform the person responsible for them before departing. If she departs without returning them, she commits a Pacittiya offense. If the room does not remain vacant and another person subsequently occupies it, she commits an offense of wrongdoing. Therefore, the Blessed One said (as above).

116. RULE: ENTERING THE SANGHA’S QUARTERS WITHOUT PRIOR NOTICE.

When the Buddha was dwelling in the city of Sravasti, the bhikkhuni who was the mother of Kiet-tru suddenly entered, without prior notice, the room of the bhikkhu who was Kiet-tru’s father and rubbed his back. He turned and saw her, then cried out:

“Stop, stop! Keep away from me!”

“In the past, I often bathed you. Now I have merely rubbed you a little; why are you shouting so loudly?”

“In the past, I was a layman. Now that I have gone forth, you must no longer behave as you did before.”

The bhikkhunis reported this to Mahaprajapati. Mahaprajapati brought the matter before the Blessed One. The Buddha ordered that the bhikkhuni be summoned. When she arrived, the Buddha asked her:

“Is this true?”

“It is true, Blessed One!”

“This is an improper thing. Why did you enter a bhikkhu’s monastery without giving prior notice? From now on, I do not permit this.”

The Buddha then taught: Even those who have already heard this must hear it again:

— If a bhikkhuni enters a bhikkhu’s Sangharama without first announcing herself, she commits a Pacittiya offense.

Explanation:

A bhikkhu’s Sangharama: At minimum, a dwelling occupied by one bhikkhu.

Without first announcing herself: If she does not give prior notice or call out, but enters on her own, as did the bhikkhuni who was Kiet-tru’s mother, she commits a Pacittiya offense.

Pacittiya: As stated above. If a bhikkhuni wishes to enter a bhikkhu’s dwelling place, she must (539a) stand before the door of the room and announce: “Greetings. Bhikkhuni so-and-so requests permission to enter and meet you.” The bhikkhu must then consider the matter. If he sees that the bhikkhuni is virtuous, that he himself is at leisure, and that he is properly robed, he may permit her to enter. If he is occupied, working with soil, or undressed, he should say: “Sister, please wait a moment,” and then announce: “Venerable Ones, a bhikkhuni wishes to enter; please put on your robes.” If he sees that the bhikkhuni is unvirtuous and lacks proper deportment, he should say: “Do not enter; the Sangha is occupied.”

If she enters the first time without giving prior notice, she commits a Pacittiya offense. But if she enters on a subsequent occasion, there is no offense. If she enters without announcing herself, when she raises one foot she commits a Vinaya-transgression offense; when she raises both feet she commits a Pacittiya offense. If she then goes back out, she commits a Vinaya-transgression offense.

If a bhikkhu enters the dwelling place of bhikkhunis without giving prior notice, he commits a Vinaya-transgression offense. When wishing to enter, he should stand before the door of the room and ask a female attendant to announce him, and only then enter. Therefore the Blessed One said this, as above.

117. RULE: LODGING IN A LAY HOUSEHOLD.

When the Buddha was residing in the city of Sravasti, a bhikkhuni traveling on the road reached a village at dusk and wished to seek lodging there. She went to a certain house and said to a woman:

– Please allow me to stay here for one night.

– My husband is away, but he may return this evening.

The bhikkhuni continued pleading for lodging. The woman said, “If my husband does not return, you may stay here for one night.” Thus, she allowed her to stay. In the evening, the husband returned. Driven by the fetters, he had intercourse with his wife. Because this bhikkhuni had not yet become free from desire, when she heard the sounds of the husband and wife having intercourse, her mind became troubled. Upon returning to the monastery, she told the other bhikkhunis. The bhikkhunis then told Mahaprajapati. Finally, the Buddha ordered that bhikkhuni to be summoned. When she arrived, the Buddha asked:

– Did this truly happen?

– It is true, Blessed One!

– Why did you lodge there even though you knew it was a household where sexual relations were practiced? From now on, I do not permit this.

On another occasion, when the Buddha was residing in the city of Sravasti, bhikkhunis traveling on the road reached a village at dusk and searched everywhere, but found no house without a man in it. They therefore had to spend the night beside an alleyway. Late that night, heavy rain and fierce winds arose, and some young men came and assaulted them, violating their celibate conduct. The bhikkhunis reported the matter to Mahaprajapati. Finally, the Buddha taught: “From now on, except on other occasions, even those who have already heard this must hear it again:

-- If a bhikkhuni, knowing that a household is a place where sexual relations are practiced, lodges there—except on other occasions—she commits a Pacittiya offense.

Explanation:

Other occasions: These are times of wind, rain, danger to life, or danger that one’s celibate conduct may be violated; these are called other occasions.

Bhikkhuni: As explained above.

Knowing: Either knowing for herself or knowing because she has heard it from others.

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

Household: A family belonging to any of the four castes.

Place of sexual relations: The bedchamber of a husband and wife. If a bhikkhuni lodges there, she commits a Pacittiya offense. The Blessed One said that there is no offense in exceptional circumstances. Exceptional circumstances are times of wind, rain, danger to life, or (539c) suspicion that young men may violate her celibate conduct; these are called exceptional circumstances. She must not lodge there when she already knows it to be a household where sexual relations are practiced. If she suspects that there are dissolute young men in the village and, out of fear of them, lodges there, there is no offense. Therefore the Blessed One said this, as above.

118. RULE: TRAVELING FAR WITHOUT COMPANIONS.

When the Buddha was residing in the city of Sravasti, the bhikkhunis at Vaisali completed their rains retreat and wished to go to the city of Sravasti to pay homage to the Blessed One. They went to the bhikkhus’ monastery and greeted them:

– Greetings, Venerable One! I have heard that you wish to go to the city of Sravasti to pay homage to the Blessed One. Is that true?

– Why do you ask?

– I wish to accompany you.

– The Blessed One has established a rule forbidding bhikkhus from traveling on the same road with bhikkhunis.

– On what day will you depart?

– On such-and-such a day.

The bhikkhunis kept that day in mind, returned to prepare their robes and bowls, and on the appointed day stood waiting beside the road. On that day, after the bhikkhus had finished eating, they set out. When they saw the bhikkhunis, they said to one another, “The bhikkhunis wish to follow us; let us walk faster.” The young bhikkhunis hurried after them, but the elderly, the sick, and the musicians could not keep up and fell behind, whereupon bandits robbed them of all their belongings.

The bhikkhunis reported the matter to Mahaprajapati. Mahaprajapati in turn went and reported it to the Blessed One. The Buddha then ordered that bhikkhuni to be summoned. When she arrived, the Buddha asked:

– Did this truly happen?

– It is true, Blessed One!

– Why did you dare travel on the road to a distant foreign country without a merchant caravan as companions? From now on, I do not permit this.

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

-- If a bhikkhuni travels to a distant foreign country without a merchant caravan as companions, she commits a Pacittiya offense.

Explanation:

Without companions: Without a merchant caravan as companions.

Foreign country: Another kingdom. If she travels there, she commits a Pacittiya offense.

When a bhikkhuni wishes to travel, she should first find merchants to serve as companions. If a person says, “Noble One, come here; I will make arrangements for you to travel,” she should examine that person. If the person speaks pleasantly but appears untrustworthy, she should not accompany them. Instead, she should seek good people traveling with their wives and daughters and journey together with them.

If her departure is so urgent that she cannot examine them carefully and only discovers the truth about them midway, she must not leave them immediately. She should wait until they are near a village before parting from them and going on her way. If they ask, “Where do you intend to go?” she should reply, “I am going for alms.”

If a bhikkhuni travels without merchants as companions, she commits a Vinaya-transgression offense while on the road, and upon reaching her destination she commits a Pacittiya offense.

If a bhikkhu travels a long road without merchants as companions, he commits a Vinaya-transgression offense. Therefore the Blessed One said this, as above.

119. RULE: SIGHTSEEING AT SCENIC PLACES.

(539c) When the Buddha was residing in the city of Sravasti, a bhikkhuni went with some women to visit gardens and lakes. The women went to the lakeside to eat and drink, while the bhikkhuni went into a village to look around. At that time, some young men suddenly emerged from the forest and harassed the bhikkhuni.

The bhikkhuni then told Mahaprajapati. Finally, the Buddha taught that even those who had already heard this must hear it again:

– If a bhikkhuni goes sightseeing in a garden, a forest grove, or a wilderness within the territory of a country, she commits a Pacittiya offense.

Explanation:

Within the territory: Within the country of a king.

Garden: Such as the Ambala Garden, up to and including the Atimukta Garden.

Forest grove: A grove planted with trees.

Wilderness: A place without houses. If she goes sightseeing in such places, she commits a Pacittiya offense.

Pacittiya: As explained above. If a bhikkhuni goes sightseeing in a garden, forest grove, or wilderness, she commits a Vinaya-transgression offense when setting out and a Pacittiya offense upon arriving. If female donors invite her to accompany them, there is no offense.

If a bhikkhu, out of a desire for amusement, goes sightseeing in a garden, forest grove, or wilderness, he commits a Vinaya-transgression offense. Therefore the Blessed One said this, as above.

120. RULE: SITTING WITH A BHIKKHU IN A SECLUDED PLACE.

When the Buddha was dwelling at Vesali, the former wife of Udayin, the bhiksuni Sujati, said to him: “Venerable sir, tomorrow I shall be looking after the quarters; you may come to visit.” At that time, all the bhiksunis went into the village to seek alms, and Udayin put on his robe, took his bowl, and entered the bhiksunis’ monastery. The two of them then squatted in a rear room, exposing their sexual organs and gazing at each other with minds full of lust.

At that moment, an elderly, sick bhiksuni came out of her room to urinate. Seeing them, she was greatly ashamed and hurried past; she then reported the matter to Mahaprajapati. Eventually, the Buddha ordered that bhiksuni to be summoned.

When she arrived, the Buddha rebuked her: “That is an improper deed.” (And so forth, up to:) Even those who have already heard this must hear it again:

— If a bhiksuni sits alone with a bhiksu in a secluded place, she commits a pacittiya offense.

Explanation:

Alone: There is only one bhiksu and no one else. Even if another person is present, but that person is asleep, intoxicated, insane, mentally ill, a young child crying, a nonhuman being, or an animal, it is still considered being alone.

A secluded place: A concealed and deserted place where no one is present.

Sits: If they sit together, she commits a pacittiya offense.

Pacittiya: As explained above. If a bhiksuni sits with a bhiksu throughout the day, she commits one pacittiya offense. If she rises midway and then sits down again, she commits a separate pacittiya offense each time she sits.

If a bhiksuni is sitting alone in a room and a bhiksu suddenly comes in and sits down, the bhiksuni should quickly stand up. Before rising, however, she should first speak so that the bhiksu is not startled. If the bhiksu asks, “Why are you standing?” she should reply, “Because the Blessed One has established a precept that does not permit me to sit alone with a bhiksu.”

Sitting alone with a boy under seven years of age also constitutes an offense. How long must one sit for the offense to occur? — (540a) The length of time required is the time it takes to serve food to a monastic. However, if a lay attendant is working and continually coming and going, there is no offense in sitting. Or if the door of the room faces a road on which people are continually passing, there is no offense. Conversely, if the passing of people is intermittent, she commits a pacittiya offense. If the lay attendant is asleep, one must snap one’s fingers to awaken them. If one is upstairs and those downstairs can see one, or one is downstairs and those upstairs can see one, and the three persons remain continually visible to one another, there is no offense.

There are also the following cases: seeing but not hearing; hearing but not seeing; both seeing and hearing; and neither hearing nor seeing.

Seeing but not hearing: From a distance, one sees a bhiksu sitting with a bhiksuni but cannot hear their voices.

Hearing but not seeing: One hears their voices but cannot see them.

The latter two cases should be understood in the same manner. If one sees but does not hear, it is a vinayatikrama offense. If one hears but does not see, it is likewise a vinayatikrama offense. If one both sees and hears, there is no offense. If one neither sees nor hears, it is a pacittiya offense.

This offense encompasses the following circumstances: in a village; in an aranya; by day; by night; at the proper time; at an improper time; in a concealed place rather than an open place; with only one person rather than many people; and sitting near each other rather than far apart. Therefore, the Blessed One spoke as above.

121. PRECEPT: SITTING WITH A MAN IN A CONCEALED PLACE.

When the Buddha was dwelling at Vesali, the bhiksuni Bhaddala went to the home of her relatives and sat with her brothers, sisters, and children in a concealed place. Another bhiksuni saw this and reproached her, saying: “Why does one who has gone forth sit together with laypeople in a private place like a worldly person?” She then reported the matter to Mahaprajapati. Eventually, the Buddha taught: “From this day forward, I do not permit sitting with a man in a private place.” (And so forth, up to:) Even those who have already heard this must hear it again:

— If a bhiksuni sits with a man in a concealed place, she commits a pacittiya offense.

Explanation:

Pacittiya: As fully explained above in the bhiksus’ precept.

Therefore, the Blessed One spoke as above.

Summary verse:

“Holding a parasol, sitting on a high bed,

Spreading a bed together, and not relinquishing it;

Not informing, lodging in a place of sexual misconduct,

Traveling for sightseeing without a companion;

Sitting together with a bhiksu,

And likewise with a man.

The twelfth section is concluded.”

122. PRECEPT: DRAWING A MAN CLOSE AND WHISPERING TO HIM.

When the Buddha was dwelling at Vesali, the bhiksuni Bhaddala went to the home of her relatives, extended her hand, drew her brothers, sisters, and children close beside her, and whispered in their ears. A servant who saw this became suspicious and said: “This monastic is whispering; she must be speaking about my faults.”

When the bhiksunis heard this, they reported it to Mahaprajapati Gautami. Eventually, the Buddha taught: Even those who have already heard this must hear it again:

— If a bhiksuni extends her hand, draws a man close beside her, and then whispers in his ear, she commits a pacittiya offense.

Explanation:

Bhiksuni: As explained above.

Extends her hand and draws him close beside her: She extends her hand and draws him to stand close beside her.

(540b) Whispers in his ear: If they whisper in each other’s ears, she commits a pacittiya offense.

A bhiksuni must not extend her hand, draw a man close beside her, and then converse or whisper with him. If she wishes to converse, she must stand beyond arm’s reach. If she wishes to discuss a confidential matter, she must stand separated from him by a fence, a wall, the trunk of a tree, or a curtain. If a bhiksuni whispers in another person’s ear, she commits a pacittiya offense.

If a bhiksu extends his hand, draws a woman close beside him, and whispers with her, he commits a vinayatikrama offense. Therefore, the Blessed One spoke as above.

123. PRECEPT: ENTERING A DARK PLACE WHERE A MAN IS PRESENT.

When the Buddha was dwelling at Vesali, the bhiksuni Bhaddala went to the home of her relatives. Without announcing herself beforehand, she suddenly entered a place where her brothers, sisters, and children were sitting in darkness without a lamp, causing her relatives to be startled and embarrassed. The bhiksunis then reported the matter to Mahaprajapati. Eventually, she answered the Buddha:

— It is true, Blessed One!

— Why did you enter when you knew that a man was sitting in a dark place without a lamp? From this day forward, I do not permit such conduct.

The Buddha then taught: Even those who have already heard this must hear it again:

— If a bhiksuni, knowing that a man is sitting in a dark place without a lamp, enters that place, she commits a pacittiya offense.

Explanation:

A place where a man is sitting: A place where they ordinarily lie down to sleep.

A dark place: A place where people cannot see one another.

Without a lamp: There is neither an oil lamp nor any other kind of lamp. If she enters such a place, she commits a pacittiya offense.

Pacittiya: As explained above. One must not enter a dark place where a man is sitting. If there is a reason that makes it necessary to enter, and one hears the people inside speaking loudly, one may enter. If no voices are heard, one should first send someone to announce one’s arrival, snap one’s fingers, or light a lamp so that the forms of those present can be seen; only after someone calls one in may one enter. If one enters without giving prior notice, without snapping one’s fingers, and without lighting a lamp, one commits a pacittiya offense.

If a bhiksu enters without announcing himself beforehand, he commits a vinayatikrama offense. Therefore, the Blessed One spoke as above.

124. PRECEPT: WATCHING A DRAMATIC OR MUSICAL PERFORMANCE.

When the Buddha was dwelling in the city of Rājagṛha, the group of six bhikshunis went to a place where musical performances were being held, took seats at the front, and watched. When the performers began their show, they laughed loudly, causing everyone else to imitate them and laugh along. When everyone was laughing, however, they fell silent, as though seated in meditation. After everyone had stopped laughing, they clapped their hands and burst into boisterous laughter. Consequently, the people stopped watching the performers and looked instead at the bhikshunis. The performers were therefore unable to collect any money and angrily reproached them, saying, “Because of these female śramaṇas, we have been unable to collect any money.”

The bhikshunis then reported the matter to Mahāprajāpatī. Eventually, when the Buddha questioned them, they replied:

“Indeed it is true, Blessed One!”

“This is improper. Why did you watch a musical performance? From now on, I do not permit you to watch musical performances.”

The Buddha then said: Even those who have already heard this must hear it again:

-- If a bhikshuni watches a musical performance, she commits a Pācittiya offense.

Explanation:

Musical performance: Performances of such kinds as dancing, singing, playing cymbals, and beating drums. If one watches even as few as four people (540c) performing, one commits a Pācittiya offense.

Pācittiya: As explained above; one must not watch musical performances. If a bhikshuni is going on alms round and happens to see a king or the king’s consort proceeding in a procession accompanied by ceremonial music, there is no offense. However, if she is in a low place and deliberately pulls up her robe and climbs to a higher place to watch, she commits a Pācittiya offense.

If a donor wishes to make offerings to the Buddha, they should prepare various kinds of music, grind incense, make flower garlands, and say to a bhikshuni, “Venerable one, please help me arrange these offerings.” At that time, she may assist them. If she hears music while there and develops delight in it, she should leave.

If a bhikshu watches a musical performance, he commits a Vinaya offense. Therefore, the Blessed One said (as above).

125. PRECEPT: FAILING TO SETTLE A DISPUTE WITHIN THE COMMUNITY.

When the Buddha was dwelling in Śrāvastī, a dispute arose among the bhikshunis, and they lived together in disharmony. At that time, Mahāprajāpatī Gautamī was the leader of the community, yet when a dispute arose within the Sangha, she was unable to settle it, and when matters had not yet arisen, she was unable to prevent them from arising. The bhikshunis then went and reported the matter to the Blessed One. The Buddha instructed them to summon Mahāprajāpatī Gautamī. When the bhikshuni teacher arrived, the Buddha asked:

“Gautamī, is this true?”

“Indeed it is true, Blessed One!”

“Why did you not settle a dispute after it arose, and why did you not seek a means to prevent matters that had not yet arisen from arising? From now on, whenever a dispute arises, it must be settled.”

The Buddha then instructed Mahāprajāpatī to order all the bhikshunis residing in Śrāvastī to assemble, and even those who had already heard this had to hear it again:

-- If bhikshunis quarrel, oppose one another, and live together in disharmony, and the leader of the community does not mediate and settle the dispute, she commits a Pācittiya offense.

Explanation:

Quarreling: Disputing verbally.

Opposition: The two sides contend over victory and defeat and live together in disharmony, disputing with each other about such matters as: what accords with the Dharma and what does not accord with the Dharma; what accords with the Vinaya and what does not accord with the Vinaya; what constitutes an offense and what does not constitute an offense; a minor offense and a grave offense; an offense that can be penalized and one that cannot be penalized; an offense with a remainder and one without a remainder; a karma procedure that accords with the Dharma and one that does not accord with the Dharma; a harmonious karma procedure and a discordant karma procedure; whether a karma procedure should or should not be performed;

and whether a karma procedure is performed in the proper place or an improper place.

Leader of the community: The one who stands at the head of the community and serves as a model for everyone to follow.

Failing to mediate and settle: If she neither settles it herself nor sends another person to settle it, she commits a Pācittiya offense.

Pācittiya: As explained above. When bhikshunis quarrel, oppose one another, and live together in disharmony, one must not simply leave them in that state and look on, but must seek a way to settle the dispute and instruct them to confess and repent to one another. If the matter cannot be brought to an end and a karma procedure is required, the Sangha should be assembled to resolve it. If one is personally incapable of doing so, one should invite virtuous bhikshus, bhikshunis, upāsakas, or upāsikās from other communities to come and settle it. If the dispute is difficult to resolve, one should reflect: “This is due to the unfolding karma of sentient beings. Let us wait (541a) until the time is ripe, and it will come to an end by itself.” If one reflects in this way, there is no offense.

If bhikshus quarrel and oppose one another and the leader of the community does not seek a way to settle the dispute, he commits a Vinaya offense. Therefore, the Blessed One said (as above).

126. PRECEPT: INSTRUCTING A LAYWOMAN TO APPLY SCENTED OIL AND SCRUB ONE’S BODY.

When the Buddha was dwelling in Vaiśālī, the bhikshuni Bhadrā went to the home of her relatives and watched them bathe. The women said to her, “Please allow me to scrub the venerable one’s body so that I may gain a little merit.” Because this bhikshuni had a beautiful and well-formed body, the women wished to see it. She therefore agreed to let them scrub her. They then applied various scented oils to her body. Seeing this, the bhikshunis reproached her, saying, “How can one who has gone forth still possess so much sensual desire!”

The bhikshunis therefore reported the matter to Mahāprajāpatī. Eventually, when the Buddha questioned Bhadrā, she replied:

“Indeed it is true, Blessed One!”

“Why did you have laywomen scrub your body? From now on, I do not permit this.”

The Buddha then said: Even those who have already heard this must hear it again:

-- If a bhikshuni has laywomen apply oil and perfume to her body and scrub it while bathing—except when she is ill—she commits a Pācittiya offense.

Explanation:

Laywomen: Women belonging to the four castes.

Scrubbing while bathing: Applying various oils and perfumes to one’s body and then having it scrubbed. However, if one is old or ill, there is no offense. If one is not ill but has them scrub and bathe one, one commits a Pācittiya offense.

Pācittiya: As explained above.

If one’s body is afflicted with sores, one may apply medicine and then bathe. If one suffers from a fever, one may crush mung beans and apply the paste. If one suffers from a wind disorder, one may apply brown-rice flour. If one suffers from various other illnesses, one may apply traditional medicinal remedies; there is no offense. However, after applying medicine, one must not remain among the community but should stay in an adjoining room. Once the illness has healed, one must bathe and cleanse oneself thoroughly before reentering the community.

If a bhikshu who is not ill has a layperson scrub his body, he commits a Vinaya offense. Therefore, the Blessed One said (as above).

127. PRECEPT: INSTRUCTING A BHIKSHUNI TO BATHE ONE.

When the Buddha was dwelling in Vaiśālī, after the Blessed One had established the precept forbidding a bhikshuni from having laywomen scrub and bathe her, the bhikshuni Bhadrā had another bhikshuni scrub her instead. The bhikshunis then went and reported the matter to the Blessed One. Eventually, the Buddha said: Even those who have already heard this must hear it again:

-- If a bhikshuni who is not ill has another bhikshuni scrub and bathe her, she commits a Pācittiya offense.

If the other bhikshuni massages her without scrubbing, she commits a Vinaya offense. If she scrubs her without massaging, she likewise commits a Vinaya offense. If she does both, she commits a Pācittiya offense.

If a bhikshu who is not ill has another bhikshu massage and scrub him, he commits a Vinaya offense. Therefore, the Blessed One said (as above).

128. PRECEPT: INSTRUCTING A ŚRĀMAṆERĪ TO BATHE ONE.

The same applies with regard to a śrāmaṇerī. Therefore, the Buddha said: Even those who have already heard this must hear it again:

-- If a bhikkhuni who is not ill has a female novice massage and scrub her, she commits a Pacittiya offense.

Explanation:

Female novice: One who has gone forth under the Buddha and undertaken the ten precepts.

Having her massage and scrub: As explained in the section concerning bhikkhunis.

129. PRECEPT: HAVING A SIKKHAMANA BATHE HER.

(541b) The same applies to a sikkhamana. Therefore, the Buddha taught: Even those who have already heard this must hear it again:

-- If a bhikkhuni who is not ill has a sikkhamana massage and scrub her, she commits a Pacittiya offense.

Explanation:

Sikkhamana: One who conducts herself in accordance with the eighteen practices and trains in the precepts for two years.

Having her massage and scrub: As explained above in the matter concerning bhikkhunis.

130. PRECEPT: HAVING A LAYWOMAN BATHE HER.

The same applies to a laywoman. Therefore, the Blessed One taught: Even those who have already heard this must hear it again:

-- If a bhikkhuni who is not ill has a laywoman massage and scrub her, she commits a Pacittiya offense.

Explanation:

Laywoman: A woman from a household belonging to any of the four castes.

Massaging and scrubbing: As explained in the matter concerning bhikkhunis.

131. PRECEPT: FAILING TO HONOR THE UPOSATHA CEREMONY.

When the Buddha was residing in the city of Rajagriha, the Bhikkhuni Sangha assembled to perform the Uposatha act, but the bhikkhuni Tho-de did not come. The Sangha therefore sent a messenger to summon her:

– Venerable sister, the Bhikkhuni Sangha has assembled to perform the Uposatha act. Please come.

– The Blessed One established a precept stating that whoever is pure in this life may observe the Uposatha. I am pure, so I have no need to go there.

Mahaprajapati then reported this matter to the Blessed One. At last, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– That is an improper deed.

The Buddha then said, “If you do not honor the Uposatha, who will honor it?” And so forth, until the Buddha taught: Even those who have already heard this must hear it again:

-- If a bhikkhuni does not respectfully observe the purification Uposatha held every half-month, she commits a Pacittiya offense.

Explanation:

Purification Uposatha: If, on the fourteenth or fifteenth day, a bhikkhuni who is not ill does not go and respectfully observe the Uposatha, she commits a Pacittiya offense.

Illness: If, because of old age or illness, she is taking medicine, or has undergone bloodletting from the head and is drinking milk, she must send her consent and declaration of purity.

If a bhikkhuni who is not ill does not attend the Uposatha, or if she is ill but does not send her consent and declaration of purity, she commits a Pacittiya offense.

If a bhikkhuni does not attend the Uposatha, or if she is ill but does not send her consent and declaration of purity, she commits a Pacittiya offense.

If a bhikkhu does not attend the Uposatha, or if he is ill but does not send his consent, he commits a Vinayatikrama offense. Therefore, the Blessed One said (in the summary verse):

“Beckoning with the hand, no lamp,

Music, failing to extinguish.

Perfumed oil, bhikkhuni,

Female novice, trainee.

Laywoman, no Uposatha,

Here ends the thirteenth section.”

132. PRECEPT: FAILING TO RESPECT A BHIKKHU’S EXHORTATION.

When the Buddha was residing in the city of Sravasti, the elder bhikkhus went to exhort the bhikkhunis, but the group of six bhikkhus was not permitted to go and exhort them. When the day of exhortation arrived, they discussed among themselves: “Let us go and give the exhortation.” Then someone said, “The Blessed One has established a precept that those who have not been appointed may not go to give the exhortation. Let us therefore go outside the boundary, appoint one another, and then go.” They accordingly went outside the boundary and appointed one another. Early the next morning, they donned their robes and went to the bhikkhunis’ residence, saying to them: “(541c) Sisters, assemble everyone; we shall exhort you.”

The group of six bhikkhunis immediately assembled, but the well-behaved bhikkhunis did not come, saying, “We do not accept exhortation from those who do not observe the disciplinary rules.”

The group of six bhikkhus and the group of six bhikkhunis then engaged in worldly conversation for a while before dispersing. Later, the elder Nanda donned his robe, took his bowl, and went to the monastery, where he said to the bhikkhunis, “Sisters, assemble the Sangha; I shall exhort you.” At that time, all the well-behaved bhikkhunis assembled, but the group of six bhikkhunis did not come. The elder asked:

– Has the Bhikkhuni Sangha assembled?

– It has not yet fully assembled.

– Who has not assembled?

– The group of six bhikkhunis.

The elder then sent someone to summon them:

– Sisters, please come so that I may exhort you.

– We will not come, for we have already received exhortation from the group of venerable ones.

– In that case, the bhikkhunis are not in harmony.

Having said this, the elder immediately departed. When he arrived at the monastery, the Buddha knew what had happened but nevertheless asked:

– Why did you finish the exhortation so quickly?

– Blessed One! When the time came, I donned my robe and went there to give the exhortation. All the well-behaved bhikkhunis assembled, but the group of six bhikkhunis did not come. Because the Bhikkhuni Sangha was not in harmony, I could not give the exhortation.

– Summon the group of six bhikkhunis here.

When they arrived, the Buddha asked them:

– Did you truly do this?

– It is true, Blessed One!

The Buddha then taught: Even those who have already heard this must hear it again:

-- When the Sangha gives the half-monthly exhortation, if a bhikkhuni does not show respect and does not come to listen, she commits a Pacittiya offense.

Explanation:

Half-month: The fourteenth and fifteenth days.

The Sangha gives the exhortation: This means exhorting the bhikkhunis. If a bhikkhuni shows no respect and does not come to listen, she commits a Pacittiya offense.

Pacittiya: As explained above. If, because of old age or illness, she is taking medicine, or has undergone bloodletting from the head and is drinking milk, she should send her consent, saying: “I, so-and-so, send my consent concerning the exhortation.” (Say this three times.)

If she is not ill and does not attend, or if she is ill but does not send her consent, she commits a Pacittiya offense. On the Uposatha day, the bhikkhunis should appoint a bhikkhuni to take their request to the Bhikkhu Sangha and say: “The Bhikkhuni Sangha is in harmony. We bow our heads in homage at the feet of the Bhikkhu Sangha, inquire concerning the Uposatha, and request exhortation.” (Say this three times.)

At that time, if someone within the assembly of the Bhikkhu Sangha will go to exhort the bhikkhunis, he should reply: “Sisters, I shall come.”

If there is a bhikkhu endowed with the twelve qualifications, the Sangha should perform the formal act appointing him to go and give the exhortation. If there is no such person, they should say: “There is no one to go and exhort the bhikkhunis. Nevertheless, let the community of bhikkhunis not be heedless.”

Therefore, the Blessed One spoke as above.

133. PRECEPT: HAVING A MAN LANCE AN ABSCESS.

When the Buddha was residing in the city of Rajagriha, the bhikkhuni Tho-de developed an abscess in a private area. After all the bhikkhunis had gone into the village for alms, a physician who treated abscesses arrived, and she (542a) said to him:

– Physician, please lance this abscess for me.

– That can be done.

The physician then incised the abscess, applied medicine, and departed. When the bhikkhunis returned from their alms round, they saw blood and pus on the ground and asked Tho-de:

– What is this blood and pus?

– I had an abscess lanced.

– Since you had an abscess in a private area, why did you have it lanced without first informing the well-behaved bhikkhunis?

The bhikkhunis then told Mahaprajapati. At last, when the Buddha questioned Tho-de, she replied:

– It is true, Blessed One!

– Why did you have an abscess situated above the knees and below the shoulders lanced without first reporting it and requesting permission? From now on, I do not permit this to be done.

The Buddha then taught: Even those who have already heard this must hear it again:

-- If a bhikkhuni has an abscess in a private area, above the knees and below the shoulders, and, without first reporting it and requesting permission, allows a man to lance and wash it, she commits a Pacittiya offense.

Explanation:

Above the knees: This means from the thighs upward.

From the shoulders downward: That is, from the two breasts downward.

Without first making a declaration: Without making a declaration to a virtuous bhikkhuni.

Requesting permission: Performing a karma procedure to request permission in the midst of the Sangha. When there is an abscess in a private place and one wishes to have it lanced, one should first perform a karma procedure to request permission in the midst of the Sangha, and only then have it lanced. The one performing the karma procedure should speak as follows:

– Venerable Sangha, please listen. Bhikkhuni so-and-so has an abscess in a private place. If the Sangha's time has come, the Sangha now permits Bhikkhuni so-and-so to enter the midst of the Sangha and request the karma procedure for lancing the abscess:

Venerable Sangha, please listen. Bhikkhuni so-and-so wishes to enter the midst of the Sangha and request the karma procedure for lancing the abscess. Since the Sangha has consented, it remains silent. Thus do I record this.

If there is an abscess in a private place, one should ask a trustworthy person, a dependent disciple, or a fellow disciple of the same preceptor or acarya to lance it with a needle or fingernail and then apply medicine to it. If one asks a man to lance the abscess, one commits a payattika offense.

Payattika: As explained above. If one has a boil from the shoulders upward or from the knees downward and wishes to have it lanced, or wishes to have the head pricked to draw blood, or the arm pricked, one should have a woman firmly hold that place so that a man may perform the procedure; there is no offense.

Therefore, the Blessed One said (as above).

THE MAHASANGHIKA VINAYA

End of the thirty-ninth fascicle.