摩訶僧祇律

EXPLANATION OF THE REMAINING RULES AMONG THE 141 PĀCITTIYA DHARMAS

134—RULE: TRAVELING DURING THE RAINS RETREAT.

When the Buddha was dwelling in the city of Śrāvastī, it was the season of the Rains Retreat. The bhikkhuni Kāḷī, after receiving bedding belonging to the Sangha, departed to travel. The bhikkhunis reported this matter to Mahāprajāpatī Gautamī ... Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“Why did you travel during the Rains Retreat? 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 travels during the Rains Retreat, she commits a Pācittiya offense.

Explanation:

Rains Retreat: This means the Earlier Rains Retreat and the Later Rains Retreat.

Traveling: If she goes even as far as staying in a village, she commits a Pācittiya offense.

Pācittiya: As explained above. If, during the Rains Retreat, a bhikkhuni leaves the prescribed boundary for one night, she commits a Pācittiya offense. However, if she departs because of danger from the king, because bandits have come from elsewhere, because she fears for her life, or because she fears harm to her pure conduct, there is no offense.

During the Rains Retreat, if a bhikkhuni travels on business concerning a stupa or the Sangha without performing the formal act of requesting leave, she commits a Pācittiya offense. Therefore, the Blessed One said the above.

135—RULE: NOT TRAVELING AFTER THE RAINS RETREAT.

When the Buddha was dwelling in the city of Śrāvastī, after the bhikkhunis had completed the Rains Retreat in Śrāvastī, they went to the home of the relatives of the bhikkhuni Bhadrā in Vaiśālī. Those relatives asked:

“Where did you spend the Rains Retreat?”

“In the city of Śrāvastī.”

“What fine things are there in Śrāvastī?”

“There is the luxuriant Jeta Grove, laden with flowers and fruit; there are clear, cool ponds; such is the monastery there; such is the dwelling place of the Blessed One; such are the venerable Śāriputra and Mahāmaudgalyāyana; and such is the householder Sudatta.”

“That is truly the proper life of renunciation. But our Bhadrā was born here and grew up here. From childhood until now she has never been willing to go anywhere, as though she had neither hands nor feet.”

The bhikkhunis reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“Why did you not travel after completing the Rains Retreat? 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 does not travel after completing the Rains Retreat, she commits a Pācittiya offense.

Explanation:

After completing the Rains Retreat: This means after the three months have ended.

Not traveling: If she does not leave the village to journey abroad, even for the shortest distance, she commits a Pācittiya offense.

Pācittiya: As explained above. If, after completing the Rains Retreat, she does not leave the prescribed boundary (542c) for at least one night, she commits a Pācittiya offense. However, if she is unable to travel because of old age, infirmity, or illness, there is no offense. Therefore, the Blessed One said the above.

136—RULE: INVITING ANOTHER TO SPEND THE RAINS RETREAT, THEN REPROACHING HER.

When the Buddha was dwelling in the city of Śrāvastī, the bhikkhuni Sthūlanandā said to Śuddhī: “Let us spend the Rains Retreat here.” She then went to a donor’s home and praised her, saying: “The bhikkhuni Śuddhī is virtuous and keeps the precepts; you should make offerings to her.” Śuddhī did indeed possess upright and dignified deportment; her movements, glances, and conduct never transgressed the proper discipline, causing the donor who saw her to become joyful. Nevertheless, Sthūlanandā subsequently reproached and harassed Śuddhī.

The bhikkhunis reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“This is a wrongful act.”

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

—If a bhikkhuni says to another bhikkhuni, “Venerable sister, let us spend the Rains Retreat here,” but afterward reproaches and harasses her, she commits a Pācittiya offense.

Explanation:

If a bhikkhuni says to another bhikkhuni, “Let us spend the Rains Retreat here,” but during the Rains Retreat harasses the other through bodily or verbal actions, whether personally or by directing someone else to do so, she commits a Pācittiya offense. If, however, the other does not keep the precepts and she expels her out of fear that she will act contrary to the Dharma, there is no offense.

If a bhikkhuni harasses a śikṣamāṇā or a śrāmaṇerī, she commits a Vinaya-transgression offense. If she harasses a layperson, she commits a Vinaya-transgression offense requiring remorse.

Therefore, the Blessed One said the above.

137—RULE: DISTURBING ONE WHO BEGAN THE RAINS RETREAT BEFORE HER.

When the Buddha was dwelling in the city of Śrāvastī, on the day when the Rains Retreat was to begin, the bhikkhuni Kāḷī went elsewhere. After the Rains Retreat had formally begun, she returned, but all the rooms had already been assigned. She immediately went to her former room and demanded of the person occupying it:

“This is my room. Give it back to me.”

“I have already received it. You may not demand it back.”

The two then quarreled. At that time, a virtuous bhikkhuni called to her, saying, “Venerable sister, come and stay in this room.” Kāḷī then piled cleaning implements, firewood, and grass inside the room. The bhikkhuni who had occupied it first said:

“Venerable sister, these things are not needed; do not put them in the room.”

“Virtuous sister, did you purchase this room?”

“This room belongs to the Sangha, and I received it according to the proper order.”

“If this room belongs to the Sangha, why may I not store things in it?”

Thus, through bodily and verbal actions, she disturbed the other bhikkhuni.

The bhikkhunis reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“This is a wrongful act. Why, knowing that another had begun the Rains Retreat before you, did you come afterward and disturb her? 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 knows that another bhikkhuni began the Rains Retreat before her and subsequently comes and disturbs her, either personally or by directing someone else to do so, she commits a Pācittiya offense.

Explanation:

Knowing that another began the Rains Retreat before her: This refers to both the Earlier Rains Retreat and the Later Rains Retreat.

Disturbing: If she disturbs the other through bodily or verbal actions, whether personally or by directing someone else to do so, she commits a Pācittiya offense.

If she disturbs a bhikkhuni, she commits a Pācittiya offense. If she disturbs a śikṣamāṇā or a śrāmaṇerī, she commits a Vinaya-transgression offense. Finally, (543a) if she disturbs a layperson, she commits a Vinaya-transgression offense requiring remorse. Therefore, the Blessed One said the above.

138—RULE: DISPOSING OF FILTH WITHOUT FIRST LOOKING.

When the Buddha was dwelling in the city of Śrāvastī, a bhikkhuni disposed of excrement and urine over a wall without first looking outside. Unexpectedly, at that very moment, a brahmin who had just bathed, put on fresh garments, and was walking along the narrow lane had the filth poured onto his head. The brahmin became angry and reviled her, saying: “These śramaṇī daughters of many clans have defiled me like this!”

The bhikkhunis went and reported the matter to the Buddha. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“This is a wrongful act. Why did you dispose of filth without first looking carefully? 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 disposes of filth beyond a wall without first looking outside, she commits a Pācittiya offense.

Explanation:

Beyond a wall: Outside a fence or boundary wall.

Disposing of filth: This includes excrement, urine, phlegm, saliva, rubbish, water used to wash the hands and feet, hair, fingernails, and so forth.

Failure to inspect: This means pouring something out without first inspecting the place. When one wishes to pour something out, one must first inspect the place carefully. If many people are passing by, one must wait until no one is present before pouring it out. If people are passing only occasionally, one must snap one’s fingers before pouring it out. If one pours it out without inspecting the place or snapping one’s fingers, one commits a Pacittiya offense.

If a bhikkhu pours something out without inspecting the place, he commits a Vinaya offense. Therefore, the Blessed One said (as above).

139—RULE: DEFECATING OR URINATING ON FRESH GRASS.

140—RULE: DEFECATING OR URINATING IN WATER.

When the Buddha was staying in the city of Shravasti, King Prasenajit did not prohibit bhikkhus and bhikkhunis from entering the flower garden and pond to the east for recreation. Consequently, the group of six bhikkhunis entered that flower garden, engaged in worldly conversation, defecated, urinated, and spat upon the fresh grass, and then plucked lotus leaves, wrapped excrement in them, and threw the bundles into the pond.

Early the next morning, King Prasenajit and the ladies of his inner palace went to the flower garden and pond for recreation. Because the palace women had long been confined within the palace and had not been permitted to go outside, they were now delighted and exhilarated to be on an outing. Each claimed a patch of fresh grass, saying, “This is my grassy place,” and ran over to grasp the grass, whereupon their hands were soiled.

They went to the pond to wash and saw bundles of leaves floating upon the water. They thought, “Some young men must have heard that we were coming here for recreation and wrapped up fragrant gifts for us.” They immediately ran over and competed to seize the bundles, thereby soiling their hands again. They then reported to the king, “What are these things that are so filthy?” The king summoned the keeper of the garden and asked:

“Who has defiled this park?”

“Yesterday, the group of six bhikkhunis entered the park, bathed, amused themselves, and then departed. No one else came.”

The bhikkhunis then brought the matter before the Blessed One. The Buddha said, “This is an improper act.” And so forth, up to: Even those who have already heard this should hear it again:

—If a bhikkhuni defecates or urinates upon fresh grass, she commits a Pacittiya offense.

—If a bhikkhuni defecates or urinates in water, she commits a Pacittiya offense.

Explanation:

(543b) Grass: This includes every kind of grass. If one defecates or urinates upon it, one commits a Pacittiya offense. During the rainy season, when grass covers the ground, one should find a place without grass in which to defecate or urinate. If there is no bare ground, one should defecate upon bricks, tiles, dry vegetation, cow or horse dung, or a place where people ordinarily defecate. If none of these is available, one should at least find a piece of wood and defecate so that the excrement first falls upon the wood before falling upon the grass.

If grass grows along a walking-meditation path, a spittoon should be placed at the end of the path. Therefore, the Blessed One said (as above).

Bhikkhuni: As explained above.

Water: This comprises the ten kinds described above. If one defecates, urinates, or spits into water, one commits a Pacittiya offense.

During the rainy season, if water floods the entire area, one should defecate or urinate upon high ground. If there is no high ground, one should do so upon bricks, stones, dry vegetation, cow dung, or horse dung. If none of these is available, one should lay down wood, grass, or branches so that the feces or urine first falls upon them before falling into the water.

If a latrine pit has been dug and water flows beneath it, one must not be the first to defecate or urinate there. One should have a lay attendant use it first, after which the bhikkhuni may use it. If a stream flows beneath a privy, a plank should be placed there so that, when one relieves oneself, the excrement first falls upon the plank before falling into the water.

If there is a latrine aboard a boat, a plank should be placed there so that, when one relieves oneself, the excrement first falls upon the plank before falling into the water. If no plank is available, a tree branch should be placed there so that the excrement first falls upon the branch before falling into the water.

Therefore, the Blessed One said (as above).

141—RULE: DIVERTING AN OFFERING INTENDED FOR THE SANGHA TO A GROUP OF PERSONS.

When the Buddha was staying in the city of Shravasti, the group of six bhikkhunis went about traveling and soliciting offerings. They said to a woman, “Please offer provisions so that I may prepare a meal for the bhikkhus.” The woman gave them the provisions and instructed them, “When the day of the offering arrives, please inform me so that I may come and cook.” They then invited Venerable Shariputra, Mahamaudgalyayana, Revata, Kapphina, and Venerable Rahula.

They also invited the group of six bhikkhus and arranged two rows of seats: one row for the elder bhikkhus and the other for the group of six bhikkhus. When the time came, the elder bhikkhus donned their robes, took their bowls, went to the donor’s house, and sat down according to seniority. They served Venerable Shariputra white rice, mung-bean soup, and various milk products.

Thereafter, the food became progressively coarser. They served Venerable Maudgalyayana coarse rice, masha-bean soup, oil, and milk. The other bhikkhus were served red rice and masha-bean soup; in some places there was rice but no soup, while in others there was soup but no rice.

Finally, when they reached Venerable Rahula, they served him red rice and mixed-vegetable soup. When the women brought out fine foods and asked the group of six bhikkhunis, “For whom should these be served?” those bhikkhunis used their bodies to screen the elder bhikkhus from view and pointed toward the group of six bhikkhus, telling the women to serve them white rice, fine soup, and milk products. At the same time, (543c) they personally carried and served the food to them in abundance.

After the bhikkhus had finished their meal and returned, the Buddha, though already aware of what had happened, asked Shariputra:

“Shariputra, did you receive enough fine food to eat?”

“I have eaten, Blessed One.”

The Buddha asked him this three times, and each time he gave the same reply. The Buddha then questioned each of the elder bhikkhus in the same manner, and they all gave the same reply. Finally, the Buddha asked Rahula:

“Why does your complexion appear poor and your strength insufficient? Did you receive enough fine food to eat your fill?”

“Blessed One, eating oil gives one strength, and drinking milk improves one’s complexion, but eating vegetable soup gives neither a good complexion nor strength.”

The Buddha then asked the group of six bhikkhus:

“Did you receive fine food?”

“Blessed One, we received white rice, fine soup, milk products, and other delicious foods, all earnestly offered by faithful sisters.”

“Who occupied the foremost seat as the senior elder?”

“It was Venerable Shariputra.”

The Buddha then asked Shariputra:

“Did this truly occur?”

“It truly occurred, Blessed One.”

“This meal was not in accordance with the Dharma. Why did you sit there watching the Bhikkhu Sangha being disrupted while remaining unconcerned?”

“If the Blessed One declares that this meal was not in accordance with the Dharma, then even after a kalpa or more than a kalpa, it would remain undigested.”

The venerable one then used a feather to tickle his throat and vomited up the food. At that time, the Buddha also ordered the group of six bhikkhunis to be summoned. When they arrived, the Buddha asked:

“Did you truly do this?”

“It is true, Blessed One.”

“This is an improper act. Why did you, knowing that this offering was intended for the entire Sangha, divert it to a group of persons? From this day forward, I do not permit such conduct.”

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

—If a bhikkhuni, knowing that an offering is intended for the entire Sangha, diverts it to a group of persons, she commits a Pacittiya offense.

Explanation:

Knowing: Either she knows it herself or learns it by hearing it from another.

Sangha: This means the Bhikkhu Sangha or the Bhikkhuni Sangha.

Requisites: These comprise the following eight kinds: medicines for use at the proper time, medicines for use at night, medicines for use within seven days, medicines for lifelong use, personal belongings, heavy articles, impure articles, and articles that are both pure and impure.

Diversion: If a donor has designated an article as an offering for one place, and one contrives to have it offered elsewhere, one commits a Pacittiya offense.

Pacittiya: As explained above.

If someone comes and asks, “I wish to make an offering; where should I make it?” one should reply, “As you wish; make the offering wherever you please.” If they ask, “Where will the merit be greatest?” one should reply, “Make the offering to the Sangha.” If they ask, “Where is there a Sangha that observes the precepts strictly and purely?” one should reply, “There is no Sangha that transgresses the precepts.” If they ask, “Where are there bhikkhus or bhikkhunis who observe the precepts, have few duties, practice meditation, recite the sutras, and seldom travel, so that I may often see the article I have offered?” one may say, “You should make the offering to such-and-such a person.”

If a bhikkhuni knows that a donor has designated an article as an offering to the Sangha, but induces the donor to offer it to herself, she commits a Nissaggiya Pacittiya offense. If she induces the donor to offer it to someone else, she commits a Pacittiya offense. If she knows that the donor has designated it for one community but induces the donor to offer it to another community, she commits a Pacittiya offense. If the donor has designated it for one group of relatives but she induces the donor to offer it to another group of relatives, she likewise commits a Pacittiya offense. If an article has been designated as an offering for one person but she induces the donor to offer it to another, she commits a Vinaya-transgression offense.

If a bhikkhu knows that a donor has designated an article (544a) as an offering to one community but induces the donor to offer it to another community, he commits a Vinaya-transgression offense. Therefore, the Blessed One said this, as stated above.

Summary verse:

“Instruction, a boil in a concealed place,

Sleeping in the open, not traveling.

Rains retreat, reproaching afterward,

Coming only after the rains retreat.

Casting filth over a wall,

Grass, water, diverting the Sangha’s property—

Thus ends the fourteenth section.”

Of the 141 Pacittiya precepts for bhikkhunis, seventy are the same as those for bhikkhus, while seventy-one are different.

The exposition of the Pacittiya precepts is now complete.

DETAILED EXPLANATION OF THE FIRST OF THE EIGHT PATIDESANIYA PRECEPTS

When the Buddha was residing in the city of Sravasti, he said to Mahaprajapati: “Once, when the Tathagata was in the city of Sravasti, the group of six bhikkhunis would ask for milk whenever they encountered a milk shop, ask for oil whenever they encountered an oil shop, ask for honey whenever they encountered a honey shop, ask for crystallized sugar whenever they encountered a crystallized-sugar shop, ask for meat whenever they encountered a meat shop, ask for fish whenever they encountered a fish shop, ask for fresh milk whenever they encountered a fresh-milk shop, and ask for curds whenever they encountered a curd shop, taking these things away to consume.

They were therefore criticized by people in the world, who said, ‘Why does the ascetic Gautama praise having few desires and denounce having many desires, and so forth?’” This is as fully explained in the account concerning the bhikkhus. The bhikkhunis of the Gautami order must train in the same way.

“Furthermore, Gautami, once, while I was dwelling at the Sakyan monastery in the city of Kapilavastu, I permitted sick bhikkhus to request fine foods.”

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

—If a bhikkhuni who is not ill, desiring bodily comfort, personally goes to the home of a layperson and asks for cream, or sends someone to ask for it, and then eats or drinks it, that bhikkhuni must approach another bhikkhuni and confess as follows: “Venerable lady, I have committed a blameworthy act. I confess this Patidesaniya offense.”

Explanation:

The eight kinds of fine food are: 1. Cream; 2. Oil; 3. Honey; 4. Crystallized sugar; 5. Fresh milk; 6. Curds; 7. Fish; 8. Meat.

Desiring bodily comfort: Seeking only to gratify one’s own body.

Illness: If one is ill and consumes it, the Blessed One says there is no offense. What is meant by illness? It includes being old and feeble, taking a purgative, undergoing bloodletting from the head, and other illnesses of this kind.

Home: A home belonging to any of the four castes.

Cream: Such as cream from cow’s milk, buffalo’s milk, or goat’s milk.

Asking: Going oneself to ask or sending someone else to ask.

Whether eating or drinking: This bhikkhuni must approach another bhikkhuni and confess as follows: “Venerable lady, I have committed a blameworthy act. I confess it before you.” The bhikkhuni receiving the confession should ask:

—Do you see this offense?

—Yes, I see it.

—Do not commit it again.

—I bow my head and obey.

Patidesaniya: This offense must be openly acknowledged and is also called an offense requiring confession of a fault.

If a bhikkhuni suffers from a fever and needs cream (544b), she is permitted to ask for it. However, she must not go and ask at a household without faith but should ask at a household that has faith. While going for alms, if she sees a milk seller, she should greet him:

—Good sir, are you well?

—What does the venerable lady require?

—I wish to ask for food.

—I have no food, only cream. If you need cream, I will give it to you.

In such a case, she may accept a full bowl, and she may also encourage him to make an offering to another person.

The same procedure may be followed upon encountering an oil seller. If she suffers from a wind disorder, she may ask for oil, but she should not go to an oil press to ask for it; she should ask at a household that has faith. If, while going for alms, she sees an oil seller, she should greet him:

—Good sir, are you well?

—What does the venerable lady require?

—I wish to ask for food.

—I have no food, only oil. If the venerable lady needs it, I shall make an offering of it.

In such a case, she may accept a full bowl without committing an offense. She may then also encourage him to make an offering to a companion. The same applies to honey or water. When ill, she may ask for honey, but she must not go to the homes of honey gatherers to ask for it; she should ask at a household that has faith. She may also encourage them to offer crystallized sugar to a companion.

If one is ill and a physician says that one should drink water sweetened with crystallized sugar, one may ask for crystallized sugar. However, one must not go to a crystallized-sugar maker’s home to ask for it but should ask at a household that has faith. If, while going for alms, one sees someone weighing crystallized sugar, and so forth, one may likewise encourage that person to make an offering to a companion.

If one is ill and a physician says that one should drink fresh milk, one may ask for fresh milk. If, while going for alms, one sees a cattle-raising household milking fresh milk, one should greet them:

—Good sir, are you well?

—Does the venerable lady require anything?

—I wish to ask for food.

—I have no food, only fresh milk. If the venerable lady needs it, I shall give it to you.

If this occurs, she may accept it. Or if she asks for curds and they say that they have no curds, only fresh milk, she may also accept it.

If one is ill and a physician says that one should drink curds, one may ask for curds.

If, while going for alms, one sees someone measuring out curds, one should greet that person:

—Good sir, are you well?

—Does the venerable lady require anything?

—I wish to ask for food.

—I have no food, only curds.

She may then accept them. She may also encourage that person to make an offering to a companion. If she asks for curds diluted into a drink and they give her curds, she may also accept them.

If a bhikkhuni has taken a purgative and a physician then says that she should drink fish broth, she may ask for fish. If, while going for alms, she asks for curds but encounters fish, she may also accept it.

If she has undergone bloodletting from the head and a physician then says that she should eat meat, she may ask for meat. However, she must not go to a slaughterhouse to ask for it but should ask at a household that has faith.

When going for alms, if one asks for vegetable broth and the donor says, “There is no vegetable broth, only meat broth,” then if one needs it, one may accept it.

If one knows that at such times one is usually afflicted by illness, and that medicine will then be very difficult to obtain, one may ask for it and store it without offense. But if one asks for it when not ill and then consumes it when ill, one commits a vinaya offense. If one asks for it when ill and consumes it when not ill, there is no offense. If one asks for it when ill and consumes it when ill, there is also no offense. If one asks for it when not ill and consumes it when not ill, one commits a Pāṭidesanīya offense.

If (544c) food is not prepared according to an illness but is eaten according to the illness, there is no offense. If food is prepared according to an illness but is not eaten according to the illness, one commits a vinaya offense. If food is prepared according to an illness and then eaten according to the illness, there is no offense. If food is neither prepared according to an illness nor eaten according to the illness, there is also no offense, because those who have gone forth depend upon others for their sustenance. Therefore, the Blessed One spoke of eight delicacies: clotted cream, oil, honey, rock sugar, fresh milk, curds, meat, and fish.

The Pāṭidesanīya rules for bhikkhunīs end here.

Regarding the Sekhiya rules, apart from the incident in which the group of six bhikkhunīs urinated and defecated on fresh grass and in water, all the other rules are entirely the same as the rules for bhikkhus, which were explained in detail above.

SEVEN METHODS FOR SETTLING DISPUTES:

1- Sammukhā-vinaya (A dispute must be settled in the presence of the parties concerned).

2- Sati-vinaya (To have the accused recall their own transgressions).

3- Amūḷha-vinaya (To establish that the accused has recovered from insanity).

4- Paṭiññāta-karaṇa-vinaya (To allow the accused to propose the degree of penalty for themselves).

5- Tassapāpiyasikā-vinaya (To seek evidence concerning the offense).

6- Yebhuyyasikā-vinaya (To settle the matter by majority vote).

7- Tiṇavatthāraka-vinaya (The two sides reconcile as though spreading grass over the ground to extinguish the dispute).

The Dharma and what accords with the Dharma are as explained in detail above in the section for bhikkhus.

The section concerning the rules distinctive to the Bhikkhunī Prātimokṣa ends here.

ON THE FIRST PART OF THE MISCELLANEOUS DHARMAS

THE PROPER WAY TO SIT.

When the Buddha was dwelling in the city of Śrāvastī, a bhikkhunī was sitting cross-legged during the first and last watches of the night when a snake crawled into her genital opening. The bhikkhunīs reported this to Mahāprajāpatī. Mahāprajāpatī then brought the matter before the Blessed One. The Buddha instructed: “A certain medicinal preparation should be poured inside. The snake will not die but will crawl out.” They poured that medicine inside, and the snake immediately crawled out. The Buddha then rebuked that bhikkhunī: “Why did you sit cross-legged? From now on, I do not permit sitting in that manner. When sitting, one should draw up one leg and use the heel to cover the genital opening. If a bhikkhunī sits cross-legged, she commits a vinaya offense.”

THE PROPER USE OF A WOVEN MAT.

When the Buddha was dwelling in the city of Śrāvastī, a bhikkhunī spread out a woven mat and sat upon it to mend her robe. A bamboo splinter pierced her urinary passage, causing it to bleed. The bhikkhunīs brought the matter before the Blessed One. The Buddha instructed: “From now on, I do not permit bhikkhunīs to sit on bamboo mats. When mending a robe, one should use a cloth to clean the assembly hall or warming room, then spread out the robe and mend it. If there is no suitable place, one should spread the robe on a bed or across one’s knees and mend it. Whoever sits on a bamboo mat commits a vinaya offense.” This is called the proper use of a bamboo mat.

THE PROPER USE OF A WAISTBAND.

When the Buddha was dwelling in the city of Śrāvastī, the bhikkhunī Sthūlanandā went with many other women to the Aciravatī River. They removed their clothing and entered the water to bathe. She came out first, took a woman’s ornamental girdle and fastened it around her own waist, then asked them:

– Do I look beautiful?

– We are still subject to sensual desire, so we wear girdles to make our waists slender in the hope of winning our husbands’ affection. But what use does a noble one (545a) have for such a thing?

When the bhikkhunīs heard of this, they reported the entire matter to Mahāprajāpatī. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– This is an improper act. From now on, I do not permit bhikkhunīs to wear waistbands. If anyone fastens a woman’s waistband around her waist, she commits a vinaya offense. However, if she has a boil, she may fasten a waistband without offense.

WOMEN’S ATTIRE MUST NOT BE WORN.

When the Buddha was dwelling in the city of Śrāvastī, the bhikkhunī Sthūlanandā went with some women to the Aciravatī River. They removed their clothing, placed it in one spot, and entered the water to bathe. She then came ashore first, put on a woman’s skirt, and asked them:

– Does this suit me?

– I am a laywoman and wear this because I wish to be loved by my husband. But why do you wear it?

The bhikkhunīs brought the matter before the Blessed One. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– From now on, I do not permit the wearing of skirts. A skirt adorned with such things as shells, lapis lazuli, pearls, jewels, gold, silver, or maṇi gems may not be worn. Even if it is merely a skirt made of woven cloth, wearing it constitutes a vinaya offense. However, if there is a boil on the vulva and it must be wrapped, there is no offense. This is called the rule concerning skirts.

When the Buddha was dwelling in the city of Śrāvastī, there was a bhikkhunī who, after going to bathe and then coming ashore first, put on women’s attire. The bhikkhunīs brought the matter before the Blessed One. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– From now on, I do not permit the wearing of women’s attire. Women’s attire includes wrapping a scarf around the head, suspending golden tassels before the forehead, wearing earrings set with jeweled necklaces, wearing rings on the fingers, and wearing bracelets and anklets. In general, none of the articles women use as adornments may be worn. Whoever wears them commits a vinaya offense. However, if there is a boil on the body that must be treated with medicine and one then binds it with one of the aforementioned articles, there is no offense. These are called women’s adornments.

ATTIRE MUST BE CHANGED WHEN GIVING ORDINATION.

When the Buddha was dwelling in the city of Śrāvastī, bhikkhunīs gave ordination to women of the Śākya, Malla, and Licchavi clans, as well as daughters of very wealthy families, allowing them to retain all their lay attire. At that time, when the daughters of poor families left home to attend festivals, they would often come to rent those garments. People consequently criticized them, saying: “These are people who rent out clothing; this is not proper conduct for those who have gone forth.”

The bhikkhunīs brought the matter before the Blessed One. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– From now on, when giving ordination to women, one should not allow them to retain all their lay attire. One must instruct them to remove it before giving them ordination. The procedure for relinquishing it is as follows: If a woman comes seeking to go forth, she should be instructed to remove her lay attire. If she thinks, “At some time grain may become expensive, alms may be difficult to obtain, or in old age and illness medicine may be needed, while it is difficult for women to obtain necessary requisites,” then the attire should be entrusted to a lay household for safekeeping.

(545b) If a woman arrives wearing lay attire and one gives her ordination while allowing her to retain it unchanged, one commits a vinaya offense. This is called going forth while retaining one’s lay attire unchanged.

COURTESANS MUST NOT BE KEPT.

When the Buddha was dwelling in the city of Sravasti, at that time women from the Sakya clan, the Malla clan, and the Licchavi clan, daughters of noble families, went forth together with their beautiful female attendants. They then told the attendants to sell their bodies to outsiders in order to support them, and so worldly people ridiculed them, saying: “These are not renunciants but prostitutes.”

The bhiksunis reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“Why did you keep a prostitute to support yourself? From now on, I do not permit anyone to keep a prostitute as a means of livelihood. Whoever does so commits a vinaya offense. This is called a prostitute.”

ONE MUST NOT TELL A FEMALE GARDENER TO ENGAGE IN PROSTITUTION.

When the Buddha was dwelling in the city of Sravasti, at that time, after the Blessed One had established the rule prohibiting the keeping of prostitutes, a bhiksuni secretly kept a female gardener and allowed her to sell her own body to earn their livelihood. Worldly people therefore reproached her, saying: “This is not the conduct of renunciants but that of prostitutes.”

The bhiksuni reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“From now on, I do not permit anyone secretly to keep a female gardener and tell her to engage in prostitution to support herself. Whoever keeps such a woman commits a vinaya offense. This is called a female gardener.”

A BREAST-CLOTH MUST BE WORN.

When the Buddha was dwelling in the city of Sravasti, at that time there was a beautiful young bhiksuni whose breasts leaked milk, and worldly people laughed when they saw this. The bhiksunis reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“It is so, Blessed One!”

“From now on, a breast-cloth must be sewn. The method of sewing a breast-cloth is as explained above. One should first put on the breast-cloth to cover the breasts and then put on the other robes. Whoever does not obtain a breast-cloth commits a vinaya offense. Whoever possesses one but does not wear it also commits a vinaya offense. This is called the breast-cloth (sanghati).”

When the Buddha was dwelling at Vaisali, the circumstances involving the bhiksuni Bhaddala were explained in detail above. The Buddha then taught: “I do not permit bathing naked; one must wear a garment while bathing. Likewise, I do not permit anyone to enter a river or pond naked to bathe; one must wear a bathing garment while bathing. Whoever bathes naked commits a vinaya offense. However, if one bathes naked in a secluded place where no one is present, there is no offense. This is called the bathing garment.”

Summary verse:

“The manner of sitting, sitting on a bamboo mat,

The waistband and wearing a skirt,

Wearing worldly attire,

Ordaining one dressed in lay clothing.

Female attendants and female gardeners,

Obtaining breast-cloths and bathing garments.

Thus ends the first miscellaneous section.”

ONE MUST NOT STRIKE THE VULVA WITH THE HAND.

When the Buddha was dwelling in the city of Sravasti, at that time the bhiksunis’ residence was separated from the residence of laypeople by only a single wall. (545c) When lust arose in a bhiksuni, she struck her vulva with her hand. A husband heard the sound and asked his wife:

“What is that sound?”

“I do not know why such a sound is being made.”

“This renunciant practices the holy life, but when lust arises she cannot restrain herself, so she strikes her vulva and makes such a sound.”

The bhiksunis reported this matter to the Blessed One. Finally, the Buddha asked:

“Did you truly do this?”

“Indeed it is true, Blessed One!”

“From now on, I do not permit striking the vulva. ‘Striking’ means striking it with the hand. Whoever strikes it with a bowl or basin to allay lust commits a vinaya offense. This is called striking the vulva with the hand.”

ONE MUST NOT MOLD A MALE ORGAN FROM PASTE.

When the Buddha was dwelling in the city of Sravasti, at that time lust arose in a bhiksuni, so she used paste to fashion a male organ (penis) and fastened it beneath the leg of her bed. Later, the room caught fire, and, fearing that the bed and bedding would burn, she carried them outside. Laypeople who saw the fire went to see where it was burning. When they discovered the object, they reproached her, saying: “Why does a renunciant engage in such depraved conduct?”

The bhiksunis reported this matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

“Indeed it is true, Blessed One!”

“From now on, I do not permit anyone to fashion a male organ from paste. A male organ made from paste means one fashioned from paste, or from copper, tin, lead, pewter, ivory, beeswax, or similar materials. Whoever uses a male organ made from paste to allay lust commits a sthulatyaya offense. This is called a male organ made from paste.”

THE METHOD OF CLEANSING THE VULVA.

When the Buddha was dwelling in the city of Sravasti, Mahaprajapati went to the Buddha, bowed her head in homage at his feet, stood to one side, and said to him:

“Blessed One, when a woman’s organ (the female genitalia) is unclean, may it be washed?”

“It may be washed.”

The bhiksunis then washed the outside, but the inside remained unclean, so they reported the matter to the Blessed One. Finally, they asked the Buddha:

“Blessed One, may the inside be washed?”

“It may be washed. The method is to wash inward to the depth of one finger joint, but no deeper than that. If one washes more deeply than that in order to allay lust, one commits a sthulatyaya offense. This is called the method of cleansing the vagina.”

THE METHOD OF USING A MENSTRUAL CLOTH.

When the Buddha was dwelling in the city of Sravasti, at that time a bhiksuni’s menstrual flow soiled her bed and bedding. Mahaprajapati went to the Blessed One and said:

“Blessed One, may a cloth be sewn for absorbing menstrual flow?”

“Yes. It should be sewn from an old piece of cloth. However, one must not use a hard object, nor insert anything deeply into the vulva and rub it to arouse lust. A soft object should be used to cover the urinary opening. Whoever uses a hard object to rub inside the vulva in order to allay lust commits a sthulatyaya offense. This is called the method of using a menstrual cloth.”

THE METHOD OF WASHING A MENSTRUAL CLOTH.

When the Buddha was dwelling in the city of Sravasti, at that time a bhiksuni went to the women’s bathing place to wash a skirt stained with menstrual blood. The women reproached her, saying: “That female renunciant has polluted this water, turning it so deeply red.”

(546a) The bhiksunis reported this matter to the Blessed One. Finally, the Buddha taught: “From now on, I do not permit anyone to bring a skirt stained with menstrual blood to the women’s bathing place to wash it. Whoever washes it there commits a vinaya offense. This is called the method of washing a woman’s skirt stained with menstrual blood.”

ONE MUST NOT WASH SOILED ARTICLES AT THE MEN’S BATHING PLACE.

When the Buddha was dwelling in the city of Sravasti, after the Blessed One had established the rule prohibiting menstrual articles from being washed at the women’s bathing place, the bhiksunis took them to the men’s bathing place to wash them. Finally, the Buddha taught:

“If a bhiksuni takes menstrual articles to the men’s bathing place to wash them, she commits a vinaya offense. This is called washing articles at the men’s bathing place.”

ONE MUST NOT WASH SOILED ARTICLES AT THE TRAVELERS’ WASHING PLACE.

When the Buddha was dwelling in the city of Shravasti, after the Blessed One had established the rule forbidding menstrual garments from being taken to the men's bathing place to be washed, the bhikkhunis took them to the travelers' laundry place to wash them. Finally, the Buddha taught: "I do not permit menstrual garments to be taken to the travelers' laundry place to be washed. Instead, they should be placed in a basin or earthenware pot and taken to a secluded place to be washed.

After washing them, the dirty water must not be poured onto the ground; it should be poured into a ravine, a channel, or a place where no one can see it. The garment should then be dried and kept for future use when needed. If a bhikkhuni takes a menstrual garment to the travelers' laundry place and washes it there, she commits a Vinaya transgression.

This is called the travelers' laundry place.

ONE MUST NOT EXPOSE THE VULVA TO FALLING WATER.

When the Buddha was dwelling in the city of Shravasti, a bhikkhuni, having become sexually aroused, exposed her vulva directly beneath falling drops of water and emitted impure fluid; consequently, doubt arose in her mind. The bhikkhunis told Mahaprajapati, and Mahaprajapati reported the matter to the Blessed One. The Buddha then taught: "From now on, I do not permit one to expose the vulva beneath falling drops of water. 'Falling water' means drops of water descending from above.

If a bhikkhuni wishes to bathe where water is falling, she should use a cloth to cover herself above. If anyone exposes her vagina beneath falling drops of water or beneath drops leaking from a roof in order to relieve sexual desire, she commits a sthulatyaya offense. When wishing to bathe beneath falling drops of water or beneath drops leaking from a roof, she must not face upward toward the drops but must turn her back to them.

If anyone faces upward toward the drops in order to relieve sexual desire, she commits a sthulatyaya offense. This is called a place of falling water."

ONE MUST NOT WADE AGAINST A FLOWING CURRENT.

When the Buddha was dwelling in the city of Shravasti, a bhikkhuni went to bathe where the current flowed swiftly. Sexual desire then arose in her, and she waded upstream, causing seminal fluid to be emitted. The bhikkhunis reported the matter to the Blessed One.

Finally, the Buddha taught: "From now on, I do not permit one to wade against a swift current so that the water swirls into the urinary passage. If anyone goes upstream against water descending from a mountain or against a swiftly flowing current, or deliberately wades upstream in order to relieve sexual desire, she commits a sthulatyaya offense. When bathing in a swiftly flowing current, one must not face the current but should turn one's back to it.

If anyone faces a swiftly flowing current, she commits a Vinaya transgression. This is called a flowing current."

ONE MUST NOT USE A ROOT AS A MALE ORGAN.

When the Buddha was dwelling in the city of Shravasti, there was a bhikkhuni who inserted various objects into her vulva to cause an emission, (546b) such as radishes and onions, which she inserted into her vulva to cause an emission. The bhikkhunis reported the matter to the Blessed One. Finally, the Buddha taught: "From now on, I do not permit such conduct. If any bhikkhuni inserts a radish or an onion into her vulva to cause an emission and thereby relieve sexual desire, she commits a sthulatyaya offense. This is called a root."

Summary verse:

"Patting the vulva, using ointment,

Finger joints, menstrual garments;

Washing at the women's bathing place,

And likewise at the men's place;

Washing at the travelers' laundry place,

Falling water and flowing currents;

Using a root to cause an emission—

This concludes the second section."

ONE MUST NOT PERFORM A KARMA OF CENSURE AGAINST A BHIKKHU.

When the Buddha was dwelling in the city of Shravasti, the bhikkhus assembled but did not know how to perform a karma of censure, so they instructed a bhikkhuni to perform it. After performing it, the bhikkhuni became doubtful and remorseful and told Mahaprajapati. Mahaprajapati then reported the matter to the Blessed One.

The Buddha rebuked her: "They are a community worthy of reverence; how could you dare perform a karma of censure against them? From now on, I do not permit a bhikkhuni to perform a karma of censure against a bhikkhu. If none among the bhikkhus is able to recite the formula, they may have a nun recite it; and if they are unable to perform the karma, a bhikkhuni may transmit the procedure for the karma from a distance, without offense.

If a bhikkhuni performs a karma of censure against a bhikkhu, she commits a Vinaya transgression. A bhikkhu, however, may perform a karma for a bhikkhuni without offense. This is called performing a karma.

ONE MUST NOT WEAR A KAUSHEYA ROBE.

When the Buddha was dwelling in Vaishali, the bhikkhuni Bhaddala wore a kausheya robe while going to the home of her relatives. On the way, she encountered a heavy rain that drenched her body, making her entire body visible as though it were a crystal statue. Curious people gathered around to look, so the disciple who lived in dependence upon her had to stand beside her to screen her. The bhikkhunis reported the matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– From now on, a bhikkhuni is not permitted to wear a kausheya robe. Kausheya robes are of two kinds: one made of raw silk and the other of woven silk. In the raw kind, the threads are fine and delicate; in the woven kind, the threads are twisted together. If anyone wears a kausheya robe of fine silk, she commits a Vinaya transgression. If she wears one of densely woven silk, she commits a Vinaya transgression entailing remorse. A bhikkhu, however, commits no offense by wearing one. This is called a kausheya robe.

ONE MUST NOT WEAR A THIN BODICE.

When the Buddha was dwelling in the city of Shravasti, the bhikkhuni Sthulananda, who had large breasts, wore a single-layer sanghati bodice while walking in meditation on an upper story. Laypeople who saw her from afar said to one another: "Look there! They are like gourds floating on the water."

The bhikkhunis reported the matter to the Blessed One. Finally, the Buddha taught: "From now on, a shoulder-covering garment should be made. This shoulder-covering cloth is folded into several layers and fastened over the shoulders. If anyone neither makes nor wears such a garment, she commits a Vinaya transgression. I (546c) do not permit a bhikkhuni to wear only a single-layer sanghati bodice while walking in meditation in an elevated place. In a secluded place, however, there is no offense in wearing a single-layer sanghati bodice. This is called a sanghati bodice."

ONE MUST NOT APPLY COSMETICS TO WOMEN.

When the Buddha was dwelling in the city of Shravasti, daughters of the Shakya, Malla, and Licchavi clans and daughters of noble families had gone forth and were highly skilled in applying cosmetics. When young women married or young men took wives, they hired these bhikkhunis to adorn them. In this way, the bhikkhunis obtained fine food, but worldly people mocked them, saying: "These are not renunciants but professional beauticians."

The bhikkhunis reported the matter to the Blessed One. Finally, the Buddha taught: "From now on, one must not apply cosmetics to women. 'Applying cosmetics' means combing the hair, painting the eyes, applying powder to the face, coloring the lips, and so forth. If anyone supports herself through the profession of applying cosmetics, she commits a Vinaya transgression. However, if she suffers from a headache or eye pain, there is no offense in applying or instilling medicine. This is called applying cosmetics.

ONE MUST NOT GROW FLOWERS AND THEN SELL THEM.

When the Buddha was dwelling in the city of Shravasti, daughters of the Shakya and Malla clans and of distinguished families had gone forth. They grew utpala flowers, then picked them and took them away to sell. Therefore, worldly people criticized them, saying: "These are not renunciants but women who sell flowers."

The bhikkhunis reported the matter to the Blessed One. Finally, when the Buddha questioned them, they replied:

– It is true, Blessed One!

– From now onward, I do not permit flowers to be grown and sold as a means of livelihood. If a bhiksuni grows utpala flowers and sells them to support herself, she commits a Vinaya offense. However, if she grows them for a stupa or as an offering to the Buddha, there is no offense. This is called the matter of utpala flowers.

When the Buddha was dwelling in the city of Sravasti, bhiksunis at that time grew sumana flowers, and so forth, until the Buddha taught: “If they are grown for a stupa or as an offering to the Buddha, there is no offense.”

ONE MUST NOT STRING GARLANDS FOR SALE.

When the Buddha was dwelling in the city of Sravasti, after the Blessed One had established the rule forbidding the cultivation of flowers, bhiksunis from the Sakya and Malla clans began stringing garlands and selling them to support themselves. Because of this, worldly people criticized them, saying: “These are not renunciants; they are girls who sell garlands.”

The bhiksunis reported this matter to the Blessed One. Finally, the Buddha taught: “From now onward, I do not permit the stringing of garlands. Garlands include those made from such flowers as utpala, mali, and sumana. If anyone strings garlands from these kinds of flowers and sells them as a means of livelihood, she commits a Vinaya offense. However, on the days of great assemblies commemorating the Buddha’s birth, the Buddha’s attainment of enlightenment, the turning of the Dharma wheel, Ananda, or Rahula, or at the great assembly held once every five years, if a donor says, ‘Venerable one, please help me string this garland,’ she may then string garlands without offense. This is called the matter of stringing garlands.”

ONE MUST NOT SPIN THREAD FOR SALE.

When the Buddha was dwelling in the city of Sravasti, young women of the Sakya, Malla, and Licchavi clans went forth (547a) and then spun thread for sale. Worldly people mocked them, saying: “These are not renunciants; they are sellers of thread.”

The bhiksunis reported this matter to the Blessed One. Finally, the Buddha taught: “From now onward, I do not permit the spinning of thread. The kinds of thread include karpasa thread, soma thread, kausheya thread, and sanama thread. If anyone spins thread and sells it as a means of livelihood, she commits a Vinaya offense. However, if she spins it to make a water-straining bag or a waistband, there is no offense. This is called the matter of spinning thread.”

ONE MUST NOT ABANDON THE PROPER DEPORTMENT.

When the Buddha was dwelling in the city of Sravasti, Sudinna died, and his wife then went forth as a bhiksuni. Her uncle repeatedly sought to make her abandon the religious life. One day, while she was entering a village to beg for alms, her uncle saw her and intended to seize her and take her home. She immediately ran into the house of a wealthy family and said to a woman there:

– An emergency has arisen, for someone wishes to destroy my pure conduct.

– Why is that?

– My uncle wants me to abandon the religious life.

– Do not be afraid. I shall protect you.

– I wish to return to my preceptor’s residence.

– If you wish to go, you must disguise yourself in lay clothing; only then will you be able to escape.

She therefore put bracelets on her wrists, hung golden earrings from her ears, dressed in lay clothing, and departed accompanied by four or five attendants. At that time, her uncle was standing outside. Upon seeing her, he thought: “This is not a bhiksuni but a laywoman.”

When she reached the residence, the other bhiksunis saw her and rebuked her:

– Why are you dressed in this manner?

– My uncle intended to seize me. To protect myself, I had to resort to this expedient disguise.

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

– Did you truly do this?

– It is true, Blessed One!

– Why did you abandon the proper deportment? From now onward, I do not permit the proper deportment to be abandoned. If anyone deliberately and definitively abandons the proper deportment, she is no longer a bhiksuni. If anyone abandons the proper deportment as an expedient to protect herself, she commits a Vinaya offense but still remains a bhiksuni. If a bhiksuni deliberately and definitively abandons the proper deportment, she commits a sthulatyaya offense. However, if she does so as an expedient to protect herself, there is no offense.

Summary verse:

“Karman, kausheya,

Sanghati, adornment,

Growing sumana flowers,

Stringing garlands, spinning thread.

Abandoning deportment comes last,

Thus concludes the third section.”

HOW TO COVER AND UNCOVER THE ALMS BOWL.

When the Buddha was dwelling in the city of Sravasti, the bhiksuni Sthulananda went on alms round to the house of a wealthy family. There, a woman who had suffered a miscarriage said to her:

– Please dispose of this for me.

– I cannot do that.

– I shall give you such-and-such things.

Thereupon, she placed the fetus in her alms bowl and departed. (547b) At that time, whenever Mahakasyapa went on alms round, he would think: “When I receive the first food, I shall offer it to a bhiksu or bhiksuni.” Therefore, when he saw that bhiksuni, he said: “Bring your bowl here.” But she kept it tightly covered and would not let him see it. The venerable one called to her again, but she still would not show it. Mahakasyapa possessed awe-inspiring authority, and he called out loudly. Frightened, she uncovered the bowl and showed it to him. Upon seeing what was inside, the venerable one rebuked her: “Alas! Why have you committed this evil deed?” He then told the bhiksunis. The bhiksunis reported the matter to the Blessed One. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– This is an evil and unlawful deed. Why did you keep the bowl covered and refuse to show it? From now onward, I do not permit one to keep an alms bowl covered so that it cannot be inspected, nor may one carry an empty bowl uncovered. When the bowl has been filled while begging for alms, it should be covered; but upon seeing a bhiksu, one must uncover it and show it to him. If anyone carries an empty bowl uncovered, she commits a Vinaya offense; likewise, if upon seeing a bhiksu she fails to uncover it and show it to him, she also commits a Vinaya offense. This is called the matter concerning the alms bowl.

HOW TO ACCEPT PROPERTY FROM ONE WHO HAS VIOLATED THE LAW.

When the Buddha was dwelling in the city of Sravasti, a high minister violated the king’s law, and all his property was confiscated. The king then sent soldiers to guard it. At that time, the bhiksuni Sthulananda, while going from house to house on alms round, came to that residence. The minister’s wife said to her:

– Venerable one, my husband has violated the royal law and may be put to death, and all our property has been confiscated. I have a few precious ornaments that I wish to entrust to you. If I escape death, please return them to me; but if I die, regard them as my offering.

The bhiksuni then extended her bowl. The woman placed the valuables inside and covered it, and the bhiksuni carried it away. At that time, a soldier guarding the gate saw her and asked: “What is in your bowl that you will not show it?” He then shouted at and intimidated her. Frightened, she showed it to him.

The bhiksunis heard of this incident and reported it to the Buddha. Finally, when the Buddha questioned her, she replied:

– It is true, Blessed One!

– From now onward, I do not permit valuables to be placed in an alms bowl and then covered. If someone has violated the law of the realm but has not yet been arrested and their property has not yet been confiscated, and they wish to entrust their property to you, you may accept it. But if that person has already been arrested by the king and their property has already been confiscated, then if they wish to entrust it to you, you should say: “The Blessed One has established a rule that does not permit me to accept these things.” If they say: “I entrust them to you as offerings for the stupa and the Sangha,” then you may accept them. However, after accepting them, you must not cover the alms bowl; you must carry it uncovered. If the soldiers question you, you should answer: “These are articles belonging to the stupa, the Sangha, and me.” If they allow you to pass, that is well. If they do not permit you to pass, you must return the articles to them. This is called the case of covering the alms bowl.

WHEN CONSTRUCTING A LATRINE, ONE MUST NOT COVER IT.

When the Buddha was dwelling in the city of Sravasti, the bhiksunis made a privy and covered its opening with an object. Some women then brought a dead fetus and cast it inside. Later, a low-caste Candala lifted the cover from the privy, saw it, and said: “This belongs to a bhiksuni who miscarried and then threw it in here.”

The bhiksunis brought this matter and reported it to the Blessed One. Finally, the Buddha said: “From now on, I do not permit the opening of a privy to be covered; (547c) it must be uncovered when being used. If one covers the opening of a privy while using it, one commits a Vinaya-transgression offense. This is called the rule for using a privy.”

ONE MUST NOT ENTER A SECULAR BATHHOUSE TO BATHE.

When the Buddha was dwelling in the city of Sravasti, a young woman of the Sakya clan and the Malla family had gone forth. She entered a secular bathhouse to bathe, whereupon a delinquent youth entered the bathing chamber and violated her pure conduct. The bhiksunis told Mahaprajapati about this. Finally, the Buddha said: “From now on, I do not permit entry into a secular bathhouse. If one is ill, one may light a fire in a room, apply oil to the body, and rub it. If a bhiksuni enters a secular bathhouse to bathe, she commits a Vinaya-transgression offense. This is called the rule concerning entry into a bathhouse.”

ONE MUST NOT DWELL IN AN ARANYA.

When the Buddha was dwelling in the city of Sravasti, he had not yet established this precept. Because there was no dwelling place in the village, the bhiksunis stayed in an aranya. Thus, five hundred bhiksunis, with Mahaprajapati as their leader, had to stay in the king’s garden.

They had formerly been young and beautiful daughters of the Sakya clan and the Malla family, so some young men lay in wait at the beginning of the night to abduct them. When the bhiksunis saw them, they soared into the air and escaped. The youths returned at midnight, but they escaped again.

Then, at the end of the night, the youths returned once more. Among the bhiksunis were some who were slow-witted and had fallen asleep without entering samadhi, so they were unable to escape and were assaulted by them. Mahaprajapati brought this matter and reported it to the Blessed One.

The Buddha said: “From now on, I do not permit bhiksunis to dwell in an aranya. However, if the four assemblies gather there and teach the Dharma throughout the night, they may stay, but at such a time they must not remain in darkness. If a bhiksuni dwells in an aranya, she commits a Vinaya-transgression offense.

This is called dwelling in an aranya.”

THE MATTER OF THE KATHINA ROBE.

A bhiksu’s receiving of the Kathina robe is distinct from that of a bhiksuni. A bhiksuni’s receiving of the Kathina robe is distinct from that of a bhiksu. A bhiksu’s relinquishment of the Kathina robe is distinct from that of a bhiksuni. A bhiksuni’s relinquishment of the Kathina robe is distinct from that of a bhiksu. A bhiksu’s A-de-ha-lu and A-na-de-ha-lu are distinct from those of a bhiksuni. A bhiksuni’s A-de-ha-lu and A-na-de-ha-lu are distinct from those of a bhiksu.

Summary verse:

“Covering the bowl, the bowl holding possessions,

Uncovering the privy, entering the bathhouse,

Dwelling in an aranya,

A bhiksu’s receiving of the Kathina

Is distinct from that of a bhiksuni.

A bhiksu’s relinquishment of the Kathina

Is distinct from that of a bhiksuni.

This concludes the fourth section.”

THE MATTER OF FOOD BETWEEN THE BHIKSU AND BHIKSUNI SANGHAS.

There are foods that are impure for bhiksus but pure for bhiksunis. There are foods that are impure for bhiksunis but pure for bhiksus. A bhiksu is permitted to instruct a bhiksuni to hand food to him, except for gold, silver, cash, and the five kinds of things made allowable. A bhiksuni is permitted to receive food from a bhiksu, except for gold, silver, cash, and the five kinds of things made allowable.

There are three causes by which one loses the status of a bhiksu: deliberately renouncing the precepts; being expelled by the Sangha for an actual offense; and the male faculty changing into the female faculty. These are called the three factors that cause the loss of the status of a bhiksu.

(548a) If a bhiksu’s male faculty changes into the female faculty, he should be told to go to the bhiksunis’ monastery. He must not, however, share a room with a bhiksuni, but must stay in a separate room. If the female faculty subsequently changes back into the male faculty, he may return to the Bhiksu Sangha, is regarded as a bhiksu in every respect, and retains his former seniority in the religious life.

There are three causes by which a bhiksuni loses the status of a bhiksuni: deliberately abandoning proper deportment; being expelled by the Sangha for an actual offense; and the female faculty changing into the male faculty, as in the case of the bhiksu described above.

A bhiksuni must not perform the rite concerning leftover food—the rite permitting one to eat more—but should sit down once, eat her fill, and then stop.

HOW TO ARRANGE THE ORDER OF SEATING.

When the Buddha was dwelling on the bank of the Ajiravati River at the city of Sravasti, a donor invited both divisions of the Sangha and offered them a meal. The bhiksus and bhiksunis all wished to cross the river. The bhiksus said: “The Blessed One established a precept that does not permit the two sides to travel together in the same boat.” The bhiksus therefore crossed the river lightly, two or three at a time in each boat.

Only after they had crossed were the bhiksunis able to cross. Upon reaching the other side, they still had to ask about seniority in order to arrange the seating, and by then the sun had passed midday. Consequently, Mahaprajapati missed the meal and became faint with hunger.

The bhiksuni teacher went to the Blessed One, bowed her head at his feet, and stood to one side. The Buddha saw her and knew what had happened, but nevertheless asked: “Why does your complexion appear so famished?” The bhiksuni teacher then reported the entire matter to the Blessed One. The Buddha said: “From now on, the first eight elders must sit in the proper order according to the Dharma.

As for the others, they may act as circumstances allow: whoever arrives first may sit first. If, at the great assembly held once every five years, many people gather, the first eight elders among the bhiksunis must sit in order, while the others may sit as they wish. If the first eight do not sit in order, they commit a Vinaya-transgression offense.” Finally, the Blessed One taught this summary verse:

“The purity of the two assemblies is not the same;

Moreover, there are three matters

That cause the loss of the status

Of a bhiksu or a bhiksuni.

No leftover-food rite; the eight elders—

This concludes the fifth section.”

Among the miscellaneous matters concerning bhiksus, nine matters—“separate residence, garlic, parasols, vehicles, using a knife for medical treatment, footwear, sitting together on one bed, lying together on one bed, and music”—should be set aside and not discussed. In the remaining thirteen matters, the rules for bhiksunis differ. Among the five miscellaneous sections concerning proper deportment, the matters of “dwelling in an aranya, entering a bathhouse, making a privy, mending robes, and woven mats” should be set aside and not discussed. The remainder is the same as for bhiksunis. (?)

The two divisions of the Sutra and the five hundred training precepts were expounded sequentially by the Blessed One: the introduction to the Pratimoksa; eight parajikas; nineteen sanghavasesas; thirty naihsargika-payattikas; one hundred and forty-one payattikas; eight pratidesaniyas; sixty-four rules of training; seven methods for settling disputes; and finally, the verse concerning the Dharma and conformity with the Dharma.

The Bhiksuni Pratimoksa ends here.

-ooOoo-

A SEPARATE NOTE ON THE MAHASANGHIKA VINAYA.

(548b) Long ago, in Central India, a wicked king ruled for a time, and the sramanas had to flee in all directions. Bhiksus thoroughly versed in the Tripitaka became exceedingly scarce. When the wicked king died and a virtuous king ascended the throne, he invited the sramanas to return to the country and made offerings to them. At that time, in the settlement of Pataliputra, five hundred members of the Sangha wished to conduct Sangha business, but they had no Vinaya master and no written Vinaya text, and thus had nothing on which to base their proceedings. They therefore sent someone to the Jetavana Monastery, where a copy was made of the Vinaya that has been transmitted to the present day—namely, this very Vinaya.

I, Faxian, obtained this Vinaya text in Sanskrit at the Heavenly King Monastery, south of King Ashoka’s stupa, in the town of Pataliputra, in the kingdom of Magadha, and then brought it back to Yangzhou. Thereafter, together with the Meditation Master Buddh369abhadra, I translated it from Sanskrit into the language of Qin (Chinese) at Dou Chang Monastery, beginning in the eleventh month of the bingchen year, the twelfth year of the Yixi era of the Jin dynasty (416), and completing it at the end of the second month of the fourteenth year of Yixi (418). I have therefore recorded these few lines so that this may be known.

After the Buddha entered nirvana, the Venerable Mahakasyapa assembled the great masters who were thoroughly versed in the eighty thousand Dharma collections in order to compile the Vinaya Pitaka. Then, after Mahakasyapa entered cessation, the Venerable Ananda succeeded him and fully preserved the eighty thousand Dharma collections. Next, the Venerable Madhyantika also fully preserved the eighty thousand Dharma collections.

Next, the Venerable Sanavasa likewise fully preserved the eighty thousand Dharma collections. Next came the Venerable Upagupta—whom the Blessed One had predicted would become the Signless Buddha, as explained in detail in the account of the causes and conditions of subduing Mara—who was unable to preserve all eighty thousand Dharma collections. Consequently, the names of the five schools arose.

First, Dharmagupta separately established one school. Next, Mahisasaka separately established another school. Next, Kasyapiya established another school.

Next came Sarvastivada, which in the language of Jin (Chinese) is translated as “Those Who Proclaim That Everything Exists.” This means that the doctrines and tenets of the foregoing schools differed from one another. This school maintained that the intermediate-existence body has distinct characteristics throughout the three periods of past, present, and future; it was therefore called Sarvastivada, “Everything Exists.”

Thereafter, these five schools [only four schools are mentioned here—the translator’s note] each established their own doctrines, and every school considered its own tenets correct. At that time, King Ashoka thought: “What should I now do to determine who is right and who is wrong?” The king then asked the Sangha how the Buddha’s Dharma should be adjudicated, and they told him that the principle of the majority should be followed. The king said: “If so, lots must be drawn to determine which side has more adherents.” The king then had lots drawn, and the result was that those who followed the old position were the most numerous. Because they constituted the majority, they were called the Mahasanghika, meaning the Great Assembly or the larger community.

THE SUTRA SPOKEN BY THE BUDDHA ON THE GRAVITY OR LIGHTNESS OF RETRIBUTION FOR VIOLATING THE PRECEPTS

Thus have I heard: At one time, the Buddha was dwelling in the city of Rajagriha. Late one afternoon, the Venerable Maudgalyayana emerged from meditative concentration and went to the Blessed One. He bowed his head in homage at the Buddha’s feet, stood respectfully to one side, and said to the Buddha:

– (548c) Blessed One! There is a matter about which I have doubts. I now wish to ask the Blessed One and hope that the Blessed One will permit me.

– I permit you to ask, and I shall answer you.

– Blessed One! If bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and violate the rules of training, the Pratidesaniya, Payattika, Sthulatyaya, Sanghavasesa, or Parajika precepts, how much wrongdoing and harm do they incur? I respectfully beseech the Blessed One to explain this clearly.

– Maudgalyayana, listen carefully, listen carefully! I shall explain this clearly so that you may understand. If bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and violate the rules of training, they will fall into hell for a lifespan equal to the five hundred years of the Four Heavenly Kings, which, calculated according to human reckoning, amounts to nine hundred thousand years.

Maudgalyayana, if bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and violate a Pratidesaniya precept, they will fall into hell for a lifespan equal to the one thousand years of the devas in the Heaven of the Thirty-Three, which, calculated according to human reckoning, amounts to three hundred million sixty thousand years.

Maudgalyayana, if bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and violate a Payattika precept, they will fall into hell for a lifespan equal to the two thousand years of the devas in the Yama Heaven, which, calculated according to human reckoning, amounts to two billion forty thousand years.

Maudgalyayana, if bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and commit a Sthulatyaya offense, they will fall into hell for a lifespan equal to the four thousand years of the devas in the Tusita Heaven, which, calculated according to human reckoning, amounts to five billion sixty thousand years.

Maudgalyayana, if bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and violate a Sanghavasesa precept, they will fall into hell for a lifespan equal to the eight thousand years of the devas in the Heaven of Unarrogant Delight (the Heaven of Delight in Transformation), which, calculated according to human reckoning, amounts to twenty-three billion forty thousand years.

Maudgalyayana, if bhiksus or bhiksunis have no sense of shame, treat the Buddha’s teachings lightly, and violate a Parajika precept, they will fall into hell for a lifespan equal to the sixteen thousand years of the devas in the Heaven of Mastery over Others’ Transformations, which, calculated according to human reckoning, amounts to ninety-two billion one hundred sixty thousand years.

At that time, after the Venerable Maudgalyayana heard the Buddha proclaim this teaching, he rejoiced and respectfully practiced it. The Venerable then recited these verses:

“Through the cause of contempt and arrogance,

At death, one falls into an evil destiny.

Through the cause of cultivating goodness,

By virtue of this, one is born in heaven.

(549a) Relying upon this, cultivate merit;

Abandoning evil, one attains liberation.

If one fails to contemplate causes and conditions well,

When the body breaks apart, one enters hell.”

THE MAHASANGHIKA VINAYA

End of the fortieth fascicle.

—End of the Complete Work—