四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

PART TWO

EXPOSITION OF THE DHARMA FOR BHIKSHUNIS

CHAPTER I

PĀRĀJIKA ^[1]

A - PRECEPTS IN COMMON

I. SEXUAL MISCONDUCT^[2]

[714a7] At one time, the Buddha was staying in the Pavilion Hall ^[3] by the Monkey River in Vaishali. At that time, on account of this matter, ^[4] the Blessed One assembled the Sangha of bhikshus and said:

“From now on, I shall establish precepts for the bhikshunis, encompassing ten purposes: 1. To gather and hold the Sangha together; 2. To bring joy to the Sangha; 3. To bring peace and ease to the Sangha; 4. To inspire faith in those who have not yet developed faith; 5. To increase the faith of those who already have faith; 6. To discipline those who have not yet been disciplined; 7. To bring peace and ease to those who possess moral shame and moral dread; 8. To eliminate the present outflows; 9. To eliminate future outflows; 10. To ensure that the true Dharma long abides.^[5]”

The precept should be stated as follows:^[6]

Should any bhikshuni engage in sexual intercourse and commit an impure act, even with an animal, that bhikshuni commits pārājika and may no longer live in communion.

Bhikshuni: there is a bhikshuni in name, a bhikshuni by semblance, a self-proclaimed bhikshuni, an “Come, bhikshuni,”^[7] a bhikshuni who seeks alms, a bhikshuni who wears cut and sewn robes, a bhikshuni who has destroyed the fetters, and a bhikshuni who has received full ordination through a properly conducted motion followed by three proclamations, duly and validly completed. The bhikshuni referred to here is one who has received full ordination through a motion followed by three proclamations, conducted and completed in accordance with the Dharma, and who lives according to the bhikshuni discipline. This is the meaning of bhikshuni.

To engage in sexual intercourse and commit an impure act, even with an animal: this refers to a place where sexual intercourse can be performed.

Pārājika: just as a person whose head has been severed cannot return to life, so too, after a bhikshuni has committed pārājika, she can no longer be a bhikshuni. Therefore, it is called pārājika.

What is meant by “may no longer live in communion”? She may not share in two matters: the same Sanghakarman and the same recitation of the precepts. That bhikshuni may not participate jointly in these two matters. Therefore, it is said that she may no longer live in communion.

There are three kinds of beings with whom sexual intercourse constitutes pārājika: a human being, a nonhuman being, and an animal. Sexual intercourse with any of these three constitutes pārājika.

Furthermore, sexual intercourse with three kinds of males constitutes pārājika: a human male, a nonhuman male, and a male animal. Sexual intercourse with any of these three constitutes pārājika.

Sexual intercourse with three kinds of beings possessing both sexual organs^[8] constitutes pārājika: a human possessing both sexual organs, a nonhuman possessing both sexual organs, and an animal possessing both sexual organs. Sexual intercourse with any of these three kinds of beings possessing both sexual organs constitutes pārājika.

Sexual intercourse with three kinds of paṇḍakas^[9] constitutes pārājika: a human paṇḍaka, a nonhuman paṇḍaka, and an animal paṇḍaka. Sexual intercourse with any of these three constitutes pārājika.

If a bhikshuni, with a lustful mind, takes a man’s male organ and inserts it into any of the three places—the anus, vagina, or mouth—if it enters, she commits the offense; if it does not enter, she does not commit the offense. Whether both are covered; the one is covered and the other uncovered; the one is uncovered and the other covered; or both are uncovered, in every case she commits pārājika. The same applies to a nonhuman male, a male animal, a male possessing both sexual organs, or a paṇḍaka.

If a bhikshuni, with a lustful mind, takes the male organ of a sleeping man, or of a dead man whose body has not yet decomposed or has decomposed only slightly, and inserts it into any of the three places, if it enters, she commits the offense; if it does not enter, she does not commit the offense. Whether both are covered; the one is covered and the other uncovered; the one is uncovered and the other covered; or both are uncovered, in every case it is pārājika. The same applies to a nonhuman male, a male animal, a human male possessing both sexual organs, or a paṇḍaka.

If a bhikshuni is seized by bandits and brought to a man, and the bandits take his male organ and insert it into any of her three places: if she experiences pleasure at the initial penetration, after penetration, and upon withdrawal, she commits pārājika. If she experiences pleasure at the initial penetration and after penetration, but does not experience pleasure upon withdrawal, she commits pārājika. If she experiences pleasure at the initial penetration, does not experience pleasure after penetration, but experiences pleasure upon withdrawal, she commits pārājika.

If she experiences pleasure at the initial penetration, but does not experience pleasure after penetration or upon withdrawal, she commits pārājika. If she does not experience pleasure at the initial penetration or after penetration, but experiences pleasure upon withdrawal, she commits pārājika. If she does not experience pleasure at the initial penetration, experiences pleasure after penetration, but does not experience pleasure upon withdrawal, she commits pārājika.

If she does not experience pleasure at the initial penetration, but experiences pleasure after penetration and upon withdrawal, she commits pārājika. In this sixth case,^[10] whether both are covered, and so forth, through both being uncovered, it is as stated above. For a nonhuman male, a male animal, a male possessing both sexual organs, or a paṇḍaka, whether both are covered, and so forth, through both being uncovered, it is likewise as stated above.

If a bhikshuni is seized by bandits and brought to a sleeping man, or to a dead man whose body has not yet decomposed or has decomposed only slightly, and they use his male organ to penetrate any of her three places: if she experiences pleasure at the initial penetration and after penetration, and so forth, through the case in which she does not experience pleasure at the initial penetration or after penetration but experiences pleasure upon withdrawal, it is as stated above. Whether the one is covered and the other uncovered, and so forth, through both being uncovered, it is likewise as stated above. The same applies through the case of a paṇḍaka; whether both are covered, and so forth, through both being uncovered, it is likewise as stated above.

If a bhikshuni is seized by bandits and subjected to sexual intercourse in any of the three places: if she experiences pleasure at the initial penetration, after penetration, and upon withdrawal, and so forth, through the case in which she does not experience pleasure at the initial penetration or after penetration but experiences pleasure upon withdrawal, it is as stated above. Whether both are covered, and so forth, through both being uncovered, it is likewise as stated above.

If a bhikshuni employs a means with the intention of engaging in an impure act, then if the act is performed, she commits pārājika; if it is not performed, she commits a sthūlātyaya offense.

If a bhikshu, employing a means, instructs a bhikshuni to engage in sexual intercourse, and she acts accordingly, the bhikshu who instructed her commits a sthūlātyaya offense. If she does not act, the bhikshu commits a duṣkṛta offense. If a bhikshuni^[11] instructs another bhikshuni to engage in sexual intercourse, and the latter acts accordingly, the bhikshuni who instructed her commits a sthūlātyaya offense. If the latter does not act, the bhikshuni who instructed her commits a duṣkṛta offense. If she instructs another person, other than a bhikshu or bhikshuni, then whether that person acts or does not act, the bhikshuni who gave the instruction commits a duṣkṛta offense.

For a bhikshu, it is pārājika. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense entailing expulsion. This is called an offense.

There is no offense if she is asleep and unaware, experiences no pleasure, or is entirely without a lustful mind; in all such cases, there is no offense.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, or afflicted and overwhelmed by pain.

II. TAKING WHAT IS NOT GIVEN

At one time, the Buddha was staying on Mount Gridhrakuta in the city of Rajagriha. At that time, on account of this matter,^[12] the Blessed One assembled the Sangha of bhikshus and said:

“From now on, I shall establish a precept for the bhikshunis, encompassing the ten purposes, up to and including the purpose that the true Dharma long abide.”

The precept should be stated as follows:

Should any bhikshuni, in a village or in a wilderness, with the intention to steal, take what has not been given, and should the taking of what has not been given be of such a kind that a king or a king’s great minister, having apprehended her, might execute her, bind her, or banish her from the country, saying, “You are a thief; you are foolish; you know nothing,” that bhikshuni commits pārājika and may no longer live in communion.^[13]

III. TAKING HUMAN LIFE*

At one time, the Buddha was staying at Vesali. On account of this matter,^[14] he assembled the Sangha of bhikkhus and addressed the bhikkhus:

“From now on, for the bhikkhunis I shall establish a precept, comprising ten beneficial purposes, up to and including the enduring establishment of the true Dharma.”

The precept should be stated thus:

If any bhikkhuni intentionally takes the life of a human being with her own hand, provides a person with a knife, praises death, or incites a person to die, saying: “Friend, what use is it to live this wretched and evil life? Death would be better than life!”—and, with such a thought in mind, by any means praises death or incites a person to die, that bhikkhuni commits a parajika offense and may no longer live in communion.

IV. FALSE CLAIMS OF SUPERHUMAN ATTAINMENTS

At one time, the Buddha was staying in the storied pavilion beside the Monkey River at Vesali. On account of this matter, he assembled the Sangha of bhikkhus and addressed the bhikkhus:

“From now on, for the bhikkhunis I shall establish a precept, comprising ten beneficial purposes, up to and including the enduring establishment of the true Dharma.”

The precept should be stated thus:^[15]

If any bhikkhuni, though actually possessing no [715a1] knowledge, claims: “I have attained a superhuman state; I know thus; I see thus,” and at a later time, whether questioned or not questioned, wishing to purify herself, says: “In truth, I did not know and did not see, yet I said that I knew and saw; I spoke falsely and told a lie,” except in a case of overestimation, that bhikkhuni commits a parajika offense and may no longer live in communion.

B - PRECEPTS NOT HELD IN COMMON

V. PHYSICAL CONTACT^[16]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, there was an immensely wealthy and eminent householder named Maha-Sudatta Lulaka,^[17] who was handsome in appearance. The bhikkhuni Thullananda^[18] was also beautiful. The householder Lulaka was attracted to Thullananda, and Thullananda was likewise attracted to the householder Lulaka.

After some time, on account of Thullananda, the householder invited the bhikkhunis, including Thullananda, to his home for a meal. That night, he fully prepared various kinds of food, and early the next morning he went to announce that it was time. Thullananda knew that the householder had invited the Sangha on her account, so she remained at the monastery and did not go.

When the time came, the bhikkhunis put on their robes, took their bowls, and went to the householder’s home. Upon arriving, they sat down in the appointed seats. The householder looked throughout the assembly of bhikkhunis, but did not see Thullananda, so he asked:

“Where is Thullananda? Why has she not come?”

The bhikkhunis replied:

“She remained at the monastery and did not come.”

The householder hurriedly finished serving the food and then went to the monastery, to the place where Thullananda was staying. Seeing the householder approaching from afar, Thullananda lay down upon her bed.

The householder asked:

“Ayya,^[19] what illness are you suffering from?”

Thullananda replied:

“I am not suffering from any illness. It is only that I desire certain things which you do not desire.”

The householder said:

“I do desire them; it is not that I do not.”

The householder then embraced her from the front, laid her down, fondled her, caressed her, and kissed her. Afterward, the householder sat down and asked:

“What does Ayya need?”

Thullananda said:

“I would like some sour jujubes.”

The householder said:

“If you want them, I shall bring them tomorrow morning.”

At that time, a young samaneri who was guarding the room witnessed what happened. When the bhikkhunis returned from their meal, she recounted the entire matter to them.

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame criticized the bhikkhuni Thullananda, saying: “Why did you behave in such a way with the householder?”

The bhikkhunis reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and, by innumerable means, rebuked the bhikkhuni Thullananda:

“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, and not conduct in accordance with the Dharma. You have done what should not be done. Thullananda, why did you behave in such a way with the householder?”

After the Blessed One had rebuked her by innumerable means, he addressed the bhikkhus:

“This foolish bhikkhuni Thullananda is one who plants many seeds of the defilements and is the first to transgress this precept. From now on, for the bhikkhunis I shall establish a precept, comprising ten beneficial purposes, up to and including the enduring establishment of the true Dharma.”

The precept should be stated thus:

If any bhikkhuni, with a lustful mind, engages in bodily contact with a man who has a lustful mind, from below the armpits to above the knees,^[20] whether by grasping, caressing, pulling, pushing, stroking upward, stroking downward, lifting up, setting down, kneading, or squeezing, that bhikkhuni commits a parajika offense and may no longer live in communion. This is on account of bodily contact.^[21]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

A defiled mind:^[22] a mind lustfully attached to the other person.

A man with a defiled mind: likewise.

Below the armpits: the part of the body below the armpits.

Above the knees: the part of the body above the knees.

Body: from the toes to the hair on the head.

Bodily contact: the two bodies grasping and caressing one another, or pulling, pushing, stroking upward, stroking downward, lifting up, setting down, squeezing, or kneading.^[23]

– Grasping and caressing:^[24] using the hand to caress the front or back of the body.

– Pulling: pulling forward.

– Pushing: pushing backward.

– Stroking upward: touching from below and moving upward.

– Stroking downward: touching from above and moving downward.

– Lifting: taking someone up in one’s arms.

– Setting down: lowering someone from one’s arms and setting her down, whether sitting or standing.

– Grasping: grasping the front, the back, the thigh, or the breast.

– Kneading and squeezing:^[25] kneading the front, the back, the thigh, or the breast.^[26]

If he is a man and she perceives him as a man, and the man touches the bhikkhuni’s body with his hand so that their two bodies come into contact, and she, with lustful desire and attachment, experiences pleasure from the contact, the bhikkhuni commits a parajika offense. If he is a man and she perceives him as a man, and the man rubs the bhikkhuni’s body, and she moves her body with lustful desire and attachment and experiences pleasure from the contact, she commits a parajika offense. The same applies through kneading and squeezing.

If he is a man but she is uncertain, she commits a thullaccaya offense. Or if he is a man and she perceives him as a man, and the bhikkhuni touches with her body his robe or ornaments such as necklaces, and with lustful desire and attachment experiences pleasure from the contact, she commits a thullaccaya offense.

Or if he is a man and she perceives him as a man, and the bhikkhuni touches with her body his clothing or ornaments such as necklaces, and with lustful desire and attachment does not experience pleasure; upon making contact, she commits a thullaccaya offense.

Or if he is a man and she perceives him as a man, and the man uses the ornaments such as necklaces or the robe on his body to touch the bhikkhuni’s body, and the bhikkhuni, with lustful desire and attachment, experiences pleasure from the contact, she commits a thullaccaya offense.

Or if he is a man and she perceives him as a man, and the man uses the ornaments such as necklaces or the clothing on his body to touch the bhikkhuni’s body, and the bhikkhuni has lustful desire and attachment but does not experience pleasure upon contact, she commits a thullaccaya offense.

If he is a man and she perceives him as a man, and the bhikkhuni touches with her body the ornaments such as necklaces or the clothing on the man’s body, and with lustful desire and attachment moves her body but does not experience pleasure upon contact, she commits a thullaccaya offense.

Or if he is a man and she perceives him as a man, and the bhikkhuni touches with her body the ornaments such as necklaces or the clothing on the man’s body, and with lustful desire and attachment does not move her body but experiences pleasure upon contact, she commits a thullaccaya offense.

Or if he is a man and she perceives him as a man, and the man uses the ornaments such as necklaces or the robe on his body to touch the bhikkhuni’s body, and the bhikkhuni, with lustful desire and attachment, moves her body but does not experience pleasure upon contact, she commits a thullaccaya offense.

A male, perceived as a male. The male, wearing ornaments such as necklaces and clothing on his body, touches the bhikkhuni’s body. If the bhikkhuni, with lustful attachment, experiences pleasure from the contact but does not move her body, she commits a thullaccaya offense.

Or, it is a male perceived as a male, and their bodies touch one another. If the bhikkhuni, with lustful attachment, does not experience pleasure from the contact but moves her body, she commits a thullaccaya offense.

A male, perceived as a male, and their bodies touch one another. If the bhikkhuni, with lustful attachment, experiences pleasure from the contact but does not move her body, she commits a thullaccaya offense.

Likewise, from caressing to fondling, all such acts constitute a thullaccaya offense.

If she is uncertain whether it is a male, she commits a dukkata offense.

A male, perceived as a male. The bhikkhuni uses the clothing on her body to touch the clothing or ornaments such as necklaces on the male’s body. If, with lustful attachment, she experiences pleasure from the contact, she commits a dukkata offense.

A male, perceived as a male. The bhikkhuni uses the clothing on her body to touch the clothing or ornaments such as necklaces on the male. If, with lustful attachment, she does not experience pleasure from the contact, she commits a dukkata offense.

A male, perceived as a male. The bhikkhuni uses the clothing on her body to touch the clothing or ornaments such as necklaces on the male’s body. If, with lustful attachment, she does not experience pleasure from the contact but moves her body, she commits a dukkata offense.

A male, perceived as a male. The bhikkhuni uses the clothing on her body to touch the clothing or ornaments such as necklaces on the male’s body. If, with lustful attachment, she experiences pleasure from the contact but does not move her body, she commits a dukkata offense.

A male, perceived as a male. The bhikkhuni uses the clothing on her body to touch the clothing or ornaments such as necklaces on the male’s body. If, with lustful attachment, she does not experience pleasure from the contact and does not move her body, she commits a dukkata offense.

A male, perceived as a male. The bhikkhuni uses the clothing on her body to touch the clothing or ornaments such as necklaces on the male’s body. If, with lustful attachment, she experiences pleasure from the contact and moves her body, she commits a dukkata offense.

Likewise, up to grasping and pushing, all such acts constitute a dukkata offense.

If it is a male but she is uncertain, she commits a dukkata offense.

If a bhikkhuni and a male touch body to body, each contact constitutes one parajika offense. Whether the contact is extensive or slight, every instance constitutes a parajika offense.

If it is a male deva, a male asura, or even a male animal capable of transforming its form, and they touch body to body, she commits a thullaccaya offense in every case.

With an animal incapable of transforming its form, if they touch body to body, she commits a dukkata offense.

If she touches body to body with a woman, she commits a dukkata offense.

If she touches body to body with a person of both sexes, she commits a thullaccaya offense.

If a man or woman pays homage and grasps her feet, and the bhikkhuni experiences pleasure from the contact but does not move her body, she commits a dukkata offense.

If a bhikkhuni, with lustful intent, touches a robe, bowl, nisidana, needle case, footwear, or even touches her own body, every such act constitutes a dukkata offense.

If it is a human male and she perceives him as a human male, she commits a parajika offense. If she is uncertain whether he is a human male, she commits a thullaccaya offense. If it is a human male and she perceives him as a nonhuman male, she commits a thullaccaya offense. If it is a nonhuman male and she perceives him as a human male, she commits a thullaccaya offense. If it is a nonhuman male [716a1] and she is uncertain, she commits a thullaccaya offense.

For a bhikkhu, it is a sanghadisesa offense.^[27] For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if bodily contact occurs while giving or receiving something; if contact occurs while playing; or if contact occurs while rescuing or assisting someone. In all such cases, if there is no lustful intent, there is no offense.

Those who do not offend are: the first offender before the precept was established; one who is insane, mentally deranged, or overwhelmed by pain.

VI. THE EIGHT MATTERS

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, in the city of Savatthi, there was a householder named Sa-lau Loc Lac,^[28] who was handsome in appearance. The bhikkhuni Thau-la-nan-da was also beautiful. The householder Loc Lac had set his heart upon Thau-la-nan-da, and Thau-la-nan-da had likewise set her heart upon Loc Lac.

The bhikkhuni Thau-la-nan-da, with lustful intent, consented to let the householder grasp her hand and grasp her robe; she entered a secluded place with him, stood with him, spoke with him, walked with him, pressed her body against his, and arranged a rendezvous with him.

The bhikkhunis heard of this. Among them were those of few desires, contented, practitioners of the dhutanga practices, delighting in training, and possessed of shame and moral dread. They reproached the bhikkhuni Thau-la-nan-da: “Why did you, with lustful intent, consent to let the householder grasp your hand and grasp your robe; enter a secluded place with him, stand with him, speak with him, walk with him, press your body against his, and arrange a rendezvous with him?”

The bhikkhunis reported the matter to the bhikkhus. The bhikkhus went and reported it to the Blessed One. Because of this matter, the Blessed One assembled the Bhikkhu Sangha and reproached Thau-la-nan-da:

“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Bhikkhuni Thau-la-nan-da, why did you, with lustful intent, consent to let the householder grasp your hand and grasp your robe; enter a secluded place with him, stand with him, speak with him, walk with him, press your body against his, and arrange a rendezvous with him?”

After reproaching Thau-la-nan-da in countless ways, the Blessed One told the bhikkhus:

“This Thau-la-nan-da is a field in which many seeds of the taints are planted; she is the first to transgress this precept. From now on, for the sake of the bhikkhunis, I establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated thus:

Should any bhikkhuni, with a defiled mind, knowing that a man has a defiled mind, consent to his grasping her hand or grasping her robe, enter a secluded place with him, stand with him, speak with him,^[29] walk with him, press her body against his, or arrange a rendezvous with him, that bhikkhuni is parajika, no longer in communion, for having committed the eight matters.^[30]

B. CHARACTER OF THE PRECEPT

Bhikkhuni: as defined above.

Defiled mind: a mind with lustful attachment.

A man with a defiled mind: he likewise has lustful attachment.

Grasping the hand: grasping from the hand up to the wrist.^[31]

Grasping the robe: grasping a robe being worn on the body.

Entering a secluded place: going away to a place where no one can see or hear.

Standing together in a secluded place: standing in a place where no one can see or hear.

Speaking together: likewise, in a place where no one can see or hear.

Walking together: likewise, in a place where no one can see or hear.

Pressing their bodies against each other: one body leaning against the other.

Arranging a rendezvous: agreeing to meet at a place where sexual intercourse can be performed.^[32]

If a bhikkhuni, with a defiled mind, consents to a man with a defiled mind grasping her hand, she commits a thullaccaya offense. If he grasps her robe, she commits a thullaccaya offense. If she enters a secluded place with him and stands with him, speaks with him in a secluded place, walks with him in a secluded place, takes delight in these acts, or allows their bodies to lean against one another, each act constitutes a thullaccaya offense.

If she commits any of these seven matters and, without revealing and confessing it, while the offense remains unabsolved, proceeds to commit the eighth matter, she commits a parajika offense.^[33]

With a son of the devas, a son of the nagas, a son of the asuras, a son of the yakshas, a hungry ghost, or an animal capable of transforming its form, committing any of the seven matters constitutes a dukkata offense in each case; upon committing the eighth matter, she commits a thullaccaya offense. With an animal incapable of transforming its form, even if she commits the eighth matter, she commits a dukkata offense.

If she commits the eighth matter with a woman who has a defiled mind, she commits a dukkata offense.

For a bhikkhu, the offense is according to the applicable precept.^[34] For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense: if, when something needs to be given or received, their hands touch; or if it occurs in play. Or if, in order to rescue her, one must grasp her robe. Or if, for the sake of making an offering, paying homage, confessing and repenting, or receiving the Dharma, they sit together in a secluded place.

Or if, for the sake of making an offering, paying homage, confessing and repenting, or receiving the Dharma, they stand together in a secluded place. Or if, for the sake of making an offering, paying homage, confessing and repenting, or receiving the Dharma, they speak together in a secluded place. Or if, for the sake of making an offering, paying homage, confessing and repenting, or receiving the Dharma, they walk together in a secluded place.^[35] Or if one is being assaulted; or bandits arrive; or an elephant or a dangerous beast approaches; or one encounters sharp thorns and turns aside to avoid them; or one goes to request instruction, hear the Dharma, accept an invitation, or enter a monastery; or if they arrange to meet in a place where misconduct cannot be committed.

In all such cases, there is no offense.

Those who do not offend are: one who committed the act for the first time before the rule was established; one who is insane, mentally deranged, or overwhelmed by pain.

VII. CONCEALING A GRAVE OFFENSE^[36]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the younger sister of the bhiksuni Sthulananda,^[37] named Tisyananda,^[38] had also gone forth, but she committed a parajika offense. Bhiksuni Sthulananda knew this and thought: “Tisyananda is my younger sister. She has now committed a parajika offense. I myself wish to tell others, but I fear that my sister will acquire a bad reputation. If my sister acquires a bad reputation, what good would that do me?” She therefore remained silent and said nothing. After some time, Bhiksuni Tisyananda abandoned the religious life. The bhiksunis learned of this and asked Sthulananda:

“Did you know that your younger sister had given up the religious life?”

Sthulananda said:

“What my younger sister did was right, not wrong.”

The bhiksunis asked:

“What do you mean by saying that what she did was right?”

Sthulananda told them:

“I previously knew that my younger sister had done such-and-such a thing.”

The bhiksunis said:

“If you knew this previously, why did you not tell the bhiksunis?”

Sthulananda said:

“Tisya is my younger sister. She committed a parajika offense, and I myself wished to tell others. But I feared that my sister would acquire a bad reputation. If my sister acquired a bad reputation, it would also bring disrepute upon me. Therefore, I told no one.”

When the bhiksunis heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached Sthulananda: “Why did you conceal Tisya’s grave offense?”

The bhiksunis reported the matter to the bhiksus. The bhiksus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhiksu Sangha and reproached Bhiksuni Sthulananda:

“What you did was wrong. It was not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in harmony with the teaching. You did what ought not to have been done. Sthulananda, why did you conceal Bhiksuni Tisya’s grave offense?”

After the Blessed One had reproached Bhiksuni Sthulananda in countless ways, he told the bhiksus:

“Bhiksuni Sthulananda is a field in which many seeds of the defilements are planted; she is the first to violate this precept. From now on, for the sake of the bhiksunis, I shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhiksuni knows that another has committed a parajika offense but does not herself raise the charge, does not report it to the Sangha, and does not inform anyone, and at another time that bhiksuni either gives up the religious life, is expelled, is suspended by the Sangha,^[39] or joins a non-Buddhist sect, and only afterward she says, “I previously knew that she had committed such-and-such an offense,” that bhiksuni commits a parajika offense and may not remain in communion. This is for concealing a grave offense.

The Blessed One established the precept for the bhiksunis in this way. Some persons committed a parajika offense within a city and then went to dwell in a village outside it; others committed a parajika offense in a village and then went to dwell within the city. The bhiksunis did not know whether they had committed a parajika offense and learned only afterward that they had done so. Consequently, they said that they themselves had committed a parajika offense, or they became doubtful. The Buddha said:

“If one does not know, there is no offense.”

From now on, the precept should be stated as follows:

If a bhiksuni knows that another bhiksuni has committed a parajika offense but does not herself [717a1] disclose it,^[40] does not tell others, and does not report it to the assembly, and at another time that bhiksuni either dies,^[41] is formally charged by the Sangha, gives up the religious life, or joins a non-Buddhist sect,^[42] and only afterward she says, “I previously knew that she had committed such-and-such an offense,” this bhiksuni commits a parajika offense and may not remain in communion. This is for concealing a grave offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhiksuni: as defined above.

Knows: she says, “I know that she committed such-and-such an offense.”

Sangha: those who perform the same Sanghakarman and participate in the same recitation of the precepts.

Assembly: either four persons or more than four persons.^[43]

Gives up the religious life: departs from this Dharma.

Expelled: the Sangha carries out a motion followed by three proclamations to expel her.

Suspended:^[44] When the assembly adjudicates the offense, it bars her and does not permit her to enter the assembly.

Non-Buddhist sect: she accepts the teachings of non-Buddhists.

Grave offense: the eight parajikas. If any one of these eight rules is violated, and that bhiksuni knows before the meal that this bhiksuni committed a parajika offense but reports it only after the meal, she commits a sthulatyaya offense; if she learns of it after the meal but reports it at the beginning of the night, she commits a sthulatyaya offense; if she learns of it at the beginning of the night but reports it at midnight, she commits a sthulatyaya offense; if she learns of it at midnight but reports it during the latter part of the night, she commits a sthulatyaya offense; if she learns of it during the latter part of the night and does not report it before the first light of dawn appears, she commits a parajika offense.

Apart from the eight parajika rules, if one conceals other offenses and does not report them, the matter is dealt with according to the offense concealed. If one conceals one’s own grave offense, one commits a sthulatyaya offense.

If one conceals the offense of someone other than a bhiksu or bhiksuni, one commits a duskrta offense.

A bhiksu commits a payattika offense. A siksamana, sramanera, or sramaneri commits a duskrta offense. This is called an offense.

There is no offense: if she did not know; if she told someone; if there was no one to whom she could tell it; if she intended to tell it but had not yet done so when the first light of dawn appeared; or if she did not tell it because doing so would endanger her life or her pure conduct.

Those who do not offend are: one who committed the act for the first time before the precept was established; one who is insane, mentally deranged, or overwhelmed by pain.

VIII. FOLLOWING ONE WHO HAS BEEN SUBJECTED TO DISCIPLINARY ACTION^[45]

A. ORIGIN

At one time, the Blessed One was staying in Ghosita’s Park at Kausambi. At that time, the Venerable Bhiksu Chanda had been formally charged by the Sangha,^[46] in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, but he did not submit or repent, and the Sangha had not yet performed the act restoring him to communion.

At that time, there was a bhiksuni named Uyastha,^[47] who continued to visit and attend upon Bhiksu Chanda. The bhiksunis said:

“Bhiksu Chanda has been formally charged by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, but he does not submit or repent, and the Sangha has not yet performed the act restoring him to communion. You should not continue to follow and support him.”

Uyastha replied:

“Venerable sisters, Chanda is my elder brother. If I do not make offerings to him now, when shall I do so?” As before, Uyastha refused to cease following and supporting him.

When the bhiksunis heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached Bhiksuni Uyastha: “Bhiksu Chanda has been formally charged by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, but he does not submit or repent, and the Sangha has not yet performed the act restoring him to communion. Why do you now deliberately persist in following and supporting him in this way?”

The bhiksunis reported the matter to the bhiksus, and the bhiksus went and reported it to the Buddha.

On account of this matter, the Buddha assembled the Bhiksu Sangha and reproached Bhiksuni Uyastha, saying:

“What you have done is wrong. It is not proper deportment, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the teaching; you have done what ought not to be done. Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him. Why, then, do you follow him?”

Having rebuked her by innumerable means, the Buddha told the bhikṣus:

The Sangha is permitted to administer to Bhikṣuṇī Uy-thứ an act of censure by a motion and three proclamations. She should be censured as follows:

Within the community of bhikṣuṇīs, a competent member should be appointed—whether a senior, a junior, one who recites the Vinaya, or one who does not recite the Vinaya—provided that she is able to perform the formal act. She should make the motion as follows:

“Venerable Sisters of the Sangha, please listen! This Bhikṣuṇī Uy-thứ knows that Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him; nevertheless, she follows Bhikṣu Chanda. The bhikṣuṇīs should say to her: ‘Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him.

You must not follow him. Nevertheless, you deliberately continue to follow him.’ If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now administers to Bhikṣuṇī Uy-thứ an act of censure so that she will relinquish this matter, saying: ‘Venerable Sister, Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him.

Do not follow him.’ This is the motion.

“Venerable Sisters of the Sangha, please listen! Bhikṣuṇī Uy-thứ knows that Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him; nevertheless, she continues to follow Bhikṣu Chanda. The bhikṣuṇīs should say to her: ‘Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied; nevertheless, you deliberately continue to follow him.

The Sangha now administers to Bhikṣuṇī Uy-thứ an act of censure so that she will relinquish this matter. Bhikṣu Chanda has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him. Do not follow him.’ Those Venerable Sisters who consent to the Sangha’s administering to Bhikṣuṇī Uy-thứ an act of censure so that she will relinquish this matter should remain silent.

Anyone who does not consent should speak. This is the first proclamation.” (The second and third proclamations should be spoken in the same way.)

“The Sangha has consented to administer to Bhikṣuṇī Uy-thứ an act of censure so that she will relinquish this matter. The Sangha consents and is therefore silent. Thus is this matter recorded.”

The act of censuring Bhikṣuṇī Uy-thứ should be performed in this manner. After the Sangha had administered the act by a motion and three proclamations, the matter was reported to the bhikṣus. The bhikṣus went and reported it to the Buddha. The Buddha said:

“If any bhikṣuṇī similarly follows a bhikṣu who has been suspended by the Sangha, the Sangha should likewise administer to her an act of censure by a motion and three proclamations. From now on, for the bhikṣuṇīs I establish this precept, encompassing the ten benefits, up to and including the enduring preservation of the True Dharma.” When stating the precept, it should be stated as follows:

If a bhikṣuṇī, knowing that a bhikṣu has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, but has not complied or repented, and that the Sangha has not performed the act restoring communion with him, nevertheless follows him, the bhikṣuṇīs should say to her: ‘Venerable Sister, this bhikṣu has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, yet he has not complied or repented, and the Sangha has not performed the act restoring communion with him. You should not follow him.’”

When the bhikṣuṇīs admonish that bhikṣuṇī in this way, if she persists and does not relinquish the matter, the bhikṣuṇīs should admonish her a second and a third time so that she will relinquish it. If she relinquishes it after being admonished as many as three times, that is good. If she does not relinquish it, that bhikṣuṇī commits a pārājika offense and may no longer live in communion. This is because she follows one who has been suspended.^[48]

B. ANALYSIS OF THE PRECEPT

Bhikṣuṇī: as explained above.

Sangha: as explained above.

Suspended: suspended by the Sangha through an act consisting of a motion and three proclamations.

Dharma: in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching.

Has not complied: has not complied with the disciplinary measure.

Has not repented: has not yet consented to repent of the offense and restore purity.

The Sangha has not yet performed the act restoring communion:^[49] The Sangha has not yet performed the formal act releasing him from the offense.

Following: there are two kinds: first, following in the Dharma; second, providing robes and food.

– Following in the Dharma: teaching the higher morality, the higher mind, and the higher wisdom; teaching learning and the recitation of sutras.

– Robes and food: providing food and drink, clothing, beds, sitting mats, and medicines for treating illness.

If a bhikṣuṇī knows that a bhikṣu has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, but has not complied or repented, and that the Sangha has not performed the act restoring communion with him, yet she follows him, the bhikṣuṇīs should say: “This bhikṣu has been suspended by the Sangha in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha’s teaching, but he has not complied or repented, and the Sangha has not performed the act restoring communion with him. Do not follow him. You should relinquish this matter. Do not cause the Sangha to suspend you, whereupon you would immediately incur a grave offense.”

If she heeds these words, that is good. If not, the motion should be made. After the motion has been made, she should be told: “You should know that I have completed the motion; the formal proclamations remain to be performed. You should relinquish this matter. Do not cause the Sangha to suspend you, whereupon you would immediately incur a grave offense.”

If she heeds these words, that is good. If not, the first proclamation should be performed. After the first proclamation has been performed, she should be told: “You should know that I have made the motion and performed the first proclamation; two proclamations remain. You should relinquish this matter. Do not cause the Sangha to suspend you, whereupon you would immediately incur a grave offense.”

If she heeds these words, that is good. If not, the second proclamation should be performed. After the second proclamation has been performed, she should likewise be told: “You should know that I have made the motion and performed the second proclamation; one proclamation remains. You should relinquish this matter. Do not cause the Sangha to suspend you, whereupon you would immediately incur a grave offense.”

If she heeds these words, that is good. If not, upon completion of the third proclamation, she commits a pārājika offense.

If she relinquishes the matter after the second proclamation has been completed, she commits three sthūlātyaya offenses. If she relinquishes it after the first proclamation has been completed, she commits two sthūlātyaya offenses. If she relinquishes it after the motion has been completed, she commits one sthūlātyaya offense. If she relinquishes it before the motion has been completed, she commits a duṣkṛta offense. Before the motion is made, every act of following a suspended bhikṣu constitutes a duṣkṛta offense.^[50]

If, while the Sangha is performing the act of censuring the bhikṣuṇī, a bhikṣu says, “Do not relinquish it!” and the Sangha has already performed the act of censure, that bhikṣu commits a sthūlātyaya offense. If the Sangha has not yet performed the act of censure, he commits a duṣkṛta offense.

If a bhikṣuṇī says, “Do not relinquish it!” and the Sangha has already performed the act of censure, that bhikṣuṇī commits a sthūlātyaya offense. If the Sangha has not yet performed the act of censure, she also commits a duṣkṛta offense.

Apart from a bhikṣu or bhikṣuṇī, if anyone else says, “Do not relinquish it!” that person commits a duṣkṛta offense whether or not the Sangha has performed the act of censure.

A bhikṣu, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī who follows one who has been suspended commits a duṣkṛta offense. This is called an offense.

There is no offense if she relinquishes the matter as soon as the admonition begins; if the assembly is divided and the act is contrary to the Dharma; if the assembly is united but the act is contrary to the Dharma; if the assembly is divided although the act accords with the Dharma; if the divided assembly performs an act resembling the Dharma; if the united assembly performs an act resembling the Dharma; if the act is contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha’s teaching; or in any case before the act of censure has been performed. In all such cases, there is no offense.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, or afflicted by overwhelming pain.

CHAPTER II

SAṄGHĀVAŚEṢA^[1]

I. ACTING AS A GO-BETWEEN *

At one time, the Blessed One was dwelling on Mount Gṛdhrakūṭa, in the city of Rājagṛha. At that time, because of this matter,^[2] the Blessed One assembled the Bhikṣu Sangha and told the bhikṣus:

“From now on, I shall establish a precept for bhikṣuṇīs, comprising ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated thus:

If a bhikṣuṇī acts as a matchmaker, conveying a man’s words to a woman or a woman’s words to a man, whether to bring about marriage or an illicit liaison, even for only a moment, that bhikṣuṇī commits an offense upon the first transgression, a saṅghāvaśeṣa, and must be removed.^[3]

II. GROUNDLESS ACCUSATION *

At one time, the Blessed One was dwelling on Mount Gṛdhrakūṭa, in the city of Rājagṛha. At that time, because of this matter,^[4] the Blessed One assembled the Bhikṣu Sangha and told the bhikṣus:

“From now on, I shall establish a precept for the bhikṣuṇīs, comprising ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated thus:

If a bhikṣuṇī, out of anger and displeasure, ^[5]falsely accuses another of an unfounded pārājika offense, wishing to destroy her pure life, and later, whether questioned or not questioned, it is known that the matter was groundless, and that bhikṣuṇī says, ‘I spoke thus out of hatred,’ that bhikṣuṇī commits an offense upon the first transgression, a saṅghāvaśeṣa, and must be removed.

III. ACCUSATION BASED ON A PRETEXT *

At one time, the Blessed One was dwelling on Mount Gṛdhrakūṭa, in the city of Rājagṛha. At that time, because of this matter,^[6] the Blessed One assembled the Bhikṣu Sangha and told the bhikṣus:

“From now on, I shall establish a precept for the bhikṣuṇīs, comprising ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated thus:

If a bhikṣuṇī, out of anger and displeasure, seizes upon some minor detail of an unrelated matter and falsely accuses a bhikṣuṇī who has not committed a pārājika of an unfounded pārājika offense, wishing to destroy her pure life, and later, whether questioned or not questioned, it is known that the accusation was based upon a minor detail of an unrelated matter, and that bhikṣuṇī herself says, ‘I spoke thus out of hatred,’ that bhikṣuṇī commits an offense upon the first transgression, a saṅghāvaśeṣa, and must be removed.

IV. LITIGATION^[7]

A. ORIGIN

At one time, the Blessed One was dwelling in Anāthapiṇḍada’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, there was a bhikṣuṇī living in an araṇya dwelling. There, a layman built a monastery and offered it as a residence for the Bhikṣuṇī Sangha.

After some time, a misfortune occurred to the bhikṣuṇī at that araṇya dwelling. The bhikṣuṇīs abandoned that monastery and departed. When the layman died, his son came to plow the land at the monastery. Seeing him, the bhikṣuṇīs said:

“This land belongs to the Sangha. Do not plow it.”

The layman’s son replied:

“That is true! While my father was alive, he built this monastery and offered it to the Bhikṣuṇī Sangha. The Bhikṣuṇī Sangha then abandoned it, and my father died. Now I am plowing it for cultivation. Should the land simply be left unused?”

Having spoken thus, the layman’s son continued plowing. The bhikṣuṇīs went to the magistrates and brought a lawsuit.

The magistrates then summoned the layman’s son. Having rendered judgment according to the law, they confiscated the property of the layman’s son and transferred it to the magistrates’ office.

When the bhikṣuṇīs heard of this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed shame and moral dread criticized that bhikṣuṇī, saying, “How could a bhikṣuṇī go before the magistrates and bring a lawsuit against a layman’s son, causing the authorities to confiscate his property?”

The bhikṣuṇīs reported the matter to the bhikṣus, and the bhikṣus went and reported it to the Buddha. Because of this matter, the Buddha assembled the Bhikṣu Sangha and reprimanded that bhikṣuṇī:

“What you did was wrong. It was not in accord with proper conduct, not the conduct of a śramaṇa, not pure conduct, and not conduct in harmony with the Dharma. You did what ought not to have been done. How could a bhikṣuṇī go before the authorities and bring a lawsuit?”

After reprimanding that bhikṣuṇī in countless ways, the Blessed One told the bhikṣus:

“This bhikṣuṇī has planted many seeds of the outflows and is the first to violate this precept. From now on, I shall establish a precept for the bhikṣuṇīs, comprising ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated thus:

If a bhikṣuṇī brings a lawsuit against someone—whether a layman, a layman’s son, a servant, or a hired laborer—whether by day or by night, for even a single thought-moment, the snap of a finger, or a brief instant, that bhikṣuṇī commits an offense upon the first transgression, a saṅghāvaśeṣa, and must be removed.

The Blessed One thus established the precept for bhikṣuṇīs. At that time, a lesser wife of King Prasenajit of Kosala built a monastery and offered it to a bhikṣuṇī. The bhikṣuṇī accepted it and dwelt there for some time, after which she departed to travel among the people. When the king’s lesser wife heard that the bhikṣuṇī had abandoned the monastery and was traveling among the people, she promptly transferred the monastery as an offering to a female brahmin. When the bhikṣuṇī heard of this, she thought, “No sooner had I gone away than she hastily offered my monastery to someone else.” The bhikṣuṇī immediately returned to the monastery and said to the female brahmin:

“Move out! Why are you staying in my monastery?”

The female brahmin said:

“This monastery was indeed originally yours! The donor built it for you, but you abandoned it and went traveling among the people, so that donor offered it to me. Now I cannot leave.”

The bhikṣuṇī became angry, pushed and pulled her, and ordered the female brahmin to leave.

[719a1] At that time, the female brahmin went before the magistrates and lodged a complaint. The magistrates summoned the bhikṣuṇī. The bhikṣuṇī had doubts and did not dare to go, thinking to herself, “The Blessed One has established a precept that one must not go before the authorities to litigate.”

The bhikṣuṇīs reported this to the bhikṣus. The bhikṣus went and reported it to the Blessed One. The Blessed One told the bhikṣus:

“From now on, if summoned by the authorities, one must go.”

The bhikṣuṇī then went before the magistrates. The magistrates asked:

“Auntie! What happened in this matter? State it clearly.”

The bhikṣuṇī replied:

“All land belongs to the king. Household affairs belong to householders. Rooms and dwellings belong to the donor. The same applies to beds, seats, and bedding. Those who repair rooms and dwellings to provide a foundation for the Sangha gain abundant merit. Why is this? Because the donor made the offering, I was able to reside there.”

The magistrates responded:

“As Auntie says, ‘All land belongs to the king. Household affairs belong to householders. Rooms and dwellings belong to the donor. The same applies to beds, seats, and bedding. Those who repair rooms and dwellings to provide a foundation for the Sangha gain abundant merit. Why is this? Because the donor made the offering, I was able to reside there.’ Therefore, this monastery should now be given to the female brahmin as her residence.”

The bhikṣus went and reported this to the Blessed One. The Blessed One told the bhikṣus:

“This bhikṣuṇī did not speak skillfully, and the magistrates did not adjudicate skillfully either. Why is this? The first gift accorded with the Dharma, while the later gift did not accord with the Dharma. King Prasenajit heard what the bhikṣuṇī had said, how the magistrates had adjudicated the matter, and what the Blessed One had taught. The king imposed a penalty and confiscated all the magistrates’ property, transferring it to the royal treasury.”

When the bhikṣus heard of this, they went and reported it to the Blessed One. The Blessed One told the bhikṣus, “From now on, the precept should be stated thus:

“If a bhikṣuṇī goes before the authorities to bring a lawsuit against a layman, a layman’s son, a servant, or a hired laborer,^[8] whether by day or by night, for even a moment, the snap of a finger, or a brief instant,^[9] that bhikṣuṇī commits an offense upon the first transgression, a saṅghāvaśeṣa, and must be removed.

B. CHARACTERISTICS OF THE PRECEPT

Bhikṣuṇī: the meaning is as explained above.

Litigating against one another:^[10] Going to the government offices and contending with one another over what is right or wrong.

Householder: a person who has not gone forth.

Child: one born to a householder.

Servant: one who is either hired or born in the household.

Hired worker: one who is paid to perform work.

Female brahmin renunciant: a woman who has gone forth outside this Dharma.

If a bhikkhuni brings a legal complaint against another person—whether a householder, a householder’s child, a servant, or a hired worker—whether by day or by night, for an instant, for the snap of a finger, or for a brief moment, and, like a female brahmin renunciant, goes to the government offices and presents the matter, then if the official renders judgment, sets his hand to it, and issues a written verdict, the bhikkhuni commits a sanghadisesa offense. If she merely speaks orally and it is not recorded in writing, she commits a thullaccaya offense.

A bhikkhu commits a dukkata. A sikkhamana, samanera, or samaneri commits a dukkata. This is called an offense.

There is no offense if she has been summoned; if there is a matter that must be reported; if she is taken there by force; if she is bound and led there; if there is danger to life or danger to the holy life; or if, although she speaks orally, she does not lodge a complaint with the official.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, or overwhelmed by pain.

V. ORDAINING A FEMALE THIEF^[11]

A. ORIGIN

At one time, the Blessed One was staying in the pavilion by the Monkey River at Vesali. At that time, women of the Licchavi clan went out on an excursion. Among the crowd, a female thief mingled with them. Waiting until they were absorbed in their amusement, she stole their valuables and fled.

The women then sent someone to report to the Licchavis, “There is a band of female thieves here who have taken our valuables and fled. We ask you to search for and apprehend them on our behalf.” The Licchavis sent people to pursue them, with orders to kill them immediately if they were caught.

When the female thief heard that those sent to search for her would kill her as soon as they found her, she immediately fled from Vesali to Rajagaha. She entered the monastery where the bhikkhunis resided and said to them:

“I have faith and wish to go forth.”

On hearing this, the bhikkhunis immediately admitted her to the going forth and conferred full ordination upon her.

When the Licchavis heard that the female thief had escaped to Rajagaha, they went and reported to King Bimbisara of Magadha:

“A female thief took the valuables of our women and fled here. We ask Your Majesty to search for and apprehend her on our behalf.”

King Bimbisara then ordered his attendants to pursue, surround, and search for her. The officials reported to the king:

“There is a female thief in the bhikkhunis’ monastery who has gone forth to train in the Path.”

When King Bimbisara heard that a female thief had come there and that the bhikkhunis had admitted her to the going forth to train in the Path, he sent a trusted messenger to tell the Licchavis:

“I have heard that a female thief is in the bhikkhunis’ monastery, but she has already gone forth to train in the Path. I can say nothing further about the matter.”

The Licchavis then reproached them among themselves: “These bhikkhunis have no shame. They are all female thieves. Outwardly they proclaim, ‘I know the true Dharma.’ Why did they permit a female thief, guilty of a capital crime and known to everyone, to go forth and receive full ordination? What true Dharma is there in such conduct?”

The bhikkhunis heard of this. Among them, those of few desires who were content, practiced dhuta austerities, delighted in training in the precepts, and had a sense of shame reproached that bhikkhuni: “Why did you admit a female thief to the going forth and the practice of the Path?”

The bhikkhunis reported the matter to the bhikkhus. The bhikkhus went and reported it to the Blessed One. Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reprimanded that bhikkhuni:

“What you did was wrong. It was not in accordance with proper conduct, not the Dharma of a renunciant, not pure conduct, and not conduct that accords with the training. You did what ought not to be done. Why, knowing that she was a female thief, did you admit her to the going forth and confer full ordination upon her?”

After reprimanding that bhikkhuni in innumerable ways, the Blessed One told the bhikkhus:

“This bhikkhuni is one in whom many seeds of the taints are planted. She is the first offender against this rule. From now on, I shall establish a precept for the bhikkhunis, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhuni admits to the going forth and confers full ordination upon a female thief who has committed a capital crime and is known to everyone, that bhikkhuni, upon her first commission of this offense, commits a sanghadisesa offense and must be removed.

The Blessed One established this precept for the bhikkhunis in this way. Some people committed theft in a city and then went out to a village; others committed theft in a village and then entered a city. At that time, the bhikkhunis did not know whether they were thieves or not, whether their crimes were punishable by death or not, or whether people knew of them or not. Only afterward did they learn that they were thieves who had committed capital crimes and that some people knew of them. It was then said that they had committed a sanghadisesa offense, or they became doubtful. The Buddha said:

“If one did not know, there is no offense.”

From now on, the precept should be stated as follows:

If any bhikkhuni, knowing a woman to be a thief whose capital crime is widely known,^[12] admits her to the going forth and confers full ordination upon her without first asking the king’s minister or asking her clan,^[13] that bhikkhuni, upon her first commission of this offense, commits a sanghadisesa offense and must be removed.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Thief (robber):^[14] one who steals five coins or more than five coins.

Punishable by death: being sentenced to death for the crime.

Widely known:^[15] known to the king, known to the ministers, and known to the people.

King: one who does not depend upon another person for his sustenance.

Minister: one who holds an important office under the king and assists in governing the affairs of state.

Clans:^[16] the Sakyas, Koliyas, Vajjis, Mallas, and Somas.

If that bhikkhuni knows that the woman is a thief whose capital crime is widely known, yet, without asking^[17] the king’s minister or the woman’s relatives, immediately admits her to training in the Path, then upon completion of the three proclamations of the kammavaca, the preceptor bhikkhuni commits a sanghadisesa offense. Upon completion of two proclamations of the kammavaca, she commits three thullaccaya offenses. Upon completion of the first proclamation of the kammavaca, she commits two thullaccaya offenses.

Upon completion of the motion, she commits one thullaccaya offense. If the motion has not yet been completed, she commits a dukkata. Before the motion is made, if her hair is shaved, if she is admitted to the going forth or given ordination, or if the Sangha is assembled, all involved commit a dukkata; even those who merely complete the quorum commit a dukkata.

A bhikkhu commits a dukkata. A sikkhamana, samanera, [720a1] or samaneri commits a dukkata. This is called an offense.

There is no offense if she did not know; if she reported the matter to the king, a minister, or the woman’s relatives; if the crime was punishable by death but the king permitted her to go forth; if she had committed an offense but was permitted to go forth; if she had been imprisoned and was then released and permitted to go forth; or if someone interceded and caused her to be freed. In all such cases, there is no offense.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, or overwhelmed by pain.

VI. ABSOLVING AN OFFENSE ON ONE’S OWN AUTHORITY^[18]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the bhikkhuni Uy-thu^[19] had been suspended by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching. Yet she did not comply; though guilty of an offense, she did not confess it, and the Sangha had not performed the formal act restoring her to communion. Nevertheless, without making a motion before the Bhikkhuni Sangha and without being authorized by the Bhikkhuni Sangha, the bhikkhuni Thullananda hastily went beyond the boundary on her own authority and performed a kammavaca to absolve Uy-thu of her offense.

The bhikkhunis heard of this. Among them, those of few desires who were content, practiced dhuta austerities, delighted in training in the precepts, and had a sense of shame reproached the bhikkhuni Thullananda, saying: “Why, when the Bhikkhuni Sangha had suspended the bhikkhuni Uy-thu in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, and she had not complied, had not confessed her offense, and the Sangha had not performed the formal act restoring her to communion, did you, without authorization from the Bhikkhuni Sangha, hastily go beyond the boundary and absolve her of her offense on your own authority?”

The bhikkhunis reported this to the bhikkhus. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the bhikkhus and rebuked Thullananda:

“What you have done is wrong. It is not proper conduct, not the way of a renunciant, not pure conduct, not a practice in conformity with the Dharma; you have done what ought not to be done. Thullananda, why, when the Bhikkhuni Sangha had, in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, suspended the bhikkhuni Uỷ-thứ, and she had not complied, had not confessed her offense, and had not yet been restored by a formal act of the Sangha permitting communal residence, did you, out of affection for her, without being authorized by the Bhikkhuni Sangha, hastily go outside the boundary and perform a karman to absolve her offense?”

The Blessed One told the bhikkhus:

“Thullananda is a field in which many seeds of the taints are planted; she is the first to transgress this rule. From now on, I shall establish a precept for the bhikkhunis, comprising the ten benefits, up to and including the enduring establishment of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni knows that another bhikkhuni has been suspended by the Sangha,^[20] in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, and that she has not complied, has not yet confessed, and has not yet been restored through a karman permitting communal residence, but, out of affection for her,^[21] without consulting the Sangha and without being authorized by the Sangha, goes outside the boundary and performs a karman to absolve her offense, that bhikkhuni, upon her first commission of this offense, incurs a sanghadisesa and must undergo forfeiture of status.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as explained above.

Sangha: likewise as explained above.

Suspended: the Sangha suspends her by a motion and three proclamations.

In accordance with the Dharma: in accordance with the Dharma, the Vinaya, and the Buddha’s teaching.

Has not complied: she has not followed the disciplinary procedure established by the Buddha.

Has not confessed: although guilty of an offense, she has not approached another person and expressed her remorse.

Has not yet undergone the formal act permitting communal residence: after being suspended by the Sangha, she has not yet been absolved of the offense.

If, out of affection for her, without consulting the Sangha and without being authorized by the Sangha, she goes outside the boundary and performs a karman to absolve the offense, then upon completion of the three proclamations she incurs a sanghadisesa; upon completion of the motion and two proclamations, three thullaccayas; upon completion of the motion and one proclamation, two thullaccayas; upon completion of the motion, one thullaccaya; if the motion has not yet been completed, a dukkata; before the motion is made, assembling the community and forming a complete quorum are each a dukkata.

For a bhikkhu, it is a dukkata. For a sikkhamana, samanera, or samaneri, it is a dukkata. This is called an offense.

There is no offense if she informs the Sangha or is authorized by the Sangha; if the offender humbles herself and confesses the original offense; or if the Sangha, out of anger, refuses to absolve that person, in which case one may absolve her without offense. There is also no offense if the Sangha had previously performed a karman and then that Sangha moved elsewhere, or its members died, traveled far away, abandoned the training, were captured and taken away by bandits, or were swept away by water; in such circumstances, absolving her is not an offense.

Those who do not offend are one who committed the act for the first time before the precept was established, one who is insane, one whose mind is deranged, and one who is overwhelmed by pain.

VII. TRAVELING ALONE^[22]

A. ORIGIN

1. At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a bhikkhuni, alone, raised her robe high and waded across a river from one bank to the other. This bhikkhuni was also beautiful in appearance.

At that time, a bandit noticed her. He waited until the bhikkhuni had finished crossing the river, then seized and molested her. When the householders saw this, they all criticized her, saying, “This bhikkhuni has no sense of shame or moral dread and practices impurity. Outwardly she declares, ‘I know the true Dharma,’ yet she raises her robe high and wades across the river alone, just like a lustful woman. What true Dharma is there in this?”

2. At that time, the bhikkhuni Sai-ma had many disciples. Not far from the monastery was a village with which she was familiar. Because she had some business there, she left the community and entered the village alone. When the householders saw her, they said to one another, “This bhikkhuni Sai-ma has entered the village alone because she wants to find a man.”

3. That bhikkhuni spent the night alone in the village and did not return. The householders again said, “The reason this bhikkhuni is spending the night alone in the village is precisely because she wants a man.”

4. At that time, the group of six bhikkhunis and Thullananda were traveling with a large company of bhikkhunis on the road between Kosala and the Wilderness. The group of six bhikkhunis and the bhikkhuni Thullananda habitually walked alone at the very rear. Seeing this, the other bhikkhunis said:

“Ladies! Why do you not travel together with us, but keep walking behind?” The group of six bhikkhunis replied:

“You may travel on your own way. Why do you concern yourselves with our affairs?”

The community of bhikkhunis then said:

“Have you not heard that the Buddha established a precept requiring you to travel with companions?”

The group of six bhikkhunis and Thullananda replied:

“Do you not know us?”

The bhikkhunis said:

“We do not know.”

Thullananda said:

“The reason we walk behind is that we want to meet men.”

When the bhikkhunis heard this, those among them who had few desires and were content, who practiced the dhutanga austerities, delighted in training, and possessed shame and moral dread, criticized those bhikkhunis, saying, “How can a bhikkhuni raise her robe high and wade across a river alone? Enter a village alone? Spend the night alone? Travel with companions yet walk behind alone?”

The bhikkhunis reported this to the bhikkhus. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and, in many ways, rebuked those bhikkhunis, saying:

“What you have done is wrong. It is not proper conduct, not the way of a renunciant, not pure conduct, not a practice in conformity with the Dharma; you have done what ought not to be done. How can a bhikkhuni raise her robe high and wade across a river alone? Enter a village alone? Spend the night alone? Travel with companions yet walk behind alone?”

After rebuking those bhikkhunis in many ways, the Blessed One told the bhikkhus:

“These bhikkhunis are a field in which many seeds of the taints are planted; they are the first to transgress this rule. From now on, I shall establish a precept for the bhikkhunis, comprising the ten benefits, up to and including the enduring establishment of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni crosses water alone, enters a village alone, spends the night alone, or walks behind alone,^[23] that bhikkhuni, upon her first commission of this offense, incurs a sanghadisesa and must undergo forfeiture of status.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as explained above.

Water: the water of a river; she should not wade across it alone.

1. That bhikkhuni should find another bhikkhuni with whom to wade across. Upon entering the water, the bhikkhuni should slowly raise her robe and wait for her companion.

If the bhikkhuni in front hastily enters the water, preventing her companion from keeping pace with her, she incurs a sanghadisesa. When descending into the water, she should raise her robe according to the depth or shallowness of the water and wait for the companion behind her. If she hastily descends into the water without waiting for the companion behind her, she commits a thullaccaya.

Upon reaching the opposite bank, she should slowly let down her robe and wait for the companion behind her. If she hastily proceeds without slowly letting down her robe, or goes ashore without waiting for the companion behind her, she commits a thullaccaya.

2. That bhikkhuni should find another bhikkhuni with whom to enter the village. If a bhikkhuni enters a village alone, she incurs a sanghadisesa according to each place she reaches. If she travels alone through open country beyond the distance at which one beat of a drum can be heard, she incurs a sanghadisesa. If, while alone, she has not yet reached the village, she commits a thullaccaya. If she goes beyond the range at which one beat of a drum can be heard, she commits a thullaccaya. If she enters a village alone but remains within the same boundary, she commits a dukkata. If she devises a means intending to go but does not go, or arranges for a companion intending to go but does not go, in every case she commits a dukkata.

3. Those bhikkhunis who sleep together should lie within reach of one another’s outstretched arms. If a bhikkhuni sleeps alone, when her hip touches the ground she commits a sanghavasesa offense. Each time she turns from side to side, she commits a sanghavasesa offense. When bhikkhunis dwelling together in a village lie down to sleep, they must lie within reach of one another’s outstretched arms. If their outstretched arms cannot touch one another, each time one turns over she commits a sanghavasesa offense.

4. Those bhikkhunis traveling together on the same road must not become separated from their companions beyond the range of sight or hearing. If bhikkhunis traveling together on the same road go beyond both the hearing and sight of their companions, they commit a sanghavasesa offense. If they are out of sight but not beyond hearing, they commit a thullaccaya offense. If they are beyond hearing but not out of sight, they commit a thullaccaya offense.

For a bhikkhu, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense:

1. When two bhikkhunis wade across water, upon entering the water they gradually raise their robes according to the depth of the water and wait for the companion following behind; while in the water, they do not proceed quickly but wait for their companion; and upon reaching the bank, they gradually lower their robes and wait for their companion. Nor is there an offense if they cross by supernormal power, by vehicle, by boat, or by bridge. Nor is there an offense if a bhikkhuni traveling with another dies, leaves the training, falls behind, is led away by bandits, or if there is danger to life, danger to the holy life, or danger from wild beasts; or if she is seized by force, bound, and led away; or if she is swept away by the water. In all such cases, there is no offense.

2. If two bhikkhunis enter a village and, while they are in the village, one of the companion bhikkhunis dies, leaves the training, goes far away, is led away by bandits, or even is swept away by the water, as stated above, there is no offense.

3. If two bhikkhunis stay together overnight, their outstretched arms must be able to touch one another. There is no offense if one bhikkhuni goes outside to relieve herself; receives or recites a scripture; delights in staying alone in a secluded place while walking in meditation; prepares soup, gruel, or rice for a sick bhikkhuni; or if she dies, leaves the training, goes far away, is led away by bandits, or even is swept away by the water, as stated above.

4. If two bhikkhunis travel together without becoming separated beyond sight or hearing, there is no offense. Nor is there an offense if one bhikkhuni goes outside to relieve herself, dies, leaves the training, is captured and led away by bandits, or even is swept away by the water, as stated above.

Those who do not offend are: one committing the act for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.^[24]

Notes:

^[1] Chinese edition, fascicle 22 (T22n1428, p. 714a1). Mahisasaka Vinaya 11 (T22n1421, p. 77b27): Part II, Bhikkhuni Vinaya. Mahasanghika Vinaya 36 (T22n1425, p. 514a25).

Sarvastivada Vinaya 42 (T23n1435, p. 302c15): Bhikkhuni Vinaya. Mulasarvastivada Bhiksuni Vinaya (abbreviated: Mulasarvastivada Bhikkhuni Vinaya) 1 (T23n1443, p. 907a1). Pali: Bhikkhunīvibhaṅga, Vin. iv. 206.

All Vinaya schools have eight rules. Of these, four are shared precepts. Although these training rules originated from circumstances involving bhikkhus, they are common to both divisions of the Sangha.

The originating circumstances, characteristics of the precepts, and explanations of terminology in these training rules are generally alike. See the related rules in Part I. Shared precepts will be marked with an asterisk (*).

^[2] A shared precept. All Vinaya schools in the Chinese canon contain the circumstances leading to the establishment and the texts of the four shared precepts. The Sarvastivada Vinaya and Pali Vinaya do not contain the texts of these four shared precepts.

^[3] The storied assembly hall 樓閣講堂. A raised building used as an assembly hall. Above, in one passage (p. 577b13), it is translated as the elevated assembly hall 高閣講堂.

^[4] See Part I, Chapter i, parajika 1: because of the circumstances involving Sudinna, the Buddha established the precept for bhikkhus. On that occasion, he also established the precept for bhikkhunis. Four parajikas are shared precepts common to both divisions of the Sangha. The four rules exclusive to bhikkhunis are called “unshared precepts.”

^[5] See note 31, Part I, Chapter i, parajika 1.

^[6] In the Mahisasaka Vinaya, Upali asked the Buddha: “The Blessed One has established a precept for bhikkhus… Does it apply to one division of the Sangha or to both divisions?” The Buddha replied: “To both divisions… a bhikkhuni, together with bhikkhunis under the same precepts… commits impure conduct…” (see Part I, Chapter i, parajika 1).

^[7] Ehi bhikkhuni 善來比丘尼. Pali (Vin. iv. 214): ehi bhikkhunī. Among the grounds for obtaining ordination, there is no instance of a bhikkhuni ordained by the formula “Come, bhikkhuni.” See Part III, Chapter i, Ordination.

^[8] See note 51, Part I, Chapter i, parajika 1.

^[9] See note 52, ibid.

^[10] The sixth case. Combining the three stages of sexual intercourse with either experiencing or not experiencing pleasure produces six distinct cases.

^[11] The Song, Yuan, and Ming editions do not contain the word ni.

^[12] The originating circumstances involved the bhikkhu Dhaniya; see Part I, Chapter i, parajika 2 and note 59.

^[13] A shared precept for both divisions of the Sangha. See Part I, Chapter i, parajika 2.

^[14] A shared precept for both divisions of the Sangha; see Part I, Chapter i, parajika 3.

^[15] A shared precept; see Part I, Chapter i, parajika 4.

^[16] Mahisasaka Vinaya 11 (T22n1421, p. 78a3). Mahasanghika Vinaya 36 (T22n1425, p. 515a17). Sarvastivada Vinaya 42 (T23n1435, p. 302c16). Mulasarvastivada Bhikkhuni Vinaya 5 (T23n1443, p. 929a29).

^[17] Dasadhamma Migāraratta 大善鹿樂. Mahisasaka Vinaya: Śirīvaḍḍha 尸利跋, the grandson of Visakha. Sarvastivada Vinaya: the layman Migāra’s son 鹿子居士兒. Pali: Sāḷho Migāranattā, the grandson of Migāra. The Dharmaguptaka Vinaya reads Sādhu Migāraratta.

^[18] Thullananda 偷羅難陀. Mahasanghika Vinaya: the bhikkhuni Rāṣṭrā 賴吒比丘尼, who taught scripture to a young man of the Sakya clan. Sarvastivada Vinaya: Cunnananda 周那難陀. Pali: Thullanandā. Cf. Vin. iv. 212, concerning four sisters who went forth: Nandā, Nandavatī, Sundarīnandā, and Thullanandā. Of these, the incident occurred between Thullanandā and Sāḷha.

^[19] “Venerable lady” 阿姨. Pali: ayye, a form of address for a female superior.

^[20] Mahisasaka Vinaya and Sarvastivada Vinaya: below the hairline and above the knees. Mahasanghika Vinaya: below the shoulders (explained as: below the breasts) and above the knees (explained as: up to the navel). Mulasarvastivada Vinaya: below the eyes and above the knees. Pali: adhakkhakaṃ ubbhajāṇumaṇḍalaṃ, below the collarbone and above the knees.

^[21] Pali: ubbhajānumaṇḍalikā ti, “because of touching above the knees.”

^[22] Mahisasaka Vinaya: the mind transformed by the intensity of lust 欲盛變心. See note 18, Part I, Chapter ii, sanghavasesa 2. Sarvastivada Vinaya: a mind with outflows 漏心.

^[23] Chinese: grasping and rubbing 捉摩, pulling 牽, pushing 推, rubbing upward 逆摩, rubbing downward 順摩, lifting 舉, lowering 下, grasping 捉, and pressing down 捺.

^[24] Grasping and rubbing 捉摩.

^[25] Pressing down 捺: pressing or pushing down with a finger.

^[26] Cf. Pali: adhakkhakaṃ ubhajānumaṇḍalaṃ āmasanaṃ vā parāmasanaṃ vā gahanaṃ chupanaṃ vā paṭipīḷanaṃ vā sādiyeyyāti, “…consents to being stroked upward, stroked downward, tightly embraced, fondled, or pressed closely, below the collarbone and above the knees…” See also Part I, Chapter ii, sanghavasesa, and notes 20–25.

^[27] See Part I, Chapter ii, sanghavasesa 2, “The Precept on Physical Contact.”

^[28] Sāḷha Migāraratta 沙樓鹿樂. The same person as Dasadhamma Migāraratta above, but the phonetic rendering and meaning differ. Pali: Sāḷha Migāranatta; the Chinese reads Sādhu Migāraratta.

^[29] Mahasanghika Vinaya: “standing together and conversing within arm’s reach.”

^[30] Pali: aṭṭhavatthukā, “because of committing the eight acts.” The Mahasanghika Vinaya does not contain this sentence. Sarvastivada Vinaya: “Manifesting signs of attachment through these eight acts.” Mulasarvastivada Bhikkhuni Vinaya: “Mutually accepting these eight acts.”

^[31] Mahisasaka Vinaya: holding the hand, or grasping from the elbow forward.

^[32] The eight acts, according to the Mahīśāsaka Vinaya (T22n1428, p.716a28): allowing him to hold her hand, allowing him to grasp her robe, walking together, standing together, talking together, sitting together in one place, and rubbing their bodies against each other. The Sarvāstivāda Vinaya (T23n1435, p.303c20): allowing him to hold her hand; allowing him to grasp her robe; standing together; talking together; making an appointment together; entering a concealed place; waiting for a man to come; offering her body like a female lay devotee.

The Mūlasarvāstivāda Bhikṣuṇī Vinaya (T23n1443, p.930c13): 1. restlessness; 2. playing; 3. joking and laughing; 4. designating a place; 5. arranging a time; 6. agreeing upon a signal; 7. going to where the man is; 8. remaining together in a place where the act can be performed. Pali: hatthaggahaṇaṃ, allowing him to hold her hand; saṅghāṭi-kaṇṇaggahaṇaṃ, allowing him to grasp the hem of her saṅghāṭi robe; santiṭṭheyya (…purissa hatthapāse), standing (within a man’s arm’s reach); sallapeyya (…purissa hatthapāse), conversing (within arm’s reach…); saṅketam vā gaccheyya, going to an appointed place; purissa vā abbhāgamanaṃ, allowing a man to approach; channaṃ vā anupavíeyya, following him into a concealed place; kāyaṃ vā tadatthāya upasaṃhareyya, offering her body for that purpose.

^[33] The Mahīśāsaka Vinaya (T22n1421, p.78b20): for each individual act, she commits a thullaccaya offense. If she commits seven acts, she must confess each act individually; when she commits the eighth act, thus completing all eight acts, she commits a pārājika offense.

^[34] According to the circumstances: either a saṅghādisesa or a pācittiya offense.

^[35] The clauses are the same as those above; the only differences are: being together in the same place, standing together, talking together, and walking together.

^[36] The Mahīśāsaka Vinaya (T22n1421, p.79a1), the eighth pārājika.

^[37] See n. 12 above.

^[38] Để-xá-nan-đà 坻舍難陀. Pali: Sundarīnandā; see n. 12 above. The Sarvāstivāda Vinaya: of two sisters, the bhikkhunī Di-đa-la 彌多羅 committed sexual intercourse; her younger sister, the bhikkhunī Di-đế-lệ 彌帝隸, was pure but knew of the offense and concealed it for her elder sister.

^[39] Saṅgha obstruction 僧遮; this is absent from the later formulation of the rule.

^[40] Not disclosing it herself 不自發露; above: not accusing herself 不自舉. Pali: nevattanā paṭicodeyya, she herself did not bring an accusation.

^[41] This is absent from the formulation of the rule above. Pali: sā ṭithā vā assa cutā vā, whether she still remains or has died; explanation: ṭhitā (remaining or continuing to exist) means that she retains the same sex (salliṅge ṭhitā vuccati). Cf. the Mahīśāsaka Vinaya: “if she remains” 若在. The Sarvāstivāda Vinaya: “if she abides” 若住, explained as abiding in the state of a white-robed laywoman (having returned to lay life).

^[42] There is an inconsistency in the Chinese translation: the two passages in the two promulgations of the rule are not identical. The Mahīśāsaka Vinaya adds the following factors: “if she remains” 若在, meaning that she is still present; “if she has traveled far away” 若遠行; and “if her sex has changed” 若形變, meaning a change of sex, at which point she loses her status as a bhikkhunī.

^[43] A large assembly: a group of people, numerous but not constituting a Sangha. Pali: gana.

^[44] The term being explained is absent from the second formulation of the rule but occurs in the first.

^[45] The Mahīśāsaka Vinaya, the seventh pārājika.

^[46] Cf. Part I, Ch. ii, Saṅghādisesa 13. The Mahīśāsaka Vinaya: the Sangha performed an act of suspension against Chanda for refusing to acknowledge an offense (he stubbornly refused to admit the offense and was suspended by the Sangha). The Mahāsāṅghika Vinaya: an act of suspension for refusing to acknowledge an offense 不見罪舉羯磨. The Sarvāstivāda Vinaya: the Sangha performed an act of suspension for refusing to acknowledge an offense 不見擯 against Ca-lưu-la Đề-xá 迦留羅提舍. Pali: the bhikkhu Ariṭṭha was suspended by the Sangha (samaggena saṅghena ukkhitta). Cf. Part I, Ch. v, Pācittiya 68; Pali, Pāc. lxix.

^[47] Uý-thứ 尉次. The Mahīśāsaka Vinaya: Chanda had a younger sister, the bhikkhunī Ưu-ta 優蹉. The Mahāsāṅghika Vinaya: Chanda’s mother 闡陀母 was a bhikkhunī who defended him in opposition to the Sangha. The Sarvāstivāda Vinaya: the Sangha performed an act of suspension for refusing to acknowledge an offense 不見擯 against the bhikkhu Ca-lưu-la Đề-xá 迦留羅提舍 (he was suspended because he would not admit the offense); his seven younger sisters, all bhikkhunīs, followed him in opposing the Sangha.

^[48] Pali: ukkhittānuvattikā, one who follows a person suspended by the Sangha.

^[49] The Mahīśāsaka Vinaya: not dwelling together, not acting together, and not speaking together 不共住不共事不共語.

^[50] The Sarvāstivāda Vinaya: regarding a bhikkhu suspended by the Sangha, the Bhikkhunī Sangha performs an act of non-deference: the bhikkhunīs shall not pay homage to, make offerings to, or converse with that bhikkhu.

^[1] The Dharmaguptaka, Mahīśāsaka, and Sarvāstivāda Vinayas contain seventeen rules, of which seven are rules shared in common. The Mahāsāṅghika Vinaya contains nineteen rules, of which six are shared rules. The Mūlasarvāstivāda Vinaya contains twenty rules. The Pali Vinaya contains seventeen rules, of which seven are shared rules. The formulations of the shared rules are not included.

^[2] A shared rule. For the occasion of its origin, see Part I, Chapter ii, Saṅghādisesa 5.

^[3] Chinese: “Having committed this rule for the first time, she should relinquish it as a saṅghādisesa” 犯初法應捨僧伽婆尸沙. The Mahīśāsaka Vinaya: “A first commission is a saṅghādisesa offense that may be confessed” 初犯僧伽婆尸沙可悔過. The Mahāsāṅghika Vinaya: “This rule is a first-offense saṅghādisesa” 是法初罪僧伽婆尸沙. The Sarvāstivāda Vinaya: “The first commission of this rule is a saṅghādisesa offense that may be confessed” 是法初犯僧伽婆尸沙可悔過. Pali, Vin. i.224: ayaṃ bhikkhunī paṭhamāpattikaṃ dhammaṃ āpannā nissāranīyaṃ saṅghādisesam, “This bhikkhunī, upon committing the rule for the first time, incurs a saṅghādisesa requiring removal.” That is, immediately upon the first violation it becomes a saṅghādisesa, with the penalty of being separated from the Sangha without undergoing admonition (asamanubhāsanāya).

^[4] For the occasion of its origin, see Part I, Ch. ii, Saṅghādisesa 8.

^[5] The following passage should be added: “Concerning a bhikkhunī who has not committed a pārājika offense, she (makes a false accusation).” See the formulation of the corresponding rule shared with bhikkhus.

^[6] For the occasion of its origin, see Part I, Ch. ii, Saṅghādisesa 9.

^[7] The Mahīśāsaka Vinaya, Saṅghādisesa 7. Pali, separate rule 1. The Mahāsāṅghika Vinaya: 4.

^[8] Pali adds: antamaso samaṇapatibbājakenāpi, even with a wandering ascetic (a non-Buddhist renunciant).

^[9] “Whether by day or by night…” The other Vinaya traditions do not contain these details concerning time.

^[10] Chinese: “to litigate against one another” 相言. The Mahīśāsaka Vinaya: “a person engaged in litigation” 言人. Pali: ussaya-vādika, engaging in litigation.

^[11] The Mahīśāsaka Vinaya, Saṅghādisesa 5. The Mahāsāṅghika Vinaya: 8. Pali, separate rule 2.

^[12] Pali: coriṃ vajjhaṃ viditaṃ.

^[13] Pali, Vin. 226: “Without permission from the king, the Sangha (saṅgha), the community (gana), or the guild (seṇi), unless it is lawful (kappā).”

^[14] Pali: corī, a female robber. A distinction is made between theft (adinnadāna: taking what has not been given)—stealing an object worth less than five māsakas—and robbery (cora), stealing an object worth more than five māsakas.

^[15] Pali: viditā: aññehi manussehi ñātā hoti, esā vajjhā’ ti: the sentence of death has been proclaimed, and everyone knows, “This woman deserves to be killed.”

^[16] Pali, in detail: permission has been granted by the Sangha, meaning the Bhikkhunī Sangha (saṅgho nāma bhikkhunisaṅgho vuccati); by the community (gaṇo: a group or assembly); by the association (pūgo: an organized body) or guild (seṇi); and she has not been exempted from punishment (aññatra kappā).

^[17] “Without asking” means without requesting permission. Pali: apaloketabbo, permission has not been granted (by…); the Chinese version understands this as deriving from the verb āpucchati, to ask permission.

^[18] The Mahīśāsaka Vinaya, Saṅghādisesa 6. The Mahāsāṅghika Vinaya: 8. The Sarvāstivāda Vinaya: 10. Pali, separate rule 4.

^[19] See Ch. i, Pārājika 8 and n. 47. The Sarvāstivāda Vinaya 43 (T23n1435, p.310b19): the bhikkhunī Xiển-đề 闡提, the younger sister of Channa, was obstinate and was subjected by the bhikkhunīs to an act of suspension for refusing to acknowledge an offense (she was suspended because she stubbornly refused to admit the offense). Her mother, the bhikkhunī Ưu-bà-hòa 憂婆和, who had formerly been an adjudicator for the Sangha, went beyond the boundary on her own initiative and performed the procedure to absolve her offense. Pali, Vin. iv.231: the bhikkhunī Caṇḍakalī was suspended by the bhikkhunīs for refusing to acknowledge an offense (āpattiyā adassane ukkhipi). The bhikkhunī Thullanandā, acting on her own initiative, assembled the bhikkhunīs and absolved Caṇḍakalī of the offense.

^[20] Pali: saṅghena ukkhitaṃ, suspended by the Sangha.

^[21] “Because of affection” 為愛故. The other Vinaya traditions do not contain this detail.

^[22] Pali, separate Saṅghādisesa rule 3.

^[23] The four forms of being alone, the four circumstances in which a bhikkhunī is not permitted to be alone: crossing alone, going alone, spending the night alone, and remaining behind alone.

^[24] In the Chinese version, fascicle 22 ends here.