四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

VIII. ACCEPTING FROM A LUSTFUL MAN^[25]

A. ORIGIN

At one time, the Buddha was staying in the country of Śrāvastī. At that time, the price of grain and rice soared, provisions became scarce, and almsfood was difficult to obtain. A bhikkhuni entered the city for alms and returned with an empty bowl. At that same time, when the hour arrived, the bhikkhuni Tiṣya Nandā put on her robe, took up her bowl, and entered the city for alms. Going from house to house in order, she came to the home of a merchant and stood silently. The bhikkhuni Tiṣya was beautiful in appearance, so when the merchant saw her, he became attracted to her. He approached her and asked:

“What does the venerable sister need?”

Tiṣya replied:

“I wish to seek almsfood.”

The merchant said:

“Give me your bowl.”

Tiṣya handed him her bowl. The merchant filled it with rice and soup and then returned it to the bhikkhuni Tiṣya.

Thereafter, Tiṣya frequently put on her robe, took up her bowl, went there, and stood silently. The merchant would again ask:

“What does the venerable sister need?”

“I need almsfood.”

The merchant would again take her bowl, fill it with rice and soup, and return it to Tiṣya.

Seeing this, the bhikkhunis asked:

“Grain is now scarce, and almsfood is difficult to obtain. Most of us carry our bowls into the city for alms and return with them empty. Yet every day when you go for alms, you return with a full bowl. Why are you able to obtain so much?”

Tiṣya replied:

“If you beg, you too can obtain the same.”

On another day, the bhikkhuni Tiṣya again put on her robe, took up her bowl, and went to that merchant’s home. Seeing the bhikkhuni approaching from afar, the man calculated to himself: “Until now I have given this bhikkhuni food worth perhaps five hundred gold coins, equal to the price of purchasing a woman.” As soon as this thought occurred to him, he approached and embraced the bhikkhuni, intending to engage in sexual intercourse. The bhikkhuni immediately cried out:

“Do not do this! Do not do this!”

A neighbor then asked:

“Why did you cry out so loudly just now?”

Tiṣya replied:

“This man seized me.”

The neighbor asked:

“Why did you seize the bhikkhuni?”

He replied:

“Over time, I have given this bhikkhuni food worth five hundred gold coins, enough to purchase a young woman. If this bhikkhuni were not attracted to me, why would she accept my food?”

The neighbor asked her:

“Is this true?”

She replied:

“It is true.”

The neighbor asked:

“Did you know the intention with which this man gave you food?”

She replied:

“I knew.”

The neighbor said:

“You already knew. Why, then, did you cry out?”

At that time, the bhikkhunis heard what had happened. Among them, those of few desires, who were content, conscientious, and possessed moral dread, reproached the bhikkhuni Tiṣya Nandā: “Why did a bhikkhuni with a lustful mind accept food from a giver who had a lustful mind?”

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 rebuked the bhikkhuni Tiṣya Nandā:

“What you did was wrong. It was not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not a practice in harmony with the Way. You did what ought not to be done. Why did you, with a lustful mind, accept food from a person with a lustful mind?” Having rebuked her in countless ways, the Buddha told the bhikkhus:

“This bhikkhuni Tiṣya Nandā has planted many seeds of the defilements and is the first person to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising ten beneficial purposes, up to and including the enduring presence of the True Dharma.”

The precept should be stated as follows:

Should any bhikkhuni, with a lustful mind,^[26] approach a man who also has a lustful mind and accept from him staple food, soft food, or other articles, that bhikkhuni, upon her first commission of this offense, commits a saṅghāvaśeṣa and must be removed.

The Blessed One thus established the precept for the bhikkhunis. Some bhikkhunis did not know whether a certain person had a lustful mind. Only afterward did they learn that he had a lustful mind, and they declared that they had committed a saṅghāvaśeṣa or were doubtful about it. The Buddha said:

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

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

Should any bhikkhuni, with a lustful mind, knowingly approach a man who has a lustful mind^[27] and accept from him staple food, soft food, or other articles, that bhikkhuni, upon her first commission of this offense, commits a saṅghāvaśeṣa and must be removed.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Lustful mind: a mind attached to sensual desire.

A man with a lustful mind: a male whose mind is lustfully attached to sensual desire.

Staple food: food made from roots or tubers, food made from stalks, food made from leaves, food made from flowers, food made from fruits, food made from oil, food made from sesame, food made from black rock honey, and food made from fine meal.^[28]

Soft food: rice, flour cakes, dried rice, fish, and meat.^[29]

Other articles: gold, silver, precious substances, treasures, maṇi gems, pearls, vaiḍūrya, conch shell, jade, coral, or coins made of wrought gold.

If a bhikkhuni, with a lustful mind and knowing that a man has a lustful mind, [722a1] approaches him and accepts staple food, soft food, or other articles from him, then when the man gives and the bhikkhuni accepts, she commits a saṅghāvaśeṣa. If the man gives but the bhikkhuni does not accept, she commits a thullaccaya. If he employs means intending to give but does not give, if they make an arrangement together, or if the bhikkhuni regrets her action and returns the articles, each case constitutes a thullaccaya.

If a bhikkhuni approaches a son of the devas, a son of the asuras, a son of the gandharvas, a son of the yakṣas, a son of the hungry ghosts, or a male animal capable of changing its form, and accepts staple food, soft food, or other articles from them, then when the other gives and the bhikkhuni accepts, she commits a thullaccaya. In the case of a being unable to change its form, the bhikkhuni commits a duṣkṛta.

If she approaches a lustful woman and accepts staple food, soft food, or other articles from her, she commits a duṣkṛta.

If the mind is lustful and she perceives it as lustful, she commits a saṅghāvaśeṣa. If the mind is lustful, she commits a thullaccaya. If the mind is not lustful but she perceives it as lustful, she commits a thullaccaya. If the mind is not lustful but she is doubtful, she commits a thullaccaya.

A bhikkhu commits a duṣkṛta. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta. This is called an offense.

There is no offense if she did not know beforehand, or if she herself had no lustful mind and the other person likewise had no lustful mind.

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.

IX. ENCOURAGING A BHIKKHUNI TO SEEK ALMS IMPROPERLY^[30]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove in the country of Śrāvastī. At that time, the price of grain and rice soared, alms were difficult to obtain, and the bhikkhunis entered the city for alms and returned with empty bowls. The bhikkhuni Tiṣya Nandā also entered the city for alms and returned with an empty bowl.

The bhikkhunis asked the bhikkhuni Tiṣya Nandā:

“You ordinarily return from seeking alms with a full bowl. Why have you returned today with an empty bowl? Was almsfood difficult to obtain?”

Tiṣya replied:

“It was indeed.”

The bhikkhunis asked:

“Why was that?”

Tiṣya said:

“Sisters! Previously, I regularly went to the merchant’s house to beg, and so I obtained food easily. Today I did not go there, and therefore alms were difficult to obtain.”

At that time, the group of six bhikkhunis, Sthūlanandā, and the mother of the bhikkhuni Tiṣya said to the bhikkhuni Tiṣya:

“Whether that man has a lustful mind or does not have a lustful mind, what concern is that of yours? So long as you yourself have no lustful mind, when you receive food you may simply accept it with purity. What fault could there be in that?”

The bhikkhunis heard of this. Among them were those who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They rebuked the group of six bhikkhunis, Thâu-la-nan-đà, and the mother of the bhikkhuni Đề-xá, saying: “Why did you say to the bhikkhuni Đề-xá, ‘Whether that person has a defiled mind or an undefiled mind, what concern is that of yours? Provided that you yourself have no defiled mind, when you receive the food, simply receive it with purity. What could be wrong with that?’”

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 Sangha of bhikkhus and rebuked the group of six, Thâu-la-nan-đà, and the mother of the bhikkhuni Đề-xá:

“What you have done is wrong. It is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the way, and something that ought not to be done. Why did you say to the bhikkhuni Đề-xá, ‘Whether that person has a defiled mind or an undefiled mind, what concern is that of yours? Provided that you yourself have no defiled mind, when you receive the food, simply receive it with purity. What could be wrong with that?’”

After the Blessed One had rebuked the group of six, Thâu-la-nan-đà, and the mother of the bhikkhuni Đề-xá in countless ways, he told the bhikkhus:

“These bhikkhunis are the ground in which many seeds of the outflows are planted. They are the first to transgress this precept. From now on, I establish this precept for the bhikkhunis, comprising the ten benefits, up to ensuring that the true Dharma will long endure.”

The precept should be stated as follows:

If a bhikkhuni instructs another bhikkhuni, saying: ‘Elder Sister, whether that person has a defiled mind or an undefiled mind, what concern is that of yours? Provided that you yourself have no defiled mind, when you receive the food, simply receive it with purity,’ that bhikkhuni, upon the first commission of this offense, commits a sanghadisesa and must undergo the prescribed disciplinary procedure.^[31]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

If that bhikkhuni says to another bhikkhuni, “Elder Sister, whether that person has a defiled mind or an undefiled mind, what concern is that of yours? Provided that you yourself have no defiled mind, when you receive the food, simply receive it with purity,” and speaks clearly, she commits a sanghadisesa. If she speaks unclearly, she commits a thullaccaya.

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

There is no transgression if she speaks in jest, speaks hastily, speaks to herself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another.

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

X. CAUSING A SCHISM IN THE HARMONIOUS SANGHA *

At one time, the Buddha was staying on Mount Gṛdhrakūṭa, in the city of Rājagṛha. At that time, on account of this matter,^[32] the Blessed One assembled the Sangha of bhikkhus and told the bhikkhus:

“From now on, I establish this precept for the bhikkhunis, comprising the ten benefits, up to ensuring that the true Dharma will long endure.”

The precept should be stated as follows:

If a bhikkhuni seeks to cause a schism in the harmonious Sangha, proceeds with causing a schism in the harmonious Sangha, clings firmly to a doctrine that causes schism in the harmonious Sangha, and persists without relinquishing it, the other bhikkhunis should admonish that bhikkhuni, saying: ‘Elder Sister, do not cause a schism in the harmonious Sangha. Do not proceed with causing a schism in the harmonious Sangha. Do not cling firmly to a doctrine that causes schism in the harmonious Sangha and persist without relinquishing it.

Elder Sister, you should remain in harmony with the Sangha, for when you are in harmony with the Sangha, rejoicing without contention, training together under one teacher, and blending in harmony like water and milk, there will be growth and peaceful abiding in the Buddha-Dharma.’ When that bhikkhuni has been admonished in this way, she should be admonished up to three times so that she relinquishes the matter. If she relinquishes it after being admonished up to three times, that is good.

If she does not relinquish it, that bhikkhuni commits a sanghadisesa upon the third admonition and must undergo the prescribed disciplinary procedure.^[33]

XI. SUPPORTING A SCHISM IN THE SANGHA *

At one time, the Buddha was staying on Mount Gṛdhrakūṭa, in the city of Rājagṛha. At that time, on account of this matter,^[34] the Blessed One assembled the Sangha of bhikkhus and told the bhikkhus:

“From now on, I establish this precept for the bhikkhunis, comprising the ten benefits, up to ensuring that the true Dharma will long endure.”

The precept should be stated as follows:

If a bhikkhuni has partisans—one, two, three, or even an innumerable number—and those partisan bhikkhunis say to the other bhikkhunis: ‘Elder Sisters, do not admonish that bhikkhuni. That bhikkhuni speaks in accordance with the Dharma. That bhikkhuni speaks in accordance with the Vinaya.

We delight in what that bhikkhuni says. We accept what that bhikkhuni says,’ the community of bhikkhunis should say to those partisan bhikkhunis: ‘Elder Sisters, do not say, “That bhikkhuni speaks in accordance with the Dharma. That bhikkhuni speaks in accordance with the Vinaya.

We delight in what that bhikkhuni says. We accept what that bhikkhuni says.” Why is this? What that bhikkhuni says is contrary to the Dharma and contrary to the Vinaya.

Elder Sisters, do not cause a schism in the harmonious Sangha. You should rejoice in the harmony of the Sangha. Elder Sisters, when you are in harmony with the Sangha, rejoicing without contention, training together under one teacher, and blending in harmony like water and milk, there will be growth and peaceful abiding in the Buddha-Dharma.’ If those partisan bhikkhunis, after being admonished in this way, persist without relinquishing the matter, the community of bhikkhunis should admonish them three times so that they relinquish it.

If they relinquish it after being admonished up to three times, that is good. If they do not relinquish it, those bhikkhunis commit a sanghadisesa upon the third admonition and must undergo the prescribed disciplinary procedure.

XII. CORRUPTING HOUSEHOLDS *

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in Jeta’s Grove, in the country of Śrāvastī. At that time, on account of this matter,^[35] the Blessed One assembled the Sangha of bhikkhus and told the bhikkhus:

“From now on, I establish this precept for the bhikkhunis, comprising the ten benefits, up to ensuring that the true Dharma will long endure.”

The precept should be stated as follows:

If a bhikkhuni, dwelling in dependence upon a village or town, corrupts households and engages in bad conduct; if her corruption of households is seen and heard by everyone, [723a1] and her bad conduct is seen and heard by everyone, the bhikkhunis should admonish that bhikkhuni, saying: ‘Elder Sister, you corrupt households and engage in bad conduct. Your corruption of households is seen and heard by everyone, and your bad conduct is seen and heard by everyone. Elder Sister, because you corrupt households and engage in bad conduct, you should now leave this village and must no longer remain here.’

That bhikkhuni says to the other bhikkhunis: ‘Elder Sisters, the bhikkhunis act out of partiality, hostility, fear, and ignorance. Although there are other bhikkhunis guilty of the same offense, some are expelled and others are not expelled.’

The bhikkhunis should reply to that bhikkhuni: ‘Elder Sister, do not say, “The bhikkhunis act out of partiality, hostility, fear, and ignorance. Although there are other bhikkhunis guilty of the same offense, some are expelled and others are not expelled.” Why is this? The bhikkhunis do not act out of partiality, hostility, fear, or ignorance.

Among bhikkhunis guilty of the same offense, it is not the case that some are expelled and others are not expelled. Rather, Elder Sister, it is because you corrupt households and engage in bad conduct. Your corruption of households is seen and heard by everyone.’ If, when the bhikkhunis admonish her, that bhikkhuni persists without relinquishing the matter, the bhikkhunis should admonish her three times so that she relinquishes it.

If she relinquishes it after being admonished up to three times, that is good. If she does not relinquish it, that bhikkhuni commits a sanghadisesa upon the third admonition and must undergo the prescribed disciplinary procedure.

XIII. OF AN EVIL NATURE AND REFUSING ADMONITION *

At one time, the Buddha was staying in Ghosita’s Park at Kausambi. At that time, on account of this matter,^[36] the Blessed One assembled the Sangha of bhikkhus and said to the bhikkhus:

“From now on, I establish this precept for bhikkhunis, for the ten benefits, up to and including the enduring permanence of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni is stubborn by nature and does not heed admonition, and when the bhikkhunis admonish her in accordance with the Dharma concerning matters within the training precepts, she refuses to accept their admonition and says: ‘Elder Sisters, do not say anything to me, whether good or bad, and I shall not say anything to you, whether good or bad. Elder Sisters, desist; do not admonish me.’ The bhikkhunis should admonish that bhikkhuni, saying: ‘Elder Sister, do not refuse to accept admonition.

Elder Sister, accept admonition. Admonish the bhikkhunis in accordance with the Dharma, and the bhikkhunis will likewise admonish you in accordance with the Dharma. In this way, the community of the Buddha’s disciples increases and flourishes by admonishing one another, instructing one another, and disclosing offenses to one another.’ If, when admonished in this way, that bhikkhuni persists and does not desist, the bhikkhunis should admonish her as many as three times so that she may relinquish the matter.

If she relinquishes it after being admonished up to three times, that is good; if she does not relinquish it, that bhikkhuni commits one of the three sanghavasesa offenses requiring relinquishment and removal.

XIV. ASSOCIATING TOGETHER AND ASSISTING ONE ANOTHER IN EVIL CONDUCT^[37]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, there were two bhikkhunis, one named Soma and the other Vapayi. They associated closely with one another, committed evil deeds together, became widely notorious, and mutually concealed one another’s offenses. The bhikkhunis said:

“Elder Sisters, you two should not associate closely with one another, commit evil deeds together, become widely notorious, and conceal one another’s offenses. If you two cease associating and dwelling closely together, committing evil deeds, becoming widely notorious, and concealing one another’s offenses, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.”

Nevertheless, they remained obstinate and refused to reform and repent.

When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhutanga observances, delighted in the training precepts, and knew shame and moral dread criticized the bhikkhunis Soma and Vapayi: “Why do you two associate closely with one another, commit evil deeds together, become widely notorious, and conceal one another’s offenses? The bhikkhunis admonished you, saying: ‘Elder Sisters, you two should not associate closely with one another, commit evil deeds together, become widely notorious, and conceal one another’s offenses.

If you two cease associating and dwelling closely together, committing evil deeds, becoming widely notorious, and concealing one another’s offenses, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.’ Yet you remain obstinate and refuse to reform and repent!”

The bhikkhunis reported the matter to the bhikkhus. The bhikkhus went and reported it to the Buddha. On account of this matter, the Buddha assembled the bhikkhus and rebuked the bhikkhunis Soma and Vapayi:

“What you have done is wrong. It is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in conformity with the teaching; you have done what ought not to be done. Why do you two associate closely with one another, commit evil deeds together, become widely notorious, and conceal one another’s offenses?

The bhikkhunis admonished you, saying: ‘Elder Sisters, you two should not associate closely with one another, commit evil deeds together, become widely notorious, and conceal one another’s offenses. If you two cease associating closely with one another, committing evil deeds together, becoming widely notorious, and concealing one another’s offenses, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.’ Yet both of you remain obstinate and refuse to reform and repent.

How can this be?”

After the Blessed One had rebuked them in countless ways, he told the bhikkhus:

“I permit the Sangha to administer to the bhikkhunis Soma and Vapayi an act of admonition requiring them to relinquish this matter, by a motion and three proclamations.”

They should be admonished as follows: Within the Bhikkhuni Sangha, a bhikkhuni capable of carrying out the formal act should be appointed to make a motion concerning the foregoing matter as follows:

“Elder Sisters of the Sangha, please listen. These bhikkhunis Soma and Vapayi associate closely with one another, commit evil deeds together, have become widely notorious, and mutually conceal one another’s offenses. The other bhikkhunis have admonished them, saying: ‘Elder Sisters, you two should not dwell in close association with one another, commit evil deeds together, or become widely notorious; do not mutually conceal one another’s offenses.

If you two cease associating closely with one another, committing evil deeds together, and becoming widely notorious, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.’ Yet they remain obstinate and refuse to reform and repent. If it is the proper time for the Sangha, may the Sangha consent to administer to the bhikkhunis Soma and Vapayi an act of admonition requiring them to relinquish this matter, saying: ‘Elder Sisters, you two should not dwell in close association with one another, commit evil deeds together, or become widely notorious; do not mutually conceal one another’s offenses.

If you two cease associating closely with one another, committing evil deeds together, and becoming widely notorious, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.’ This is the motion.

“Elder Sisters of the Sangha, please listen! These bhikkhunis Soma and Vapayi associate closely with one another, commit evil deeds together, have become widely notorious, and conceal one another’s offenses. The other bhikkhunis have said: ‘Elder Sisters, you two should not dwell in close association with one another, commit evil deeds together, or become widely notorious; do not mutually conceal one another’s offenses.

If you two cease associating closely with one another, committing evil deeds together, and becoming widely notorious, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.’ Yet they remain obstinate and refuse to reform and repent. The Sangha now administers to the bhikkhunis Soma and Vapayi an act of admonition requiring them to relinquish this matter, saying: ‘Elder Sisters, you two should not dwell in close association with one another, commit evil deeds together, or become widely notorious; do not mutually conceal one another’s offenses.

If you two cease associating closely with one another, committing evil deeds together, and becoming widely notorious, there will be increase and benefit within the Buddha-Dharma, and you will dwell in happiness.’ Those Elder Sisters who consent to the Sangha’s administering to the bhikkhunis Soma and Vapayi an act of admonition requiring them to relinquish this matter should remain silent. Whoever 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 the bhikkhunis Soma and Vapayi an act of admonition requiring them to relinquish this matter. The Sangha consents, and therefore remains silent. Thus is this matter recorded.”

After the Sangha had performed the act of admonition by a motion and three proclamations, the bhikkhunis reported it to the bhikkhus. The bhikkhus went and reported it to the Buddha. The Buddha said:

If there are any bhikkhunis like these bhikkhunis, the Bhikkhuni Sangha should likewise administer to them a formal act of rebuke and admonition by a motion and three proclamations.

“From now on, I establish this precept for the bhikkhunis, for the ten benefits, up to and including the enduring permanence of the true Dharma.”

The precept should be stated as follows:

Any bhikkhuni who associates and lives together with others, [724a1] jointly engages in evil conduct, whose ill repute spreads everywhere, and who mutually conceals offenses with them should be admonished by the other bhikkhunis thus: “Elder Sisters, do not associate and live together, jointly engage in evil conduct, become widely known for evil, or conceal one another’s offenses. If you do not associate and live together, you will prosper in the Buddha-Dharma and dwell in happiness.” When admonished in this way, if those bhikkhunis persist and refuse to desist, they should be admonished up to three times to relinquish the matter.

If they desist after being admonished up to three times, that is good; if they do not desist, those bhikkhunis commit three sanghavasesa offenses and require relinquishment and removal.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Associating: habitually amusing themselves together, habitually jesting together, and habitually conversing together.

Evil conduct: planting flowers or trees themselves or instructing others to plant them; watering them themselves or instructing others to water them; picking flowers themselves or instructing others to pick them; making garlands themselves or instructing others to make them; threading flowers themselves or instructing others to thread them; carrying them away themselves or instructing others to carry them away; carrying garlands themselves or instructing others to carry them; carrying threaded flowers themselves or instructing others to carry them.

Or, while in a village, mingling with people or men by standing and sitting together, eating and drinking from the same vessel, talking, laughing, and amusing themselves; singing, dancing, or performing themselves; responding in song when others perform; reciting rhythmic speech; beating drums; playing pipes; imitating the calls of sparrows or other birds; leaping; walking with a limp; playing a flute; contorting their bodies; or allowing themselves to be watched and toyed with, and so forth.

Ill repute: evil reports spreading throughout the four directions, so that there is nowhere they are not heard.

Offenses: concealing other offenses, apart from the eight parajika offenses.

If bhikkhunis associate together, jointly do evil, become widely known for evil, and mutually conceal offenses, other bhikkhunis should admonish them: “Elder Sisters! You should not associate together, jointly do evil, become widely known for evil, or mutually conceal one another’s offenses. If you do not associate together, jointly do evil, and become widely known for evil, you will prosper in the Buddha-Dharma and dwell in happiness. You should cease this matter. Do not cause the Sangha to rebuke and admonish you, thereby incurring a grave offense.”

If they heed these words, that is good. If they do not heed them, a motion should be made. After making the motion, one should say: “Sister, I have already made the motion, and the acts of karman remain. You should relinquish this matter. Do not cause the Sangha to rebuke and admonish you, thereby incurring a grave offense.”

If they heed these words, that is good. If they do not heed them, the first act of karman should be performed. After performing the first act of karman, one should say again: “Sister, I have already made the motion and performed the first act of karman; two acts of karman remain. You should relinquish this matter. Do not cause the Sangha to rebuke and admonish you, thereby incurring a grave offense.”

If they heed these words, that is good. If they do not heed them, the second act of karman should be performed. After performing the second act of karman, one should say again: “Sister, I have already made the motion and performed two acts of karman; one act of karman remains. You should relinquish this matter. Do not cause the Sangha to rebuke and admonish you, thereby incurring a grave offense.”

If they heed these words, that is good. If they do not heed them, upon completion of the third act of karman they commit a sanghavasesa offense. If they desist after the motion and two acts of karman have been completed, they commit three sthulatyaya offenses.

If they desist after the motion and one act of karman have been completed, they commit two sthulatyaya offenses. If they desist after the motion has been completed, they commit one sthulatyaya offense. If they desist before the motion has been completed, they commit a duskrta offense. Before the motion is made, whenever they associate together, jointly engage in evil conduct, and become widely known for evil, they commit duskrta offenses in every case.

Bhikkhus incur the corresponding offenses. Siksamanas, sramaneras, and sramanerikas commit duskrta offenses. This is called an offense.

There is no offense if they desist as soon as the admonition begins; if the act of rebuke is performed by an incomplete assembly contrary to the Dharma, by a complete assembly contrary to the Dharma, by an incomplete assembly in accordance with the Dharma, by an incomplete assembly resembling the Dharma, or by a complete assembly resembling the Dharma; if they are rebuked by teachings contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s instruction; or if no rebuke or admonition at all is given. In all such cases, there is no offense.

Persons who do not offend: those who committed the act for the first time before the precept was established; those who are insane, mentally deranged, or afflicted by overwhelming pain.

XV. SUPPORTING EVIL CONDUCT^[38]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, after the Sangha had rebuked and admonished the two bhikkhunis Soma and Vasabhagami, the group of six bhikkhunis and the bhikkhuni Sthulananda said to them: “You two should live together. Why? Because I also see other bhikkhunis living together, associating with one another, jointly engaging in evil conduct, becoming widely known for evil, and concealing one another’s offenses. It is out of animosity that the Sangha tells you to live apart.”

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhuta austerities, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhunis and the bhikkhuni Sthulananda: “The Sangha has already imposed an act of rebuke and admonition upon the bhikkhunis Soma and Vasabhagami. Why do you tell them: ‘You should live together. Why? Because I also see other bhikkhunis living together, associating with one another, jointly engaging in evil conduct, becoming widely known for evil, and concealing one another’s offenses. It is out of animosity that the Sangha tells you to live apart’?”

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 rebuked the group of six and the bhikkhuni Sthulananda:

“The Sangha has performed an act of rebuke and admonition for the bhikkhunis Soma and Vasabhagami. Why do you tell them: ‘You should live together. Why? Because I also see other bhikkhunis living together, associating with one another, jointly engaging in evil conduct, becoming widely known for evil, and concealing one another’s offenses. It is out of animosity that the Sangha tells you to live apart’?”

After the Blessed One had rebuked the group of six bhikkhunis and the bhikkhuni Sthulananda in countless ways, he told the bhikkhus:

“I permit the Sangha of bhikkhunis to impose an act of rebuke upon the group of six bhikkhunis and the bhikkhuni Sthulananda by a motion and three proclamations. They should be admonished as follows: Within the community of bhikkhunis, a competent bhikkhuni should be appointed to perform the act of karman and, in accordance with the matter stated above, make the motion:”

“Venerable Sisters of the Sangha, please listen! The Sangha has imposed an admonition upon the group of six bhikkhunis and the bhikkhuni Sthulananda concerning the bhikkhunis Soma and Vapayi, yet they tell them: ‘You should live together. Why is that?

Because I also see other bhikkhunis living together, associating closely with one another, jointly engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. It is because the Sangha bears you ill will that it tells you to live separately.’ If it is the proper time for the Sangha, the Sangha gives its consent to impose an admonition upon the group of six bhikkhunis and the bhikkhuni Sthulananda, so that they abandon this matter, saying: ‘Do not say: “You should not live separately; you should live together.” Nor should you say: “I also see other bhikkhunis living together, associating closely with one another, jointly engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses.

It is because the Sangha bears you ill will that it tells you to live separately.” It is only these two bhikkhunis who associate closely with each other, engage in evil conduct, become widely notorious, and conceal one another’s offenses; no others do so. If bhikkhunis do not associate closely with one another, jointly engage in evil conduct, and become widely notorious, there will be growth within the Buddha’s Dharma and they will dwell at ease.’ This is the motion.

“Venerable Sisters of the Sangha, please listen! The Sangha has imposed an admonition upon the group of six bhikkhunis and the bhikkhuni Sthulananda concerning the bhikkhunis Soma and Vapayi, yet they tell them: ‘You should live together. Why is that?

Because I also see other bhikkhunis living together, associating closely with one another, jointly engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. It is because the Sangha bears you ill will that it tells you to live separately.’ The Sangha now imposes an admonition upon the group of six bhikkhunis and the bhikkhuni Sthulananda, so that they abandon this matter, telling them: ‘Do not say: “You should not live separately; you should live together.” Nor should you say: “I also see other bhikkhunis living together, associating closely with one another, jointly engaging in evil conduct, [725a1] becoming widely notorious, and concealing one another’s offenses.

It is because the Sangha bears you ill will that it tells you to live separately.” It is only these two bhikkhunis who associate closely with each other, engage in evil conduct, become widely notorious, and conceal one another’s offenses; no others do so. If bhikkhunis do not associate closely with one another, jointly engage in evil conduct, and become widely notorious, there will be growth within the Buddha’s Dharma and they will dwell at ease.’

“Those Venerable Sisters who consent to the Sangha’s carrying out an act of admonition upon the group of six bhikkhunis and the bhikkhuni Sthulananda, so that they abandon this matter, should remain silent. Anyone who does not consent should speak. This is the first proclamation of the karma.” (The second and third proclamations of the karma are spoken in the same way.)

“The Sangha has consented to admonish the group of six bhikkhunis and the bhikkhuni Sthulananda so that they abandon this matter. Since the Sangha consents, it remains silent. Thus is this matter recorded.”

After the Sangha had carried out the admonition upon the group of six bhikkhunis and the bhikkhuni Sthulananda by means of a karma consisting of one motion and three proclamations, the bhikkhus went and reported the matter to the Blessed One. The Blessed One said:

“If any bhikkhuni behaves in this way, the Sangha shall likewise carry out an admonition so that she abandons the matter, by means of a karma consisting of one motion and three proclamations.

“From now on, I establish this precept for the bhikkhunis, including its meaning and wording, up to and including the phrase, ‘so that the true Dharma may long endure.’”

When reciting the precept, it should be recited as follows:

If, when the Bhikkhuni Sangha is carrying out an admonition upon certain bhikkhunis, another bhikkhuni tells them: ‘You should not live separately; you should live together. I also see other bhikkhunis who do not live separately but live together, jointly engage in evil conduct, become widely notorious, and conceal one another’s offenses. It is because the Sangha is displeased with you that it tells you to live separately,’ the bhikkhunis should admonish that bhikkhuni, saying: ‘Venerable Sister, do not tell the other bhikkhunis: “You should not live separately.

I also see bhikkhunis living together, engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. It is because the Sangha is displeased with you that it tells you to live separately.” It is only these two bhikkhunis who live together, jointly engage in evil conduct, become widely notorious, and conceal one another’s offenses; no others do so. If these bhikkhunis live separately, there will be growth within the Buddha’s Dharma and they will dwell at ease.’ If, when the bhikkhunis admonish that bhikkhuni, she persists and does not abandon the matter, the bhikkhunis should admonish her three times so that she abandons it.

If she abandons it after being admonished as many as three times, that is good; if she does not abandon it, that bhikkhuni commits an offense under the three Sanghadisesa rules and must undergo the prescribed disciplinary procedure.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as explained above.

Sangha: likewise as explained above.

When a bhikkhuni is being subjected to an act of admonition by the Sangha, if another bhikkhuni says: “You should not live separately; you should live together. I also see bhikkhunis associating closely with one another, jointly engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. It is because the Sangha is displeased with you that it tells you to live separately,” this bhikkhuni should admonish that bhikkhuni: “Venerable Sister!

Do not tell the bhikkhunis: ‘You should not live separately; you should live together. I also see bhikkhunis associating closely with one another, jointly engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. It is because the Sangha is displeased with you that it tells you to live separately.’ It is only these two bhikkhunis, and no others.

They associate closely with each other, jointly engage in evil conduct, become widely notorious, and conceal one another’s offenses. If these bhikkhunis live separately, there will be growth within the Buddha’s Dharma and they will dwell at ease. You should now abandon this matter.

Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, a motion should be made. After making the motion, they should say: “Venerable Sister! I have made the motion. The proclamations of the karma still remain. You should abandon this matter.”

If she heeds this, that is good. If not, the first proclamation of the karma should be carried out. After carrying out the first proclamation of the karma, they should say: “I have made the motion and carried out the first proclamation of the karma. Two more proclamations of the karma remain. You should abandon this matter. Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, the second proclamation of the karma should be carried out. After carrying out the second proclamation of the karma, they should say: “Sister! I have made the motion and carried out the second proclamation of the karma. Only one more proclamation of the karma remains. You should abandon this matter. Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, when the third proclamation of the karma has been completed, she commits a Sanghadisesa offense. If she abandons the matter after the second proclamation of the karma has been completed, she commits three sthulatyaya offenses.

If she abandons it after the first proclamation of the karma has been completed, she commits two sthulatyaya offenses. If she abandons it after the motion has been completed, she commits one sthulatyaya offense. If she abandons it before the motion has been completed, she commits a duskrita offense.

Before the motion is made, if she says: “You should not live separately. I also see other bhikkhunis living together, jointly engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. It is because the Sangha is displeased with you that it tells you to live separately,” every such statement constitutes a duskrita offense.

If there is a bhikkhuni who behaves in this way and, when the Sangha imposes the admonition, a bhikkhu says: “Do not abandon it!” then, when the admonition is carried out, he commits a sthulatyaya offense; before the admonition is carried out, he commits a duskrita offense. If a bhikkhuni says: “Do not abandon it!” then, when the admonition is carried out, she commits a sthulatyaya offense; before the admonition is carried out, she commits a duskrita offense.

A bhikkhu commits a duskrita offense. A siksamana, novice monk, or novice nun commits a duskrita offense. This is called an offense.

There is no offense: if, as soon as she speaks, she abandons the matter; or if an invalid act of admonition is carried out by a divided Sangha, an invalid act by a united Sangha, a valid act by a divided Sangha, a semblance of a valid act by a divided Sangha, a semblance of a valid act by a united Sangha, or an admonition contrary to the Dharma, contrary to the Vinaya, and contrary to the Buddha’s teaching; none of these constitutes a valid admonition. In all such cases, there is no offense.

Those who do not offend are: one who commits the act for the first time before the precept has been established; one who is insane, mentally deranged, tormented by pain, or under duress.

XVI. THREATENING TO RENOUNCE THE PATH^[39]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikkhunis, merely because of some minor matter, became angry and displeased and said: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life.”

At that time, the other bhikkhunis heard this. Among them were those of few desires and contentment, who practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame. They reproached the group of six bhikkhunis: “Why do you, merely because of some minor matter, become angry and displeased and say: ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life’?”

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 Sangha of bhikkhus and reproached the group of six bhikkhunis:

“Why do you, merely because of some minor matter, become angry and displeased and say: ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life’?”

After reproaching the group of six bhikkhunis in many ways, the Blessed One told the bhikkhus:

“I permit the Sangha to impose an act of admonition upon the group of six bhikkhunis so that they abandon this matter, by means of a motion followed by three proclamations. They should be admonished as follows: In the assembly, a competent person capable of carrying out the formal act should be appointed to make the motion concerning the matter stated above:

“‘Venerable Sisters of the Sangha, please listen! Merely because of some minor matter, this group of six bhikkhunis became angry and [726a1] displeased and hastily said: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life.

We can also go there and practice the holy life.” If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha will now impose an act of admonition upon the group of six bhikkhunis so that they abandon this matter, saying: “Sisters! Do not, merely because of some minor matter, become angry and displeased and say, ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who also practice the holy life.

We can go there and practice the holy life.’” This is the motion.

“‘Venerable Sisters of the Sangha, please listen! Merely because of some minor matter, this group of six bhikkhunis became angry and displeased and hastily said: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life.

We can also go there and practice the holy life.” The Sangha now imposes an act of admonition upon this group of six bhikkhunis so that they abandon that matter, saying: “Venerable Sisters, do not, merely because of some minor matter, become angry and displeased and hastily say, ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life.

We can also go there and practice the holy life.’” Those venerable sisters who approve of the Sangha’s act of admonishing the group of six bhikkhunis so that they abandon this matter should remain silent. Whoever does not approve should speak. This is the first proclamation of the formal act.’” (The second and third proclamations should be spoken in the same way.)

“‘The Sangha has approved the imposition of an act of admonition upon the group of six bhikkhunis so that they abandon this matter. The Sangha approves and therefore remains silent. Thus do I record this matter.’”

After the Sangha had, by means of a motion followed by three proclamations, carried out the act of admonishing the group of six bhikkhunis so that they would abandon this matter, it was reported to the bhikkhus. The bhikkhus went and reported it to the Blessed One. The Blessed One told the bhikkhus:

“If any bhikkhuni acts in this way, the Sangha shall likewise impose upon her an act of admonition by means of a motion followed by three proclamations.

“From now on, for the sake of the bhikkhunis, I shall establish this precept, 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, merely because of some minor matter, becomes angry and displeased and hastily says: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life,” the other bhikkhunis should admonish that bhikkhuni, saying: “Venerable Sister, do not, merely because of some minor matter, become angry and displeased and hastily say: ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha.

It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life.’” If, when admonished by the bhikkhunis, that bhikkhuni persists and does not abandon the matter, the bhikkhunis should admonish her three times so that she abandons it. If she abandons it after being admonished up to three times, that is good.

If she does not abandon it, the bhikkhuni commits one of the three sanghavasesa offenses requiring relinquishment.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

If a bhikkhuni, merely because of some minor matter, becomes angry and displeased and hastily says: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life,” another bhikkhuni should admonish her: “Venerable Sister!

Do not, because of some minor matter, become angry and displeased and hastily say: ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who also practice the holy life. We can go there and practice the holy life.’ You should abandon this matter.

Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, a motion should be made. After the motion has been made, she should be told: “The motion has already been made. The formal proclamations still remain. You should abandon this matter. Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, the first proclamation of the formal act should be carried out. After the first proclamation has been carried out, she should be told: “The motion and the first proclamation have already been carried out. Two proclamations still remain. You should abandon this matter. Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, the second proclamation should be carried out. After the second proclamation has been carried out, she should likewise be told: “The motion and two proclamations have already been carried out. One proclamation still remains. You should abandon this matter. Do not cause the Sangha to admonish you and thereby commit a grave offense.”

If she heeds this, that is good. If not, upon completion of the third proclamation, she commits a sanghavasesa offense. If she abandons the matter after completion of the second proclamation, she commits three sthulatyaya offenses.

If she abandons it after completion of the first proclamation, she commits two sthulatyaya offenses. If she abandons it after completion of the motion, she commits one sthulatyaya offense. If the motion has not yet been completed, she commits a duskrta offense.

Before the motion has been made, if, because of some minor matter, she becomes angry and displeased and hastily says: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. It is not only the Sakyan ascetics who practice the holy life; there are other ascetics and brahmins who practice the holy life. We can also go there and practice the holy life,” in every such case she commits a duskrta 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 abandons the matter as soon as it is mentioned; or if she censures an unlawful separate assembly, an unlawful harmonious Sangha, a lawful separate assembly, a separate assembly acting in semblance of the Dharma, or a harmonious Sangha acting in semblance of the Dharma; if she censures something that is contrary to the Vinaya and not taught by the Buddha; or if no formal act of censure whatsoever has been carried out. In all such cases, there is no offense.

Those who do not commit an offense are: the first offender before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XVII. ACCUSING THE SANGHA OF PARTIALITY^[40]

A. ORIGIN

At one time, the Buddha was staying in Ghosita’s Park at Kosambi. At that time, there was a bhikkhuni named Black,^[41] who was fond of quarreling. After failing to remember a dispute properly,^[42] she became angry and said, “The Sangha is partial, angry, fearful, and undiscerning.”

The bhikkhunis heard of this. Those among them who had few desires, were content, practiced the dhutanga observances, delighted in training, and had a sense of shame reproached the bhikkhuni Black: “Why are you fond of quarreling and, after failing to remember a dispute properly, become angry and say, ‘The Sangha is partial, angry, fearful, and undiscerning’?”

The bhikkhunis went and reported this to the bhikkhus. The bhikkhus went and reported it to the Blessed One. For this reason, the Blessed One assembled the Bhikkhu Sangha and reproached the bhikkhuni Black:

“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, and is something that should not be done. Why are you fond of quarreling and, after failing to remember a dispute properly, become angry and say, ‘The Sangha is partial, angry, fearful, and undiscerning’?”

After reproaching her in innumerable ways, the Blessed One told the bhikkhus:

“From now on, I permit the Sangha to perform for the bhikkhuni Black a formal act of censure requiring her to abandon this matter, by means of a motion and three proclamations. The motion should be made according to the matter stated above:

“Venerable Sisters, may the Sangha listen! This bhikkhuni Black is fond of quarreling. Having failed to remember a dispute properly, she then became angry and said, ‘The Sangha is partial, angry, fearful, and undiscerning.’ If the time is appropriate for the Sangha, may the Sangha consent now to impose upon the bhikkhuni (Black)… a formal act of censure requiring her to abandon this matter, saying: ‘Venerable Sister! Do not be fond of quarreling and, after failing to remember a dispute properly, become angry and say, “The Sangha is partial, angry, fearful, and undiscerning.” [727a1] It is you yourself who are partial, angry, fearful, and undiscerning.’ This is the motion.

“Venerable Sisters, may the Sangha listen! This bhikkhuni Black is fond of quarreling. Having failed to remember a dispute properly, she then became angry and said, ‘The Sangha is partial, angry, fearful, and undiscerning.’ The Sangha now imposes upon the bhikkhuni (Black)… a formal act of censure requiring her to abandon this matter: ‘Sister!

Do not be fond of quarreling and, after failing to remember a dispute properly, become angry and say, “The Sangha is partial, angry, fearful, and undiscerning.” It is you yourself who are partial, angry, fearful, and undiscerning.’ Those venerable sisters who consent to the Sangha imposing upon the bhikkhuni a formal act of censure requiring her to abandon this matter should remain silent. Any who do 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 impose upon the bhikkhuni Black a formal act of censure requiring her to abandon this matter. The Sangha consents, and therefore remains silent. Thus do I record it.”

After the Sangha had imposed upon the bhikkhuni Black the formal act of censure by means of a motion and three proclamations, the matter was reported to the bhikkhus. For this reason, the bhikkhus reported it to the Buddha. The Buddha said:

“If there is any bhikkhuni who behaves in this way, the Bhikkhuni Sangha should likewise impose upon her a formal act of censure by means of a motion and three proclamations.

“From now on, I establish this 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 a bhikkhuni is fond of quarreling and, after failing to remember a dispute properly, becomes angry and says, “The Sangha is partial, angry, fearful, and undiscerning,” the bhikkhunis should admonish that bhikkhuni: “Sister! Do not be fond of quarreling and, after failing to remember a dispute properly, become angry and say, ‘The Sangha is partial, angry, fearful, and undiscerning.’ It is you yourself who are partial, angry, fearful, and undiscerning.”

When the bhikkhunis admonish her, if that bhikkhuni persists and does not abandon the matter, the bhikkhunis should admonish her three times. If she abandons it, that is good. If she does not abandon it, that bhikkhuni commits one of the three sanghavasesa offenses, requiring relinquishment.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Quarreling:^[43] there are four kinds: disputes concerning speech, disputes concerning accusations, disputes concerning offenses, and disputes concerning proceedings.

Sangha: united in the same formal act and united in the same recitation of the precepts.

If a bhikkhuni is fond of quarreling, fails to remember properly, and after quarreling becomes angry and says that the Sangha acts out of affection, hatred, fear, and delusion, the bhikkhunis should admonish that bhikkhuni: “Venerable Sister! You should not be fond of quarreling and, after failing to remember a dispute properly, become angry and say, ‘The Sangha is partial, hostile, fearful, and undiscerning.’ In truth, the Sangha is not partial, hostile, fearful, or undiscerning. Sister, you should abandon this matter. Do not cause the Sangha to censure you, thereby committing a grave offense.”

If she complies, that is good. If she does not, the motion should be made. After the motion has been made, she should be told: “I have completed the motion, and the formal proclamations still remain. You should abandon this matter. Do not cause the Sangha to censure you, thereby committing a grave offense.”

If she complies, that is good. If she does not, the first proclamation should be made. After the first proclamation has been made, she should be told: “I have completed the first proclamation, and two proclamations still remain. You should abandon this matter. Do not cause the Sangha to censure you, thereby committing a grave offense.”

If she complies, that is good. If she does not, the second proclamation should be made. After the second proclamation has been made, she should likewise be told: “I have completed the second proclamation, and one proclamation still remains. You should abandon this matter. Do not cause the Sangha to censure you, thereby committing a grave offense.”

If she complies, that is good. If she does not, upon completion of the third proclamation she commits a sanghavasesa offense. If she abandons the matter after completion of the second proclamation, she commits three thullaccaya offenses. If she abandons it after completion of the first proclamation, she commits two thullaccaya offenses. If she abandons it after the motion has been completed, she commits one thullaccaya offense. If she abandons it before the motion has been completed, she commits a dukkata. Before the motion has been made, whenever she is fond of quarreling, fails to remember a dispute properly, and afterward becomes angry and says, “The Sangha acts out of affection, hatred, fear, and delusion,” she commits a dukkata in every instance.

If a bhikkhuni is fond of contention and, when the Sangha is imposing upon her the formal act of censure, a bhikkhu tells her, “Do not abandon it!” then, if the Sangha has completed the formal act of censure, that bhikkhu commits a thullaccaya; if the censure has not been completed, he commits a dukkata. If a bhikkhuni tells her, “Do not abandon it!” then, if the Sangha has completed the censure, that bhikkhuni commits a thullaccaya; if the censure has not been completed, she commits a dukkata. Apart from bhikkhus and bhikkhunis, if one instructs another person to tell her, “Do not abandon it!” a dukkata is committed in every case.

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

There is no offense if she abandons the matter as soon as it is mentioned; or if the censure concerns an unlawful separate assembly, an unlawful harmonious Sangha, a lawful separate assembly, a separate assembly acting in semblance of the Dharma, an unlawful harmonious Sangha, a lawful separate assembly, a separate assembly acting in semblance of the Dharma, a harmonious Sangha acting in semblance of the Dharma, or something that is contrary to the Dharma, contrary to the Vinaya, and not taught by the Buddha; or if no formal act of censure whatsoever is carried out.

Those who do not offend: one who commits the act for the first time before the rule has been established; one who is insane, mentally deranged, tormented by pain, or under duress.

CHAPTER III

NISSAGGIYA PĀCITTIYA^[1]

A — RULES COMMON TO BOTH ORDERS^[2]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, on account of these circumstances,^[3] the Blessed One assembled the Sangha of bhikkhus and addressed the bhikkhus:

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

The precepts should be recited as follows:

RULE 1

If a bhikkhuni, after the robe-making has been completed and the kathina robe privilege has been relinquished, keeps an extra robe for more than ten days without formally assigning it, this entails nissaggiya pācittiya.*^[4]

RULE 2

If a bhikkhuni, after the robe-making has been completed and the kathina robe privilege has been relinquished, spends a night apart from any one of her five robes, this entails nissaggiya pācittiya, except with the Sangha’s authorization by a formal act.*^[5]

RULE 3

If a bhikkhuni, after the robe-making has been completed and the kathina robe privilege has been relinquished, receives out-of-season robe-cloth, she may accept it if she needs it. Having accepted it, she should quickly make it into a robe. If there is enough, that is good; if there is not enough, she may keep it for one month while waiting for the amount to become sufficient. If she keeps it beyond that period, this entails nissaggiya pācittiya.*^[6]

RULE 4

If a bhikkhuni asks for a robe from a male or female householder who is not a relative, this entails nissaggiya pācittiya, except in the special circumstances of having had her robe stolen, lost, burned, or swept away by water. These are called special circumstances.*^[7]

RULE 5

If a bhikkhuni has had her robe stolen, lost, burned, or swept away by water, and a male or female householder who is not her relative brings many robes and invites her to take as many as she wishes, that bhikkhuni should know moderation when accepting robes. If she accepts more than is proper, this entails nissaggiya pācittiya.*^[8]

RULE 6

If a male or female householder has set aside money to purchase a robe for a bhikkhuni, thinking, “I shall buy such-and-such a robe for the bhikkhuni named so-and-so,” and that bhikkhuni, without previously having been invited to ask for whatever she wishes, goes to the householder’s home and says, “Good householder, please use the money you have set aside to purchase such-and-such a robe for me,” because she desires something beautiful, then if she obtains the robe, this entails nissaggiya pācittiya.*^[9]

RULE 7

If two male or female householders have each set aside money to purchase a robe for a bhikkhuni, saying, “We have set aside such-and-such an amount of robe money for the bhikkhuni named so-and-so,” and that bhikkhuni, without previously having been invited to ask for whatever she wishes, goes to the two households and says, “Good householders, please combine the money you have each set aside to purchase such-and-such a robe for me and make it into a single robe,” because she desires something beautiful, then if she obtains the robe, this entails nissaggiya pācittiya.*^[10]

RULE 8

[728a1] If a king, a minister, a brahmin, or a male or female householder sends a messenger with money to purchase a robe for a bhikkhuni, saying, “Take this amount of robe money to the bhikkhuni named so-and-so,” and the messenger goes to that bhikkhuni and says, “Venerable Sister, this robe money has now been sent to you. Please accept it,” the bhikkhuni should say to the messenger, “I am not permitted to accept this robe money.

When I need a robe that is timely and allowable, I shall accept the robe.” The messenger may ask the bhikkhuni, “Venerable Sister, do you have a steward?” The bhikkhuni who needs a robe should say, “Yes,” and indicate either an attendant of the monastery or a female lay disciple, saying, “That person is the bhikkhuni’s steward and regularly attends to matters for the bhikkhuni.” The messenger should then go to the steward and hand over the robe money, after which the messenger should return to the bhikkhuni and say, “Venerable Sister, I have handed the robe money to the steward whom you indicated.

When you need the robe, go to that person and you will receive it.”

When the bhikkhuni needs the robe, she may go to the steward and remind that person two or three times by saying, “I need a robe.” She may thus remind that person two or three times. If she obtains the robe, that is good. If she does not, she may stand silently before that person four, five, or six times.

If, after standing silently before that person four, five, or six times, she obtains the robe, that is good. If she does not obtain the robe but continues to press the request beyond that limit, then if she obtains the robe, this entails nissaggiya pācittiya. If she does not obtain the robe, she should go herself, or send someone, to the person who provided the robe money and say, “Previously, you sent a messenger with robe money for the bhikkhuni named so-and-so, but in the end that bhikkhuni did not receive a robe.

You should go and recover your money; do not let it be lost.” This is the proper procedure.*^[11]

RULE 9

If a bhikkhuni personally accepts gold, silver, or money, has another person accept it, or verbally consents to its acceptance, this entails nissaggiya pācittiya.*^[12]

RULE 10

If a bhikkhuni engages in any form of dealing in valuables, this entails nissaggiya pācittiya.*^[13]

RULE 11

If a bhikkhuni engages in any form of trade or barter, this entails nissaggiya pācittiya.*^[14]

RULE 12

If a bhikkhuni or bhikkhu keeps a patched bowl that has fewer than five repairs and does not leak, yet asks for a new bowl because of a desire for something beautiful, this entails nissaggiya pācittiya.

That bhikkhuni should go before the Sangha and relinquish the bowl. The bowls should be passed in order until the lowest-quality bowl is taken and given to this bhikkhuni with the words, “You should retain this bowl until it breaks.” This is the proper procedure.*^[15]

RULE 13

If a bhikkhuni personally asks for thread and has a weaver who is not a relative weave it into a robe, this entails nissaggiya pācittiya.*^[16]

RULE 14

If a male or female householder has a weaver make a robe for a bhikkhuni, and that bhikkhuni, without previously having been invited to ask for whatever she wishes, goes to the weaver and says, “This robe is being made for me. Please weave it for me with the utmost skill, making it broad, long, durable, even, and beautiful. I shall give you some compensation,” then if that bhikkhuni gives compensation, even if it is worth only one meal, and obtains the robe, this entails nissaggiya pācittiya.*^[17]

RULE 15

If a bhikkhuni, having previously given a robe to another bhikkhuni, later becomes angry and personally takes it back or has someone else take it back, saying, “Return the robe to me. I will not give it to you,” then if the other bhikkhuni returns the robe and this bhikkhuni accepts it, this entails nissaggiya pācittiya.*^[18]

RULE 16

If, when ten days remain before the end of the three-month rains retreat, a bhikkhuni receives an urgently offered robe and knows it to be an urgently offered robe, she may accept it. Having accepted it, she may keep it only until the robe season. If she keeps it beyond that time, this entails nissaggiya pācittiya.*^[19]

RULE 18

If a bhikkhuni knowingly diverts property belonging to the Sangha to herself, this entails nissaggiya pācittiya.*^[20],^[21]

Notes:

^[25] Pali, individual rule 5.

^[26] The Mahāsāṃghika Vinaya: “a defiled mind” 漏心. Pali: avassutā: sārattā apekkhavatī paṭibaddhacittā, a mind defiled by sensual desire, that is, a mind of craving, expectation, and attachment.

^[27] The Mahāsāṃghika Vinaya: “The bhikkhuni does not have a defiled mind; she receives from a man who has a defiled mind.” Pali: bhikkhunī avassutā avassutass purisapugalassa hatthato, a bhikkhuni with a defiled mind receives from the hand of a man with a defiled mind.

^[28] This refers only to hard food, khādanīya; see Part I, note 188, Chapter V, Pācittiya 35. Pali: khādanīyaṃ.

^[29] This refers to soft food, a principal meal, or bhojanīya; see Part I, note 180, Chapter V, Pācittiya 35. Pali: bhojanīyaṃ.

^[30] Pali, individual rule 8.

^[31] The various Vinayas are alike. Only the Mahāsāṃghika Vinaya (T22n1425, p. 521c5) states: if a bhikkhuni speaks in this way and, after being admonished three times, does not desist, it entails saṅghāvaśeṣa.

^[32] For the rule common to both Orders and its origin story, see Part I, Chapter II, Saṅghāvaśeṣa 10.

^[33] Chinese: “Having committed the threefold offense, it must be relinquished; saṅghāvaśeṣa” 犯三法應捨 僧伽婆尸沙. The Five-Part Vinaya: “After the third admonition, one commits a saṅghāvaśeṣa offense for which repentance is possible” 三諫犯僧伽婆尸沙可悔過. In the Pali, there is no rule text corresponding to this shared precept. Compare specific precept 7 (Vin.iv. 236): yāvatatiyakaṃ dhammaṃ āpannā nissaraṇīyaṃ saṅghādisesaṃ, having committed this offense, after being admonished up to the third time, it is a saṅghādisesa requiring relinquishment.

^[34] For the shared precept and its occasion of origin, see Part I, Ch. ii, Saṅghāvaśeṣa 11.

^[35] For the shared precept and its occasion of origin, see Part I, Ch. ii, Saṅghāvaśeṣa 12.

^[36] For the shared precept and its occasion of origin, see Part I, Ch. ii, Saṅghāvaśeṣa 13.

^[37] Pali, specific precept 9.

^[38] Pali, specific precept 10.

^[39] Pali, specific precept 7.

^[40] Pali, specific precept 8.

^[41] Black 黑; Pali: Caṇḍakāḷī.

^[42] Improperly remembering and retaining a disputed matter. That is, being defeated in argument whenever a quarrel occurs. Pali: adhikaraṇe paccākatā, rejected during a disputed matter. Explanation: paccākatā nāma parājitā vuccati, “rejected” means defeated.

^[43] Chinese: quarrel and dispute 鬥諍. Pali: adhikaraṇa, disputed matters, of which there are four.

^[1] Chinese edition: T22n1428, p.727b29. Five-Part Vinaya 12: T22n1421, p.83a13. Mahāsāṅghika Vinaya 37: T22n1425, p.524b04. Ten-Recitation Vinaya 43: T23n1435, p.313b05. Pali, Vin.iv. 243.

^[2] Four-Part Vinaya: 30 rules, including 18 shared precepts. For the occasions of origin, characteristics of the precepts, and explanations, see the corresponding rules in Part I, Ch. iv, Nissaggiya Pācittiya.—Rules belonging to the shared precepts are marked with an asterisk (*).—The Five-Part Vinaya, Mahāsāṅghika Vinaya, and Ten-Recitation Vinaya: 30 rules. Mūlasarvāstivāda Vinaya: 33 rules. Pali: 30 rules, including 18 shared precepts.

^[3] The occasions of origin for the shared precepts are the same as for bhikkhus.

^[4] Part I, Ch. iv, Nissaggiya 1.

^[5] Ibid., Nissaggiya 2.

^[6] Ibid., Nissaggiya 3.

^[7] Ibid., Nissaggiya 6.

^[8] Ibid., Nissaggiya 7.

^[9] Ibid., Nissaggiya 8.

^[10] Ibid., Nissaggiya 9.

^[11] Ibid., Nissaggiya 10.

^[12] Ibid., Nissaggiya 18.

^[13] Ibid., Nissaggiya 19.

^[14] Ibid., Nissaggiya 20.

^[15] Ibid., Nissaggiya 22.

^[16] Ibid., Nissaggiya 23.

^[17] Ibid., Nissaggiya 24.

^[18] Ibid., Nissaggiya 25.

^[19] Ibid., Nissaggiya 28.

^[20] Ibid., Nissaggiya 30.

^[21] Chinese edition: end of fascicle 23.