四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

B - RULES NOT SHARED IN COMMON

RULE 19 ^[22]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Garden, in the Jeta Grove, in the country of Sravasti. At that time, the bhiksuni Thullananda had a female lay donor. Early in the morning, she put on her robe, took her bowl, and went to the donor’s house, saying:

“I need cream^[23].”

The donor said:

“Very well!”

She immediately purchased cream and brought it back for her.

When the cream had been purchased and brought back, the bhiksuni said instead:

“I do not need cream; I need oil.”

The donor said:

“Very well!”

The donor then went to the cream merchant and said:

“I do not need cream; I need oil.”

The merchant said:

“I must arrange a transaction for purchasing cream in order to take back your cream, and then arrange a transaction for purchasing oil in order to obtain oil for you.”

Because of this, the donor criticized her, saying:

“Bhiksunis know neither weariness nor contentment, and they have no sense of shame. Outwardly, they claim, ‘I know the true Dharma.’ When they need oil, they ask for cream; when they need cream, they ask for oil. What true Dharma is there in this? If they need cream, they should simply say that they need cream; if they need oil, they should simply say oil. Whatever they need, they should ask for that very thing!”

The bhiksunis heard of this. Among them were those of few desires and contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame. They rebuked the bhiksuni Thullananda, saying: “Why did you ask for oil when you needed cream, and ask for cream when you needed oil?”

The bhiksunis reported this to the bhiksus. The bhiksus went and reported it to the Buddha. Because of this matter, the Buddha assembled the Bhiksu Sangha and rebuked the bhiksuni Thullananda:

“What you have done is wrong. It is not proper deportment, not the conduct of a sramana, not pure conduct, and not conduct in accordance with the Dharma. You have done what should not be done. Why did you ask for oil when you needed cream, and ask for cream when you needed oil?”

After the Blessed One had rebuked the bhiksuni Thullananda by innumerable means, he told the bhiksus:

“This bhiksuni Thullananda is a ground in which the many seeds of the outflows are planted, and she is the first to violate this rule. From now on, for the sake of the bhiksunis, I establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.”

One who wishes to state the precept should state it thus:

Whatever bhiksuni, needing one thing, asks for another,^[24] commits a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhiksuni: as defined above.

Needing one thing, asks for another: having requested cream, she then asks for oil; having asked for oil, she then asks for cream. The same applies if she seeks any other object. If a bhiksuni desires one thing but asks for another, she commits a nissaggiya pacittiya offense.

The object subject to forfeiture should be relinquished to the Bhiksuni Sangha, to several persons, or to one person. It must not be relinquished to a separate group. If it is relinquished thus, the relinquishment is invalid, and she commits a dukkata offense.

When relinquishing it, she must enter the Sangha, bare her right shoulder, remove her footwear, reverently bow at the feet of the Sangha, kneel with her right knee touching the ground, place her palms together, and say:

“Venerable Bhiksuni Sangha, please listen! I, the bhiksuni named…, needed one thing but asked for another, thereby committing an offense entailing forfeiture [729a1] and expiation. I now relinquish it to the Sangha.”

After relinquishing it, she should confess the offense. Before accepting the confession, the recipient of the confession must make a formal motion. The wording of the motion is:

“Venerable Bhiksuni Sangha, please listen! The bhiksuni named… asked for one thing and then asked for another, thereby committing an offense entailing forfeiture and expiation. She has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha authorize me to accept this bhiksuni’s confession. This is the motion.”

After making the motion, when accepting the confession of the bhiksuni concerned, she should say:

“You should reproach your own mind.”

The bhiksuni concerned replies:

“Yes, I shall.”

The Bhiksuni Sangha should immediately return the relinquished object to this bhiksuni by a motion followed by one proclamation, proceeding as follows: Within the Sangha, a bhiksuni capable of carrying out the formal act should be appointed to make a motion concerning the foregoing matter:

“Venerable Bhiksuni Sangha, please listen! This bhiksuni named… asked for one thing and then asked for another, thereby committing an offense entailing forfeiture and expiation. She has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return this bhiksuni’s relinquished object to the bhiksuni named…. This is the motion.

“Venerable Bhiksuni Sangha, please listen! This bhiksuni named… asked for one thing and then asked for another, thereby committing an offense entailing forfeiture and expiation. She has now relinquished it to the Sangha. The Sangha is returning this relinquished object to the bhiksuni named…. Those venerable sisters who agree that the Sangha should return the relinquished object to the bhiksuni named… should remain silent. Whoever does not agree should speak.

“The Sangha has consented to return the relinquished object to the bhiksuni named…. The Sangha agrees and therefore remains silent. Thus is this matter recorded.”

If the relinquished object is not returned, a dukkata offense is committed. If, when it is to be returned, someone says, ‘Do not return it,’ that person commits a dukkata offense. If, instead of returning it, one transfers it as a pure gift, gives it to someone,^[25] deliberately causes it to be damaged, burns it, renders it unusable, or habitually uses it,^[26] in every case a dukkata offense is committed.

A bhiksu commits a dukkata offense. A siksamana, sramanera, or sramaneri commits a dukkata offense. This is called a violation.

There is no offense if, when cream is needed, one says cream; when oil is needed, one says oil; or when any object is needed, one names that object; if one requests it from relatives or from one who has gone forth; if one requests it on behalf of another, or another requests it on one’s behalf; or if one receives it without asking. 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, tormented by pain, or under duress.

RULE 20

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Garden, in the Jeta Grove, in the country of Sravasti. At that time, a large number of bhiksunis were reciting the precepts in an open place. A male lay follower saw them and asked:

“Venerable ladies, why are you reciting the precepts in an open place? Is there no hall for reciting the precepts?”

The bhiksunis replied:

“No.”

The lay follower said:

“If the necessary means were provided, could a hall for reciting the precepts be built?”

The bhiksunis said:

“Yes.”

The lay follower then provided the materials for building a hall for reciting the precepts.

At that time, the bhiksunis thought: “When the day for reciting the precepts comes, we can find some place to sit and recite them, but it is difficult to obtain all five robes. It would be better for us to exchange these materials for robes and divide them among ourselves.” They then exchanged the materials for robes and divided them among themselves.

Afterward, the bhiksunis continued to recite the precepts in an open place. The lay follower saw them and asked:

“Why are you still reciting the precepts in an open place? Is there no hall for reciting the precepts?”

The bhiksunis said:

“There is none.”

The lay follower asked:

“Previously, I donated materials for building a hall for reciting the precepts. What did you do with them?”

The bhiksunis said:

“We thought that when the day for reciting the precepts came, we could find some place to sit and recite them. But as for robes, it is difficult to obtain all five robes, so we exchanged the materials for robes. We exchanged the materials for robes and then divided them among ourselves.”

The lay follower criticized them, saying:

“These bhiksunis have no sense of shame or moral dread, and they receive offerings without ever being satisfied. Outwardly, they claim, ‘I know the true Dharma.’ What true Dharma is there in this? They exchanged the materials I donated for building a hall for reciting the precepts for robes and divided them among themselves, as though I did not know that it is difficult to obtain all five robes. The Buddha taught that the foremost field of merit is to build dwellings and offer them to the Sangha of the four directions!”

The bhiksunis heard of this. Among them were those of few desires and contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached those bhiksunis: “Why did you exchange the materials donated by the lay follower for building a hall for reciting the precepts for robes and divide them among yourselves?”

The bhiksunis reported this to the bhiksus. The bhiksus went and reported it to the Blessed One. Because of this matter, the Blessed One assembled the Bhiksu Sangha and rebuked those bhiksunis:

“What you have done is wrong. It is not in accordance with proper conduct, not the practice of a śramaṇa, not pure conduct, not a practice conducive to the Way; you have done what ought not to be done. Bhikkhunīs, why, when lay devotees offered materials to build an uposatha hall, did you exchange them for robes and divide the robes among yourselves?”

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

“These bhikkhunīs are sowers of many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikkhunīs, I establish this precept, comprising the ten beneficial purposes, up to and including the enduring preservation of the True Dharma.”

The precept should be stated thus:

If a bhikkhunī, knowing that something was offered by a donor to the Sangha for one purpose, uses it for another purpose,^[27] it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhunī: as explained above.

Using an offering made to the Sangha for another purpose: an offering made for constructing an uposatha hall is instead used to make robes; an offering made for robes is instead used to construct an uposatha hall; or an offering made for one place is used elsewhere.

Property of the Sangha, property intended for the Sangha, and property belonging to the Sangha:

– Property of the Sangha: property that has been promised to the Sangha.

– Property intended for the Sangha: property prepared for the Sangha but not yet promised to the Sangha.

– Property belonging to the Sangha: property that has been promised and relinquished to the Sangha.

If a bhikkhunī knows that a donor offered something to the Sangha for one purpose and uses it for another, it is a nissaggiya pācittiya offense.

The item subject to forfeiture should be relinquished to the Sangha, to a group, or to one person; it must not be relinquished to a faction. If it is relinquished to a faction, the relinquishment is invalid, and a dukkaṭa offense is committed.

When relinquishing it to the Sangha, the bhikkhunī concerned should go before the Sangha, bare her right shoulder, remove her footwear, reverently bow at the feet of the senior bhikkhunī, kneel with her right knee touching the ground, join her palms, and say:

“Venerable Sangha of sisters, please listen! I, the bhikkhunī named…, used for another purpose an offering made to the Sangha for a particular purpose, thereby committing an offense entailing forfeiture and expiation. I now relinquish it to the Sangha.”

After relinquishing it, she must confess the offense. The bhikkhunī receiving the confession must first make a formal announcement and only then receive it. The announcement is as follows:

“Venerable Sangha of sisters, please listen! This bhikkhunī named… used for another purpose an offering made to the Sangha for a particular purpose, thereby committing an offense entailing forfeiture and expiation. She has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, I shall now receive the confession of the bhikkhunī named…. This is the formal announcement.”

After making this announcement, she may then receive the confession. When receiving the confession, she should say to the other bhikkhunī:

“You should reproach yourself in your own mind.”

The other bhikkhunī should reply:

“Yes, I shall.”

The Sangha should immediately return the robe to this bhikkhunī by a motion and one proclamation, as follows: Within the Sangha, a bhikkhunī capable of carrying out the formal act should be appointed to make the announcement according to the circumstances stated above:

“Venerable Sangha of sisters, please listen! This bhikkhunī named… used for another purpose an offering made to the Sangha for a particular purpose, thereby committing an offense entailing forfeiture and expiation. She has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha shall return the robe to this bhikkhunī named…. This is the formal announcement.

“Venerable Sangha of sisters, please listen! This bhikkhunī named… used for another purpose an offering made to the Sangha for a particular purpose, thereby committing an offense entailing forfeiture and expiation. She has now relinquished it to the Sangha. Those venerable sisters who approve of the Sangha returning the robe to this bhikkhunī named… should remain silent. Anyone who does not approve should speak.

“The Sangha has approved returning the robe to this bhikkhunī named…. The Sangha approves and therefore remains silent. Thus is this matter recorded.”

If, after the robe has been relinquished before the Sangha, the Sangha does not return it, a dukkaṭa offense is committed. If, when it is to be returned, someone says, ‘Do not return it!’ that person commits a dukkaṭa offense. If one accepts it to make the five robes, transfers it as a gift made pure, uses it for another purpose, gives it to someone, deliberately damages it, burns it, turns it into something other than a robe, or wears it continually, in every case a dukkaṭa offense is committed.

For a bhikkhu, it is a dukkaṭa offense. For a śikṣamāṇā, sāmaṇera, or sāmaṇerī, it is a dukkaṭa offense. This is called an offense.

There is no offense if she first asks the owner and then uses it; if she uses it in accordance with the allocation; or if, when making the offering, the owner says, ‘Use it as you wish.’ In all such cases there is no offense.

Those who do not commit an offense are: the first offender before [730a1] the precept was established; one who is insane, mentally deranged, racked by pain, or under duress.

RULE 21^[28]

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 bhikkhunī An Ẩn^[29] intended to travel to Śrāvastī. When the resident bhikkhunīs heard that the bhikkhunī An Ẩn was coming, they went from house to house soliciting donations and received a great quantity of provisions and food.

When the appointed time arrived, the bhikkhunī An Ẩn did not come. The resident bhikkhunīs discussed the matter among themselves: “The bhikkhunī An Ẩn arranged to meet us in Śrāvastī, but she has not come. Robes for bhikkhunīs are very difficult to obtain, yet we must possess all five robes. We can exchange these provisions for robes and divide them among ourselves.” They then exchanged the provisions for five robes and divided them among themselves.

Afterward, the bhikkhunī An Ẩn arrived in Śrāvastī. The following morning, when the time came, she donned her robe, took her bowl, and entered the city to seek alms. When the lay devotees saw her, they asked:

“A-di, what do you need?”

She replied:

“I am seeking alms.”

They asked further:

“Does the Sangha have no food?”

An Ẩn replied:

“No.”

Several days later, the lay devotees went to the resident bhikkhunīs and asked:

“Previously, all of us contributed provisions so that food could be prepared for the bhikkhunī An Ẩn. Did you prepare the food?”

They replied:

“No.”

The lay devotees asked further:

“Why did you not prepare it?”

They replied:

“Previously, the bhikkhunī An Ẩn arranged with us that she would come to Śrāvastī, but then she did not come. We therefore thought: ‘The bhikkhunī An Ẩn arranged to meet us in Śrāvastī, but she has not come. Robes for bhikkhunīs are very difficult to obtain, yet we must possess all five robes. We can exchange these provisions for robes and divide them among ourselves.’ We therefore exchanged them for robes and divided the robes among ourselves.”

The lay devotees all criticized them, saying:

“These bhikkhunīs are shameless and insatiable in receiving offerings. Outwardly, they claim, ‘We know the True Dharma.’ Yet we previously offered provisions so that food could be prepared for the bhikkhunī An Ẩn, and afterward they exchanged them for robes and divided the robes among themselves. How can this be the True Dharma? Are we unaware that robes are difficult for bhikkhunīs to obtain and that it is hard to acquire all five? But the very reason we provided those things was to prepare food for the bhikkhunī An Ẩn after her journey from afar.”

When the bhikkhunīs heard of this, those among them who had few desires and knew contentment, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame rebuked those bhikkhunīs:

“Why, when the lay devotees provided provisions to procure food for the bhikkhunī An Ẩn, did you exchange them for robes and divide the robes among yourselves?”

The bhikkhunīs reported the matter to the bhikkhus. The bhikkhus then reported it to the Blessed One. On account of this incident, the Blessed One assembled the Bhikkhu Sangha and rebuked those bhikkhunīs:

“What you have done is wrong. It is not in accordance with proper conduct, not the practice of a śramaṇa, not pure conduct, not a practice conducive to the Way; you have done what ought not to be done.

“Bhikkhunīs, why, when the lay devotees provided provisions to prepare food for the bhikkhunī An Ẩn, did you exchange them for robes and divide the robes among yourselves?”

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

“Those bhikkhunīs are sowers of many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikkhunīs, I establish this precept, comprising the ten beneficial purposes, up to and including the enduring preservation of the True Dharma.”

The precept should be stated thus:

If any bhikkhuni personally solicits an item donated for one purpose and diverts it to another use for the Sangha,^[30] it is a nissaggiya pacittiya offense.

B. DEFINITION OF THE RULE

Bhikkhuni: as explained above.

An item donated for another purpose: soliciting it for food but using it to make robes; soliciting it for robes but using it for food; or soliciting it for one matter but using it for yet another matter.

Personally solicits: she herself goes to beg for it.

Property of the Sangha:^[31] as explained previously.

If a bhikkhuni personally solicits something in the name of the Sangha and then uses it for another purpose, she commits a nissaggiya pacittiya offense.

The article involved in this nissaggiya offense should be relinquished to the Sangha as in the preceding rule, and the offense should also be confessed as in the preceding rule.

The Sangha should return the relinquished robe to that bhikkhuni by a motion and second proclamation, as in the preceding rule. If it is not returned and she takes it as one of the five robes, uses it even as a non-robe, or wears it regularly, each such act constitutes a dukkata offense, as above.

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 if she first informs the lay donor and only then uses it, or if, when providing the article, the lay donor says, “Use it as you wish.” In such cases there is no offense.

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

RULE 22

A. ORIGIN

At one time, the Blessed One^[32] was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the bhikkhuni An On had a certain lay devotee who was her donor. When the time came, she put on her robe, took her bowl, went to the donor’s house, prepared a seat, and sat down.

The layman then greeted her and asked:

“Are you at ease?”

The bhikkhuni An On said:

“I am not at ease.”

The layman asked:

“Why are you not at ease?”

An On said:

“Because the place is noisy, I am not at ease.”

The layman asked:

“Do you not have a private room?”

An On said:

“No, I do not.”

The layman said:

“If I offer you the means, can you have one built?”

An On said:

“Yes.”

The layman then provided her with the means. That bhikkhuni thought, “If I construct lodging quarters, it will only create many more concerns. Meanwhile, it is difficult for a bhikkhuni to obtain all five robes. I should now exchange these means intended for constructing lodging quarters for robes.” She then went and exchanged them for robes.

After some time, the bhikkhuni An On put on her robe, took her bowl, went to the layman’s house, and sat down upon a seat.

The layman greeted her and asked:

“Venerable Lady, are you living at ease?”

She replied:

“I am not living at ease.”

The layman asked:

“Why are you not at ease?”

The bhikkhuni said:

“Because my dwelling place is noisy, I am not at ease.”

The layman asked again:

“Do you not have a private room, Venerable?”

The bhikkhuni said:

“No, I do not.”

The layman pressed her:

“Previously, I gave you money to build a dwelling. Did you not build it?”

The bhikkhuni said:

“I did not.”

He asked again:

“Why did you not build it?”

She replied:

“I thought to myself, ‘If I use these goods to construct lodging quarters, it will only create many more concerns. Meanwhile, it is difficult for a bhikkhuni to obtain all five robes. I should now exchange these means intended for constructing lodging quarters for robes.’”

The layman criticized her, saying:

“This bhikkhuni accepts offerings without ever being satiated or content. Outwardly she claims, ‘I know the true Dharma.’ What true Dharma is there in conduct such as this? I gave her money to build a dwelling, yet she exchanged it for robes. Do I not know that it is extremely difficult for bhikkhunis to obtain all five robes? But we have heard the Blessed One teach that foremost among fields of merit is the construction of lodging quarters as an offering to the Sangha of the four directions.”

The bhikkhunis heard about 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 An On, saying, “The donor gave you resources for constructing lodging quarters. Why did you exchange them for robes?”

The bhikkhunis reported the matter 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 reproached the bhikkhuni An On:

“What you have done is wrong. It is not in accordance with proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in harmony with the Dharma. You have done what ought not to be done. The donor gave you resources for constructing lodging quarters. Why did you exchange them for robes?”

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

“The bhikkhuni An On has planted many seeds of the taints and is the first to violate this rule. From now on, for the sake of the bhikkhunis, I establish this rule, comprising the ten benefits, up to and including the enduring continuance of the true Dharma.”

The rule should be stated as follows:

If any bhikkhuni diverts resources donated by a donor for one purpose to another purpose,^[33] it is a nissaggiya pacittiya offense.

B. DEFINITION OF THE RULE

Bhikkhuni: as explained above.

An item donated for another purpose: if it is offered for constructing lodging quarters but is used to make robes; if it is offered for making robes but is used to construct lodging quarters; or if it is offered for one matter but used for another, she commits a nissaggiya pacittiya offense.

The article involved in this nissaggiya offense must be relinquished to the Sangha as above. [731a1] The procedure for relinquishment and confession is also as above.

The Sangha must return the relinquished robe by a motion and second proclamation, as above. If it is not returned and she takes it as one of the five robes, uses it even as a non-robe, or wears it regularly, each such act constitutes a dukkata 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 if she asks the donor and uses it according to the donor’s wishes; if, when making the offering, the donor says, “Use it as you wish”; or if a relative says, “Use it as you wish; I will explain it to the donor.”

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

RULE 23

A. ORIGIN

At one time, the Blessed One^[34] was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a large number of bhikkhunis needed to construct lodging quarters, so they went throughout the countryside soliciting various things from people. As a result, they obtained a great quantity of goods and funds.

Afterward, the bhikkhunis thought, “If we use these materials to construct lodging quarters, it will create many more concerns. Meanwhile, it is very difficult for bhikkhunis to obtain all five robes. We can now use these goods and funds to obtain robes and divide them among ourselves.” Having thought thus, they exchanged them for robes and divided the robes among themselves.

After some time, the laypeople asked:

“Previously, we offered goods and funds for the construction of lodging quarters. Were they ultimately built or not?”

The bhikkhunis said:

“They were not built.”

The laypeople asked:

“Why were they not built?”

The bhikkhunis replied:

“We thought, ‘Constructing lodging quarters would create more concerns. Meanwhile, it is difficult for bhikkhunis to obtain all five robes. Therefore, we shall exchange those goods and funds for robes and divide them among ourselves.’ Having thought thus, we exchanged them for robes and divided the robes among ourselves.”

When the laypeople heard this, they all criticized them, saying:

“These bhikkhunis accept offerings without ever being satiated. Outwardly they claim, ‘We know the true Dharma.’ What true Dharma is there in conduct such as this? They exchanged the money we offered for constructing lodging quarters for robes and divided the robes among themselves. It is not that we do not know how difficult it is for bhikkhunis to obtain all five robes! But we have heard the Blessed One teach that foremost and supreme among fields of merit is the construction of lodging quarters as an offering to the Sangha of the four directions.”

The bhikkhunis heard about this. Those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed moral shame and dread of wrongdoing reproached those bhikkhunis, saying, “Why did you exchange the money given for constructing dwellings for robes and divide them among yourselves?”

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

“What you have done is wrong. It is not in accord with proper conduct, not the conduct of a monastic, not pure conduct, not conduct in conformity with the Dharma. You have done what ought not to be done. Why did you exchange money that had been given for building lodgings for robes and then divide them among yourselves?”

Having rebuked the bhikkhunis in many ways, the Buddha told the bhikkhus:

“Those bhikkhunis are foolish people, a fertile ground for the growth of many outflows, and the first to violate this precept. From now on, I shall establish a precept for the bhikkhunis, comprising the ten benefits, up to ensuring the long endurance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni diverts to another purpose^[35] an offering that she herself has solicited for the Sangha for a particular purpose, she commits a nissaggiya pacittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhuni: as defined above.

An offering for a particular purpose: an offering given for building lodgings for the Sangha that is used to make robes; an offering given for making robes that is used to build lodgings for the Sangha; or an offering given for one purpose that is used for another.

She herself has solicited: she personally went to various places to ask for it.

An offering for the Sangha: that is, property belonging to the Sangha, as explained above.

If a bhikkhuni uses for another purpose an offering given by a donor to the Sangha, she commits a nissaggiya pacittiya offense.

The object involved in this nissaggiya offense should be relinquished to the Sangha. The procedure for relinquishment and the confession required after relinquishment are as explained above.

The Sangha should return the relinquished robe by a motion followed by one proclamation, as explained previously. If it is not returned, and she accepts it as one of her five robes, or uses it as a non-robe, or wears it regularly, in every case she commits a dukkata offense, as above.

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

There is no offense if she asks the donor and uses it according to the donor’s wishes; if, when making the offering, the donor says, “Use it as you wish”; or if a relative says, “Let the Sangha use it as they wish; I shall explain the matter to the donor.” In such cases, there is no offense.

Those who do not incur the offense are the first offender before the precept was established, and one who is insane, mentally deranged, afflicted by pain, or under duress.

RULE 24^[36]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhunis retained bowls of fine color and put away their old ones. They accumulated many bowls without washing or mending them. The bowls thus stored became very numerous. When laypeople came to visit the monastery and saw this, they criticized them, saying, “These bhikkhunis accept things without ever being satisfied. Outwardly, they claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct? They accumulate many bowls, using those of fine color and carelessly casting the old ones on the ground, like a pottery shop.”

The bhikkhunis heard of this. Among them were those of few desires, contented, practitioners of the dhutanga practices, devoted to training in the precepts, and possessed of a sense of shame. They rebuked the group of six bhikkhunis: “Why do you accumulate many bowls, using the good ones while neither washing nor repairing the old ones, but carelessly casting them on the ground?”

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

“What you have done is wrong. It is not in accord with proper conduct, not the conduct of a monastic, not pure conduct, not conduct in conformity with the Dharma. You have done what ought not to be done. Group of six bhikkhunis, why do you retain new bowls of fine color while neither washing nor mending the old ones, but carelessly casting them on the ground?”

Having rebuked the group of six bhikkhunis in many ways, the Blessed One told the bhikkhus:

“This group of six bhikkhunis is a fertile ground for the growth of many outflows and comprises the first offenders against this precept. From now on, I shall establish a precept for the bhikkhunis, comprising the ten benefits, up to ensuring the long endurance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni keeps an extra bowl,^[37] she commits a nissaggiya pacittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhuni: as defined above.

On the very day a bhikkhuni receives bowls, she should retain one bowl and formally assign the remaining bowls to another, or give them away to someone. If a bhikkhuni keeps an extra bowl, she commits a nissaggiya pacittiya offense.

The object involved in this nissaggiya offense should be relinquished to the Sangha. The procedure for relinquishment and the procedure for confession after relinquishment are as explained above.

The Sangha should return the relinquished bowl by a motion followed by one proclamation, as above. If it is not returned (…) up to the passage stating that it is used as something other than a bowl, in every case she commits a dukkata offense, as above.

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

There is no offense if, on the day she receives the bowls, she immediately retains one bowl and formally assigns the others to another; if she gives them away to someone;^[38] or if, believing that they have been stolen, lost, broken, or swept away by water, she neither formally assigns them to another nor gives them away.

There is no offense if the bowl has been stolen, lost, broken, or swept away; if she takes it for her own use; or if another person gives it to her to use. There is also no offense if the person who entrusted the bowl to her dies, travels far away, abandons the monastic life, is seized and carried away by bandits, encounters a dangerous beast, or is swept away by water, and she therefore neither formally assigns the bowl to another nor gives it away.

Those who do not incur the offense are the first offender before the precept was established, and one who is insane, mentally deranged, afflicted by pain, or under duress.

RULE 25^[39]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhunis accumulated many utensils of fine color. Those of poor quality they carelessly cast on the ground without repairing, washing, or arranging them.

At that time, many laypeople came to visit the monastery. When they saw this, they criticized them, saying, “This group of six bhikkhunis accepts things without ever being satisfied and has no sense of shame. Outwardly, they claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct? They accumulate many utensils and carelessly cast them on the ground like a pottery shop.”

The bhikkhunis heard of this. Among them were those of few desires, [732a1] contented, practitioners of the dhutanga practices, devoted to training in the precepts, and possessed of a sense of shame and moral dread. They rebuked the group of six bhikkhunis: “Why do you accumulate many utensils and carelessly cast them on the ground?”

The bhikkhunis went and reported the matter 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 rebuked the group of six bhikkhunis:

“What you have done is wrong. It is not in accord with proper conduct, not the conduct of a monastic, not pure conduct, not conduct in conformity with the Dharma. You have done what ought not to be done. Group of six bhikkhunis, why do you accumulate many utensils and carelessly cast them on the ground?”

Having rebuked the group of six bhikkhunis in many ways, the Blessed One told the bhikkhus:

“This group of six bhikkhunis is a fertile ground for the growth of many outflows and comprises the first offenders against this precept. From now on, I shall establish a precept for the bhikkhunis, comprising the ten benefits, up to ensuring the long endurance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni accumulates many utensils^[40] of beautiful color, she commits a nissaggiya pacittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhuni: as defined above.

Whatever requisites a bhikkhuni receives on a given day, she should determine for use on that very day those included among the sixteen necessary articles. Anything else should be assigned in purity or given to another person. The sixteen articles are: a large steamer, a steamer lid, a large bowl, a large spoon, a small jar, a jar lid, a small bowl, a spoon, a drinking-water vessel, a vessel lid, a large bowl for holding drinking water, a small spoon, a washing-water vessel, a vessel lid, a drinking bowl, and a drinking cup. If a bhikkhuni keeps an excessive number of requisites, it is a nissaggiya pacittiya offense.

This nissaggiya article must be relinquished in the midst of the Sangha, as above. After relinquishing it, she must confess the offense. The procedure for confession is also as above.

The Sangha must return the relinquished article through a motion and second proclamation, as above. If the Sangha does not return it and she accepts it as one of the five robes, up to and including using it regularly, each instance constitutes a dukkata offense, as above.

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 if, on the day she receives the requisites, she determines for use those included among the sixteen necessary articles as above and assigns the remainder in purity or gives it to another person; or if, believing an article to have been stolen, lost, broken, or swept away, she neither assigns it in purity nor gives it to another person. In all such cases there is no offense. If an article has been stolen, lost, broken, or swept away by water; if she needs to take it for use; if another person gives it to her to use;

if it belonged to a bhikkhuni who had deposited it and then died, abandoned the training, traveled far away, was seized and carried off by bandits, encountered danger from vicious beasts, or was swept away by water, and therefore she neither assigns it in purity nor gives it to another person, in all such cases there is no offense.

Those who do not offend are: the first offender before the rule was established; one who is insane, mentally deranged, racked with pain, or under duress.

RULE 26^[41]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, when the bhikkhunis had their menstrual periods, their robes and bedding became soiled.^[42]

The bhikkhunis reported this to the bhikkhus. The bhikkhus reported it to the Blessed One. The Blessed One permitted them to wear a cloth for containing the menstrual flow.^[43] If it slipped off, he permitted them to make a belt.

The menstrual blood still leaked out on both sides and soiled their robes. The Buddha then permitted them to sew a cloth for illness and wear it over the first cloth, with the nivāsana worn over it.

When they went to a layperson’s home and were invited to sit, they should say, “I am ill.” If the hosts said, “Please sit; it does not matter,” the bhikkhuni should lift her nivāsana and sit with the cloth for illness covering her body.

At that time, the bhikkhuni Candana-Suna often said of herself that she had no thoughts of sensual desire, and she told all the other bhikkhunis, “Whenever you have your menstrual period, come to me and take this cloth to use.” They replied, “Very well.” Because the bhikkhunis relied on that cloth, they did not make other cloths. Later, the bhikkhuni Candana-Suna had her menstrual period. At the same time, another bhikkhuni also had her menstrual period. The other bhikkhuni sent someone to say to the bhikkhuni Candana-Suna:

“You previously promised to give me the cloth for illness. I now ask to receive it.”

The bhikkhuni Candana-Suna said:

“I too now have my menstrual period and cannot give it to you.”

The bhikkhuni complained:

“You previously told me that when I had my menstrual period, I should come to you and take the cloth for illness. Trusting that I could borrow it, I did not obtain a cloth for illness. Now that I have sent someone to ask for it, why do you not give it?”

When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in learning the precepts, and possessed a sense of shame and moral dread criticized the bhikkhuni Candana-Suna:

“You promised to lend that bhikkhuni the cloth for illness, and therefore she did not obtain one. Now that she has sent someone to get it, why do you not give it?”

The bhikkhunis reported this to the Bhikkhu Sangha. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the bhikkhuni Candana-Suna:

“What you have done is wrong. It is not proper conduct, not the practice of a monastic, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Bhikkhuni Candana-Suna, you promised to lend that bhikkhuni the cloth for illness, and therefore she did not obtain one. Now that she has sent someone to get it, why do you not give it?”

After rebuking the bhikkhuni Candana-Suna in countless ways, the Buddha told the bhikkhus:

“This bhikkhuni Candana-Suna has planted the seeds of many 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 the ten benefits, up to and including the enduring establishment of the true Dharma.”

The precept should be recited as follows:

If a bhikkhuni promises to give another bhikkhuni a cloth for illness,^[44] but afterward does not give it,^[45] it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: The meaning is as explained above.

Cloth for illness: When the menstrual flow appears, it is worn to cover the inner body, with the nivāsana worn over it.

Cloth: There are ten kinds, as explained above.

If a bhikkhuni promises to give a cloth for illness but does not hand it over, it is a nissaggiya pacittiya offense. If she promises to give another kind of robe apart from a cloth for illness but does not give it, she incurs a dukkata offense. If she promises to give any other requisite apart from robes but does not give it, she likewise incurs a dukkata offense.

If a bhikkhuni promises to give a bhikkhuni a cloth for illness but afterward does not give it, it is a nissaggiya pacittiya offense.

This nissaggiya article must be relinquished to the Sangha, as above. After relinquishing it, she must confess the offense, also as above. The Sangha should immediately return the relinquished article to her, as before. If it is not returned and she accepts it as one of the five robes, up to and including using it regularly, each instance constitutes a dukkata offense.

For a bhikkhu(?),^[46] 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 if, after promising to give the cloth for illness, she gives it. If she has no cloth for illness, or if the cloth for illness is being sewn, washed, dyed, beaten, or has been stored in a secure place but cannot be found, there is no offense.

If that bhikkhuni has broken the precepts, holds wrong views, has violated proper conduct, has been suspended, has been expelled, or deserves expulsion; or if, on account of giving it, there would be danger to life or danger to the holy life, then there is no offense if she promised to give the cloth for illness but does not give it.

Those who do not offend are: the first offender before the rule was established; one who is insane, mentally deranged, racked with pain, or under duress.

RULE 27^[47]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhunis took out-of-season robes and determined them for use as robes appropriate to the season.^[48]

The bhikkhunis saw this and said:

“The Blessed One has permitted bhikkhunis to keep five robes. Whose robes are these?”

The group of six bhikkhunis said:

“They are our seasonal robes.”

The bhikkhunis asked:

“Venerable sisters, is this presently the proper season for robes or outside the proper season?”

When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in learning the precepts, and possessed a sense of shame and moral dread criticized the group of six bhikkhunis:

“Why do you take out-of-season robes and determine them for use as seasonal robes?”

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 rebuked the group of six bhikkhunis:

“What you have done is contrary to the Dharma. It is not proper conduct, not the practice of a monastic, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Group of six bhikkhunis, why do you take out-of-season robes and determine them for use as seasonal robes?”

After rebuking the group of six bhikkhunis in countless ways, the Blessed One told the bhikkhus:

“This group of six bhikkhunis has planted the seeds of many defilements and are the first persons [733a1] to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten benefits, up to and including the enduring establishment of the true Dharma.”

The precept should be recited as follows:

If a bhikkhuni takes an out-of-season robe and uses it as a robe appropriate to the season,^[49] it is a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: The meaning is as explained above.

Timely robe-cloth: robe-cloth obtained within the proper period—that is, within one month after the end of the rains retreat if the kathina robe has not been accepted, or within five months if the kathina robe has been accepted.

Untimely robe-cloth: robe-cloth obtained and stored outside the period stated above.

Robe-cloth: there are ten kinds, as stated above.

If a bhiksuni uses this untimely robe-cloth as timely robe-cloth, she commits a nissaggiya pacittiya offense.

The article involved in this nissaggiya offense should be relinquished to the Sangha, as above. After relinquishing it, she must confess the offense, as above.

The Sangha should return the relinquished robe article by a motion and one proclamation, also as above. If it is not returned and she accepts it as one of the five robes... up to the statement: if she continually uses it, in every case she commits a dukkata offense, as above.

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

There is no offense if untimely robe-cloth is used as untimely robe-cloth, or timely robe-cloth is used as timely robe-cloth.

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

RULE 28^[50]

A. ORIGIN

At one time, the Bhagavat was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the bhiksuni Sthulananda exchanged robes with another bhiksuni. Later, becoming angry and resentful, she took hers back, saying: “Return my robe to me. I will not exchange with you. Your robe belongs to you, and my robe belongs to me. You take your own robe, and I shall take mine.”

When the bhiksunis heard of this, those among them who had few desires, knew contentment, practiced the dhuta austerities, delighted in learning the precepts, and knew shame and remorse reproached the bhiksuni Sthulananda: “Why did you exchange robes with another bhiksuni and then, becoming angry and resentful, take yours back and say, ‘Return my robe to me. I will not exchange with you. Your robe belongs to you, and my robe belongs to me. You take your own robe, and I shall take mine’?”

The bhiksunis then reported the matter to the bhiksus. The bhiksus reported it to the Blessed One. Because of this matter, the Blessed One assembled the Bhiksu Sangha and reproached the bhiksuni Sthulananda:

“What you have done is wrong. It is not proper deportment, not the conduct of a sramana, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Bhiksuni Sthulananda, why did you exchange robes with another bhiksuni and then, becoming angry and resentful, take yours back?”

After reproaching the bhiksuni Sthulananda in countless ways, the Buddha told the bhiksus:

“This bhiksuni Sthulananda is a ground in which many seeds of the outflows are planted. She is the first to violate this precept. From now on, for the sake of the bhiksunis, I establish this precept, endowed with the ten benefits, up to the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If a bhiksuni exchanges robes with another bhiksuni and later, becoming angry and resentful, takes hers back or causes someone else to take it back, saying, “Return my robe to me. I will not exchange with you. Your robe belongs to you; return my robe to me,” she commits a nissaggiya pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhiksuni: the meaning is as stated above.

Robe-cloth: there are ten kinds, as stated above.

Exchange: exchanging robe-cloth for robe-cloth; robe-cloth for something other than robe-cloth; something other than robe-cloth for robe-cloth; or something other than robe-cloth for something other than robe-cloth. This includes exchanging needles, knives, thread, or miscellaneous articles with one another, even exchanging a single pill of medicine.

If a bhiksuni exchanges robes with another bhiksuni and later, becoming angry and resentful, takes hers back or causes someone else to take it, and then removes and stores it, she commits a nissaggiya pacittiya offense. If she takes it but does not remove and store it, she commits a dukkata offense. If the other bhiksuni has hung the robe on a tree, wall, fence, pillar, elephant tusk, or robe rack, or placed it on a rope bed, wooden bed, large mat, or small mat, or spread it on the ground, and she removes it from that place, she commits a nissaggiya pacittiya offense. If she takes it but does not remove it from that place, she commits a dukkata offense.

The article involved in this nissaggiya offense must be relinquished to the Sangha, as before. After relinquishing it, she must confess the offense, as before.

The Sangha must return that robe by a motion and one proclamation, also as before. If it is not returned and she accepts it as one of the five robes, up to continually wearing and using it, in every case she commits a dukkata offense, also as above.

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

There is no offense if she speaks gently and seeks to persuade the other, saying: “Sister, I regret the exchange. Please return my robe.” Knowing that she regrets it, the other returns the robe. Or another bhiksuni says: “This bhiksuni wishes to reverse the exchange.

You should return her robe to her.” Or the other bhiksuni borrowed it to wear in an improper manner, and therefore it must be reclaimed. Or she knows beforehand that it will be lost, fears that it will be damaged, or the other person has broken the precepts, corrupted her views, violated proper deportment, has been formally suspended, has been expelled, or deserves expulsion; or the matter would lead to danger to life or danger to the holy life—and she takes it back without removing and storing it.

In all such cases, there is no offense.

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

RULE 29^[51]

A. ORIGIN

At one time, the Bhagavat was staying in the Gabled Hall^[52], beside the Monkey Pond at Vaisali. At that time, a Licchavi of Vaisali had occasion to recover some property from a certain householder. There was then a bhiksuni named Kala who frequently visited that householder’s home and regarded him as a donor.

The Licchavi said to Kala:

“Ayi, I would like to come to you for assistance with a matter concerning some property.”

Kala said:

“That can be done.”

She then helped him settle the matter. Having obtained the property, the delighted Licchavi asked:

“If there is anything you need, Venerable Sister, please tell me.”

Kala said:

“That is enough; what you have done is already an offering to me.”

The Licchavi asked again:

“Whatever you need, Venerable Sister, please tell me.”

Kala said:

“Enough; what is the use of speaking about it? Even if I needed something, you would not be able to give it.”

The householder again said:

“Venerable Sister, just tell me what you need, and I shall offer it to you.”

The bhiksuni Kala then pointed to a robe worth one thousand sheets of cloth and said:

“I need a robe such as that.”

The householders then criticized her among themselves: “This bhiksuni accepts offerings without ever being satisfied. Outwardly she claims, ‘I understand the true Dharma.’ What true Dharma is there in such conduct? Why does she demand a robe worth one thousand sheets of cloth? Even if a donor is willing to give it, she herself should know what is sufficient.”

The householder then gave the robe to Kala and said:

“If I had handled the matter myself just now, I would not have had to lose this robe!”

At that time, another bhiksuni, Bhadra Kapila, also went to the home of some relatives and sat down upon a seat. The householders asked:

“Ayi, is there anything you need?”

The bhiksuni said:

“That is enough; this is already an offering to me.”

The householder said again:

“Whatever you need, please tell me.”

The bhiksuni said:

“Enough; what is the use of speaking about it? Even if I needed something, you would not be able to give it.”

The householder said:

“I shall give it; it is not that I will not. Just tell me what you want.”

The bhiksuni then pointed to a piece of robe-cloth worth one thousand sheets of cloth and said: “I need this piece of robe-cloth.”

The householders then criticized her among themselves: “This bhiksuni accepts offerings without ever being satisfied. Outwardly she claims, ‘I understand the true Dharma.’ What true Dharma is there in such conduct? Why does she demand robe-cloth worth one thousand sheets of cloth? Even if a donor is willing to give it, she herself should know what is sufficient.”

After giving her the piece of robe-cloth, the householder said:

“What does a bhiksuni need such costly robe-cloth for?”

When the bhiksunis heard of these matters, those among them who had few desires, knew contentment, practiced the dhuta austerities, delighted in learning the precepts, and knew shame and remorse reproached the bhiksuni Bhadra Kapila: “Why did this bhiksuni go to a householder and demand robe-cloth worth one thousand sheets of cloth?”

The bhikkhunis went and reported this to the bhikkhus. The bhikkhus then reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the bhikkhunis Kāla and Bhadda Kapilā:

“What you have done is wrong. It is not proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Why did you go to a householder and ask for a robe worth one thousand sheets?”

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

“These two bhikkhunis, Kāla and Bhadda Kapilā, [734a1] are sowers of many seeds of the taints and are the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten benefits, up to the enduring preservation of the true Dharma.” The precept should be stated as follows:

If a bhikkhuni asks for a heavy robe,^[53] its maximum value shall be four sheets of cloth;^[54] if it exceeds this, it is a nissaggiya pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as explained above.

Heavy robe (thick robe): a robe for protection against the cold.

Robe: there are ten kinds, as explained above.

When a bhikkhuni seeks a thick robe, the maximum is sixteen điều. If a bhikkhuni seeks a thick robe worth more than four sheets of cloth, it is a nissaggiya pācittiya offense.

The object involved in this nissaggiya offense should be relinquished to the Sangha, as explained above. After relinquishing the robe, she must confess the offense, also as explained above.

The Sangha must return the robe to that bhikkhuni by a motion followed by one proclamation, as explained above. If the Sangha does not return it, or if it accepts it as one of the five robes, or even uses it continually, each such act constitutes a duṣkṛta offense, as explained above.

For a bhikkhu, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if she asks for a robe worth four sheets of cloth or less; if she asks one who has gone forth; if another asks on her behalf, or she asks on another’s behalf; or if she obtains it without asking. In all such cases, there is no offense.

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

RULE 30^[55]

A. ORIGIN

At one time, the Bhagavā was staying at Vesālī. At that time, a Licchavi of Vesālī had occasion to recover some property from a certain householder. A bhikkhuni named Kāla frequently visited this household, regarding it as one of her donor families. The Licchavi said to Bhikkhuni Kāla:

“Venerable lady, could you arrange this matter concerning the property for me?”

The bhikkhuni replied:

“Yes.”

After she had arranged the matter and the property had been recovered, the delighted Licchavi said:

“Venerable lady, what do you need?”

The bhikkhuni said:

“Never mind; this itself is already an offering to me!”

The Licchavi again said:

“Whatever you need, venerable lady, please tell me.”

The bhikkhuni said:

“Never mind. Even if I did need something, you would be unable to give it.”

The Licchavi again said:

“I will give it; it is not that I will not. Please tell me.”

The bhikkhuni then pointed to a light robe (a thin robe) worth five hundred sheets of cloth and said:

“I need cloth like this.”

The householders all criticized her, saying:

“This bhikkhuni accepts things without ever being satisfied. Before others, she declares, ‘I know the true Dharma.’ What true Dharma is there in such conduct? Why does she ask for a thin robe worth five hundred sheets of cloth? Even when donors make offerings, she ought to know contentment!”

The Licchavi handed the robe to the bhikkhuni and said:

“If I had arranged the matter myself just now, I would not have lost this robe!”

At that time, another bhikkhuni, Bhadda Kapilā, also went to the home of her relatives and sat down on the appointed seat. The householders asked:

“Venerable lady, what do you need?”

The bhikkhuni said:

“Never mind; this itself is already an offering to me.”

The householder again said:

“Whatever you need, please tell me.”

The bhikkhuni said:

“Never mind; there is no point in saying it. Even if I did need something, you would be unable to give it.”

The householder said:

“I will give it; it is not that I will not. Just tell me what you need.”

The bhikkhuni then pointed to a thin robe worth five hundred sheets of cloth and said:

“I need this robe.”

The householder criticized her, saying:

“This bhikkhuni accepts things without ever being satisfied. Before others, she declares, ‘I know the true Dharma.’ What true Dharma is there in such conduct? Why does she ask for a thin robe worth five hundred sheets of cloth? Even when donors make offerings, she ought to know contentment!”

The householder handed her the robe and said:

“What will this bhikkhuni do with such a costly robe?”

At that time, some bhikkhunis heard about this. Among them were those of few desires and contentment, who practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They criticized the two bhikkhunis, Kāla and Bhadda Kapilā, saying, “Why did you go to householders and ask for thin robes worth five hundred sheets of cloth?”

The bhikkhunis then went and reported this to the bhikkhus. The bhikkhus reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the bhikkhunis Kāla and Bhadda Kapilā:

“What you have done is wrong. It is not proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Why did the two of you go to householders and ask for thin robes worth five hundred sheets of cloth?”

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

“These two bhikkhunis, Kāla and Bhadda Kapilā, are sowers of many seeds of the taints and are the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten benefits, up to the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni wishes to ask for a light robe (a thin robe),^[56] its maximum value shall be two and a half sheets of cloth;^[57] if it exceeds this, it is a nissaggiya pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as explained above.

Light robe (thin robe): a robe for protection against the heat.

Robe: there are ten kinds, as explained above.

If a bhikkhuni asks for a thin robe, the maximum is ten điều. If a bhikkhuni asks for a thin robe worth more than two and a half sheets of cloth, it is a nissaggiya pācittiya offense.

The object involved in this nissaggiya offense must be relinquished to the Sangha, as explained above. After relinquishing it, she must confess the offense, also as explained above.

The Sangha must return the relinquished robe to her by a motion followed by one proclamation, as before. If the Sangha does not return it, accepts it as one of the five robes, ... or even turns it into a non-robe or continually wears and uses it, each such act constitutes a duṣkṛta offense, as explained above.

For a bhikkhu, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if she asks for a thin robe worth two and a half sheets of cloth or less; if she asks one who has gone forth; if she asks on another’s behalf, another asks on her behalf, or she obtains it without asking. In all such cases, there is no offense.

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

CHAPTER IV

PĀCITTIYA

A — PRECEPTS HELD IN COMMON^[1]

At one time, the Bhagavā was staying in the Nigrodha Grove among the Śākyans at Kapilavastu. At that time, on account of these circumstances—as in the case of the Bhikkhu Sangha—the Blessed One assembled the Bhikkhu Sangha and said:

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

The precepts should be stated as follows:

RULE 1

If a bhikkhuni knowingly speaks a falsehood, it is a pācittiya offense.*^[2]

RULE 2

If a bhikkhuni speaks abusively, it is a pācittiya offense.*^[3]

RULE 3

If a bhikkhuni speaks divisively, sowing discord, it is a pācittiya offense.*^[4]

RULE 4

If a bhikkhuni spends the night in the same dwelling as a man, it is a pācittiya offense.*^[5]

RULE 5

If a bhikkhuni spends more than three nights in the same dwelling as a woman who has not received full ordination, it is a pācittiya offense.*^[6]

RULE 6

If a bhikkhuni recites the Dharma together with one who has not received ordination, it is a pācittiya offense.*^[7]

RULE 7

If a bhikshuni, knowing that another has committed a grave offense, tells a person who has not received the higher ordination, it is a pācittiya offense, except when authorized by an act of the Sangha.*^[8][9]

RULE 8

If a bhikshuni declares to a person who has not received the higher ordination that she has realized a superhuman attainment, saying: “I know this; I see this,” even if it is true, it is a pācittiya offense.*^[10]

RULE 9

If a bhikshuni teaches the Dharma to a man in more than five or six sentences, it is a pācittiya offense, except in the presence of a knowledgeable woman.*^[11]

RULE 10

If a bhikshuni digs the earth herself or has someone else dig it, it is a pācittiya offense.*^[12]

RULE 11

If a bhikshuni destroys living plants or shoots, it is a pācittiya offense.*^[13]

RULE 12

If a bhikshuni deliberately speaks evasively and causes annoyance to another, it is a pācittiya offense.*^[14]

RULE 13

If a bhikshuni disparages or speaks ill of a “Sangha steward,” it is a pācittiya offense.*^[15]

RULE 14

If a bhikshuni brings out a Sangha bed, seat, bedding, or sitting mat and spreads it in the open, or has someone else spread it, and upon departing neither puts it away herself nor has someone else put it away, it is a pācittiya offense.*^[16]

RULE 15

If, in a Sangha dwelling, a bhikshuni herself spreads, or has someone else spread, Sangha bedding in order to sit or lie upon it, and upon departing does not put it away herself, it is a pācittiya offense.*^[17]

RULE 16

If a bhikshuni, knowing that a place is occupied by another bhikshuni, comes afterward and deliberately intrudes, spreading bedding there to sleep or rest, with the thought: “If she finds it too cramped, she will move elsewhere of her own accord,” and acts for this reason and no other, contrary to proper deportment, it is a pācittiya offense.*^[18]

RULE 17

If a bhikshuni, angry and displeased with another bhikshuni, drags her out of a Sangha dwelling herself or has someone else drag her out, it is a pācittiya offense.*^[19]

RULE 18

If a bhikshuni, on an upper story, lies or sits upon a bed or seat with detachable legs that have come loose, it is a pācittiya offense.*^[20][21]

RULE 19

If a bhikshuni, knowing that water contains living creatures, uses it herself or has someone else pour it upon mud or grass, it is a pācittiya offense.*^[22]

RULE 20

When a bhikshuni is constructing a large dwelling, including its door, window frames, and other ornamentation, she may instruct someone to thatch it to a thickness of two or three layers. If this is exceeded, it is a pācittiya offense.*^[23]

RULE 21

At a residence where only one meal is offered, a bhikshuni who is not ill should partake of one meal. If she accepts more, it is a pācittiya offense.*^[24]

RULE 22

If a bhikshuni eats apart from the community, it is a pācittiya offense, except on the following occasions: when ill, during the robe-making period, during the robe-offering period, when traveling by road, when traveling by boat, at a great assembly, or when food is offered by ascetics. These are the exceptional occasions.*^[25]

RULE 23

If a bhikshuni goes to a donor’s house and is earnestly offered food, cakes, or flour, she may, if she needs them, accept two or three bowls and bring them back to the monastery, where she should share them with the other bhikshunis. If a bhikshuni who is not ill accepts more than three bowls, brings them back to the monastery, and does not share them with the other bhikshunis, it is a pācittiya offense.*^[26]

RULE 24

If a bhikshuni eats at an improper time, it is a pācittiya offense.*^[27]

RULE 25

If a bhikshuni eats food left overnight, it is a pācittiya offense.*^[28]

RULE 26

If a bhikshuni places food or medicine in her mouth without having formally received it, it is a pācittiya offense, except for water and tooth-cleaning sticks.*^[29]

RULE 27

If a bhikshuni has previously accepted an invitation but goes to another person’s house either before or after the meal without first informing another bhikshuni, it is a pācittiya offense, except on the following special occasions: when ill, during the robe-making period, or during the robe-offering period. These are the special occasions.*^[30]

RULE 28

If a bhikshuni deliberately lingers seated in a dining hall where valuables are present, it is a pācittiya offense.*^[31]

RULE 29

If a bhikshuni deliberately lingers seated in a dining hall where valuables are present, it is a pācittiya offense.*^[32]

RULE 30

If a bhikshuni sits alone with a man in an open place, it is a pācittiya offense.*^[33]

RULE 31

If a bhikshuni says to another bhikshuni: “Elder Sister, come with me into the village, and I will provide you with food,” but in the end, without having anyone provide food for that bhikshuni, she says: “Elder Sister, go elsewhere. I do not enjoy talking or sitting together with you. I prefer to sit alone and converse alone,” and with this purpose and no other deliberately sends her away, it is a pācittiya offense.*^[34]

RULE 32

If a bhikshuni has been invited to accept medicine for four months, a bhikshuni who is not ill may accept it. If she accepts it beyond that period, it is a pācittiya offense, except in the case of a standing invitation, a continuing invitation, an invitation to receive a share, or a lifelong invitation.*^[35]

RULE 33

If a bhikshuni goes to view an army in battle formation, it is a pācittiya offense, except when there is a timely reason.*^[36]

RULE 34

If a bhikshuni has a reason permitting her to enter a military encampment, she may stay there for two or three nights. If she stays longer, it is a pācittiya offense.*^[37]

RULE 35

If, while staying for two or three nights in a military encampment, a bhikshuni watches the army drilling, reviews the strength of the army, or watches the elephant corps or cavalry, it is a pācittiya offense.*^[38]

RULE 36

If a bhikshuni drinks intoxicating liquor, it is a pācittiya offense.*^[39]

RULE 37

If a bhikshuni plays in the water, it is a pācittiya offense.*^[40]

RULE 38

If a bhikshuni tickles another bhikshuni with her fingers, it is a pācittiya offense.*^[41]

RULE 39

If a bhikshuni refuses admonition, it is a pācittiya offense.*^[42]

RULE 40

If a bhikshuni frightens another bhikshuni, it is a pācittiya offense.*^[43]

RULE 41

A bhikshuni should bathe once every half month; a bhikshuni who is not ill should observe this rule. If she bathes more frequently, it is a pācittiya offense, except on the following special occasions: during hot weather, when ill, when working, during strong winds and rain, or upon returning from a long journey. These are the special occasions.*^[44]

RULE 42

If a bhikshuni who is not ill deliberately kindles a fire in the open to warm herself, or has someone else kindle one, it is a pācittiya offense, except on a special occasion.*^[45]

RULE 43

If a bhikshuni hides another bhikshuni’s robe, bowl, sitting mat, or needle case—whether she hides it herself or has someone else hide it, even merely in jest—it is a pācittiya offense.* ^{[46] [47]}

Notes:

^[22] Pali, Niss. 4, Vin.iv 248; Cf. Niss. 5, Vin.iv 249. Five-Part Vinaya: rule 18. Ten Recitations Vinaya: rule 25.

^[23] Chinese: su 酥. In the Pali, Thullanandā was ill and needed cooked ghee, that is, clarified butter (sappina).

^[24] Five-Part Vinaya: “…having requested and obtained this item, she does not use it, but requests another item.” Ten Recitations Vinaya: “…having requested and obtained this one, she then requests yet another.”

^[25] Pali (Cf. Vin.iv 243): vissajjati, to send as a gift (to another person).

^[26] Because she wishes it to spoil quickly.

^[27] Cf. Five-Part Vinaya, nissaggiya 25: “…for the Sangha… requests from one lay devotee…” Ten Recitations Vinaya: “…having requested it for the Sangha to use for this purpose, she uses it for another purpose…”

^[28] Cf. Pali, Niss.7.

^[29] An Yin 安隱; elsewhere transliterated as Sai-ma. See above, Sanghavasesa 7.

^[30] Five-Part Vinaya, nissaggiya 28: “…she herself, on behalf of the Sangha… requests from many lay devotees…”

^[31] The explanatory phrase is absent from the text of the precept.

^[32] Po-ch'ieh-p'o 婆伽婆, in the Chinese text, means the Blessed One. Pali: bhagavā.

^[33] Five-Part Vinaya, nissaggiya 27: “…she herself, for her personal use… requests from one lay devotee…”

^[34] See note 10 to rule 22.

^[35] Five-Part Vinaya, nissaggiya 26: “…she herself, on behalf of the Sangha… requests from many lay devotees…”

^[36] Cf. Pali, Niss. 1, Vin. iv 243. Five-Part Vinaya: rule 30; Mahasanghika Vinaya: rule 14, cf. rule 21; Ten Recitations Vinaya: rule 19; Mulasarvastivada Vinaya: rule 20.

^[37] Keeping an extra bowl 畜長缽. Mahīśāsaka: accumulating many bowls, storing up numerous bowls. Mahāsāṃghika, rule 14: “…keeping an extra bowl…”; rule 21: “…an extra bowl may be kept for ten days…” Sarvāstivāda: “keeping an extra bowl even for one night.” Mūlasarvāstivāda: “an extra bowl may be kept overnight.” Pali: pattasannicayaṃ, accumulating bowls. Explanation, Vin. iv. 243: nissaggiyo hotīti saha aruṇuggamanā nissaggiyo hoti, (having kept it for one night), at sunrise one commits a nissaggiya offense.

^[38] Pali, vissajjati; see note 4 on nissaggiya 19 above.

^[39] Mahīśāsaka, rule 29.

^[40] Chinese: keeping many utensils 畜多器. Mahīśāsaka: storing up utensils and articles 藏積器物; explanation (T22n1421, p.85a25): “Utensils and articles refer to containers required for daily necessities (articles supporting livelihood 資生器物). One is permitted to keep only one vessel of each kind for milk, oil, honey, medicinal aromatics, sauces, and curds.”

^[41] Pali, Pāc. 47. Mūlasarvāstivāda: pācittiya, rules 143 and 144.

^[42] Cf. Mahīśāsaka, nissaggiya 22, T22n1421, p.84a26.

^[43] Robe for the obstructed-month period 遮月期衣. Mahīśāsaka: bathing cloth for the obstructed month 遮月水衣. Pali: āvasathacīvara: lodging robe; explanation (Vin. iv. 303): for bhikkhunīs to use during menstruation (utuniyo bhikkhuniyo paribhuñjantu).

^[44] Chinese: sick robe 病衣.

^[45] Mahīśāsaka: “…having told another bhikkhunī to use the bathing cloth for the obstructed month, saying that she herself would not use it, she nevertheless uses it first when the occasion arises…” Pali, Pāc. 47: anissajjitvā paribhuñjeyya, continuing to use it without relinquishing it; explanation: “Having used it for two or three days, on the fourth day she washes it and uses it without relinquishing it to the other bhikkhunīs…”

^[46] According to the Chinese text.

^[47] Pali, Niss. 2, Vin. iv. 245. Mahīśāsaka: rule 19. Sarvāstivāda: rules 20 and 21.

^[48] Mahīśāsaka, rule 19: Consequently, visiting bhikkhunīs cannot receive robes. Pali, Niss. 2: After the rains retreat, lay devotees offered out-of-season robes (akālacīvarā) to bhikkhunīs whose robes were torn. The bhikkhunī Thullanandā said that these were robes of the proper season (kālacīvaran ti) and then had them distributed within the Sangha; consequently, the bhikkhunīs with torn robes did not receive new robes.”

^[49] Sarvāstivāda, rule 20: “…treating robes of the proper season as out-of-season robes and then distributing them.” (Robes of the proper season are distributed only to resident bhikkhunīs at the place where the rains retreat was observed; out-of-season robes are distributed to both residents and visitors.) Rule 21 states the reverse: “…treating out-of-season robes as robes of the proper season and then distributing them…” (so as to avoid distributing them to visiting nuns). Pali: akālacīvaraṃ kālavīvaran ti adiṭṭhahitvā bhājāpeyya, as in the Sarvāstivāda.

^[50] Pali, Niss. 3, Vin. iv. 246. Mahīśāsaka: rule 20. Mahāsāṃghika: rule 24. Sarvāstivāda: rule 22. Mūlasarvāstivāda: rule 17.

^[51] Pali, Niss. 11.

^[52] Upper-story lecture hall 高閣講堂. Elsewhere it is also called the Multi-Story Lecture Hall or the Tower Lecture Hall.

^[53] Heavy robe 重衣 (a thick robe), in contrast to the light robe discussed in the following rule. Pali, Pāc. 11, Vin. iv. 255: garupāvuraṇa; explanation: yaṃ kiñci sītakāle pāvuraṇaṃ, any kind of outer cloak worn during the cold season.

^[54] A length of cloth 張疊. Mahīśāsaka (rule 23): “…a heavy robe costing four large coins (四大錢).” Mahāsāṃghika (rule 19): “…purchasing a heavy robe costing more than four karṣāpaṇas 羯利沙槃…” Sarvāstivāda (rule 29): “…when asking for a heavy robe, one should ask for a robe worth four coins and may not exceed that amount…” Pali, ibid., catukaṃsaparaṇaṃ, four copper coins. Kaṃsapaṇa: a coin minted from brass or bronze. One kaṃsapaṇa equals four kahāpaṇas. There is no consensus regarding the value of these monetary units.

^[55] Pali, Niss. 12.

^[56] Light robe 輕衣, a light or thin robe or cloth; in contrast to the heavy robe; see above. Pali, Pāc. 12, Vin. iv. 256: lahupāraṇaṃ, a light cloak worn during the hot season (uṇhakāle pāvuraṇaṃ).

^[57] A length of cloth; see note 34 above. Mahīśāsaka (rule 24): “…a light robe costing two and a half large coins…” Mahāsāṃghika (rule 20): “…a light robe…costing more than two and a half karṣāpaṇas…” Sarvāstivāda: “…a light robe…two and a half coins…”

^[1] Dharmaguptaka: 178 rules, including 69 common rules, which are training rules shared by both Orders. The originating circumstances concern the bhikkhus. See Part I, Chapter vi. Rules belonging to the common precepts are marked with an asterisk (*). Mahīśāsaka: 210 pācittiyas 波逸提. Mahāsāṃghika: 140 pācittiyas 波夜提. Sarvāstivāda: 178 pācittiyas 波夜提. Mūlasarvāstivāda: 180 pācittikas 波逸底迦. Pali, pācittiyā, 166 rules, of which 70 belong to the common precepts.

^[2] See Part I, Chapter v, pācittiya 1.

^[3] Ibid., pācittiya 2.

^[4] Ibid., pācittiya 3.

^[5] Ibid., pācittiya 4.

^[6] Ibid., pācittiya 5.

^[7] Ibid., pācittiya 6.

^[8] Ibid., pācittiya 7.

^[9] Here ends fascicle 22 of the Chinese text.

^[10] Ibid., pācittiya 8.

^[11] Ibid., pācittiya 9.

^[12] Ibid., pācittiya 10.

^[13] Ibid., pācittiya.

^[14] Ibid., pācittiya.

^[15] Ibid., pācittiya.

^[16] Ibid., pācittiya.

^[17] Ibid., pācittiya.

^[18] Ibid., pācittiya.

^[19] Ibid., pācittiya.

^[20] Ibid., pācittiya.

^[21] Here ends fascicle 23 of the Chinese text.

^[22] Ibid., pācittiya.

^[23] Ibid., pācittiya.

^[24] Ibid., pācittiya.

^[25] Ibid., pācittiya.

^[26] Ibid., pācittiya.

^[27] Ibid., pācittiya.

^[28] Ibid., pācittiya.

^[29] Ibid., pācittiya.

^[30] Ibid., pācittiya.

^[31] Ibid., pācittiya.

^[32] Ibid., pācittiya.

^[33] Ibid., pācittiya.

^[34] Ibid., pācittiya.

^[35] Ibid., pācittiya.

^[36] Ibid., pācittiya.

^[37] Ibid., pācittiya.

^[38] Ibid., pācittiya.

^[39] Ibid., pācittiya.

^[40] Ibid., pācittiya.

^[41] Ibid., pācittiya.

^[42] Ibid., pācittiya.

^[43] Ibid., pācittiya.

^[44] Ibid., pācittiya.

^[45] Ibid., pācittiya.

^[46] Ibid., pācittiya.

^[47] Here ends fascicle 24 of the Chinese text.