四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and Annotated
RULE 44
If a bhikkhuni, having formally relinquished a robe to a bhikkhu, bhikkhuni, sikshamana, samanera, or samaneri, later takes it back and uses it without asking its owner, it is a pacittiya offense.* [48]
RULE 45
A bhikkhuni who receives a new robe should use one of three colors—blue, black, or dark brown—to discolor it. If, upon receiving a new robe, she does not use blue, black, or dark brown to discolor it but wears the new robe in its original state, it is a pacittiya offense.*[49]
RULE 46
If a bhikkhuni intentionally kills a living creature, it is a pacittiya offense.*[50]
RULE 47
If a bhikkhuni knowingly drinks water containing living creatures, it is a pacittiya offense.*[51]
RULE 48
If a bhikkhuni deliberately harasses another bhikkhuni, causing her unhappiness even for a moment, it is a pacittiya offense.*[52]
RULE 49
If a bhikkhuni knows that another bhikkhuni has committed a grave offense and conceals it, it is a pacittiya offense.*[53]
RULE 50
If a bhikkhuni knows that a dispute has already been settled in accordance with the Dharma and subsequently revives it, it is a pacittiya offense.*[54]
RULE 51
If a bhikkhuni knowingly accompanies robbers as a traveling companion along the same road, even for the distance of a single village, it is a pacittiya offense.*[55]
RULE 52
If a bhikkhuni says: ‹As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an impediment to the Path,› the other bhikkhunis should admonish her, saying: ‹Elder Sister, do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One.
The Blessed One did not speak thus! By innumerable skillful means, the Blessed One taught that sexual desire is an impediment to the Path and that engaging in sexual intercourse is an impediment to the Path.› If, when admonished by the other bhikkhunis, she persists and refuses to relinquish that view, the bhikkhunis should admonish her three times so that she will relinquish it. If, after being admonished three times, she relinquishes it, that is good; if she does not relinquish it, it is a pacittiya offense.*[56]
RULE 53
If a bhikkhuni knows that a person who speaks thus has not yet undergone the formal act for the removal of such a wrong view and has not relinquished it, yet supplies her with necessities, participates in the same Sangha act with her, or resides in the same dwelling with her, it is a pacittiya offense.*[57]
RULE 54
If a bhikkhuni knows that a samaneri says: ‹As I understand the Dharma taught by the Buddha, engaging in sexual intercourse is not an impediment to the Path,› the other bhikkhunis should admonish that samaneri, saying: ‹Do not speak thus. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One.
The Blessed One did not speak thus.› They should say: ‹Samaneri, by innumerable skillful means, the Blessed One taught: “Sexual desire is an impediment to the Path, and engaging in sexual intercourse is an impediment to the Path.”› If, when admonished by the other bhikkhunis, the samaneri persists and refuses to relinquish that view, they should admonish her three times so that she will relinquish it. If, after being admonished three times, she relinquishes it, that is good.
If she does not relinquish it, the bhikkhunis should say to her: ‹From this day forward, you are not a disciple of the Buddha, and you may not accompany the other bhikkhunis. Other samaneris are permitted to sleep in the same place as a bhikkhuni for two nights, but you no longer have that privilege. Leave this place; you may no longer live here!› If a bhikkhuni knows that a samaneri has been expelled in this manner, yet takes her in, supports her, and sleeps in the same place with her, it is a pacittiya offense.*[58]
RULE 55
If a bhikkhuni, when admonished in accordance with the Dharma, says: ‹I will not train in this precept now, until I have questioned a wise upholder of the precepts,› it is a pacittiya offense. If it is for the sake of understanding, she should ask questions.*[59]
RULE 56
If a bhikkhuni, during the recitation of the precepts, says: ‹Elder Sisters, what benefit is there in reciting these minor precepts? The recitation of these precepts merely causes practitioners distress, shame, and doubt,› then, because she disparages the precepts, it is a pacittiya offense.*[60]
RULE 57
If a bhikkhuni, upon hearing the recitation of the precepts, says: ‹Elder Sisters, only now do I know that this precept is contained in the Pratimoksha and is recited once every half-month,› while the other bhikkhunis know that she has previously sat through the recitation of the precepts two or three times, much less many times, she is not to be absolved of the offense on the grounds that she did not know or understand.
If she has committed an offense, she should be dealt with in accordance with the Dharma, and an additional offense of not knowing the Dharma should be imposed. She should be told: ‹Elder Sister, it is truly of no benefit to you and brings you no good attainment that, during the recitation of the precepts, you do not apply your mind, do not remain single-minded, and do not listen attentively to the Dharma.› For such ignorance, it is a pacittiya offense.*[61]
RULE 58
If a bhikkhuni, after having participated in a Sangha act, subsequently says: ‹The bhikkhunis distribute the Sangha’s property according to their personal acquaintances,› it is a pacittiya offense.*[62]
RULE 59
If a bhikkhuni, while the Sangha has not yet concluded its adjudication of a matter, rises and leaves without entrusting her consent, it is a pacittiya offense.*[63]
RULE 60
If a bhikkhuni, after entrusting her consent, subsequently expresses dissatisfaction, it is a pacittiya offense.*[64]
RULE 61
If a bhikkhuni, after overhearing the contentious words of other bhikkhunis, goes and reports them to the person concerned, it is a pacittiya offense.*[65]
RULE 62
If a bhikkhuni, out of anger and displeasure, strikes another bhikkhuni, it is a pacittiya offense.*[66]
RULE 63
If a bhikkhuni, out of anger and displeasure, slaps a bhikkhu with her hand, it is a pacittiya offense.*[67]
RULE 64
If a bhikkhuni, out of anger and displeasure, baselessly accuses another bhikkhuni of a sanghadisesa offense, it is a pacittiya offense.*[68]
RULE 65
If a bhikkhuni enters the palace of a consecrated Kshatriya king before the king has left the palace and before the royal treasures have been put away, crossing beyond the threshold, it is a pacittiya offense.*[69]
RULE 66
If a bhikkhuni herself picks up a precious object or an ornament made of precious materials, or causes another person to pick it up, it is a pacittiya offense, except within a monastery or at a lodging place. If, within a monastery or at a lodging place, she herself picks up a precious object or an ornament made of precious materials, or causes another person to pick it up, she should think: ‹If its owner recognizes it, it will be returned.› It may be done only for such a reason and for no other.*[70]
RULE 67
If a bhikkhuni enters a village at an improper time without informing another bhikkhuni, it is a pacittiya offense.*[71]
RULE 68
If a bhikkhuni makes a corded bed or wooden bed, its legs should be no more than eight of the Tathagata’s fingerbreadths in height, measured upward after excluding the mortise holes. If they exceed this, it is a pacittiya offense, and the excess must be cut off.*[72]
RULE 69
If a bhikkhuni uses tūla cotton as stuffing for a corded bed, wooden bed, sleeping mat, or sitting mat, it is a pacittiya offense.*[73]
RULE 70[74]
A. ORIGIN
At one time, the Blessed One was staying in the Pinnacled Hall beside the Monkey River at Vaishali. At that time, in a certain region, there was a garden where garlic was grown. The bhikkhuni Sthulananda passed not far from the garlic garden. The owner of the garden asked:
‹Reverend Sister, do you need garlic?›
She replied:
‹I do.›
The garden’s owner then gave her some garlic. Having received the garlic, the bhikkhuni thereafter frequently passed not far from the garlic garden. Whenever the garden’s owner saw her, he would ask:
‹Reverend Sister, do you need garlic again?›
She replied:
‹I do. With garlic, I am able to eat my rice.›
The garden’s owner offered her garlic and instructed the garden keeper: ‹From now on, provide each bhikkhuni with five bulbs of garlic every day.›
Later, the garden’s owner left the keeper at home while he himself took garlic into Vaishali to sell.
At that time, the bhikkhuni Sthulananda returned to the monastery and said to the other bhikkhunis:
“Do you know, sisters, that at a certain garlic garden, a lay donor of such-and-such a name provides each bhikkhuni with five bulbs of garlic every day? You may go there to receive them.”
Then Thullananda led the samaneris and sikkhamanas to the garlic garden and asked the gardener:
“Where is the owner of the garden?”
The gardener replied:
“The owner has taken garlic into Vesali to sell. Why do you ask?”
Thullananda said:
“The owner promised to provide each bhikkhuni with five bulbs of garlic every day. We have now come to receive them.”
The gardener said:
“Wait until the owner returns; I dare not act on my own authority. I merely look after the garden.”
The bhikkhuni said:
“The owner makes the offering, but his servant refuses to hand it over.”
Thullananda then ordered the samaneris to pull up the garlic, count it, and distribute it: “This is the senior nun’s share; this is the next senior nun’s share; this is the preceptor’s and acarya’s share; this is the share of those who have the same preceptor and the same acarya; this is the share of relatives and acquaintances; this is today’s food; this is tomorrow’s food; and this is the food for the day after tomorrow.” In no time, the garlic garden was completely stripped. When the owner returned and saw that all the garlic was gone, he asked the gardener:
“Where has all the garlic gone?”
The gardener reported:
“Because you are devout, you previously provided each bhikkhuni with five bulbs of garlic every day. Just now, some samaneris and sikkhamanas came and asked me, ‘Is the owner of the garden at home today?’ I said, ‘The owner has gone into Vesali to sell garlic. Why do you ask?’ The nuns said, ‘The owner promised to provide each bhikkhuni with five bulbs of garlic every day.
We have now come to receive them.’ I said, ‘Wait until the owner returns. I merely look after the garden and do not have full authority.’ The bhikkhuni said, ‘The owner gives, but his servant refuses to hand it over.’ After saying this, they ordered the samaneris to pull up the garlic, count it, and distribute it: ‘This is the senior nun’s share; this is the next senior nun’s share; this is the preceptor’s share; this is the acarya’s share; this is the share of those who have the same preceptor; this is the share of those who have the same acarya; this is the share of relatives and acquaintances; this is today’s food; this is tomorrow’s food; and this is the food for the day after tomorrow.’ Everyone received a share for food, and so the garlic garden was completely stripped.”
The owner of the garden immediately became indignant and said:
“This bhikkhuni has neither shame nor moral dread. She receives things without ever being satisfied and does not know contentment. Outwardly she declares, ‘I know the true Dharma.’ What true Dharma is there in such conduct? Even when a lay donor gives something, one should still know contentment. How much more so when the owner is not at home, yet she pulls up all of another person’s garlic!”
When the bhikkhunis heard of this, those among them who had few desires, knew contentment, practiced the dhutanga austerities, delighted in learning the precepts, and possessed shame and moral dread reproached the bhikkhuni Thullananda: “Why did you pull up all of another person’s garlic, eating it and carrying it all away without leaving even a single bulb?”
The bhikkhunis went and 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 bhikkhuni Thullananda:
“What you did was wrong. It was not in accordance with proper conduct, not the practice of a renunciant, not pure conduct, not a practice conducive to harmony. You did what should not be done. When the owner was absent, why did you pull up all of another person’s garlic?”
After rebuking her in innumerable ways, the Blessed One told the bhikkhus:
“Long ago, there was a brahmin who was one hundred and twenty years old and thin and emaciated in body. This brahmin’s wife was incomparably beautiful and bore many sons and daughters. The brahmin was deeply attached to his wife and children and never wished to part from them.
Because of this intense attachment, when his life ended he was reborn as a wild goose whose feathers were entirely of gold. Because of the merit he had cultivated in a former life, he knew his own past lives and thought, ‘By every possible means, I must help sustain my children so that they will not suffer poverty.’ Every day the wild goose flew to his former home, shed one golden feather, and then flew away. When the children picked up the golden feather, they thought, ‘For what reason does this king of geese fly here every day, shed a golden feather for us, and then fly away?
Let us wait until it comes, seize it, and pluck out all its golden feathers.’ They then caught it and plucked out its golden feathers. After they had plucked them, the feathers grew back white.” The Buddha told the bhikkhus:
“The brahmin of that time who, after death, was reborn as the wild goose was none other than the present owner of the garden. His beautiful wife, who bore many children, was the bhikkhuni Thullananda. The sons and daughters of the brahmin and his wife were these very sikkhamanas, samaneris, and the others. Because of craving, they caused the golden feathers to be exhausted and white feathers to grow in their place. Now, again because of craving, they have pulled up all the garlic and must become impoverished.”
After rebuking the bhikkhuni Thullananda in innumerable ways, the Blessed One told the bhikkhus:
“This bhikkhuni is a field in which many seeds of the asavas are planted; she is the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish this precept, comprising the ten benefits, up to and including the enduring continuance of the true Dharma.”
The precept should be stated as follows:
Should any bhikkhuni eat garlic, it is a pacittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhuni: as explained above.
Should any bhikkhuni eat raw garlic, cooked garlic, or minced garlic, she commits one pacittiya offense with each mouthful.
For a bhikkhu, it is a dukkata offense. For a sikkhamana or samaneri, it is a dukkata offense. This is called an offense.
There is no offense if, afflicted by some illness, she must eat a cake containing garlic as a cure; if other medicines fail to cure her and garlic must be used as treatment; or if garlic is used to treat scabies or sores. 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 extreme duress.
RULE 71[75]
A. ORIGIN
At one time, the Blessed One was staying in the country of Sravasti. At that time, the bhikkhuni Thullananda shaved the hair from three places and went to the home of a lay donor. She sat down before a woman without properly covering her body, and her person was exposed. Seeing this, the woman said:
“Venerable sister, bathe together with us.”
The nun declined. The woman provided her with food and again invited her to bathe. The nun still refused to bathe with them. The women then forcibly removed her robe. When they saw that the nun had shaved her hair, they said:
“Venerable sister, women in the world shave their hair for the sake of sexual activity. Why have you shaved yours?”
Thullananda said:
“I have been accustomed to doing this since I lived as a laywoman; it is not something I have only now begun.”
The laywomen became indignant and said:
“This bhikkhuni has neither shame nor moral dread and is accustomed to impure conduct. Outwardly she declares, ‘I know the true Dharma.’ What true Dharma is there in such conduct? Why does she shave the hair from three places like a lustful woman or a female criminal?”
When the bhikkhunis heard of this, those among them who had few desires, knew contentment, practiced the dhutanga austerities, delighted in learning the precepts, and possessed shame and moral dread reproached Thullananda: “Why did you shave the hair from three places?”
The bhikkhunis went and 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 Thullananda:
“What you did was wrong. It was not in accordance with proper conduct, not the practice of a renunciant, not pure conduct, not a practice conducive to harmony. You did what should not be done. Thullananda, why did you shave the hair from three places?”
After rebuking the bhikkhuni Thullananda in innumerable ways, the Blessed One told the bhikkhus:
“The bhikkhuni Thulla Nanda is a breeding ground for the manifold outflows and is the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish this precept, comprising the ten purposes, up to and including the enduring of the true Dharma.”
The precept should be stated as follows:
If any bhikkhuni shaves the hair from the three places,[76] she commits a pacittiya offense.
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: as explained above.
The hair of the three places: the places of defecation and urination, and beneath the armpits.
If a bhikkhuni shaves the hair from the three places, she commits a pacittiya offense with each stroke of the razor. If she plucks it with tweezers or burns it off, in every case she commits a dukkata offense.
For a bhikkhu, it is a thullaccaya offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.
There is no offense if she has some illness; if she has sores and must shave in order to apply medicine; or if she is compelled by force. In all such cases, there is no offense.
Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, or overwhelmed by pain.
RULE 72[77]
A. ORIGIN
At one time, the Blessed One was staying in the Nigrodha Grove at Kapilavatthu, in the Sakyan country. At that time, the bhikkhuni Mahapajapati[78] went to the Blessed One, bowed with her head at his feet, stood to one side, and said to the Buddha:
“Blessed One, a woman’s body is foul-smelling and impure.”
Having said this, she bowed at the Buddha’s feet, circumambulated him three times, and departed.
The Blessed One then assembled the Sangha of bhikkhus on account of this matter and told the bhikkhus:
“From now on, I permit the bhikkhunis to cleanse themselves with water.”[79]
When Thulla Nanda heard that the Buddha had permitted cleansing, she cleansed herself with water. While cleansing herself, lust arose in her, and she inserted a finger deeply into her vagina. Her fingernail caused an injury, blood flowed out, and her robe and bedding were stained. When the other bhikkhunis saw this, they asked:
“What painful illness are you suffering from?”
Thulla Nanda explained the circumstances in detail.
When the bhikkhunis heard this, those among them who had few desires, were content, practiced the ascetic disciplines, delighted in training in the precepts, and possessed a sense of shame and moral dread criticized the bhikkhuni Thulla Nanda: “Why, when cleansing yourself with water, did you insert your finger deeply into your vagina, causing your fingernail to injure you and draw blood, thereby staining your robe and bedding?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus then reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and rebuked the bhikkhuni Thulla Nanda:
“What you have done is wrong. It is not proper conduct, not the way of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why, when cleansing yourself with water, did you allow lust to arise and insert your finger deeply inside, causing your fingernail to injure you and draw blood, thereby staining your robe and bedding?”
After rebuking Thulla Nanda in countless ways, the Blessed One told the bhikkhus:
“This Thulla Nanda is a breeding ground for the manifold outflows and is the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish this precept, comprising the ten purposes, up to and including the enduring of the true Dharma.”
The precept should be stated as follows:
When a bhikkhuni cleanses herself with water, she should use two fingers, inserting each finger no farther than one joint. If she exceeds this, she commits a pacittiya offense.
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: as explained above.
Cleansing: washing the inside of the vagina with water.
When a bhikkhuni washes inside with water, she should use two fingers, inserting each finger no farther than one joint. If she exceeds this, she commits a pacittiya offense.
For a sikkhamana or samaneri, it is a dukkata offense. This is called an offense.
There is no offense if she uses only two fingers, inserting each finger one joint or less; if she has some illness; or if there is grass or an insect inside that must be removed. In all such cases, there is no offense.
Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, or overwhelmed by pain.
RULE 73[80]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the group of six bhikkhunis were burning with lust; their complexions were haggard and their bodies emaciated. When they entered the palace of King Pasenadi, the women of the palace saw them and asked:
“Venerable ladies, what illness are you suffering from?”
The group of six bhikkhunis replied:
“We have no illness; it is only the affliction of sensual desire.”
The women asked further:
“What affliction of sensual desire?”
The bhikkhunis replied:
“Our lust is blazing.”
The women said:
“We live in the palace and always have men available. When there are no men, we use gum-resin[81] to fashion a male organ and insert it into the female organ. In this way we obtain pleasure without it being sexual intercourse. You can do the same, obtaining pleasure without committing sexual intercourse.”
Then two members of the group of six bhikkhunis fashioned a male organ in this way and engaged in sexual activity together. Another bhikkhuni saw them and thought they were having intercourse with a man. Only when they got up did she realize that it was not a man.
When the bhikkhunis learned of this, those among them who had few desires, were content, practiced the ascetic disciplines, delighted in training in the precepts, and possessed a sense of shame and moral dread criticized the group of six bhikkhunis: “Why did you use gum-resin to fashion a male organ and engage in sexual activity with one another?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus then reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and rebuked the group of six bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the way of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikkhunis, why did you use gum-resin to fashion a male organ and engage in sexual activity with one another?”
After rebuking the group of six bhikkhunis in countless ways, the Blessed One told the bhikkhus:
“This group of six bhikkhunis is a breeding ground for the manifold outflows, and they are the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish this precept, comprising the ten purposes, up to and including the enduring of the true Dharma.”
The precept should be stated as follows:
If any bhikkhuni uses gum-resin to fashion a male organ, she commits a pacittiya offense.
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: as explained above.
Fashioning a male organ: using such substances as gum-resin, soft rice, flour, or beeswax to make one.
If a bhikkhuni uses any of these substances to fashion a male organ and inserts it into the female organ, in every case she commits a pacittiya offense. If she does not rub it against the female organ, she commits a dukkata offense.
For a sikkhamana or samaneri, it is a dukkata offense. This is called an offense.
There is no offense if she has some illness and must insert a round lump of medicine or a medicinal pellet for treatment; if she uses a cloth to staunch menstrual blood; or if she is compelled by force to do so. In all such cases, there is no offense.
Those who do not commit an offense are: the first offenders before the precept was established; those who are insane, mentally deranged, or overwhelmed by pain.
RULE 74[82]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the group of six bhikkhunis were burning with lust; their complexions were haggard and their bodies emaciated. When they entered the palace of King Pasenadi, the women of the palace saw them and asked:
“Venerable ladies, what illness are you suffering from?”
The bhikkhunis replied:
“It is only because we are unsatisfied.”
The women asked:
“What are you unsatisfied about?”
The bhikkhunis replied:
“Our lust is blazing.”
The women said:
“We live in the palace and ordinarily have men available. When there are no men, we use gum-resin mixed with other substances to fashion a male organ and insert it into the female organ. In this way we satisfy our lust, yet it is not called sexual intercourse. Why do you venerable ladies not do the same?”
The bhikkhunis replied:
“Sisters, the Blessed One has established a precept forbidding us from doing so.”
The women then said:
“Sisters, when there are men in the palace, we refrain; but when there are no men, we rub against one another, thereby obtaining pleasure without it being called sexual intercourse. Why do you not do likewise?”
At that time, two of the group of six bhikkhunis rubbed against each other. When the other bhikkhunis saw them, they thought they were engaging in sexual intercourse with men. Only when they stood up did they realize that they were not men.
The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutanga practices, delighting in training, and possessed of shame and moral dread. They reproached the group of six bhikkhunis, saying: “Why did you rub against one another?”
The bhikkhunis reported this to the bhikkhus. The bhikkhus reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and rebuked the group of six bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Why did you rub against one another?”
After the Blessed One had rebuked the group of six bhikkhunis in countless ways, he told the bhikkhus:
“These bhikkhunis are a field in which many seeds of the taints are planted; they are the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising ten benefits, up to and including the enduring establishment of the true Dharma.”
The precept should be stated as follows:
Whatever bhikkhuni rubs against another bhikkhuni commits a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
Rubbing: striking with the palm of the hand or the heel of the foot, or rubbing female sexual organs against female sexual organs.
When bhikkhunis rub against one another, the one who does the rubbing commits a dukkata offense, while the one who receives the rubbing commits a pacittiya offense. If both rub their female sexual organs against each other, both commit a pacittiya 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, because of some illness, they happen to come into contact while going back and forth, walking or standing, or while sweeping the ground without deliberate intent, or if they happen to touch while bathing.
Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, or overwhelmed by pain.
RULE 75[83]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a householder and his wife had both gone forth into the monastic life. At the proper time, he entered the village to seek alms. After obtaining food, he brought it to the bhikkhunis’ monastery and sat down to eat. His former wife, now a bhikkhuni, brought him water, stood before him, and fanned him. The bhikkhu said:
“Stand a little farther away; I am embarrassed before others. Do not stand in front of me!”
The bhikkhuni said:
“Venerable sir, why are you embarrassed before me?”
The bhikkhu again said:
“Why do you not move away quickly? I am embarrassed before the bhikkhunis.”
The bhikkhuni said:
“When I stand before you, you say you are embarrassed. Why, then, were you not embarrassed when you did such things before?”
After saying this, the wife, who was now a bhikkhuni, became angry, struck the bhikkhu with the handle of the fan, poured water over his head, and then left and went into her room.
The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutanga practices, delighting in training, and possessed of shame and moral dread. They reproached [739a1] this bhikkhuni, saying: “Why did you become angry and strike a bhikkhu?”
The bhikkhunis reported this to the bhikkhus. The bhikkhus reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and rebuked this bhikkhuni:
“What you have done is wrong. It is not proper conduct, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Why did a bhikkhuni strike a bhikkhu?”
After the Blessed One had rebuked this bhikkhuni in countless ways, he told the bhikkhus:
“This bhikkhuni is a field in which many seeds of the taints are planted; she is the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising ten benefits, up to and including the enduring establishment of the true Dharma.”
The precept should be stated as follows:
Whatever bhikkhuni, while a bhikkhu is eating, provides him with water and fans him,[84] commits a pacittiya offense.
The Blessed One established this precept for the bhikkhunis in this way. Some bhikkhunis then became doubtful and did not dare attend to sick bhikkhus. When no one was present to provide water, they did not dare ask them either. The Buddha said:
“Bhikkhunis are permitted to care for sick bhikkhus. When no one is present to provide water, they are permitted to ask.”
From now on, the precept should be established as follows:
Whatever bhikkhuni, while a bhikkhu who is not ill is eating, provides him with water, stands before him, and fans him commits a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
Whatever bhikkhuni provides water to a bhikkhu who is not ill while he is eating, stands before him, and fans him commits a pacittiya 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 in caring for a sick bhikkhu or, when no one is present to provide water, in asking him.
Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, or overwhelmed by pain.
RULE 76[85]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikkhunis went about asking for unhusked grain,[86] sesame, rice, large beans, small beans, barley, and wheat in their raw state. When the laypeople saw this, they criticized them, saying: “These bhikkhunis beg insatiably and know no shame. Outwardly, they claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct? Why do they ask for various kinds of raw grain like prostitutes and female thieves?”
The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutanga practices, delighting in training, and possessed of shame and moral dread. They reproached the group of six bhikkhunis, saying: “Why did you ask for various kinds of raw grain in this way?”
The bhikkhunis 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 group of six bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Why did you ask for various kinds of raw grain?”
After the Blessed One had rebuked the group of six bhikkhunis in countless ways, he told the bhikkhus:
“This group of six bhikkhunis is a field in which many seeds of the taints are planted; they are the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising ten benefits, up to and including the enduring establishment of the true Dharma.”
The precept should be stated as follows:
Whatever bhikkhuni asks for[87] raw grain commits a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
Whatever bhikkhuni asks for unhusked grain, up to and including barley and wheat, commits a pacittiya offense in every case.
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 relatives or monastics; if she asks on behalf of another, or another asks on her behalf; or if she 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, or overwhelmed by pain.
RULE 77[88]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. Not far from the bhikkhunis’ monastery was a lush area of fresh clump-forming grass.[89] Laypeople frequently went there to sit and lie down, amuse themselves, sing, and dance, and at times to lament. These sounds disturbed the bhikkhunis in their meditation, and the bhikkhunis became annoyed.
After the laypeople had departed, the bhikkhunis took impurities such as urine and feces and poured them onto the grass. Later, when the laypeople returned there for recreation, their bodies and clothing were soiled by the impurities, and the grassy area gradually withered and died. Because of this, the laypeople criticized them, saying: “These bhikkhunis accept offerings without any sense of shame. Outwardly they claim, ‘I know the true Dharma.’ What true Dharma is there in this? This lush grassy area is where we often come to sing, dance, and enjoy ourselves, yet they pour filthy urine and feces upon it, soiling our bodies and clothing and ruining the grass as well.”
The bhikkhunis heard of this. Those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training, and possessed a sense of shame reproached the bhikkhunis: “This is a place where laypeople come for recreation. Why did you pour filthy urine and feces onto the grass, soiling their bodies and robes and causing the grass to wither and be ruined?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus reported it to the Blessed One. On account of this incident, the Blessed One assembled the Bhikkhu Sangha and reproached those bhikkhunis:
“What you did was wrong. It was not in accordance with proper conduct, not the way of a śramaṇa, not pure conduct, not a practice conducive to harmony, and it was something that ought not to have been done. Why did the bhikkhunis pour impurities such as feces and urine upon a place where laypeople commonly come for recreation, thereby soiling their bodies and clothing?”
After reproaching those bhikkhunis in countless ways, the Blessed One told the bhikkhus:
“These bhikkhunis have planted many seeds of the defilements and are the first to violate this rule. 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 urinates or defecates[90] upon fresh grass, it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
If a bhikkhuni urinates or defecates upon green, fresh grass, she commits a pacittiya 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 is afflicted by some illness; if she urinates or defecates in a place without grass and the liquid then flows to a grassy place; if it is blown there by the wind; or if a bird carries it in its beak and drops it upon the grass. In all such cases, there is no offense.
Those who do not offend are the first offender before the precept was established, and one who is insane, mentally deranged, tormented by pain, or under duress.
RULE 78[91]
A. ORIGIN
At one time, the Blessed One was staying on Mount Gṛdhrakūṭa in Rājagṛha. At that time, a group of six bhikkhunis urinated and defecated into a chamber pot at night and, early the next morning, emptied it outside the wall without first looking. At that very time, a minister who had no faith in or devotion to the Three Jewels set out early in the morning in his carriage to attend upon King Bimbisāra. As he passed outside the wall of the bhikkhunis’ monastery, the impurities were poured upon his head, soiling his clothing. The minister said:
“I shall go to the magistrate and bring a lawsuit over this matter!”[92]
At that time, a deeply faithful brahmin skilled in physiognomy asked:
“Where does the minister wish to go?”
The minister replied:
“A bhikkhuni poured filthy excrement upon me and humiliated me. I wish to go to the magistrate and bring a lawsuit over this matter.”
The brahmin physiognomist dissuaded him, saying:
“Let it be. You should not go and file a lawsuit. You might fail to win the case and instead be found guilty yourself.”[93]
The minister heeded this counsel, did not file suit, and returned home. The brahmin physiognomist then went to the bhikkhunis’ monastery and asked:
“Which bhikkhuni urinated and defecated into a chamber pot during the night and then emptied it outside the wall the next morning without first looking?”
The bhikkhunis replied:
“We do not know. But why [740a1] do you ask this?”
The brahmin explained the circumstances and continued:
“I dissuaded that minister from filing a lawsuit. Therefore, from now on, you should not empty it in this manner again.”
The bhikkhunis investigated who had done this and learned that it had been one of the group of six bhikkhunis. The bhikkhunis reproached the group of six bhikkhunis: “Why did you take a vessel containing urine and feces at the end of the night and empty it outside the wall in the morning without first looking?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus reported it to the Blessed One. On account of this incident, the Blessed One assembled the Bhikkhu Sangha and reproached the group of six bhikkhunis:
“What you did was wrong. It was not in accordance with proper conduct, not the way of a śramaṇa, not pure conduct, not a practice conducive to harmony, and it was something that ought not to have been done. Group of six bhikkhunis, why did you take a vessel containing urine and feces from the end of the night and empty it outside the wall without first looking?”
After reproaching the group of six bhikkhunis in countless ways, the Blessed One told the bhikkhus:
“This group of six bhikkhunis has planted many seeds of the defilements and they are the first to violate this rule. 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 urinates or defecates into a chamber pot after nightfall,[94] and in the morning empties it outside the wall without first looking,[95] it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
If a bhikkhuni urinates or defecates into a chamber pot at night, she must first look outside the city wall in the morning before emptying it. After rising, she must snap her fingers or clear her throat. If, at the end of the night, a bhikkhuni urinates or defecates into a chamber pot and in the morning empties it outside the wall without first looking, she commits a pacittiya offense. If at night she empties it without snapping her fingers or clearing her throat, she commits 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, having urinated or defecated into a chamber pot at night, she first looks outside the city wall in the morning and then empties it; if at night she snaps her fingers or clears her throat; or if she empties it where there are bricks and stones, tree roots, thorns, or a place designated for disposing of impurities, or into deep water, upon a riverbank, or onto a rubbish heap.
Those who do not offend are the first offender before the precept was established, and one who is insane, mentally deranged, tormented by pain, or under duress.
RULE 79[96]
A. ORIGIN
At one time, the Blessed One was staying on Mount Gṛdhrakūṭa at Rājagṛha. At that time, the people of the country were holding a festival with music and entertainment. The group of six bhikkhunis went to watch. When the laypeople saw them, they criticized them, saying: “These bhikkhunis have no sense of shame. Outwardly they claim, ‘I know the true Dharma,’ yet they gather together to watch entertainments, no different from courtesans or female thieves. What true Dharma is there in this?”
The bhikkhunis heard of this. Those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training, and possessed a sense of shame and moral dread reproached the group of six bhikkhunis: “Why did you go together to watch and listen to entertainments?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus reported it to the Blessed One. On account of this incident, the Blessed One assembled the Bhikkhu Sangha and reproached the group of six bhikkhunis:
“What you did was wrong. It was not in accordance with proper conduct, not the way of a śramaṇa, not pure conduct, not a practice conducive to harmony, and it was something that ought not to have been done. Why did you go to watch and listen to entertainments?”
After reproaching the group of six bhikkhunis in countless ways, the Blessed One told the bhikkhus:
“This group of six bhikkhunis has planted many seeds of the defilements and they are the first to violate this rule. 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:
Should any bhikshuni go to watch or listen to music and performances,[97] it is a pācittiya.
B. ANALYSIS OF THE PRECEPT
Bhikshuni: as explained above.
Watch or listen: to enjoy various entertainments and amusements.
If a bhikshuni goes from a main road to a main road, from a main road to a side road, from a side road to a main road, from a high place to a low place, or from a low place to a high place in order to watch or listen to music and performances, then if she sees them, she commits a pācittiya; if she does not see them, she commits a duṣkṛta.
If she forms the intention to go but does not go, or arranges to go but turns back halfway, in every case she commits a duṣkṛta.
For a bhikshu, it is a duṣkṛta. For a śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.
There is no offense if there is an invitation; if she is summoned; if her journey requires her to pass alongside the place; if it is the place where she temporarily lodges for the night; if she is taken there by force; if she is bound and led there; or if there is danger to her life or danger to her pure conduct. In all such cases there is no offense.
Those who do not offend are: one who committed the act for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.
PRECEPT 80[98]
A. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍada’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikshunis entered a village and stood in a secluded place conversing with men. When the laypeople saw this, they criticized them, saying: “These bhikshunis have no sense of shame and engage in impure conduct. Outwardly they claim, ‘I know the true Dharma,’ yet they enter a village and stand in a secluded place conversing with men, no different from prostitutes or female thieves. What true Dharma is there in this?”
The bhikshunis heard of this. Among them were those of few desires and contentment, who practiced the dhūta disciplines, delighted in studying the precepts, and possessed shame and moral dread. They reproached the group of six bhikshunis: “Why did you enter a village and stand in a secluded place conversing with men?”
The bhikshunis went and reported the matter to the bhikshus. The bhikshus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikshu Sangha and rebuked the group of six bhikshunis:
“What you have done is wrong. It is not proper deportment, not the conduct of renunciants, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you enter a village and stand in a secluded place conversing with men?”
After rebuking the group of six bhikshunis in countless ways, the Blessed One told the bhikshus:
“These group-of-six bhikshunis are the ground in which many seeds of the outflows are planted. They are the first to violate this precept. From now on, I shall establish a precept for the bhikshunis, comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”
The precept should be stated as follows:
Should any bhikshuni enter a village[99] and stand with a man in a secluded place conversing with him, it is a pācittiya.[100]
B. ANALYSIS OF THE PRECEPT
Bhikshuni: as explained above.
Village: a place where laypeople have houses.
Secluded place: a place where one cannot be seen or heard.
A place where one cannot be seen: one obscured by smoke, clouds, dust, mist, or darkness.
A place where one cannot be heard: one beyond the distance at which speech in a normal voice can be heard.
If a bhikshuni enters a village and stands with a man in a secluded place conversing with him, she commits a pācittiya. If she has a companion who is blind but not deaf, she commits a duṣkṛta; if the companion is deaf but not blind, she also commits a duṣkṛta. If she stands there without speaking, she likewise commits a duṣkṛta.
For a bhikshu, it is a duṣkṛta. For a śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.
There is no offense if two bhikshunis accompany one another; if she has an acquaintance as a companion; if many women are standing there together and they are neither blind nor deaf; if she walks rather than stands; if she faints from illness; if she is seized by force; if she is bound and led there; or if there is danger to her life or danger to her pure conduct. In all such cases there is no offense.
Those who do not offend are: one who committed the act for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.
PRECEPT 81[101]
A. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍada’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikshunis went with men into concealed and secluded places. When the laypeople saw this, they criticized them, saying: “These bhikshunis have no sense of shame and engage in impure conduct, while outwardly claiming, ‘I know the true Dharma.’ What true Dharma is there in this? Why do bhikshunis go with men into concealed and secluded places, no different from prostitutes or female thieves?”
The bhikshunis heard of this. Among them were those of few desires and contentment, [741a1] who practiced the dhūta disciplines, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhikshunis: “Why did you go with men into concealed and secluded places?”
The bhikshunis went and reported the matter to the bhikshus. The bhikshus reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikshu Sangha and rebuked the group of six bhikshunis:
“What you have done is wrong. It is not proper deportment, not the conduct of renunciants, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikshunis, why did you go with men into concealed and secluded places?”
After rebuking the group of six bhikshunis in countless ways, the Blessed One told the bhikshus:
“These group-of-six bhikshunis are the ground in which many seeds of the outflows are planted. They are the first to violate this precept. From now on, I shall establish a precept for the bhikshunis, comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”
The precept should be stated as follows:
Should any bhikshuni go with a man[102] into a concealed and secluded place, it is a pācittiya.
B. ANALYSIS OF THE PRECEPT
Bhikshuni: as explained above.
Concealed and secluded place: a place screened by trees, a wall, a fence, cloth, or other things.
If a bhikshuni goes with a man into a concealed and secluded place, she commits a pācittiya. If she has a companion who is blind but not deaf, she commits a duṣkṛta. If the companion is deaf but not blind, she also commits a duṣkṛta. If she remains standing there,[103] she also commits a duṣkṛta.
For a bhikshu, it is a duṣkṛta. For a śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.
There is no offense if two bhikshunis accompany one another; if she has an acquaintance as a companion; if she has another woman as a companion who is neither blind nor deaf; if she walks rather than stands,[104] if she faints from illness; if she is seized and led there by force; if she is bound; or if there is danger to her life or danger to her pure conduct. In all such cases there is no offense.
Those who do not offend are: one who committed the act for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.
PRECEPT 82[105]
A. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍada’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikshunis stood conversing with men in secluded alleyways within a village, or told their companions to move far away so that they could be alone with the men and converse in whispers. When the laypeople saw this, they criticized them, saying: “These bhikshunis have no shame or moral dread. They violate pure conduct while outwardly claiming, ‘I know the true Dharma.’ What true Dharma is there in this? Why do bhikshunis stand conversing with men in secluded alleyways within a village, or tell their companions to move far away so that they can be alone with the men and converse in whispers, no different from prostitutes or female thieves?”
The bhikshunis heard of this. Among them were those of few desires and contentment, who practiced the dhūta disciplines, delighted in studying the precepts, and possessed shame and moral dread. They reproached the group of six bhikshunis: “Why did you converse in whispers with men in secluded alleyways within a village?”
The bhikshunis went and reported the matter to the bhikshus. The bhikshus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikshu Sangha and rebuked the group of six bhikshunis:
“You have acted wrongly. This is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why did a bhikkhuni whisper with a man in an alley, in a secluded place within a village?”
The Blessed One reproached the group of six bhikkhunis in countless ways and then told the bhikkhus:
“This group of six bhikkhunis is a ground in which many seeds of the taints are planted, and they are the first to violate this precept. From now on, for the sake of the bhikkhunis, I establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.”
The precept should be stated thus:
If any bhikkhuni enters an alley within a village, tells her companion to move away, and stands with a man in a concealed, secluded place, whispering with him, she commits a pācittiya.[106]
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: as defined above.
Village: a place where laypeople have their homes.
A concealed, secluded alley: a place concealed from sight and a place concealed from hearing.
– A place concealed from sight: one cannot see because of smoke, clouds, mist, dust, or darkness.
– A place concealed from hearing: the distance is such that speech in a normal voice cannot be heard.
Whispering: speaking with one’s mouth close to another’s ear.
If a bhikkhuni enters an alley within a village, tells her companion to go where she can neither see nor hear, and stands with a man in a secluded place, speaking softly with him, she commits a pācittiya. If she goes to a place where she cannot be seen but can be heard, she commits a duṣkṛta. If she goes to a place where she cannot be heard but can be seen, she likewise commits a duṣkṛta.
For a bhikkhu, a duṣkṛta. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, a duṣkṛta. This is called an offense.
There is no offense if two bhikkhunis serve as companions; if a familiar woman serves as a companion; if another person serves as a companion; if the companion is neither blind nor deaf; if she faints from illness; if she is seized by force; if she is bound and led away; if there is danger to life or danger to pure conduct; if some necessary matter requires her to tell her companion to go farther away; if the companion is ill; if, because the companion lacks proper deportment, she must say, “Go elsewhere, and I will bring food to you”; if the companion has broken the precepts, holds wrong views, or has violated proper deportment; if the companion has been suspended, expelled, or deserves expulsion; or if this matter would lead to danger to life or danger to pure conduct.
In all such cases there is no offense.
Those who do not offend: 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.
RULE 83[107]
A. ORIGIN
At one time, the Bhagavā was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, when the proper hour arrived, a bhikkhuni put on her robe, took her bowl, and went to the home of a householder. The householder’s wife prepared a single seat[108] and invited the bhikkhuni to sit; she then went into the inner part of the house.
After sitting for a short while, the bhikkhuni rose and left without informing the householder. Just as she went out through the door, a māṇava[109] arrived. He entered the house, looked around, and, seeing no one there, thought, “This seat would be useful to me.” Having thought this, the māṇava took the seat and carried it away.[110] Afterward, the householder’s wife came back out and saw neither the bhikkhuni nor the single seat.
She therefore sent a trusted person to ask the bhikkhuni, “Where is the single seat?”
The bhikkhuni replied:
“I do not know. Just as I was leaving, a māṇava entered your house. Perhaps he took it. You should look for him.”
After searching for him, they recovered the seat. The householders criticized her, saying, “This bhikkhuni knows no shame. Outwardly she claims, ‘I know the true Dharma.’ What true Dharma is there in this? Why did she sit on the householder’s seat and then leave without saying anything, behaving no differently from a prostitute or a female thief?”
The bhikkhunis heard of this. Among them were those of few desires, who were content, practiced austerities, delighted in training in the precepts, and had a sense of shame. They reproached this bhikkhuni, saying, “Why did you sit on the householder’s seat and then leave without saying anything?”
The bhikkhunis 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 reproached this bhikkhuni:
“You have acted wrongly. This is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why did a bhikkhuni sit on another person’s seat and then leave without informing them?”
After reproaching this bhikkhuni in countless ways, the Blessed One told the bhikkhus:
“This bhikkhuni is a ground in which many seeds of the taints are planted, and she is the first to violate this precept. From now on, for the sake of the bhikkhunis, I establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.”
The precept should be stated thus:
If any bhikkhuni[111] enters and sits[112] in the house of a layperson and then leaves without informing the householder, she commits a pācittiya.
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: as defined above.
If a bhikkhuni enters and sits in the house of a layperson and then leaves without informing the householder, she commits a pācittiya upon passing beyond the gateway. If one foot is inside the gateway and the other is outside; if she makes preparations to leave but does not leave; or if she arranges to leave but does not leave, in all such cases she commits a duṣkṛta.
For a bhikkhu, a duṣkṛta. [742a1] For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, a duṣkṛta. This is called an offense.
There is no offense if she informs the householder before leaving; if someone else is sitting with her on that seat; if she entrusts the seat to someone sitting nearby before leaving; if someone sitting nearby says, “Go ahead. It does not matter”; if she is sitting on a stone, a wooden platform, a wall, spread grass, or an earthen dais;[113] if the house is about to collapse or is on fire; if there is a venomous snake, a fierce beast, or robbers; if she is seized by force or bound; or if there is danger to life or danger to pure conduct, and she leaves without informing the householder. In all such cases there is no offense.
Those who do not offend: 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.
RULE 84[114]
A. ORIGIN
At one time, the Bhagavā was staying on Mount Gṛdhrakūṭa at Rājagṛha. At that time, in the city of Rājagṛha, there was a chief minister who had no faith in or devotion to the Three Jewels. The chief minister had a personal seat[115] on which no one dared to sit. The bhikkhuni Sthūlanandā frequently visited this household, regarding it as a donor’s household.
When it was time to collect alms, Sthūlanandā put on her robe, took her bowl, and went there. Without asking anyone, she sat on the chief minister’s personal seat. Seeing this, the chief minister said, “Who told this bhikkhuni to sit on my personal seat?”
The bhikkhuni said:
“No one told me. I came and sat here of my own accord.”
The chief minister criticized her, saying, “The bhikkhuni Sthūlanandā knows no shame. Outwardly she claims, ‘I know the true Dharma.’ What true Dharma is there in this? Why did this bhikkhuni sit unbidden on another person’s seat without asking its owner, behaving no differently from a prostitute or a female thief?”
At that time, Sthūlanandā was menstruating, and she soiled the cushion on the seat and then left. Seeing this, the chief minister became angry and said, “This bhikkhuni truly knows no shame. Outwardly she claims, ‘I know the true Dharma.’ Yet without asking the owner, she sat at will on another person’s seat, like a prostitute or a female thief. What true Dharma is there in this?”
The bhikkhunis heard of this. Among them were those of few desires, who were content, practiced the dhūta austerities, delighted in training in the precepts, and had a sense of shame. They reproached the bhikkhuni Sthūlanandā, saying, “Why did you hastily sit on another person’s seat without asking the owner?”
The bhikkhunis 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 reproached the bhikkhuni Sthūlanandā:
“You have acted wrongly. This is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and you have done what ought not to be done. Bhikkhuni Thullanandā, why did you hastily sit on another person’s bed without first asking the owner?”
After the Blessed One had rebuked Bhikkhuni Thullanandā in countless ways, he told the bhikkhus:
“Bhikkhuni Thullanandā is a ground in which many seeds of the outflows are planted and is the first person to violate this rule. From now on, for the sake of the bhikkhunis, I establish this precept, comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”
The precept should be stated as follows:
If any bhikkhuni,[116] upon entering the house of a layperson, sits [117]on a bed without asking the householder, it is a pācittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
If a bhikkhuni enters the house of a layperson and hastily sits on a bed without asking the householder, it is a pācittiya offense.
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 speaks to the householder before sitting; if it is her customary seat; if the householder is a relative; if a relative says, “Please sit without concern. I will inform the householder for you”; if she sits on a stone, a wooden platform, an earthen dais, or a grass mat;[118] if, due to illness, she faints and falls to the ground; if she is taken away by force; or if there is danger to her life or to her pure conduct. 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 rule has been established, one who is insane, mentally deranged, tormented by pain, or under duress.
RULE 85[119]
A. ORIGIN
At one time, the Bhagavān was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a large group of bhikkhunis were traveling toward the country of Kosala. They reached a village where there was no lodging place.[120] Without speaking to the owner,[121] they took it upon themselves to spread out their sitting mats and sleep there.
When the laypeople saw this, they asked:
“Who arranged for the bhikkhunis to lodge here?”
They replied:
“No one arranged it. We merely arranged a place to lodge by ourselves.”
The laypeople criticized them, saying, “These bhikkhunis have no sense of shame. Outwardly, they claim, ‘We know the true Dharma.’ What true Dharma is there in this? Why do bhikkhunis enter another person’s house and take it upon themselves to lodge there without speaking to the owner? How are they any different from prostitutes or female thieves?”
The bhikkhunis heard of this. Among them were those of few desires, who were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame. They censured the bhikkhunis, saying, “Why did the bhikkhunis enter another person’s house and take it upon themselves to lie down and sit there without speaking to the owner?”
The bhikkhunis 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 those bhikkhunis:
“You have acted wrongly. This is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and you have done what ought not to be done. Why did the bhikkhunis enter another person’s house and take it upon themselves to lie down, sit, and lodge there without speaking to the householder?”
After the Blessed One had rebuked those bhikkhunis in countless ways, he told the bhikkhus:
“These bhikkhunis are a ground in which many seeds of the outflows are planted and are the first persons to violate this rule. From now on, for the sake of the bhikkhunis, I establish this precept, comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”
The precept should be stated as follows:
If any bhikkhuni, upon entering the house of a layperson,[122] spreads out [123]a place to sit and lodge without asking the householder, it is a pācittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
To spread out a seat: whether it is spread with grass or leaves, or even with a sackcloth mat.
If any bhikkhuni enters the house of a layperson and, without asking the householder, takes it upon herself to spread out bedding and sleep there, then when her back touches the ground, and each time she turns over, she commits one pācittiya offense.
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 speaks to the householder before lodging there; if the house is unoccupied; if it is a charitable rest house; if an acquaintance or relative says, “Please lodge here; I will inform the householder for you”; if she is forcibly taken there; if she is bound; or if there is danger to her life or to her pure conduct. 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 rule has been established, one who is insane, mentally deranged, tormented by pain, or under duress.
RULE 86[124]
A. ORIGIN
At one time, the Bhagavān was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhunis entered a dark room together with a man.[125] When the laypeople saw this, they criticized them, saying, “These bhikkhunis have no sense of shame and violate pure conduct. Outwardly, they claim, ‘We know the true Dharma.’ What true Dharma is there in this? Why do bhikkhunis enter a dark room together with a man, no differently from prostitutes or female thieves?”
The bhikkhunis heard of this. Among them were those of few desires, who were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame. They censured the group of six bhikkhunis, saying, “Why did you enter a dark room together with a man?”
The bhikkhunis 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 group of six bhikkhunis:
“You have acted wrongly. This is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and you have done what ought not to be done. Group of six bhikkhunis, why did you enter a dark room together with a man?”
After the Blessed One had rebuked [743a1] the group of six bhikkhunis in countless ways, he told the bhikkhus:
“This group of six bhikkhunis is a ground in which many seeds of the outflows are planted and they are the first persons to violate this rule. From now on, for the sake of the bhikkhunis, I establish this precept, comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”
The precept should be stated as follows:
If any bhikkhuni enters a dark room[126] together with a man, it is a pācittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
Dark: where there is no lamp or fire, no window in the wall, and no light.
If a bhikkhuni enters a dark room together with a man, it is a pācittiya offense.
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 there is a lamp or fire, a window in the wall, or light; if she is forcibly seized and taken inside; or if there is danger to her life or to her pure conduct. 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 rule has been established, one who is insane, mentally deranged, tormented by pain, or under duress.[127]
Notes:
[48] Same as above: pācittiya.
[49] Same as above: pācittiya.
[50] Same as above: pācittiya.
[51] Same as above: pācittiya.
[52] Same as above: pācittiya.
[53] Same as above: pācittiya.
[54] Same as above: pācittiya.
[55] Same as above: pācittiya.
[56] Same as above: pācittiya.
[57] Same as above: pācittiya.
[58] Same as above: pācittiya.
[59] Same as above: pācittiya.
[60] Same as above: pācittiya.
[61] Same as above: pācittiya.
[62] Same as above: pācittiya.
[63] Same as above: pācittiya.
[64] Same as above: pācittiya.
[65] Same as above: pācittiya.
[66] Same as above: pācittiya.
[67] Same as above: pācittiya.
[68] Same as above: pācittiya.
[69] Same as above: pācittiya.
[70] Same as above: pācittiya.
[71] Same as above: pācittiya.
[72] Same as above: pācittiya.
[73] Same as above: pācittiya.
[74] Pāli, Pāc. 1. Five-Part Vinaya: Rule 69; Mahāsāṃghika Vinaya: Rule 80; Ten-Recitation Vinaya: Rule 72; Mūlasarvāstivāda Bhikṣuṇī Vinaya: Rule 73.
[75] Pāli, Pāc. 2. Five-Part Vinaya: Rule 74; cf. Rule 180; Ten-Recitation Vinaya: Rule 73; Mūlasarvāstivāda Bhikṣuṇī Vinaya: Rule 74.
[76] Pali: sambāde lomaṃ saṃhārapeyya. The English translation (Horner) understands this as “let the hair of the private parts grow (let the hair of the body grow),” because the verb saṃharāpeti is understood as “to cause to collect” (PTS). However, the Pali Vinaya Commentary (iv. 920) says: kattariyā vā saṇḍasakena vā khurena vā yena kenaci ekapayogena vā nānāpayogena vā ekaṃ vā bahūni vā saṃharāpentiyā, “…either with small scissors, or by plucking with tweezers, or with a razor, by any single means or by various means…one or many (hairs).” Accordingly, saṃharāpeti should be understood as “to shave,” as in the Chinese versions. Mahīśāsaka Vinaya, rule 74: “shaving the hair beneath the armpits and of the private parts”; rule 180: “burning the hair of the private parts.”
[77] Pali, Pāc. 5. Mahīśāsaka Vinaya: rule 72; Sarvāstivāda Vinaya: rule 74; Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 75.
[78] Mahāpajāpatī 摩訶波闍波提; elsewhere called Mahāprajāpatī Gautamī (Đại Ái Đạo).
[79] Purification 作淨. Mūlasarvāstivāda Bhikṣuṇī Vinaya: washing clean 洗淨. Pali: udakasuddhikaṃ, cleansing with water.
[80] Pali, Pāc. 4. Mahīśāsaka Vinaya: rule 71. Sarvāstivāda Vinaya: rule 85. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 93.
[81] Barbarian glue 胡膠; resin or gum. Mūlasarvāstivāda Bhikṣuṇī Vinaya: tree gum 樹膠.
[82] Pali, Pāc. 3. Mahīśāsaka Vinaya: rule 71. Sarvāstivāda Vinaya: rule 75. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 76.
[83] Pali, Pāc. 6. Mahīśāsaka Vinaya: rule 143. Mahāsāṃghika Vinaya: rule 79. Sarvāstivāda Vinaya: rule 77.
[84] Mahīśāsaka Vinaya: “…holding a water vessel and a fan, standing before him…” Mahāsāṃghika Vinaya: “…providing water and a fan…”
[85] Pali, Pāc. 7.
[86] Chinese: raw grain 生穀. Pali: āmakadhaññaṃ, raw (uncooked) rice; explained as including all of the following: sāli (white rice), vīhi (paddy rice), yavo (barley), godhūmo (wheat), kaṅgu (millet), varako (various kinds of beans), and kudrusako (rye).
[87] Pali: viññatvā…bhajjitvā…koṭṭetvā…pacitvā: (by oneself or by asking another) to request, roast, pound, and cook.
[88] Pali, Pāc. 9. Mahīśāsaka Vinaya: rule 137. Mahāsāṃghika Vinaya: rule 139. Sarvāstivāda Vinaya: rule 174. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 79.
[89] Knot-thread grass 結縷草 (?). The Song, Yuan, and Ming editions read eggplant-gourd grass 茄蔞草, lou grass (?, Thiều Chữu). Pali: harita, grasses, vegetables, and other green plants; explained as those cultivated for human consumption.
[90] Mūlasarvāstivāda Bhikṣuṇī Vinaya: feces, urine, and spittle. Pali: pouring urine, feces, refuse, or leftover food onto green grass.
[91] Pali, Pāc. 8. Mahīśāsaka Vinaya: rules 135, 136. Mahāsāṃghika Vinaya; Sarvāstivāda Vinaya: rule 78. Mūlasarvāstivāda Vinaya: rule 80.
[92] Pali: He set a fire, intending to burn down the monastery.
[93] This layman said: “That is an auspicious sign!”
[94] Pali: throwing feces, urine, refuse, or leftover rice outside the wall. Mahīśāsaka Vinaya, rule 135: throwing feces or urine outside the enclosing wall; rule 136: “throwing refuse or leftover food.”
[95] That is, standing inside the wall and throwing something outside without first looking. Pali: pouring out or having someone pour out (= throwing or tossing) something over a wall or fence.
[96] Pali, Pāc. 10. Mūlasarvāstivāda Bhikṣuṇī Vinaya: 172–174.
[97] Pali: naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya, going to watch dancing, singing, or instrumental music.
[98] Pali, Pāc. 12. Mūlasarvāstivāda Bhikṣuṇī Vinaya, rules 81–82.
[99] Pali, Pāc. 12 does not contain the detail “in the village.” Mūlasarvāstivāda Bhikṣuṇī Vinaya, rule 81: “standing with a man in a concealed place”; rule 82: “standing with a bhikṣu in a concealed place.”
[100] Mūlasarvāstivāda Vinaya, rule 83: “…standing with a man in an open place…”; rule 84: “…standing with a bhikṣu in an open place…”
[101] Cf. Pali, Pāc. 12; Mūlasarvāstivāda Vinaya: rules 81 and 82.
[102] Chinese: standing still 立住. The analysis distinguishes rule 80, “standing together,” from rule 81, “entering together.”
[103] The analysis, rule 80: “standing together,” pācittiya.
[104] Chinese: walking and not standing 行不住, as in rule 80. It should perhaps be reversed: standing and not walking.
[105] Pali, Pāc. 14. Cf. Mūlasarvāstivāda Bhikṣuṇī Vinaya, rule 83: “standing with a man in an open place”; rule 84: “standing with a bhikṣu in an open place”; rules 86–87: “whispering with a man”; rules 88–89: “whispering with a bhikṣu.”
[106] Cf. Mūlasarvāstivāda Bhikṣuṇī Vinaya, rule 86: “…whispering to a man…”; rule 87: “…listening to a man whisper…”; rule 88: “…whispering to a bhikṣu…”; rule 89: “…listening to a bhikṣu whisper…”
[107] Pali, Pāc. 15. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 96.
[108] A seat for one person 獨坐床. That is, a bench (a small stool) on which to sit. Mūlasarvāstivāda Vinaya: bedding or seating 臥具. Pali: āsana, an object for sitting; explained as something used for sitting cross-legged. It was perhaps a rug or some kind of mat or sitting cushion.
[109] Māṇava 摩納. A boy, young man, or Brahmin student. Pali, Sanskrit: māṇava.
[110] Pali (Vin. iv. 272): A female servant came out to sweep the house, saw it, and put it away inside a vessel (bhājantarikāya).
[111] Pali adds the condition: before the midday meal (purebhattaṃ).
[112] Pali adds the condition: “sitting on a seat,” explained as: āsanaṃ nāma pallaṅkassa okāso hoti, a seat means the space for sitting cross-legged.
[113] This refers to seats that an individual may not move at will.
[114] Pali, Pāc. 16. Mahīśāsaka Vinaya, rule 129. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 96.
[115] A seat for one person 獨坐床; see the note above. Pali, Pāc.: āsana; see note 136 above.
[116] Cf. Pali, Pāc. 16, which adds the detail: “after the midday meal” (pacchābhattaṃ).
[117] Pali, ibid.: “sitting or lying down.”
[118] See rule 15 above.
[119] Pali, Pāc. 17. Mahīśāsaka Vinaya: rule 164. Sarvāstivāda Vinaya: rule 105. Mūlasarvāstivāda Vinaya: rule 97.
[120] There was no monastery or vihāra. The Chinese text may contain a scribal omission. One should add: “entered a certain house.” Cf. Pali: “went to request lodging for the night at the house of a Brahmin.”
[121] Pali gives the detail that the master of the house was absent. His wife told her to wait until he returned.
[122] Pali, ibid.: “approaching the houses of laypeople at an improper time (vikāle kulāni upasaṃkamitvā).” The explanation states that “an improper time” means the period from after sunset until sunrise.
[123] Pali: spreading it out or having someone spread it out.
[124] Pali, Pāc. 11. Mahīśāsaka Vinaya, rule 128.
[125] A dark room 闇室. Pali: rattandhakāre appadīpe, in the darkness of night without a lamp.
[126] Pali, Pāc. 11: “Standing alone with a man or conversing with him in the darkness of night without a lamp or torch.”
[127] The Chinese text ends fascicle 25 here.
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