Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

📖13,742 words · ~55 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Translated by Thích Nguyên Chứng and Thích Đức Thắng

Revised and annotated

RULE 87^[128]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in Jeta Grove, in the country of Śrāvastī. At that time, the bhikkhuni Tiṣya Nandā was a disciple of the bhikkhuni Śamā. Her teacher told her to bring her robe and bowl, sitting cloth, and needle case. When the bhikkhuni Tiṣya heard her teacher’s instruction, she did not hear it clearly and then said to the other bhikkhunis: “My teacher told me to steal a robe and bowl, a sitting cloth, and a needle case.”

When the bhikkhunis heard this, they asked the bhikkhuni Śamā: “Did you truly tell your disciple to steal a robe and bowl, a sitting cloth, and a needle case?”

Śamā said:

“Venerable sisters, how could I have such an intention and tell my disciple to steal a robe and bowl, a sitting cloth, and a needle case? I merely told her to bring the robe and bowl, sitting cloth, and needle case here; I did not tell her to steal them!”

Among the bhikkhunis who heard of this were those of few desires, contented, practicing the dhutaṅgas, delighting in training in the precepts, and possessed of a sense of shame. They rebuked the bhikkhuni Tiṣya Nandā: “Why did you fail to hear your teacher’s instruction clearly and then go and tell the bhikkhunis: ‘My teacher told me to steal a robe and bowl, a sitting cloth, and a needle case’?”

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

“What you have done is wrong. It is not in accordance with proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in harmony with the training. You have done what ought not to be done. Why, when you had not clearly heard your teacher’s words, did you tell the bhikkhunis: ‘My teacher told me to steal a robe and bowl, a sitting cloth, and a needle case’?”

After rebuking the bhikkhuni Tiṣya Nandā in countless ways, the Blessed One told the bhikkhus:

“The bhikkhuni Tiṣya Nandā 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 shall establish a precept comprising the tenfold purpose, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni, having heard something unclearly, relates it to another person, she commits a pācittiya offense.^[129]

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

If a bhikkhuni, having heard something unclearly, tells the bhikkhunis: “My teacher told me to steal a robe and bowl, a sitting cloth, and a needle case,” then if she speaks distinctly, she commits a pācittiya offense; if she speaks indistinctly, she commits a dukkaṭa offense.

For a bhikkhu, it is a dukkaṭa offense. For a śikṣamāṇā, novice monk, or novice nun, it is a dukkaṭa offense. This is called an offense.

There is no offense if the matter was truly as stated, as when the teacher says: “Go and steal a robe and bowl, a sitting cloth, and a needle case, and bring them here,” and the disciple goes to the bhikkhunis and says: “My teacher told me to steal a robe and bowl, a sitting cloth, and a needle case and bring them here.” There is also no offense if she speaks in jest, speaks in haste, speaks to herself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another.

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

RULE 88^[130]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in Jeta Grove, in the country of Śrāvastī. At that time, over a minor matter, the group of six bhikkhunis became angry with one another and swore oaths that they would fall into the three evil destinies and not be born within the Buddha-Dharma, saying: “If I have done this, may I fall into the three evil destinies and not be born within the Buddha-Dharma. If you have done this, may you likewise fall into the three evil destinies and not be born within the Buddha-Dharma!”

Among the bhikkhunis who heard this were those of few desires, contented, practicing the dhutaṅgas, delighting in training in the precepts, and possessed of a sense of shame. They rebuked the group of six bhikkhunis: “Why, merely over a minor matter, did you become angry and swear that you would fall into the three evil destinies and not be born within the Buddha-Dharma, saying: ‘If I have spoken of this matter, may I fall into the three evil destinies and not be born within the Buddha-Dharma. If you have done this, may you likewise fall into the three evil destinies and not be born within the Buddha-Dharma’?”

“What you have done is wrong. It is not in accordance with proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in harmony with the training. You have done what ought not to be done. Group of six bhikkhunis, why, merely over a minor matter, did you become angry with one another and swear that you would fall into the three evil destinies and not be born within the Buddha-Dharma, saying: ‘If I have done this, may I fall into the three evil destinies and not be born within the Buddha-Dharma. If you have done this, may you fall into the three evil destinies and not be born within the Buddha-Dharma’?”

After rebuking 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 taints and they are the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the tenfold purpose, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni, merely on account of a minor matter, swears that she will fall into the three evil destinies and not be born within the Buddha-Dharma, saying: ‘If I have done this, may I fall into the three evil destinies and not be born within the Buddha-Dharma. If you have done this, may you likewise fall into the three evil destinies and not be born within the Buddha-Dharma,’^[131] she commits a pācittiya offense.^[132]

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

The Buddha instructed: “From now on, it is permitted to say, ‘Namo Buddha,’ and to say: ‘If I have done this, then Namo Buddha. If you have done this, then likewise Namo Buddha.’”

If a bhikkhuni, merely over a minor matter, swears that she will fall into the three evil destinies and not be born within the Buddha-Dharma, saying: “If I have done this, may I fall into the three evil destinies and not be born within the Buddha-Dharma. If you have done this, may you likewise fall into the three evil destinies and not be born within the Buddha-Dharma,” then if she speaks distinctly, she commits a pācittiya offense; if she speaks indistinctly, she commits a dukkaṭa offense.

For a bhikkhu, it is a dukkaṭa offense. For a śikṣamāṇā, novice monk, or novice nun, it is a dukkaṭa offense. This is called an offense.

There is no offense if she says, “Namo Buddha,” speaks in jest, speaks in haste, speaks to herself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another.

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

RULE 89^[133]

A. ORIGIN

[744a1] At one time, the Blessed One was staying at Kauśāmbī in Ghoṣila’s Garden. At that time, the bhikkhuni Kāla quarreled^[134] with another person, failed to keep the dispute properly in mind,^[135] beat her breast with her hands, and cried aloud.

After rebuking the bhikkhuni Kāla in countless ways, the Blessed One told the bhikkhus:

“This bhikkhuni Kāla is a field 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 shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

Should any bhikkhuni, while engaged in a dispute and failing properly to keep the matter in mind,^[136] beat her breast and cry aloud,^[137] it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

A bhikkhuni engaged in a dispute with another: there are four kinds of disputes, as explained previously.

If bhikkhunis engage in a dispute with one another, fail properly to keep the disputed matters in mind, beat their breasts, and cry aloud, each beating of the breast constitutes one pācittiya offense; each tear that falls constitutes one pācittiya offense.^[138]

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

There is no offense if she is afflicted by some illness; if food becomes lodged in her throat while eating and she must strike herself; if tears flow because of urination or defecation; if tears flow because of wind, cold, or heat; if tears flow because of smoke; if, upon hearing the Dharma, disenchantment arises in her mind, she longs for detachment, and tears fall; or if tears flow when medicine is applied to painful eyes. 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, tormented by pain, or under duress.

RULE 90^[139]

A. ORIGIN

At one time, the Blessed One was in the country of Vṛji.^[140] At that time, among the group of six bhikkhunis, two lay together on one bed. The other bhikkhunis saw them and thought that one was lying together with a man. Only when they arose did they realize that it was not a man.

At that time there was a great general who was valiant, strong, highly intelligent, accomplished in all the arts, and skilled in battle. Not long after marrying, he was ordered to depart on a military campaign. He thought, “Now I must go on a distant campaign. To whom should I entrust my wife? If I entrust her to a householder, there will be many men in the household; that will not do.”

The general had previously been acquainted with the bhikkhuni Bhaddā Kāpilā,^[141] so he thought, “Before departing on the campaign, I can now entrust my wife to the bhikkhuni Kāpilā.” He then brought his wife there and entrusted her to the bhikkhuni.

The bhikkhuni Kāpilā accepted the wife who had been entrusted to her. In order to look after her, the two slept together on one bed. The body of the bhikkhuni Kāpilā was soft, and when the woman touched her, a mind of defiled desire arose in her. When the general returned after completing his campaign, he came to take his wife home. But because the wife was attached to the bhikkhuni’s soft body, she fled from the general and returned to live with the nun.

The general then thought, “I intended to do something good, but it has turned out badly. Why does my wife no longer love me, but instead has become attached to a bhikkhuni and fled from me to live with the nun?”

When the bhikkhunis heard of this, those among them who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhunis and the bhikkhuni Bhaddā Kāpilā, saying, “Why do two of you lie together on one bed?”

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 and the bhikkhuni Kāpilā:

“What you have done is wrong. It is not proper conduct, not the Dharma of renunciants, not pure conduct, not conduct in accordance with the training. You have done what ought not to be done. Why do two of you lie together on one bed?”

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

“These members of the group of six and the bhikkhuni Kāpilā are a field 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 shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

Should any two bhikkhunis lie together on one bed, it is a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. At that time, some, because of uncertainty, did not dare to lie on the same bed with a sick bhikkhuni, nor did they dare to take turns sitting and lying down. The Buddha said:

“I permit you to lie on the same bed with a sick person; I permit you to take turns sitting and lying down.”

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

Should any bhikkhuni who is not ill lie together with another on one bed, it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Bed: there are five kinds, as explained above.

If two bhikkhunis who are not ill lie together on one bed, each incurs a pācittiya offense when her hip touches the bedding spread upon the bed; each time either turns over, she incurs one pācittiya offense.

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

There is no offense if she lies on one bed with a sick person; if they take turns sitting and lying down; if she faints from illness; if she is seized by force or 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: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 91^[142]

A. ORIGIN

At one time, the Blessed One was in the country of Vṛji. At that time, among the group of six bhikkhunis, two lay together upon the same mattress and beneath the same blanket. The other bhikkhunis saw them and thought that one was lying together with a man. Only when they arose did they realize that it was not a man.

When the bhikkhunis heard of this, those among them who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhunis, saying, “Why do two of you lie together upon the same mattress and beneath the same blanket?”

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, and they are 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 preservation of the true Dharma.”

The precept should be stated as follows:

Should any two bhikkhunis lie together upon the same mattress and beneath the same blanket, it is a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. There were bhikkhunis who had only one bedding mat, whether made of grass, straw, or leaves. Because of uncertainty, they did not dare to lie together. The Buddha said:

“I permit bhikkhunis to use separate bedding mats, sleeping requisites, and blankets. If, in cold weather, there is only one blanket, I permit them to share it, but each person must wear an undergarment while lying beneath it.”

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

Should any bhikkhunis lie together upon the same mattress and beneath the same blanket, it is a pācittiya offense, except in a special circumstance.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

If two bhikkhunis lie together upon the same mattress and beneath the same blanket, each incurs a pācittiya offense when her hip touches the bed; each time either turns over, she incurs one pācittiya offense. If they use the same mattress but different blankets, it is a dukkaṭa. If they use the same blanket but different mattresses, it is a dukkaṭa.

For a bhikkhu, it is a dukkaṭa. For a śikṣamāṇā, [745a1] śrāmaṇera, or śrāmaṇerī, it is a dukkaṭa. This is called an offense.

There is no offense: if there is only one spread made of grass or leaves, while each person has her own felt spread; or if, in cold weather, they lie under the same blanket while each is wearing an undergarment; or if one has fainted from illness; or if compelled by force; or if there is danger to life or danger to the holy life. 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, tormented by pain, or under duress.

RULE 92^[143]

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, wishing to trouble others, would act either as one who had arrived earlier toward one who arrived later, or as one who arrived later toward one who had arrived earlier;^[144] in the other’s presence they recited sutras, asked about their meaning, and gave instruction.^[145]

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhuta practices, delighting in training in the precepts, and possessed of a sense of shame. They criticized the group of six bhikkhunis, saying: “Why do you deliberately cause trouble, acting as one who arrived earlier toward one who arrived later, or as one who arrived later toward one who arrived earlier; and in the other’s presence reciting sutras, asking about their meaning, and giving instruction?”

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 group of six bhikkhunis:

“Why do you deliberately cause trouble, acting as one who arrived earlier toward one who arrived later, or as one who arrived later toward one who arrived earlier; and in the other’s presence reciting sutras, asking about their meaning, and giving instruction?”

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

“This group of six bhikkhunis is a field in which many seeds of the outflows are planted, and they are the first 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 presence of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni, deliberately wishing to cause trouble, acts as one who arrived earlier toward one who arrived later, or as one who arrived later toward one who arrived earlier, and in the other’s presence recites sutras, asks about their meaning, or gives instruction,^[146] she commits a payattika offense.

The Blessed One established the precept for the bhikkhunis in this way. Some bhikkhunis did not know who had arrived earlier or had not arrived earlier, or who had arrived later or had not arrived later. When they learned afterward, some performed the act of confession for a payattika offense, while others were doubtful. The Buddha said:

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

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

If a bhikkhuni, knowing that the other arrived earlier and she arrived later, or knowing that she arrived earlier and the other arrived later, deliberately wishing to cause trouble, recites sutras, asks about their meaning, or gives instruction in the other’s presence, she commits a payattika offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

If a bhikkhuni, knowing that the other arrived earlier and she arrived later, or that she arrived earlier and the other arrived later, deliberately wishing to cause trouble, recites sutras, asks about their meaning, or gives instruction in the other’s presence, then if she speaks clearly, she commits a payattika offense; if she does not speak clearly, she commits a duskrta offense.

For a bhikkhu, it is a duskrta offense. For a siksamana, sramanera, or sramaneri, it is a duskrta offense. This is called an offense.

There is no offense: if one does not know; if one has been given permission; if the other is a relative; or if a relative says, “Venerable Sister, please continue giving instruction. I will explain it on your behalf.” Or if the one who arrived earlier goes to receive a sutra from the one who arrived later, or the one who arrived later goes to receive a recitation from the one who arrived earlier. Or if both go to another person to receive instruction. Or if one asks and the other answers. Or if they recite together; or speak in jest, speak hastily, speak in a dream, or intend to say one thing but mistakenly say another. 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, tormented by pain, or under duress.

RULE 93^[147]

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 bhikkhuni Sthulananda was living together with another bhikkhuni who fell ill, but she did not care for her. The bhikkhunis asked: “The bhikkhuni who lives together with you is ill. Why will you not care for her?” Sthulananda still deliberately refused to care for her. Because she was not cared for, that bhikkhuni died.

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhuta practices, delighting in training in the precepts, and possessed of a sense of shame. They criticized the bhikkhuni Sthulananda, saying: “Why did you not care for the sick bhikkhuni who lived together with you? The bhikkhunis reminded and urged you, yet you still would not care for her, allowing her to die.”

“What you have done is wrong. It is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Bhikkhuni Sthulananda, why did you not care for the sick bhikkhuni who lived together with you? The bhikkhunis reminded and urged you to care for her, yet you still would not care for her, allowing her to die?”

After rebuking the bhikkhuni Sthulananda in countless ways, the Blessed One told the bhikkhus:

“This bhikkhuni Sthulananda is a field in which many seeds of the outflows are planted, and she is the first 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 presence of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni does not care for a sick bhikkhuni with whom she lives, she commits a payattika offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Living together:^[148] means two bhikkhunis living and carrying out their duties together.

If a bhikkhuni does not care for a sick bhikkhuni with whom she lives, she commits a payattika offense. Apart from the sick bhikkhuni with whom she lives, if she does not care for any other sick bhikkhuni, whether an upadhyaya, an acarya, one who shares the same acarya, a disciple, a relative, or an acquaintance, in every case she commits a duskrta offense.

For a bhikkhu, it is a duskrta offense. For a siksamana, sramanera, or sramaneri, it is a duskrta offense. This is called an offense.

There is no offense: if the sick person with whom she lives is being cared for; if she herself is ill and unable to provide care; or if doing so would lead to danger to life or danger to the holy life. 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, tormented by pain, or under duress.

RULE 94^[149]

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 bhikkhuni Sthulananda entered the rains retreat and at first permitted another bhikkhuni to set up a bed in her room. But midway through the rains retreat, out of anger and resentment, she dragged out the bed and drove the bhikkhuni outside. The expelled bhikkhuni was ashamed and, fearing the loss of a night’s residence,^[150] renounced the training.

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhuta practices, delighting in training in the precepts, and possessed of moral shame and dread of wrongdoing. They criticized the bhikkhuni Sthulananda, saying: “Why, upon entering the rains retreat, did you first permit another bhikkhuni to set up a bed in your room, but midway through the rains retreat, out of anger and resentment, drag out her bed and drive her away, causing her such shame that she renounced the training?”

The bhikkhunis then 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 Sthulananda:

“What you have done is wrong. It is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Bhikkhuni Sthulananda, why, upon entering the rains retreat, did you first permit another bhikkhuni to set up a bed in your room, but midway through the rains retreat, out of anger and resentment, drag out her bed and drive her away, causing her such shame that she renounced the training?”

After rebuking the bhikkhuni Sthulananda in countless ways, the Blessed One told the bhikkhus:

“Bhikkhuni Thullanandā is a field in which many tainted states are planted, and she is the first 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 long abiding of the true Dharma.”

The precept should be stated thus:

If a bhikkhuni, at the beginning of the rains retreat,^[151] allows another bhikkhuni to set up a bed in a room for the retreat, and later, out of anger or resentment, drives her out,^[152] she commits a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhuni: as explained above.

During the rains retreat: that is, after having undertaken the rains retreat.

Bed: one of the five kinds explained above.

If, at the beginning of the rains retreat, a bhikkhuni allows another bhikkhuni to place a bed in a room and later, out of anger or resentment, drives her out, then according to the means employed, each time the one being expelled steps out through a doorway, the one expelling her commits one pācittiya offense. If, by some means, she drives many persons out through many [746a1] doors, she commits many pācittiya offenses.

If, by some means, she drives many persons out through one door, she commits many pācittiya offenses. If, by some means, she drives one person out through many doors, she commits many pācittiya offenses. If, by some means, she drives one person out through one door, she commits one pācittiya offense.

If she throws out the other’s robes or belongings, she commits a dukkaṭa offense. If she closes the door and does not allow the person to enter, she commits a dukkaṭa offense.

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, without anger or malice, she drives out a junior according to the order of seniority; if a person who has not received full ordination has slept there for more than two nights and she drives that person out on the third night; if she has a sick person go out to urinate or defecate for convenience; or if the person has broken the precepts, holds wrong views, violates proper deportment, has been formally suspended, has been expelled, or deserves expulsion; or if the matter would otherwise lead to danger to life or danger to the holy life. If she drives the person out for any of the foregoing reasons, there is no offense.

There is no offense for the first transgressor before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 95^[153]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhunis traveled continually among the people throughout all three seasons—spring, summer, and winter. When there were heavy rains and strong winds, the rivers overflowed, washing away their robes, bowls, sitting cloths, and needle cases, while they trampled living grass to death.

When the laypeople saw this, they criticized them, saying, “These bhikkhunis have no sense of shame and destroy the lives of living beings. Outwardly they declare, ‘We know the true Dharma.’ What true Dharma is there in this? Why do bhikkhunis travel continually among the people throughout all three seasons?

When heavy rains come and the rivers overflow, their requisites are washed away; moreover, they trample living grass to death and destroy the lives of living beings.”

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 rebuked the group of six bhikkhunis, saying, “Why do you travel continually among the people throughout all three seasons—spring, summer, and winter? When heavy rains come and the rivers overflow, your robes and belongings are washed away; moreover, you trample living grass to death, causing the laypeople to criticize you.”

The bhikkhunis reported the matter to the bhikkhus. The bhikkhus then reported it to the Buddha. Because of this matter, the Buddha 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 is something that should not be done. Group of six bhikkhunis, why do you travel continually among the people throughout all three seasons—spring, summer, and winter? When heavy rains come and the rivers overflow, your robes and belongings are washed away; moreover, you trample living grass to death, causing the laypeople to criticize you.”

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 tainted states are planted, and they are the first 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 long abiding of the true Dharma.”

The precept should be stated thus:

If a bhikkhuni travels among the people throughout spring, summer, and winter, she commits a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. There were bhikkhunis who needed to attend to a matter concerning the Buddha, the Dharma, the Sangha, or a sick bhikkhuni. The Buddha said:

“I allow them to leave the boundary after undertaking the seven-day observance.”

From now on, the precept should be stated thus:

If a bhikkhuni travels among the people throughout spring, summer, and winter,^[154] she commits a pācittiya offense, except when there is another valid reason.

B. ANALYSIS OF THE RULE

Bhikkhuni: as explained above.

If a bhikkhuni travels among the people throughout spring, summer, and winter, then each time she enters the boundary of a village, she commits a pācittiya offense. If she travels in a place where there is no village and no boundary, she commits a pācittiya offense for every ten li.^[155] If she travels less than the distance of one village or less than ten li, she commits a dukkaṭa offense. If, within the area of one village, she travels within a single boundary, she commits a dukkaṭa offense.

If she intends to go but does not go, or makes an arrangement to go but does not go, in every case she commits a dukkaṭa offense.

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, for a matter concerning the Buddha, the Dharma, the Sangha, or a sick bhikkhuni, she leaves the boundary after undertaking the seven-day observance; if she is seized by force or bound and led away; or if there is danger to her life or danger to the holy life.

There is no offense for the first transgressor before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 96^[156]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, some laypeople in Śrāvastī invited the bhikkhuni Sāmā and agreed among themselves, “We shall make offerings to the Sangha until the end of the rains retreat.” However, when the rains retreat had ended, the bhikkhuni Sāmā remained and did not depart. The laypeople criticized her, saying, “Previously, we made an agreement to invite the bhikkhuni Sāmā to come for the rains retreat and to make offerings to the Sangha until the retreat had ended. Now that the retreat has ended, the bhikkhuni Sāmā remains and refuses to leave!”

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 criticized the bhikkhuni Sāmā, saying, “The laypeople agreed among themselves to invite Sāmā to come and to make offerings to the Sangha until the rains retreat had ended. Now that the retreat has ended, why does she remain and refuse to leave?”

The bhikkhunis reported the matter to the bhikkhus. The bhikkhus then reported it to the Blessed One. Because of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the bhikkhuni Sāmā:

“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 is something that should not be done. The laypeople provided offerings for the rains retreat. Now that the retreat has ended, why do you deliberately remain and refuse to leave, causing the laypeople to criticize you?”

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

“This bhikkhuni is a field in which many tainted states are planted, and she is the first 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 long abiding of the true Dharma.”

The precept should be stated thus:

If a bhikkhuni does not depart after completing the summer rains retreat,^[157] she commits a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhuni: as explained above.

After completing the rains retreat, a bhikkhuni should set out on a journey, even if only for one night. If a bhikkhuni does not set out after completing the rains retreat, she commits a pācittiya offense.

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, after completing the rains retreat, she does not depart because that householder invites her to remain, saying, “I will make offerings again”; or because households take turns inviting her to receive meals; or because male or female relatives invite her to receive a meal that day or the next day; or because she is ill and has no companion to care for her; or because of danger from floods, wild beasts, bandits, or inundation; or because she is seized by force or bound; or because there is danger to her life or to her brahmacarya. If, upon encountering such dangers, she does not depart after completing the rains retreat, there is no offense.

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

RULE 97^[158]

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 people in the borderlands^[159] of King Prasenajit rebelled. The group of six bhikkhunis traveled to a place where there was apprehension and danger. When the bandits saw them, they said, “These six bhikkhunis are all supported with offerings by King Prasenajit. Let us harass them.” When the householders saw this, they criticized them, saying, “These bhikkhunis know no shame; they all violate brahmacarya. Outwardly, they proclaim, ‘We practice the true Dharma.’ But what true Dharma is there in this? Why do they travel through the borderlands to a place of danger, behaving no differently from prostitutes and female brigands?”

When the bhikkhunis heard this, those among them who had few desires and were content, practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame rebuked the group of six bhikkhunis: “Why do you travel among the people to a place of danger?”

The bhikkhunis went and 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 sramana, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Why did you travel among the people to such a place of danger?” After rebuking them in countless ways, the Blessed One told the bhikkhus:

“These bhikkhunis are a field in which many seeds of the asravas are planted. 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 preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni travels^[160] among the people to a borderland^[161] where there is apprehension and danger, she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Borderland: a place far from a city or town.

Apprehension: apprehension that bandits are present.

Danger: danger from bandits.

If a bhikkhuni travels to a dangerous place in the borderlands, she commits one pacittiya offense for each village she enters and for each territorial boundary she crosses. In an uninhabited place without villages, she commits one pacittiya offense for every ten li traveled. If she travels less than the distance of one village or less than ten li, she commits a dukkata offense. If she travels within a village and crosses one territorial boundary, she commits one dukkata offense.

If she makes preparations intending to go but does not go, or arranges with others to go but does not go, in every case she commits a dukkata offense.

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

There is no offense if she is summoned or invited; if some necessary matter requires her to go; if she is seized by force or bound; if there is danger to her life or to her brahmacarya; or if she arrived there before apprehension and danger subsequently arose. In all such cases, there is no offense.

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

RULE 98^[162]

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 people within the territory of King Prasenajit rose in rebellion.^[163] In the place of rebellion within the kingdom there was apprehension and danger, yet the group of six bhikkhunis continued to travel there. When the bandits saw them, they said, “These six bhikkhunis are all provided for and supported with offerings by King Prasenajit. We should harass them.”

When the householders saw this, they all criticized them, saying, “These bhikkhunis know no shame; they all violate brahmacarya. Outwardly, they proclaim, ‘We practice the true Dharma.’ But what true Dharma is there in this? Why do they travel to a frightening place within the kingdom, behaving no differently from female brigands and prostitutes?”

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

“This group of six bhikkhunis is a field in which many seeds of the asravas are planted. 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 preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni travels^[164] in a dangerous place within the kingdom,^[165] she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Within the kingdom: enclosed by city walls on all four sides.^[166]

Apprehension: apprehension that bandits are present.

A dangerous place: a place where bandits are present.

If a bhikkhuni travels among the people in a place of apprehension and danger within the kingdom, she commits one pacittiya offense for each village she enters and for each territorial boundary she crosses. If she travels through an uninhabited place without villages, she commits one pacittiya offense for every ten li traveled. If she travels less than the distance of one village or less than ten li, she commits a dukkata offense. If she travels within a village and crosses one territorial boundary, she commits one dukkata offense.

If she makes preparations intending to go but does not go, or arranges with others to go but does not go, in every case she commits a dukkata offense.

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

There is no offense if some necessary matter must be reported; if she is summoned or invited; if she is seized by force or bound; if there is danger to her life or to her brahmacarya; or if she arrived there before apprehension and danger subsequently arose. In all such cases, there is no offense.

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

RULE 99^[167]

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 bhikkhuni associated closely and lived together^[168] with a male householder and a householder’s son, engaging in conduct that was not in accordance with the Dharma. The bhikkhunis admonished her: “Sister, you should not associate closely with a male householder and a householder’s son, live together with them, and engage in conduct that is not in accordance with the Dharma. You should live separately from them.^[169] If you live separately, you will prosper and dwell at ease within the Buddha-Dharma.” But that bhikkhuni stubbornly refused to live separately.

When the bhikkhunis heard this, those among them who had few desires and were content, practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame rebuked that bhikkhuni: “Why do you associate closely and live together with a male householder and a householder’s son, engaging in conduct that is not in accordance with the Dharma?”

The bhikkhunis went and reported this to the bhikkhus. The bhikkhus went and reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and rebuked that bhikkhuni:

“You have acted wrongly. This is not proper deportment, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why do you associate and live together with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma?”

Having rebuked her, the Buddha told the bhikkhus:

“From now on, I permit the Sangha to perform an act of admonition for that bhikkhuni by a motion and three proclamations, so that she will abandon this matter. She should be admonished as follows so that she abandons this matter: A member of the assembly who is competent to perform the formal act should be appointed and, according to the matter, make the following motion:

“‘Venerable Sisters, may the Sangha listen! The bhikkhuni named ... has associated and lived together with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma. Other bhikkhunis remonstrated with her, saying: “Do not associate with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma.

Live separately. If you live separately, you will prosper and dwell happily in the Buddha’s Dharma.” Yet that bhikkhuni continues as before and does not live separately. If it is the proper time for the Sangha, the Sangha may approve that it now impose upon that bhikkhuni an act of admonition, causing her to abandon this matter, saying: “Do not associate with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma.

Live separately. If you live separately, you will prosper and dwell happily in the Buddha’s Dharma.” This is the motion.

“‘Venerable Sisters, may the Sangha listen! This bhikkhuni named ... has associated and lived together with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma. Other bhikkhunis remonstrated with her, saying: “Do not associate with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma.

Live separately. If you live separately, you will prosper and dwell happily in the Buddha’s Dharma.” Yet that bhikkhuni deliberately persists without changing. The Sangha now imposes upon the bhikkhuni named ... an act of admonition so that she abandons this matter, saying: “Do not associate with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma.

Live separately. If you live separately, you will prosper and dwell happily in the Buddha’s Dharma.” Let those venerable sisters who approve of the Sangha’s imposition upon the bhikkhuni named ... of an act of admonition so that she abandons this matter remain silent. Whoever does not approve should speak.’”[748a1] (This should be proclaimed in the same way a second and a third time.)

“‘The Sangha has approved the imposition upon the bhikkhuni named ... of an act of admonition so that she abandons this matter. The Sangha approves and is therefore silent. Thus is this matter recorded.’

“She should be admonished in this way.”

After the Sangha had performed such an act of admonition for that bhikkhuni by a motion and three proclamations so that she would abandon this matter, the bhikkhunis went and reported it to the bhikkhus. The bhikkhus went and reported it to the Buddha. The Buddha told the bhikkhus:

“If any bhikkhuni behaves in this way, the Sangha shall likewise perform an act by a motion and three proclamations so that she abandons this matter. From now on, I establish this precept for the bhikkhunis, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni associates and lives together with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma, another bhikkhuni should remonstrate with her, saying: “Do not associate with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma. Live separately. If you live separately, you will prosper and dwell happily in the Buddha’s Dharma.” If, when that bhikkhuni remonstrates with her, this bhikkhuni persists and does not abandon the matter, the former bhikkhuni should remonstrate with her three times so that she abandons it. If she abandons it by the third remonstration, that is good; if she does not abandon it, it is a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as defined above.

Associates: she frequently converses, frequently laughs and jokes, and frequently amuses herself together with them.^[170]

Householder’s son: the son of one who has not gone forth.

When that bhikkhuni associates and lives together with a male householder or a householder’s son, engaging in conduct that is not in accordance with the Dharma, a bhikkhuni should remonstrate with her: “Do not associate with male householders and householders’ sons, engaging in conduct that is not in accordance with the Dharma. Live separately. If you live separately, you will prosper and dwell happily in the Buddha’s Dharma. You should now abandon this matter. Do not allow the Sangha to admonish you, thereby incurring a grave offense.”

If she complies, that is good. If not, a motion should be made. After the motion has been made, she should be told: “Sister, the motion has been made; the formal acts remain. You should abandon this matter. Do not allow the Sangha to admonish you, thereby incurring a grave offense.”

If she complies, that is good. If not, the first proclamation of the formal act should be made. After the first proclamation has been made, she should be told: “Sister, the motion and the first proclamation have been completed; two proclamations remain. You should abandon this matter. Do not allow the Sangha to admonish you, thereby incurring a grave offense.”

If she complies, that is good. If not, the second proclamation of the formal act should be made. After the second proclamation has been made, she should be told: “The second proclamation has been completed; one proclamation remains. You should abandon this matter. Do not allow the Sangha to admonish you, thereby incurring a grave offense.”

If she complies, that is good. If not, upon completion of the third proclamation she commits a pacittiya offense. If she abandons the matter only after completion of the second proclamation, she commits three dukkata offenses. If she abandons it only after the first proclamation, she commits two dukkata offenses. Upon completion of the motion, she commits one dukkata offense. Before the motion has been completed, and before the motion is made, whenever she associates with male householders or householders’ sons, engaging in conduct that is not in accordance with the Dharma, each instance is 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 abandons the matter as soon as she is first told; if the admonition is performed unlawfully by an incomplete assembly, unlawfully by a complete assembly, lawfully by an incomplete assembly, seemingly lawfully by an incomplete assembly, or seemingly lawfully by a complete assembly; or if it is contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha’s instruction. Nor is there an offense if no act of admonition at all is performed. 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.

RULE 100^[171]

A. ORIGIN

At one time, the Blessed One was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhunis went to the royal palace to view painted halls,^[172] parks, groves, and bathing pools. When the householders saw them, they criticized them, saying: “These bhikkhunis are shameless and violate the holy life. Outwardly they declare, ‘We know the true Dharma.’ What true Dharma is there in this? They go to the royal palace to view painted halls, parks, groves, and bathing pools, just like prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those of few desires, contented, practitioners of the dhutanga practices, delighting in training, and possessing a sense of shame and moral dread. They criticized the group of six bhikkhunis, saying: “Why did you go to the royal palace to view painted halls, parks, groves, and bathing pools?”

The bhikkhunis went and reported the matter to the bhikkhus. The bhikkhus went and reported it to the Buddha. On account of this matter, the Buddha 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 renunciant, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Group of six bhikkhunis, why did you go to view the royal palace, painted halls, parks, groves, and bathing pools?”

After the Blessed One had rebuked the group of six bhikkhunis in many ways, he told the bhikkhus:

“These bhikkhunis have planted many seeds of the taints and are the first to violate this precept. From now on, I establish this precept for the bhikkhunis, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni goes to the royal palace^[173] to view painted halls,^[174] parks, groves,^[175] or bathing pools,^[176] it is a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as defined above.

If a bhikkhuni enters a royal palace to view painted halls, gardens, groves, or bathing ponds—going from a main path to a main path, from a main path to a path that is not a main path, or from a path that is not a main path to a main path; going from a high place to a low place or from a low place to a high place—if she goes there and sees them, it is a pācittiya; if she does not see them, it is a duṣkṛta.

If she makes preparations intending to go but does not go, or arranges to go but does not go, in every case it is a duṣkṛta.

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

There is no offense if she enters the royal palace to report some matter; if she is summoned or invited; if she passes through it while traveling; if it is a place where she temporarily stays overnight; if she is seized by force or led away in bonds; if there is danger to her life or danger to her pure conduct; or if, for a matter concerning the Sangha or a stupa, she goes to examine the style of painting in order to take it as a model. In all such cases, there is no offense.

Nor is there an offense if she goes to a saṅghārāma to give instruction or hear the Dharma; if she is invited or passes through it while traveling; if it is a place where she stays overnight; if she is seized by force or led away in bonds; or if, for a matter concerning the Sangha or a stupa, she goes to examine gardens, groves, or bathing ponds in order to take them as models. In all such cases, there is no offense.

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

RULE 101^[177]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍada’s Garden in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhunis bathed naked in rivers, ponds, and channels. Some prostitutes and female thieves came and said to the bhikkhunis: “You are still young, and the hair beneath your arms has not yet grown. Why have you gone forth to train in the Path and practice pure conduct? While we are still young, we can enjoy sensual pleasures. When we grow old, we shall practice pure conduct. In this way, we shall gain both benefits!” Among the bhikkhunis was a young one who, upon hearing these words, became unhappy.

At that time, when the laypeople saw this, they all criticized them: “These bhikkhunis know no shame, yet outwardly proclaim, ‘I understand the true Dharma.’ What true Dharma is there in this? They bathe naked in rivers, ponds, lakes, and channels, no different from prostitutes and female thieves!”

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhunis: “Why do you bathe naked in rivers, streams, ponds, lakes, and channels?”

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 deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Bhikkhunis, why did you bathe naked in rivers, streams, ponds, lakes, and channels?”

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 breeding ground for the many varieties of defilements and is the first 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 enduring preservation of the true Dharma.”

When the precept is to be recited, it should be stated thus:

If a bhikkhuni bathes naked in the water of a river, stream, channel,^[178] or pond,^[179] it is a pācittiya.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: as defined above.

A bhikkhuni should conceal her body in one of four ways when bathing: at a bend in the riverbank; in a place screened by the shade of trees; where the water conceals her; or by using a robe to cover her body. When using any of the first three methods, bhikkhunis may not give or receive articles from one another.^[180] When using a robe to cover the body, they may perform all activities in accordance with the Dharma. If a bhikkhuni bathes naked in a river, stream, pond, lake, or channel and the water wets her entire body, it is a pācittiya; if the water does not wet her entire body, it is a duṣkṛta.

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

There is no offense if she bathes at a bend in the riverbank, in a place screened by the shade of trees, where the water conceals her, or while using a robe to cover her body; or if she is seized by force. In all such cases, there is no offense.

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

RULE 102^[181]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍada’s Garden in the Jeta Grove at Śrāvastī. At that time, the Blessed One permitted bhikkhunis to acquire bathing robes. When the group of six bhikkhunis heard that the Blessed One had permitted bhikkhunis to acquire bathing robes, they immediately acquired many bathing robes that were both broad and large. Seeing them, the bhikkhunis asked:

“The Buddha permits bhikkhunis to keep five robes. What robes are these?”

The group of six bhikkhunis replied:

“These are our bathing robes.”

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhunis: “The Blessed One permits us to keep a bathing robe. Why, then, have you acquired many bathing robes that are both broad and large?”

The bhikkhunis 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 Sangha of bhikkhus and rebuked the group of six bhikkhunis:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Why did the bhikkhunis acquire bathing robes that were both broad and large?”

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

When the precept is to be recited, it should be stated thus:

If a bhikkhuni acquires a bathing robe, she must acquire one of the prescribed size. Here, the prescribed size is six^[182] Buddha-span lengths long and two and a half spans wide. If it exceeds this,^[183] it is a pācittiya.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: as defined above.

Bathing robe: a robe used to cover the body while bathing.

If a bhikkhuni acquires a bathing robe whose length exceeds the prescribed size while its width is correct, whose length is correct while its width exceeds the prescribed size, or whose length and width both exceed the prescribed size, and she herself cuts and completes it, it is a pācittiya; if it is not completed, it is a duṣkṛta. If she instructs another person to make it, and it is cut and completed, it is a pācittiya; if it is not completed, it is a duṣkṛta. If she makes it for another person, whether it is completed or not, in every case it is a duṣkṛta.

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

There is no offense if she makes it according to the prescribed size or smaller than the prescribed size; if she receives an already finished article and cuts it down so that it accords with the Dharma; or if she folds it into layers. In all such cases, there is no offense.

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

RULE 103^[184]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍada’s Garden in the Jeta Grove at Śrāvastī. At that time, a bhikkhuni wished to cut and sew a saṅghāṭī.^[185] The bhikkhuni Sthūlanandā said, “Younger sister, bring it here, and I shall sew it for you.” The bhikkhuni then brought the robe cloth to her. That bhikkhuni was intelligent, had many acquaintances, and was skilled in teaching and converting others. Bhikkhuni Sthūlanandā thought that she wanted this bhikkhuni to continue making offerings to her for a long time, so after cutting the cloth, she set it aside and refused to sew it.

At that time, the monastery where the bhikkhuni Thullananda resided caught fire. The robe cloth was burned, and the wind scattered it in every direction. The householders saw this and criticized her: “This bhikkhuni has no sense of shame. Outwardly she declares, ‘I practice the true Dharma.’ What true Dharma is there in such conduct? Having cut another person’s robe cloth, why did she not finish sewing it, but instead allowed it to be burned by the fire and blown about everywhere by the wind?”

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhuta qualities, delighting in the training precepts, and possessing a sense of shame. They criticized Thullananda and the group of six bhikkhunis: “Why did you cut another person’s robe cloth and then fail to sew it, allowing it to be burned and scattered everywhere by the wind?”

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 reproached the bhikkhuni Thullananda:

“You have done wrong. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did a bhikkhuni cut robe cloth and then fail to sew it at once, allowing it to be burned and scattered everywhere by the wind?” Having reproached her in innumerable ways, the Blessed One told the bhikkhus:

“This bhikkhuni has planted many seeds of the outflows and is the first to violate this precept. From now on, I shall establish a precept for the bhikkhunis, 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 more than five days to sew a sanghati, it is a pacittiya offense.

After the Blessed One had established this precept for the bhikkhunis, there were bhikkhunis who were seeking a sanghati, whose kathina robe period had ended, or for whom one of the six impediments arose. They became doubtful, and the Buddha said:

“When such circumstances occur, there is no offense.”

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

If a bhikkhuni takes more than five days to sew a sanghati,^[186] it is a pacittiya offense, except when she is seeking a sanghati, when the kathina robe period has ended, or when one of the six impediments arises.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as defined above.

For a bhikkhu,^[187] 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 when she is seeking a sanghati; when the robe of merit period has ended; when she finishes sewing it within five days; when one of the six impediments arises; when she is sewing or making preparations; when she has no knife, needle, or thread; when there is insufficient cloth; when the owner of the robe violates the precepts, holds wrong views, or violates proper conduct; when the owner has been suspended, expelled, or deserves expulsion; or when sewing it would result in danger to life or danger to the holy life. If, for any such reason, she is unable to finish sewing it and more than five days elapse, there is no offense.

There is no offense for the first transgressor before the precept was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 104^[188]

A. ORIGIN

At one time, the Bhagavat was staying in the Hall of the Lofty Pavilion, on the bank of the Monkey River, in Vaisali. At that time, the Sangha received many offerings. A bhikkhuni left her sanghati in her room without inspecting or airing it, and insects and termites gnawed it and damaged its color. Later, when the offerings to the Sangha ceased, that bhikkhuni did not inspect the sanghati before carrying it into the village. Only when she took it out to use did she see that insects and termites had damaged its color.

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhuta qualities, delighting in the training precepts, and possessing a sense of shame and moral dread. They criticized this bhikkhuni: “Why did you leave your sanghati [750a1] in your room without inspecting or airing it, allowing insects and termites to gnaw it and damage its color?”

“You have done wrong. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you leave your sanghati in your room without inspecting or airing it, allowing insects and termites to damage its color?”

Having reproached her in innumerable ways, the Blessed One told the bhikkhus:

The precept should be recited as follows:

If a bhikkhuni goes more than five days without inspecting^[189] her sanghati, it is a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: as defined above.

A bhikkhuni who leaves her sanghati in her room must go and inspect it every five days. If she does not inspect it, it is a pacittiya offense. Apart from the sanghati, if she fails to inspect her other robes every five days, it is a dukkata offense. Apart from robes, if she fails to inspect her other requisites every five days, causing them to be lost or allowing insects and termites to damage their color, it is a dukkata offense.

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 leaves her sanghati in her room and goes to inspect it every five days; if she stores it in a secure place; if she entrusts it to someone and the recipient says, “Be at ease; I shall look after it for you”; or if, fearing its loss, the person to whom it was entrusted does not necessarily inspect it every five days. In all such cases, there is no offense.

There is no offense for the first transgressor before the precept was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.^[190]

Notes:

^[128] Pali, Pac. 18. Mahisasaka Vinaya, Rule 133. Mulasarvastivada Bhikkhuni Vinaya, pacittiya 92.

^[129] Mulasarvastivada Bhikkhuni Vinaya: “…without examining the matter carefully, she further interrogates…” Pali: duggahitena dūpadhāritena paraṃ ujjhāpeyya, through failing to understand clearly or through misunderstanding, she causes another person to be criticized.

^[130] Pali, Pac. 19. Mahisasaka Vinaya, Rule 134. Mulasarvastivada Bhikkhuni Vinaya: Rule 91.

^[131] Mahisasaka Vinaya: “A bhikkhuni makes an oath concerning herself, but in fact curses another person…”

^[132] Mulasarvastivada Bhikkhuni Vinaya: “…swears an oath upon the holy life…” Pali: nirayena brahmacariyena vā abhisapeyya, she curses by invoking hell or the holy life.

^[133] Pali, Pac. 20, Vin. iv.77. Mahisasaka Vinaya, Rule 132. Mulasarvastivada Bhikkhuni Vinaya, Rule 90.

^[134] Quarreling 鬥諍. Pali: bhaṇḍitvā, disputing.

^[135] See n. 42, Bhikkhuni Vinaya, Sanghavasesa 17.

^[136] Pali: these details are absent.

^[137] Mulasarvastivada Bhikkhuni Vinaya: “…because of anger and resentment, she beats her own breast…” Pali: vadhitā vadhitā rodheyya, she repeatedly strikes herself and then weeps.

^[138] Pali: both factors, striking herself and weeping, must be present. If she strikes herself without weeping, or only weeps without striking herself, she commits a dukkata offense.

^[139] Pali, Pac. 31. Mulasarvastivada Bhikkhuni Vinaya: Rule 100.

^[140] Bà-kỳ-đà 婆祇陀. Pali: the Buddha was at Savatthi.

^[141] Bạt-đề Ca-tì-la 跋提迦毘羅. Pali: Bhaddā Kāpilāni.

^[142] Pali, Pac. 32.

^[143] Pali, Pac. 33. Sarvastivada Vinaya: Rules 100 and 101.

^[144] Chinese: “one who arrived first and one who arrived later; one who arrived later and one who arrived first” 先住後至後至先住, understood as: “in relation to one who was there before when she herself arrived later, or one who arrived later when she herself was there first…” Sarvastivada Vinaya, Rule 100: “One who was there first harasses one who arrived later 先住惱後住者”; Rule 101: “One who arrived later harasses one who was there first 後住惱先住者.” See n. 145 below. Compare Rule 173 below.

^[145] Sarvastivada Vinaya: “…during the first watch of the night, the guest practiced meditation…, while she slept. During the middle watch, the guest slept, while she practiced meditation and recited sutras… depriving the guest of sleep…” Pali, Vin. iv.290: Thullanandā harassed Bhaddā Kāpilāni by walking back and forth at night, standing up, sitting down…, reciting scriptures, having another person recite scriptures… thereby preventing her from sleeping, out of jealousy.

^[146] Pali: bhikkhuniyā sañcicca aphāsuṃ kareyya, she deliberately causes discomfort to another bhikkhuni.

^[147] Pali, Pac. 34. Mahisasaka Vinaya: Rule 123; Sarvastivada Vinaya: Rule 102. Mulasarvastivada Bhikkhuni Vinaya: Rule 99.

^[148] Living together 同活. The Five-Part Vinaya: fellow student 同學. Mūlasarvāstivāda Bhikṣuṇī Vinaya: direct disciple and dependent disciple 親弟子依止弟子. Pali: sahajīvitaṃ, living together; explained as: saddhivihārinī, dwelling together (in one place).

^[149] Pali, Pāc. 35. Cf. Five-Part Vinaya: rule 136.

^[150] Loss of the rains retreat 失宿. Also called loss of a year 失歲, or loss of rains-retreat seniority; see the passage below, T22n1428, p. 835a08.

^[151] Pali, Pāc. 35, does not include details concerning the rains retreat.

^[152] The Pali adds the detail: “or tells her to drive her out.”

^[153] Pali, Pāc. 39. Five-Part Vinaya: rule 92; cf. rule 89: “does not observe the rains retreat...”; rule 90: “...does not depend upon the community of bhikṣus to observe the rains retreat...” Mahāsāṃghika Vinaya: rule 134; Ten-Recitation Vinaya: rule 95. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 101.

^[154] Pali, Pāc. 39, Vin.iv. 296: … antovassaṃ cārikaṃ careyya, travels during the rainy season.

^[155] Pali (Vin.iv. 297): “Within a village where the houses adjoin one another, upon entering each village she commits one pācittiya. In an uninhabited open area, after traveling half a yojana, she commits one pācittiya.”

^[156] Pali, Pāc. 40; Five-Part Vinaya: rule 94; Mahāsāṃghika Vinaya: rule 135; Ten-Recitation Vinaya: rule 96. Mūlasarvāstivāda Vinaya: rule 102.

^[157] Five-Part Vinaya, rule 94: “...after one night, if she does not depart...” Pali: “If she does not set out on a journey of five or six yojanas...”

^[158] Pali, Pāc. 38. Five-Part Vinaya: rule 96; Ten-Recitation Vinaya: rule 98. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 103.

^[159] Mūlasarvāstivāda Bhikṣuṇī Vinaya 17 (T23n1443, p. 1003c05): King Ajātaśatru was preparing to wage war against the city of Vaiśālī (the city of Śrāvastī, in the country of Kosala). Ten-Recitation Vinaya 98 (T23n1435, p. 323b03): Ajātaśatru was at war with a small frontier kingdom.

^[160] Pali: asatthā cārikaṃ careyya, travels without weapons; that is, without anyone to protect her. Five-Part Vinaya: leaving the borders of the country... having no one upon whom to rely for protection 出國境... 無所依怙.

^[161] Pali, Pāc. 38: … tiroraṭṭhe, outside the territory. Five-Part Vinaya: national border 國境. Ten-Recitation Vinaya: frontier of the national boundary 國界邊. Cf. Mūlasarvāstivāda Bhikṣuṇī Vinaya, rule 103: within the kingdom 王國中.

^[162] Pali, Pāc. 37. Five-Part Vinaya: rule 95. Ten-Recitation Vinaya: rule 97; cf. rule 199. Cf. Mūlasarvāstivāda Bhikṣuṇī Vinaya: rule 104.

^[163] King Prasenajit of Kosala was at war with a small kingdom.

^[164] See n. 160 above.

^[165] Pali: antoraṭṭhe, within the territory.

^[166] This is understood as a city-state, that is, a country governed under a city-state system, with each city constituting a national territory. Pali, Vin.iv. 295: yassa vijite viharati, tassa raṭṭhe, within the domain in which that person dwells—that is within its national territory.

^[167] Pali, Pāc. 36.

^[168] Intimately associating and dwelling together 親近共住. Pali: saṃsaṭṭhā vihareya, living together promiscuously.

^[169] Dwelling separately 別住. Pali: viviccāyye, one should keep apart.

^[170] Pali: ananulomikena kāyikavācasikena saṃsaṭṭhā, associating intimately with one another through improper bodily and verbal conduct (conduct that is not in conformity).

^[171] Pali, Pāc. 41.

^[172] Picture gallery 畫堂. Pali: uyyāne cittāgare paṭibhānacittaṃ, a masterful painting (displayed) in an ornately painted gallery in the King’s pleasure garden.

^[173] Pali: rājāgaraṃ, the King’s pavilion.

^[174] Ornately decorated picture gallery 文飾畫堂. Pali: cittāgāraṃ, a house adorned with paintings.

^[175] Park and grove 園林. Pali: ārāmaṃ vā uyyānam, a park or pleasure garden.

^[176] Bathing pond 浴池. Pali: pokkharaṇiṃ, a lotus pond.

^[177] Pali, Pāc. 21. Five-Part Vinaya: rule 81. Ten-Recitation Vinaya: rule 159.

^[178] The text reads: deep water 深水. The Song, Yuan, and Ming editions read: canal water.

^[179] “...bathes in... pond water”; the Pali does not include this detail. Ten-Recitation Vinaya: “Bathes naked in an open place.”

^[180] One must not take utensils or other objects from one another 不得相取與器物. The Palace edition does not contain the character 不, “not.”

^[181] Pali, Pāc. 22. Ten-Recitation Vinaya: rule 128.

^[182] Pali: four spans long and two spans wide. Ten-Recitation Vinaya (T23n1435, p. 335a20): five spans long and two and a half spans wide.

^[183] The Pali adds: “It must be cut down to size” (Pali: chedanakaṃ).

^[184] Cf. Pali, Pāc. 23. Ten-Recitation Vinaya: rule 130. Cf. Mahāsāṃghika Vinaya, niḥsargika-pācittiya 17.

^[185] Pali: She had sewn it poorly, so it had to be unstitched and sewn again. Ten-Recitation Vinaya, rule 130: Śivisā 施越沙, a disciple of Sthūlanandā, unstitched the robe but was unable to sew it again.

^[186] Pali: cīvaraṃ visibbetvā … neva sibbeyya, “having unstitched the robe... she does not sew it again...” It is not specified that the robe must be a saṅghāṭi.

^[187] The Chinese text is interrupted here and skips a passage. It has been rearranged according to the sequence of the rules.

^[188] Pali, Pāc. 24. Ten-Recitation Vinaya: rule 131.

^[189] Does not attend to it for five days 五日不看; Ten-Recitation Vinaya: does not attend to the five robes for five nights 五夜不看五衣. Pali: “For more than five days she does not put on the saṅghāṭi.”

^[190] End of fascicle 26 in the Chinese text.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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