四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and Annotated
RULE 105[191]
A. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the bhikkhunī Thullanandā had long been acquainted with a donor who wished to prepare a meal and offer robes to the Sangha. Hearing this, Thullanandā went to him and asked: ‹I have heard that you wish to prepare a meal and offer robes to the Sangha. Is that true?› The donor replied, ‹It is true.› Thullanandā said: ‹The Sangha possesses great merit and great spiritual power, and many donors make offerings to it. You still have many other occasions on which to make offerings. For now, you should offer only the meal; there is no need to offer robes.›
The donor followed her advice and did not procure robes, but during the night prepared only food for the offering. Early the next morning, the donor came to invite the Bhikkhunī Sangha to partake of the meal. The bhikkhunīs donned their robes, took up their bowls, went to the donor’s house, and sat calmly in the seats provided.
At that time, the donor observed the bhikkhunīs, whose deportment was clearly dignified and whose Dharma robes were properly arranged, and remorsefully exclaimed: ‹The Sangha is so splendid; why was I prevented from offering robes to it?›
When the bhikkhunīs heard him say this, they asked the donor: ‹For what reason did you utter such words?› The donor related the circumstances in full.
Among the bhikkhunīs who heard this were some who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the bhikkhunī Thullanandā: ‹Why did you obstruct the offering of robes to the Sangha?›
The bhikkhunīs 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 Thullanandā:
«What you did was wrong. It was not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma; it was something that ought not to have been done. Why did you obstruct the offering of robes to the Sangha?»
Having rebuked her by innumerable means, the Buddha told the bhikkhus:
«This bhikkhunī Thullanandā is a field in which many seeds of the taints are planted and is the first to violate this rule. From now on, for the sake of the bhikkhunīs, I shall establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.»
The precept should be stated as follows:
Should any bhikkhunī obstruct the offering of robes to the Sangha,[192] it is a pācittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhunī: as defined above.
Sangha: likewise as defined above.
Robes: the ten kinds mentioned previously.
If a bhikkhunī obstructs the offering of robes to the Sangha, it is a pācittiya offense. If, apart from the Sangha, she obstructs an offering to another person, it is a duṣkṛta offense. If, apart from robes, she obstructs the offering of other articles, it is a duṣkṛta 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, when someone intends to offer a little, she encourages the person to offer more; when someone intends to offer to a few people, she encourages the person to offer to many; when someone intends to offer coarse articles, she encourages the person to offer fine ones; or if she speaks in jest, speaks in private, speaks in haste, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another. 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 106[193]
A. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikkhunī put on another person’s saṅghāṭi robe without informing its owner and entered the village to seek alms. The owner, unaware of this, thought that her robe had been lost. Later, while searching for it, she saw that bhikkhunī wearing it and said:
«You have committed theft.»
That bhikkhunī said:
«I did not steal your robe. I took it and wore it, thinking that it belonged to an intimate acquaintance.»
Among the bhikkhunīs who heard this were some who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached that bhikkhunī: «Why did you take and wear another person’s robe without telling its owner, causing her to think that her robe had been lost?»
The bhikkhunīs 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 that bhikkhunī:
«What you did was wrong. It was not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma; it was something that ought not to have been done. Why did a bhikkhunī take and wear a robe without informing its owner, causing the owner to think that the robe was lost and to search for it?»
Having rebuked her by innumerable means, the Blessed One told the bhikkhus:
«This bhikkhunī is a field in which many seeds of the taints are planted and is the first to violate this rule. From now on, for the sake of the bhikkhunīs, I shall establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.»
The precept should be stated as follows:
Should any bhikkhunī take and wear another person’s robe without asking its owner, it is a pācittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhunī: as defined above.
Should any bhikkhunī take and wear another person’s robe without informing its owner and enter the village to seek alms, 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 has informed the owner; if they are intimate acquaintances; or if an intimate acquaintance says: «Go ahead and wear it; I shall inform the owner on your behalf.»
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 107[194]
B. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, Bhaddananda the Śākyan had two śrāmaṇeras in his service, one named Ear and the other named Honey. One abandoned the monastic life, while the other donned the kāṣāya robe and joined a community of non-Buddhist ascetics. The group of six bhikkhunīs took śramaṇa robes and gave them to the person who had abandoned the monastic life and to the person who had joined [751a1] the non-Buddhist ascetics.
Among the bhikkhunīs who heard this were some who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the group of six bhikkhunīs: «Why did you give śramaṇa robes to one who had abandoned the monastic life and to one who had joined the non-Buddhist ascetics!»
The bhikkhunīs 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 the group of six bhikkhunīs:
«What you did was wrong. It was not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma; it was something that ought not to have been done. Why did you give śramaṇa robes to one who had abandoned the monastic life and to one who had joined the non-Buddhist ascetics?»
Having rebuked the group of six bhikkhunīs by innumerable means, the Blessed One told the bhikkhus:
«These bhikkhunīs are fields in which many seeds of the taints are planted and are the first to violate this rule. From now on, for the sake of the bhikkhunīs, I shall establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.»
The precept should be stated as follows:
Should any bhikkhunī give a śramaṇa robe[195] to a non-Buddhist ascetic or a layperson, it is a pācittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhu: as defined above.
Layperson: a householder.
Non-Buddhist ascetic: one who has gone forth outside the Buddha’s teaching.
Śramaṇa robe: a robe of a subdued color.[196]
Should any bhikkhunī give a śramaṇa robe and the other person accept it, it is a pācittiya offense. If she gives it but the other person does not accept it, it is a duṣkṛta offense.
If she makes preparations with the intention of giving it but does not give it, or promises to give it but does not give it, all such cases are duṣkṛta offenses.
For a bhikkhu, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.
Cases of non-offense: giving to one's father or mother; giving to craftsmen building a stupa, a lecture hall, or living quarters, after calculating an amount equivalent to the value of the food; or having it taken away by force. In all such cases, there is no offense.
Those who do not offend: the first offender before the precept was established; one who is insane, mentally deranged, afflicted by pain, or under duress.
RULE 108[197]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika's Garden in the Jeta Grove, in the country of Sravasti. At that time, the community of bhikkhunis received a lawful offering of robes and wished to distribute them. Thullananda had many disciples, who were then absent. Thullananda thought of obstructing the lawful distribution of the robes because she feared that her disciples would not receive a share.
The bhikkhunis learned of this thought. Among those who knew of it were bhikkhunis of few desires and contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached Thullananda: “Why did you think of obstructing the Sangha's lawful distribution of robes because you feared that your disciples would not receive a share?”
The bhikkhunis went and reported the matter to the bhikkhus. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and reproached Thullananda:
“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Why did you think of obstructing the Sangha's lawful distribution of robes merely because you feared that your disciples would not receive a share?”
After reproaching Thullananda in innumerable ways, the Blessed One told the bhikkhus:
“This bhikkhuni is a field in which many seeds of the outflows 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 lasting preservation of the true Dharma.”
The precept should be stated as follows:
Should any bhikkhuni think, ‘The Sangha is distributing robes lawfully,’ and then obstruct the distribution solely because she fears that her disciples will not receive a share,[198] it is a pacittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhuni: as defined above.
Sangha: also as previously explained.
Lawful: in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha's teaching.
Robes: the ten kinds described above.
Should any bhikkhuni think of obstructing the Sangha's lawful distribution of robes because she fears that her disciples will not receive a share, it is a pacittiya 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.
Cases of non-offense: if the distribution occurs at an improper time; if it is an unlawful act by a divided Sangha, an unlawful act by a united Sangha, a lawful act by a divided Sangha, a semblance of a lawful act by a divided Sangha, a semblance of a lawful act by a united Sangha, or is contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha's teaching. If, when the robes are about to be distributed, she obstructs the distribution because she fears they will be lost or damaged, there is no offense.
Those who do not offend: the first offender before the precept was established; one who is insane, mentally deranged, afflicted by pain, or under duress.
RULE 109[199]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika's Garden in the Jeta Grove, in the country of Sravasti. At that time, the Bhikkhuni Sangha was lawfully terminating the Kathina observance.[200] The group of six bhikkhunis thought, “May the Sangha not terminate the Kathina observance today, but terminate it later, so that the five relaxations may be prolonged.”[201] The bhikkhunis learned that the group of six bhikkhunis had thought, “May the Sangha not terminate the Kathina observance today, but terminate it later, so that the five relaxations may be prolonged.”
Upon hearing this, those bhikkhunis who had few desires and were content, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread, reproached the group of six bhikkhunis: “Why did you think, ‘May the Sangha not terminate the Kathina observance today, but terminate it later, so that the five relaxations may be prolonged’?”
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 group of six bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Why did you think, ‘May the Sangha not terminate the Kathina observance today, but terminate it later, so that the five relaxations may be prolonged’?”
After reproaching them in innumerable ways, the Buddha 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 precept. 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:
Should any bhikkhuni think, ‘May the Sangha not terminate the Kathina observance today, but relinquish it later, so that the five relaxations may be prolonged,’[202] it is a pacittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhuni: as defined above.
Sangha: also as above.
Lawful: in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha's teaching.
Should any bhikkhuni think of delaying the Sangha's lawful relinquishment of the Kathina robe because she wishes the five relaxations to be prolonged, it is a pacittiya 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.
Cases of non-offense: if the termination occurs at an improper time; if it is an unlawful act by a divided Sangha, an unlawful act by a united Sangha, a lawful act by a divided Sangha, a semblance of a lawful act by a divided Sangha, a semblance of a lawful act by a united Sangha, or is contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha's teaching. Or if, when the Kathina observance is about to be terminated, she prevents its termination because she fears loss or damage, there is no offense.
Those who do not offend: the first offender before the precept was established; one who is insane, mentally deranged, afflicted by pain, or under duress.
RULE 110[203]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika's Garden in the Jeta Grove, in the country of Sravasti. At that time, the Bhikkhuni Sangha wished to terminate the Kathina observance.[204] The group of six bhikkhunis thought: “The Bhikkhuni Sangha is now lawfully terminating the Kathina observance. We should prevent them from terminating it so that the five relaxations may be prolonged.” The bhikkhunis learned that the group of six bhikkhunis intended to prevent the Bhikkhuni Sangha from lawfully relinquishing the robe of merit so that the five relaxations might be prolonged.
Upon hearing this, those bhikkhunis who had few desires and were content, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread, reproached the group of six bhikkhunis: “Why did you think of preventing the Bhikkhuni Sangha from lawfully terminating the Kathina observance because you wished the five relaxations to be prolonged?”
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 reproached the group of six bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. When the Bhikkhuni Sangha wished to terminate the Kathina observance lawfully, why did you prevent them from terminating it because you wished the five relaxations to be prolonged?”
After reproaching them in innumerable ways, the Buddha told the bhikkhus:
“These bhikkhunis are a field in which many seeds of the outflows 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 lasting preservation of the true Dharma.”
The precept should be stated as follows:
Should any bhikkhuni intend to prevent the Bhikkhuni Sangha from terminating the Kathina observance because she wishes the five relaxations to be prolonged, it is a pacittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhuni: as defined above.
Sangha: also as defined above.
Lawful: in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the Buddha's teaching.
Any bhikkhuni who deliberately obstructs the Bhikkhuni Sangha from relinquishing the kathina robe in accordance with the Dharma, wishing thereby to prolong the five privileges: if she speaks explicitly, it is a pacittiya offense; if she speaks ambiguously, it 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 the kathina robe is relinquished at an improper time; by an assembly that is not in accordance with the Dharma and is divided; by an assembly that is not in accordance with the Dharma and is united; by an assembly in accordance with the Dharma but divided; by a divided assembly that merely resembles one in accordance with the Dharma; by a united assembly that merely resembles one in accordance with the Dharma; or in a manner contrary to the Dharma, contrary to the Vinaya, or contrary to the Buddha’s teaching. Or, if at the time the robe is to be relinquished, she obstructs the act because she fears that it may be lost or damaged, 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 111[205]
A. ORIGIN
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a bhikkhuni who was involved in a dispute went to the bhikkhuni Thullananda and said, “I ask you to settle this dispute for me.” The bhikkhuni Thullananda was intelligent and wise, and was capable of bringing disputes that had arisen to an end. Yet in the end she made no effort to quell this dispute. Because the dispute was not reconciled, that bhikkhuni became sorrowful and distressed and therefore abandoned the religious life.
The bhikkhunis heard about this. Among them were those of few desires, who were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame. They reproached Thullananda, saying, “When a bhikkhuni asked you to settle a dispute, why did you ultimately make no effort to quell it, causing that bhikkhuni to abandon the religious life because the dispute was not reconciled?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked Thullananda:
“What you have done is wrong. It is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in accordance with the teaching. You have done what ought not to be done. Why did you not reconcile that bhikkhuni’s dispute, causing her to abandon the religious life?”
After rebuking her in countless ways, the Blessed One said to the bhikkhus:
“This bhikkhuni Thullananda is a ground in which many seeds of the defilements are planted. She is the first to violate this rule. From now on, for the sake of the bhikkhunis, I establish this rule comprising ten benefits, up to and including the enduring preservation of the true Dharma.”
The rule should be recited as follows:
If a bhikkhuni, when asked by another bhikkhuni, “Please quell this dispute for me,” makes no effort to quell it,[206] it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
Dispute: there are four kinds, as previously explained.
If a bhikkhuni says to another bhikkhuni, “Please quell this dispute for me,” and that bhikkhuni makes no effort to quell the dispute, it is a pacittiya offense. Apart from formal disputes, if there are other minor quarrels and she makes no effort to quell them, it is a dukkata offense. If she herself is involved in a dispute and makes no effort to resolve it, it is a dukkata offense.
Apart from bhikkhus and bhikkhunis, if another person is involved in a dispute and she makes no effort to resolve it, it 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 brings it to an end; if she makes efforts on their behalf; if she is ill; if she is unable to speak; if the other person has broken the precepts, holds wrong views, has violated proper conduct, has been formally censured, has been expelled, or deserves expulsion; or if she makes no effort to bring it to an end because doing so would endanger her life or her pure conduct.
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 112[207]
A. ORIGIN
At one time, the Bhagavat was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, Bhadda Nanda the Sakyan had two samaneras, one named Er and the other named Mi.[208] One abandoned the path, while the other donned the kasaya robe and joined a community of non-Buddhist ascetics. The group of six bhikkhunis gave food to a layman and to one who had joined the non-Buddhist ascetics.[209]
The bhikkhunis heard about this. Among them were those of few desires, who were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the group of six bhikkhunis, saying, “Why did you give food to a layman who had joined the non-Buddhist ascetics?”
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 rebuked the group of six bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in accordance with the teaching. You have done what ought not to be done. Why did you give food to a layman who had joined the non-Buddhist ascetics?”
After rebuking them in countless ways, the Buddha said to the bhikkhus:
“These bhikkhunis are a ground in which many seeds of the defilements are planted. They are the first to violate this rule. From now on, for the sake of the bhikkhunis, I establish this rule comprising ten benefits, up to and including the enduring preservation of the true Dharma.”
The rule should be recited as follows:
If a bhikkhuni gives edible food[211] to a layman or to one who has joined the non-Buddhist ascetics,[210] it is a pacittiya offense.
After the Blessed One had established this rule for the bhikkhunis, some became doubtful and did not dare place food on the ground for them or instruct another person to give it. The Buddha said:
“It is permitted to instruct another person to give it or to place it on the ground for them.”
From now on, the rule should be recited as follows:
If a bhikkhuni personally hands food to a layman or to one who has joined the non-Buddhist ascetics for consumption,[212] it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as defined above.
Layman: one who has not gone forth.
Non-Buddhist ascetic: one who has gone forth outside the Buddha’s Dharma.
Chewable food:[213] as previously explained.
If a bhikkhuni personally gives food to a layman or to one who has joined the non-Buddhist ascetics, and she gives it and the other person receives it, the giver commits a pacittiya offense. If the other person does not receive it, the giver commits a dukkata offense.
If she makes preparations intending to give it but does not give it, or promises to give it and then changes her mind and does not give it, each case 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 places it on the ground for them; instructs another person to give it; gives it to her father or mother; gives it to artisans working on a stupa; or if it is taken from her by force. 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 113[214]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhunis undertook household work: grinding grain, pounding rice, cooking rice, parching grain, preparing food, spreading out beds, seats, and bedding, sweeping the ground, drawing water, and carrying out people’s errands. When the householders saw them, they curled their lips and ridiculed them, saying, “My wife undertakes household work such as grinding grain, pounding rice, cooking rice, and so forth, up to carrying out people’s errands. How are these six bhikkhunis any different?” Because of this, the householders became contemptuous and showed them no respect.
The bhikkhunis heard about this. Among them were those of few desires, who were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame. They reproached the group of six bhikkhunis, saying, “Why do you undertake household work such as grinding grain and pounding rice, and so forth, up to carrying out people’s errands, making yourselves no different from worldly people?”
The bhikkhunis went and reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. On account of this [753a1] incident, the Buddha assembled the Bhikkhu Sangha and rebuked the group of six bhikkhunis:
“You have acted wrongly. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and not something that ought to be done. Why do you undertake household work—husking grain, pounding rice, and so forth, even allowing yourselves to be sent on errands—just like people of the world?”
After rebuking them in innumerable ways, the Buddha told the bhikkhus:
“These bhikkhunis have planted many seeds of the defilements and are the first offenders against this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept possessing ten beneficial purposes, up to and including the enduring establishment of the true Dharma.”
The precept should be stated thus:
If a bhikkhuni allows herself to be employed as a servant by a layperson,[215] it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as explained above.
Allows herself to be employed as a servant by a layperson: as explained above, husking grain, pounding rice, and so forth, even accepting another person’s errands. If a bhikkhuni conducts household business—husking grain, pounding rice, and so forth, even agreeing to serve as another person’s messenger—all such acts constitute pacittiya offenses.
For a bhikkhu, the offense is determined according to the act performed. For a siksamana, a novice monk, or a novice nun, it is a duskrta offense. This is called an offense.
There is no offense if, because her parents are ill or have been bound and restrained, she prepares a bed and bedding, sweeps the ground, draws water, supplies necessary articles, or carries out errands for them; if, for a faithful upasika who is ill or has been bound and restrained, she prepares a bed and bedding, sweeps the ground, draws water, or assists her; or if she is compelled by force. 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, afflicted by pain, or under duress.
RULE 114[216]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Garden in the Jeta Grove at Sravasti. At that time, the group of six bhikkhunis spun thread with their own hands. When householders saw them, they curled their lips and laughed, saying, “They are just like our wives spinning thread. The bhikkhunis are the same—what difference is there?” The householders became contemptuous and ceased to show them respect.
When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame criticized the group of six bhikkhunis: “Why do you spin thread yourselves?”
The bhikkhunis reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and rebuked the group of six bhikkhunis:
“You have acted wrongly. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and not something that ought to be done. Why do you spin thread yourselves, just like people of the world?”
After rebuking them in innumerable ways, the Buddha told the bhikkhus:
“These bhikkhunis have planted many seeds of the defilements and are the first offenders against this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept possessing ten beneficial purposes, up to and including the enduring establishment of the true Dharma.”
The precept should be stated thus:
If a bhikkhuni spins thread with her own hands, it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as explained above.
Thread: the ten kinds explained above.[217]
If a bhikkhuni spins thread with her own hands, each turn constitutes one pacittiya offense.
For a bhikkhu, it is a duskrta offense. For a siksamana, a novice monk, or a novice nun, it is a duskrta offense. This is called an offense.
There is no offense if she separates the fibers and twists the thread herself,[218] or if she is compelled by force.
Those who do not offend are: the first offender before the rule was established; one who is insane, mentally deranged, afflicted by pain, or under duress.
RULE 115[219]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Garden in the Jeta Grove at Sravasti. At that time, when it was time for the alms round, the bhikkhuni Sthulananda put on her robe, took up her bowl, went to a householder’s home, prepared a seat, and sat down. At that time, the householder’s wife removed her garments and ornaments and went into the rear garden to bathe. The bhikkhuni Sthulananda quickly put on the woman’s garments and ornaments and then lay down upon the householder’s bed.
The husband had previously been away. When he returned and entered the house, he suddenly saw Sthulananda lying there. Thinking that she was his wife, he went and lay down beside her, put his arm around her, caressed her, and kissed her. When he felt her shaven head, he asked:
“Who are you?”
Sthulananda replied:
“I am the bhikkhuni Sthulananda.”
The householder said:
“Why did you put on my wife’s garments and ornaments and lie upon my bed, causing me to mistake you for my wife? Leave at once, and from now on do not come to this house again!”[220]
When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame criticized Sthulananda: “Why did you put on another man’s wife’s garments and ornaments and lie upon their bed?”
The bhikkhunis went and 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 rebuked Sthulananda, saying:
“You have acted wrongly. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and not something that ought to be done. Why did you enter a householder’s home, put on his wife’s garments and ornaments, and lie upon their bed, causing her husband to take offense and regard it as strange?”
After rebuking her in innumerable ways, the Buddha told the bhikkhus:
“This bhikkhuni has planted many seeds of the defilements and is the first offender against this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept possessing ten beneficial purposes, up to and including the enduring establishment of the true Dharma.”
The precept should be stated thus:
If a bhikkhuni enters a layperson’s house[221] and either sits or lies upon a small bed or a large bed,[222] it is a pacittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as explained above.
A layperson’s house: a dwelling in a village.
Small bed: a bed used for sitting.
Large bed: a bed used for lying down.
If a bhikkhuni enters a layperson’s house and either sits or lies upon a small bed or a large bed, once her hip touches the bed, each time she turns over constitutes one pacittiya offense.
For a bhikkhu, it is a duskrta offense. For a siksamana, a novice monk, or a novice nun, it is a duskrta offense. This is called an offense.
There is no offense if she is afflicted by some illness; if she sits alone upon a bed; if there is a large gathering of bhikkhunis; if she faints because of illness; if she is seized by force; if she is bound and restrained; if there is danger to her life; or if there is danger to her pure conduct. 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, afflicted by pain, or under duress.
RULE 116[223]
A. ORIGIN
At one time, the Blessed One was staying in Anathapindika’s Garden in the Jeta Grove at Sravasti. At that time, a large number of bhikkhunis traveled to the country of Kosala. Along the way, they reached a village where there was no lodging place. They asked a certain householder to allow them to spread out their sitting mats in his house and stay there for one night. In the morning, they departed without taking leave of the householder.
Later, a fire broke out in the village, and the house caught fire. As the fire burned, the householder thought that there were people inside the house, and therefore did not rush forward to fight the fire. Consequently, the house was completely consumed.
The householder asked, “Where are the bhikkhunis?” Someone informed him that they had all departed. The householders took offense and said, “These bhikkhunis have no sense of shame. Outwardly they proclaim, ‘We practice the true Dharma.’ What true Dharma is there in such conduct? Why did they ask the owner for permission to stay overnight in his house, yet depart in the morning without taking leave of him? We thought that people were still inside the house and therefore did not fight the fire, causing the house to be completely consumed!”
The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practicing the dhutaṅgas, delighting in training, and possessed of a sense of shame. They criticized the other bhikkhunis, saying: “Why did you ask the householder for permission to stay overnight, yet depart without taking leave of the owner, causing the person’s house to be completely consumed by fire?”
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 Bhikkhu Sangha and rebuked the bhikkhunis, saying:
“Why did you ask the owner for permission to stay overnight in that person’s house, yet depart without taking leave of the owner, causing the person’s house to be completely consumed by fire?”
Having rebuked them by innumerable means, the Buddha told the bhikkhus:
“These bhikkhunis have planted many seeds of the effluents and are the first offenders against this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten purposes, [754a1] up to and including the enduring preservation of the true Dharma.”
The precept should be stated thus:
Whatever bhikkhuni goes to the house of a layperson, asks the owner to prepare a place for her to stay overnight, and in the morning departs without taking leave of the owner commits a pācittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as explained above.
House of a layperson: a village settlement.
Stay overnight: a place in which to sleep for the night.
Prepare a place: whether it is spread with grass or leaves, or even if she herself spreads a felt sleeping mat.
Whatever bhikkhuni goes to the house of a layperson, asks the owner to prepare a place for her to sleep overnight, and in the morning departs without taking leave of the owner, commits a pācittiya offense upon passing beyond the gateway. If one foot is inside and one foot outside, or she makes preparations intending to depart but does not depart, or announces that she will depart but does not depart, in every case she commits a dukkaṭa offense.
For a bhikkhu, it is a dukkaṭa offense. For a sikkhamānā, sāmaṇera, or sāmaṇerī, it is a dukkaṭa offense. This is called an offense.
There is no offense if she takes leave of the owner before departing; if someone was already staying in the house beforehand; if the house has no owner; if it is a charitable lodging house; if the owner is an intimate acquaintance; or if an intimate acquaintance says, “You may go; I will inform the owner for you.” There is also no offense if the house is collapsing or burning; if there are venomous snakes or savage beasts inside; if bandits invade; if she is seized by force or bound; or if there is danger to her life or to her celibate life.
There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.
RULE 117[224]
A. ORIGIN
At one time, the Bhagavā was staying in Anāthapiṇḍika’s Park in Jeta Grove at Śrāvastī. At that time, the group of six bhikkhunis recited various kinds of miscellaneous spells,[225] such as spells concerning details, kṣatriya spells, spirit spells, and spells for good and ill fortune. They also studied divination by turning the deer wheel,[226] and studied how to understand sounds.
The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practicing the dhutaṅgas, delighting in training, and possessed of a sense of shame. They rebuked the group of six bhikkhunis, saying: “Why do you study and recite various kinds of spells, from spells concerning details up to the interpretation of sounds?”
After rebuking them, 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 Bhikkhu Sangha and rebuked the group of six bhikkhunis:
“You have acted wrongly. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Why do you study and recite various kinds of spells, up to the interpretation of sounds?” Having rebuked them, the Buddha told the bhikkhus:
“These bhikkhunis have planted many seeds of the effluents and are the first offenders against this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten purposes, up to and including the enduring preservation of the true Dharma.”
The precept should be stated thus:
Whatever bhikkhuni studies and recites worldly spells[227] commits a pācittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as explained above.
Worldly spells: spells concerning details, up to the investigation and interpretation of sounds...
Whatever bhikkhuni studies and recites worldly spells, up to those concerning sounds, whether she receives them orally or takes up a written text and recites it, commits a pācittiya offense if she articulates them clearly. If she does not articulate them clearly, she commits a dukkaṭa offense.
For a bhikkhu, it is a dukkaṭa offense. For a sikkhamānā, sāmaṇera, or sāmaṇerī, it is a dukkaṭa offense. This is called an offense.
There is no offense if she recites a spell to treat worms in the intestines; recites a spell to treat indigestion caused by eating at night; studies books and writings; recites a worldly spell to subdue adherents of other paths; recites a spell to treat poisoning; or uses one for personal protection.
There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.
RULE 118[228]
Whatever bhikkhuni teaches another person to study and recite spells commits a pācittiya offense.
RULE 119[229]
A. ORIGIN
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta Grove at Śrāvastī. At that time, a bhikkhuni named Bālā admitted a pregnant woman into the homeless life and conferred full ordination upon her. Later, the woman gave birth to a son and carried him into the village while going for alms. When the householders saw this, they criticized her, saying: “This bhikkhuni has no sense of shame and has engaged in impure conduct. Outwardly she declares, ‘I practice the true Dharma.’ What true Dharma is there in this? Look at this renunciant who has just given birth to a child!”
The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practicing the dhutaṅgas, delighting in training, and possessed of a sense of shame. They rebuked the bhikkhuni Bālā, saying: “Why did you admit a pregnant woman into the homeless life?”
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 Bhikkhu Sangha and rebuked the bhikkhuni Bālā:
“You have acted wrongly. This is not proper conduct, not the way of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Why did you admit a pregnant woman into the homeless life?”
Having rebuked her by innumerable means, the Buddha told the bhikkhus:
“This bhikkhuni has planted many seeds of the effluents and is the first offender against this rule. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten purposes, up to and including the enduring preservation of the true Dharma.”
The precept should be stated thus:
Whatever bhikkhuni admits a pregnant woman into the homeless life and confers full ordination upon her commits a pācittiya offense.
The Blessed One established this precept for the bhikkhunis in this way. Some bhikkhunis did not know whether the women were pregnant or not and learned of it only afterward. Some among them therefore performed the formal act of confession for a pācittiya offense, while others were uncertain. The Buddha said:
“If she did not know, there is no offense.”
From now on, the precept should be stated thus:
Whatever bhikkhuni knowingly admits a pregnant woman into the homeless life and confers full ordination upon her commits a pācittiya offense.
B. ANALYSIS OF THE RULE
Bhikkhuni: as explained above.
If a bhikkhuni knowingly admits a pregnant woman into the homeless life and confers full ordination upon her, when the formal Sangha act has been proclaimed three times and completed, the bhikkhuni preceptor commits a pācittiya offense. When the second proclamation of the formal Sangha act has been completed, she commits three dukkaṭa offenses. When the first proclamation of the formal Sangha act has been completed, she commits two dukkaṭa offenses. When the motion has been completed, she commits one dukkaṭa offense. Before the motion has been completed, she commits a dukkaṭa offense. Before the motion is made, if she has the woman’s head shaved, has her put on the robes, prepares her for full ordination, or assembles the complete quorum, in every case she commits a dukkaṭa offense.
For a bhikkhu, it is a dukkaṭa offense. This is called an offense.
Non-offense: If she did not know; or trusted that woman’s statement; or trusted the statement of a trustworthy person; or trusted the statement of her parents; or if, after she had conferred full ordination, the woman subsequently gave birth to a child, there is no offense. After giving birth, the woman had doubts and did not dare to hold and care for the child. The Buddha taught: “If the infant is not yet able to be separated from its mother, the bhikkhuni herself must care for it.
She is permitted to perform all the duties of a mother: breastfeeding it, feeding it rice, and nurturing it.” Later, she had doubts and did not dare to sleep in the same dwelling with this son. The Buddha taught: “If the son is not yet able to be separated from his mother, she is permitted to sleep in the same place with him; there is no offense.”
Those who do not offend: 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 120[230]
A. ORIGIN
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhuni gave the going forth to a woman who was still breastfeeding, leaving her child at home. Later, the woman’s family brought the child and entrusted it to her. The nun carried the child into the village while going for alms. When the laypeople saw this, they took offense and said: “This bhikkhuni is shameless and has committed impure conduct. Outwardly she claims, ‘I practice the true Dharma.’ What true Dharma is there in this? Look at this renunciant—she has given birth to a child and now carries it while going for alms!”
When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame reproached that bhikkhuni: “Why did you give the going forth to a woman who was still breastfeeding, causing the laypeople to take offense?”
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 Bhikkhu Sangha and reproached that bhikkhuni:
“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Why did you give the going forth to a woman who was still breastfeeding?”
After reproaching her in countless ways, the Buddha told the bhikkhus:
“This bhikkhuni has planted many seeds of the taints and is the first to violate this precept. From now on, I shall establish a precept for the bhikkhunis [755a1], comprising the ten benefits, up to and including the enduring continuance of the true Dharma.”
The precept should be stated as follows:
If any bhikkhuni confers full ordination upon a woman who is still breastfeeding, she commits a pacittiya offense.
The Blessed One thus established the precept for the bhikkhunis. At that time, some bhikkhunis did not know whether a woman still had a nursing child, but learned of it afterward. The Buddha taught:
“If they did not know, there is no offense.”
From now on, the precept should be stated as follows:
If any bhikkhuni knowingly confers full ordination upon a woman who is still breastfeeding,[231] she commits a pacittiya offense.
B. CHARACTERISTICS OF THE PRECEPT
Bhikkhuni: as defined above.
If a bhikkhuni knowingly gives the going forth and full ordination to a woman who is still breastfeeding, when the threefold karman procedure has been completed, the preceptor bhikkhuni commits a pacittiya offense. When the karman has been proclaimed twice, she commits three duskrta offenses. When the first proclamation of the karman has been completed, she commits two duskrta offenses. When the motion has been completed, she commits one duskrta offense. If the motion has not yet been completed, she commits a duskrta offense. Before the motion is made, if she has the woman’s head shaved, gives her the going forth, has her put on the robes, has her receive the precepts, or assembles a complete quorum, each act constitutes a duskrta offense.
A bhikkhu commits a duskrta offense. This is called an offense.
Non-offense: If she did not know; or trusted that woman’s statement; or trusted the statement of a trustworthy person; or trusted the statement of her parents; or if, after giving her the going forth and conferring full ordination, the child was brought to her only afterward, there is no offense.
The mother had doubts and did not dare to hold and care for her child. The Buddha taught: “If the infant is not yet able to sustain itself, she is permitted to perform all the duties of a mother caring for her child until it is weaned.” Later, the mother slept in the same place as the child and had doubts. The Buddha taught: “As long as the child has not yet been weaned, there is no offense.”
Those who do not offend: 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 121[232]
A. ORIGIN
1. GIVING THE GOING FORTH TO YOUNG GIRLS
At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, some bhikkhunis heard that the Buddha had established a precept permitting them to give others the going forth, and they hastily gave the going forth to underage maidens without knowing whether or not they had lustful thoughts. Later, these girls stood together, conversed, joked, and played with young men while entertaining defiled thoughts.
When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame reproached the bhikkhunis, saying: “The Blessed One established a precept permitting you to give others the going forth. Why, then, did you give the going forth to underage maidens? They stand together, converse, joke, and play with men while entertaining defiled thoughts.”
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 Bhikkhu Sangha and reproached the bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Why did you give the going forth to underage maidens without knowing whether or not they had defiled thoughts? Later, they stood together, conversed, joked, and played with young men while entertaining defiled thoughts.”
After reproaching the bhikkhunis in countless ways, the Buddha told them:
2. SHAVING THE HAIR
“Listen carefully. If you wish to shave the hair of a candidate within the monastery, you must inform the entire Bhikkhuni Sangha. Alternatively, after making a formal motion, you may then shave her hair. The text of the motion is as follows:
“Venerable Sangha, please listen! This maiden named... has come to the bhikkhuni named... seeking to have her hair shaved. If it is the appropriate time for the Sangha, may the Sangha consent to allow the maiden named... to have her hair shaved. This is the motion.”
Only after making the motion in this manner may her hair be shaved.
If you wish to give someone the going forth within the monastery, you must inform the entire Bhikkhuni Sangha. If the going forth is to be given after making a formal motion, the text of the motion is as follows:
“Venerable Sangha, please listen! This woman named... has come to... seeking the going forth. If it is the appropriate time for the Sangha, may the Sangha consent to allow the aforementioned woman named... to go forth. This is the motion.”
Only after making the motion in this manner may she be given the going forth.
3. CONFERRING THE PRECEPTS OF A SRAMANERI
After making the formal motion for her going forth in this manner, having her hair shaved, and having her put on the kasaya robe, instruct her to kneel, join her palms, and declare as follows:
“I, named..., take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Within the teaching of the Tathagata, I seek the going forth under the preceptor bhikkhuni named.... The Tathagata, the Worthy One, the Perfectly Enlightened One, is my Blessed One.” (She should declare this likewise a second and a third time.)
“I, named..., have taken refuge in the Buddha, have taken refuge in the Dharma, and have taken refuge in the Sangha. Within the teaching of the Tathagata, I seek the going forth under the preceptor bhikkhuni named.... The Tathagata, the Worthy One, the Perfectly Enlightened One, is my Blessed One.” (She should declare this likewise a second and a third time.)
Next, confer the precepts upon her:
“For the whole of one’s life, abstaining from killing living beings is a precept of a sramaneri. Can you uphold it?”
If she can uphold it, she should reply: “I can.”
“For the whole of one’s life, abstaining from stealing is a precept of a sramaneri. Can you uphold it?”
If she can uphold it, she should reply: “I can.”
“For the whole of one’s life, abstaining from sexual activity is a precept of a sramaneri. Can you uphold it?”
If she can uphold it, she should reply: “I can.”
“For the whole of one’s life, abstaining from false speech is a precept of a sramaneri. Can you uphold it?”
If she can uphold it, she should reply: “I can.”
“For the whole of one’s life, abstaining from intoxicating drink is a precept of a sramaneri. Can you uphold it?”
If she can uphold it, she should reply: “I can.”
“Throughout your life, not wearing perfumes, flowers, or jeweled ornaments is a precept of a novice nun. Can you observe it?”
If she can observe it, she should reply: “I can.”
“Throughout your life, not singing, dancing, or making music, and not watching or listening to them, is a precept of a novice nun. Can you observe it?”
If she can observe it, she should reply: “I can.”
“Throughout your life, not sitting or lying on high and luxurious beds is a precept of a novice nun. Can you observe it?”
If she can observe it, she should reply: “I can.”
“Throughout your life, not eating at improper times is a precept of a novice nun. Can you observe it?”
If she can observe it, she should reply: “I can.”
“Throughout your life, not accepting gold, silver, or money is a precept of a novice nun. Can you observe it?”
If she can observe it, she should reply: “I can.”
“Can you observe these ten precepts of a novice nun?”
If she can observe them, she should reply: “I can.”
4. RECEIVING THE TRAINING PRECEPTS
From this time forward, an eighteen-year-old maiden is permitted to train in the precepts for two years. When she reaches the age of twenty, she may be given full ordination through a motion and three proclamations. The precepts should be conferred as follows:
The novice nun must approach the midst of the Sangha, bare her right shoulder, remove her footwear, reverently bow at the feet of the Sangha of bhikkhunis, kneel with her right knee touching the ground, place her palms together, and make this formal request:
“Venerable Sisters of the Sangha, please listen! I, the novice nun named..., now come before the Sangha to request two years of training in the precepts. The bhikkhuni named... will be my preceptor. May the Sangha grant me two years of training in the precepts, out of compassion.” (She should make the same request a second and a third time.)
The novice nun must then withdraw to a place where she can be seen but cannot hear. From among the bhikkhunis, one who is capable of performing the formal act should be appointed to make the following motion concerning the matter stated above:
“Venerable Sisters of the Sangha, please listen! The novice nun named... has now come before the Sangha to request two years of training in the precepts. The bhikkhuni named... will be her preceptor. If the time is appropriate for the Sangha, may the Sangha approve granting the novice nun named... two years of training in the precepts, with the bhikkhuni named... as her preceptor. This is the motion.
“Venerable Sisters of the Sangha, please listen! The novice nun named... has come before the Sangha to request two years of training in the precepts. The bhikkhuni named... will be her preceptor. The Sangha now grants the novice nun named... two years of training in the precepts, with the bhikkhuni named... as her preceptor. Those Venerable Sisters who approve the Sangha’s granting the novice nun named... two years of training in the precepts, with the bhikkhuni named... as her preceptor, should remain silent. Whoever does not approve should speak. This is the first proclamation.” (The same should be said for the second and third proclamations.)
“The Sangha has approved granting the novice nun named... two years of training in the precepts, with the bhikkhuni named... as her preceptor. The Sangha approves and therefore remains silent. Thus do I record this matter.”
That śikṣamāṇā must train in all the precepts except the rule concerning “personally receiving food and giving food to another.” After she has trained in the precepts for two years and has reached the age of twenty, she should be given full ordination through a motion and three proclamations.
“From this time forward, I establish this precept for the bhikkhunis, comprising ten benefits, up to and including the enduring establishment of the true Dharma.”
The precept should be recited as follows:
If a bhikkhuni gives full ordination to a maiden who has not yet reached the age of twenty, rather than allowing her, upon reaching eighteen, to train in the precepts for two years and giving her full ordination when she reaches twenty, she commits a pācittiya offense.
The Blessed One [756a1] established this precept for the bhikkhunis in this way. At that time, the bhikkhunis did not know whether a woman had reached the age of twenty. When they later learned that she had not, some performed the procedure for confessing a pācittiya offense, while others harbored doubts. The Buddha said:
“If one did not know, there is no offense.”
From this time forward, the precept should be recited as follows:
If a bhikkhuni knowingly gives full ordination to one who has not reached the age of twenty,[233] she commits a pācittiya offense.[234]
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: the meaning is as explained above.
If a bhikkhuni knowingly gives full ordination to a person who has not reached the age of twenty, upon completion of the three proclamations the bhikkhuni preceptor commits a pācittiya offense. Upon completion of two proclamations, she commits three dukkaṭa offenses. Upon completion of one proclamation, she commits two dukkaṭa offenses. Upon completion of the motion, she commits one dukkaṭa offense. If the motion has not yet been completed, she commits one dukkaṭa offense. Before the motion is made, when the assembly has been convened and a quorum is present, all involved commit dukkaṭa offenses.
A bhikkhu commits a dukkaṭa offense. This is called an offense.
There is no offense if the person reached the age of eighteen, was allowed to train in the precepts for two years, and, upon reaching the age of twenty, was given full ordination; if the bhikkhuni did not know; if the person herself said that she had reached the age of twenty; if the bhikkhuni trusted the words of a trustworthy person; or if she trusted the statement of the person’s parents. If doubt arises after ordination, the months spent in the womb should be counted, intercalary months should be counted, and the observance-day recitations held every fourteen days should be included until the required period is complete; then 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, afflicted by severe pain, or under duress.
RULE 122[235]
A. ORIGIN
At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the bhikkhunis heard that the Blessed One had established a precept permitting them to admit a person at the age of eighteen to train in the precepts for two years and, upon her reaching the age of twenty, to give her full ordination. Yet they gave full ordination at the age of twenty to women who had not been admitted at eighteen and had not undergone two years of training in the precepts. Because these women had lacked two years of training in the precepts, even after receiving full ordination they did not know which precepts they should train in.
The bhikkhunis learned of 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 and moral dread reproached the bhikkhunis, saying: “The Blessed One established a precept permitting a person to be admitted at the age of eighteen, to train in the precepts for two years, and to receive full ordination upon reaching twenty. Why do you give full ordination at the age of twenty to women who were not admitted at eighteen and who have not undergone two years of training in the precepts? Because they have lacked two years of training in the precepts, they do not know which precepts they should train in.”
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 Sangha of bhikkhus and reproached the bhikkhunis, saying:
“What you have done is wrong. It is not in accord with proper deportment, not the conduct of a renunciant, not pure conduct, not conduct in conformity with the Dharma, and is something that ought not to be done. The Blessed One established a precept permitting a person to be admitted at the age of eighteen, to train in the precepts for two years, and to receive full ordination upon reaching twenty. Why do you give full ordination at the age of twenty to women who were not admitted at eighteen and who have not undergone two years of training in the precepts? Because they have lacked two years of training in the precepts, they do not know which precepts they should train in.”
After reproaching the bhikkhunis in many ways, the Blessed One told the bhikkhus:
“This bhikkhuni has planted many seeds of the taints and is the first to transgress this precept. From this time forward, I establish this precept for the bhikkhunis, comprising ten benefits, up to and including the enduring establishment of the true Dharma.”
The precept should be recited as follows:
If a bhikkhuni gives full ordination to an eighteen-year-old maiden upon her reaching the age of twenty without first allowing her to train in the precepts for two years,[236] she commits a pācittiya offense.
B. ANALYSIS OF THE PRECEPT
Bhikkhuni: the meaning is as explained above.
If a bhikkhuni gives full ordination to an eighteen-year-old maiden without first allowing her to train in the precepts for two years,[237] upon completion of the three proclamations the bhikkhuni preceptor commits a pācittiya offense. Upon completion of two proclamations, she commits three dukkaṭa offenses. Upon completion of one proclamation, she commits two dukkaṭa offenses. Upon completion of the motion, she commits one dukkaṭa offense. If the motion has not yet been completed, she commits a dukkaṭa offense. Before the motion is made, when the assembly has been convened and a quorum is present, all involved commit dukkaṭa offenses.
A bhikkhu commits a dukkaṭa offense. This is called an offense.
There is no offense if an eighteen-year-old maiden has trained in the precepts for two years and is given full ordination upon reaching the age of twenty.
Those who do not commit an offense: one who committed it the first time before the rule was established; one who was insane, mentally deranged, afflicted by pain, or under duress.
RULE 123[238]
A. ORIGIN
At one time, the Bhagavā was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the bhikkhunis heard that the Blessed One had established a rule permitting an eighteen-year-old maiden to train for two years in the precepts, to be given the six rules, and, upon reaching the age of twenty, to receive full ordination. The bhikkhunis did not give them the six rules, but instead had them receive full ordination. While training in the precepts, those women engaged in sexual misconduct, stole five coins, took human life, falsely claimed to have attained a superhuman state, ate after noon, and drank intoxicants.
The bhikkhunis learned of this. Among them were bhikkhunis of few desires, contented, practicing the dhutaṅgas, delighting in the training rules, and possessing a sense of shame and moral dread. They reproached the other bhikkhunis, saying: “The Blessed One established a rule permitting an eighteen-year-old maiden to train for two years in the precepts, to be given the six rules, and, upon reaching the age of twenty, to receive full ordination. Why did you not teach them the six rules, but instead give them full ordination, so that they violated the holy life, stole five coins, and even drank intoxicants?”
The bhikkhunis reported this to the bhikkhus. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Bhikkhunis, you should have an eighteen-year-old maiden train for two years in the precepts, give her the six rules, and, when she reaches twenty years of age, have her receive full ordination. Why did you fail to give them the six rules, causing them to commit sexual misconduct... and even to drink intoxicants?”
After rebuking them in many ways, the Buddha 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, I establish this rule for the bhikkhunis, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”
The rule should be stated as follows:
If a bhikkhuni gives full ordination to an eighteen-year-old maiden who has trained for two years in the precepts but has not been given the six rules, she commits a pācittiya offense.[239]
B. CHARACTERISTICS OF THE RULE
Bhikkhuni: as defined above.
If a śikṣamāṇā engages in sexual intercourse, she must be expelled. If, with a defiled mind, she comes into bodily contact with a man who has a defiled mind, both bodies touching, she has breached the training and must undertake it anew. If she steals five coins or more, she must be expelled.
If she takes less than five coins, she has breached the training and must undertake it anew. If she takes human life, she must be expelled. If she takes the life of an animal, she has breached the training and must undertake it anew.
If she claims to have attained a superhuman state, she must be expelled. If she intentionally utters falsehood in the assembly, she has breached the training and must undertake it anew. If she eats at an improper time, she has breached the training and must undertake it anew.
If she drinks intoxicants, she has breached the training and must undertake it anew.
If a bhikkhuni gives full ordination to an eighteen-year-old maiden who has trained for two years in the precepts but has not been given the six rules, upon that maiden reaching the age of twenty, then, after all three motions of the karman have been proclaimed, the bhikkhuni preceptor commits a pācittiya offense. After two motions of the karman have been proclaimed, there are three dukkaṭa offenses. After one motion of the karman has been proclaimed, there are two dukkaṭa offenses. When the formal announcement has been completed, there is one dukkaṭa offense. If the formal announcement has not yet been completed, there is one dukkaṭa offense. Before the formal announcement, assembling the community and completing the quorum all constitute dukkaṭa offenses.
For a bhikkhu, it is a dukkaṭa offense. This is called an offense.
There is no offense if an eighteen-year-old maiden has trained for two years in the precepts, is given the six rules, and is then given full ordination.
Those who do not commit an offense: one who committed it the first time before the rule was established; one who was insane, mentally deranged, afflicted by pain, or under duress.[240]
RULE 124[241]
A. ORIGIN
1. CONFERRING FULL ORDINATION
At one time, the Bhagavā was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the bhikkhunis heard that the Blessed One had established the rule: an eighteen-year-old maiden should be made to train for two years in the precepts, be given the six rules, and, upon reaching the age of twenty, be given full ordination. The bhikkhunis ordained women who were blind, lame, deaf, mute, stammering, or afflicted with other illnesses, [757a1] thereby causing the Sangha to be criticized, discredited, and despised.
The bhikkhunis learned of this. Among them were bhikkhunis of few desires, contented, practicing the dhutaṅgas, delighting in the training rules, and possessing a sense of shame. They reproached the other bhikkhunis, saying: “The Blessed One established a rule permitting an eighteen-year-old maiden to train for two years in the precepts, to be given the six rules, and, upon reaching the age of twenty, to be given full ordination. Why did you ordain women who were blind or afflicted with other illnesses, thereby causing the Sangha to be criticized, discredited, and despised?”
The bhikkhunis reported this to the bhikkhus. The bhikkhus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and rebuked the bhikkhunis:
“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. A bhikkhuni should have an eighteen-year-old maiden train for two years in the precepts, give her the six rules, and, upon her reaching the age of twenty, confer full ordination upon her. Why did you ordain women who were blind or afflicted with other illnesses?”
After rebuking them in many ways, the Buddha told the bhikkhus:
“From now on, I establish that full ordination for a bhikkhuni shall be conferred by a formal act consisting of one motion and three proclamations.”
2. INSTRUCTION CONCERNING THE IMPEDIMENTS
It should be conferred as follows: the candidate for ordination should be placed where she can be seen but cannot hear. Within the ordination assembly, a formal announcement should be made appointing an instructing teacher. The announcement should be made as follows:
“Venerable Sisters of the Sangha, please listen! The woman named... seeks full ordination under the bhikkhuni preceptor named.... If the time is appropriate for the Sangha, may the Sangha consent to appoint the bhikkhuni named... as the instructing teacher. This is the formal announcement.”
The instructing teacher should go to the candidate for ordination and say:
“Woman, this is the antarvāsa; this is the uttarāsaṅga; this is the saṅghāṭi; this is the saṅkakṣikā; this is the shoulder-covering robe,[242] and this is the bowl. Do these robes and bowl belong to you? Listen carefully. This is the time to speak truthfully and sincerely. I shall now question you. If something is true, say that it is true; if it is not true, say that it is not true:[243]
“What is your name?”
“What is the name of your preceptor?”
“Are you twenty years of age?”
“Are your robes and bowl complete?”
“Have your parents permitted you to go forth?”
“Has your husband permitted you to go forth?”
“Are you in debt?”
“Are you a servant?”
“Are you a woman?”
“Women may have such illnesses as leprosy, tumors, white leprosy, dry skin disease, insanity, being of both sexes, a confluence of the two passages, constant leakage of urine, or continual discharge of excrement, urine, phlegm, or saliva. Do you have any of the foregoing illnesses?”
If the candidate for ordination answers “No,” she should be told:
“The Sangha will ask you the same questions that I have just asked you. Whatever answers you gave me, you should give the same answers before the assembly.”
After questioning her, the instructing teacher should return to the assembly with the customary decorum, stand within an arm’s reach,[244] and say:
“Venerable Sisters of the Sangha, please listen! The woman named... seeks full ordination under the bhikkhuni preceptor named.... If the time is appropriate for the Sangha, may the Sangha consent. I have instructed her; may she now be summoned to enter. This is the formal announcement.”
The instructing teacher should say:
“Come in!”
3. THE KARMAN OF HER OWN ORDER
After she has entered, the instructing teacher should hand her the robes and bowl, tell her to bow with her head at the feet of the Bhikkhuni Sangha, and then direct her to kneel before the ordination teacher with palms joined. The instructing teacher should teach her to make the following request:
“May the Great Sister Sangha listen! I, named..., under the bhikkhuni preceptor named..., seek to receive full ordination. I, named..., now come before the Sangha to request full ordination, with the bhikkhuni named... as my preceptor. May the Sangha, out of compassion, rescue and support me.”
She should speak thus a second and a third time. The ordination teacher makes the formal motion:
“May the Great Sister Sangha listen! This woman named..., under the bhikkhuni preceptor named..., seeks to receive full ordination. This woman now comes before the Sangha to request full ordination, with the bhikkhuni named... as her preceptor. If it is the appropriate time for the Sangha, and the Sangha consents, I shall question her concerning the impediments. This is the motion.”
The ordination teacher says:
“Listen carefully! Now is the time to be truthful. I shall question you. If something is true, say that it is true. If it is not true, say that it is not true:
“What is your name?”
“What is the name of your preceptor?”
“Are you fully twenty years old?”
“Are your robes and bowl complete?”
“Have your parents permitted you to enter the monastic life?”
“Has your husband permitted you to enter the monastic life?”
“Are you indebted to anyone?”
“Are you a servant?”
“Are you a woman?”
“A woman may have such illnesses as leprosy, tumors, white leprosy, dry skin disease, insanity, dual sexual characteristics, a conjoined urinary and excretory passage, constant urinary leakage, or continual discharge of urine, feces, phlegm, and saliva. Do you have any of the illnesses mentioned above?”
The candidate replies:
“No.”
The ordination teacher makes the formal motion:
“May the Great Sister Sangha listen! This woman named..., under the bhikkhuni preceptor named..., seeks to receive full ordination. This woman named... now comes before the Sangha to request full ordination, with the bhikkhuni named... as her preceptor. The woman named... declares herself pure, free of impediments, twenty years old, and fully provided with robes and bowl. If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha shall confer full ordination upon the woman named..., with the bhikkhuni named... as her preceptor. This is the motion.
“May the Great Sister Sangha listen! The woman named..., under the bhikkhuni preceptor named..., seeks to receive full ordination. This woman named... now requests full ordination from the Sangha, with the bhikkhuni named... as her preceptor. The woman named... declares herself pure, free of impediments, twenty years old, and fully provided with robes and bowl. The Sangha now confers full ordination upon the woman named..., with the bhikkhuni named... as her preceptor. Those Great Sisters who consent to the Sangha’s conferring full ordination upon the woman named..., with the bhikkhuni named... as her preceptor, should remain silent; whoever does not consent should speak. This is the first proclamation of the karma.” (The same is said a second and a third time.)
“The Sangha has consented to confer full ordination upon the woman named..., with the bhikkhuni named... as her preceptor. The Sangha consents; therefore it is silent. Thus do I record this.”[245]
Notes:
[191] Pali, Pāc. 26.
[192] Pali: gaṇassa cīvaralābhaṃ, the group’s receipt of robes (gaṇa: a group, not the Sangha: saṅgha).
[193] Pali, Pāc. 25. Mahāsāṅghika: rule 71.
[194] Pali, Pāc. 28. Cf. Daśabhāṇavāra Vinaya: rule 132. Mahāsāṅghika: rule 72. Mahīśāsaka: rule 87. Mūlasarvāstivāda: rule 142.
[195] Mahīśāsaka: a bhikkhuni’s robe.
[196] Pali, Vin. iv. 286: samaṇacīvaraṃ…kappakataṃ, a renunciant’s robe, a robe that has been made allowable.
[197] Pali, Pāc. 27. Mahīśāsaka: rule 84. Daśabhāṇavāra Vinaya: rule 137. Mūlasarvāstivāda: rule 147.
[198] “Only because of fear…” The Pali does not contain this detail. Daśabhāṇavāra Vinaya: “When the Sangha distributes robes, if she does not consent…”
[199] Pali, cf. Pāc. 29. Compare the Mahīśāsaka (p. 96a29), rule 184: obstructing the acceptance of the kaṭhina robe. Daśabhāṇavāra Vinaya 46 (T23n1435, p. 336b14), pācittiya 135: “Thullanandā hoped to obtain a robe, but because she had not yet received it, she did not consent to the Sangha’s relinquishment of the kaṭhina robe.” See nissaggiya 3 (the common precept).
[200] Ending the kaṭhina robe period: relinquishment occurs naturally when its valid period expires, or through a formal act of relinquishment. Concerning the origin of this training rule, the Pali Vinaya (Vin. iv. 287) says that a layman, on the occasion of celebrating the completion of a monastery that he had built as an offering to the Sangha, requested the Sangha to perform the formal act of relinquishing the kaṭhina robe so that he could offer out-of-season robes to both Orders. If the kaṭhina has not been relinquished, the robes may be distributed only among those who spent the rains retreat at that residence.
[201] The five benefits during the kaṭhina robe period; namely, five rules (pācittiya 1, 2, 32, 33, and 42) are relaxed (suspended). See Part III, Chapter V, below.
[202] Compare Pali, Pāc. 29: dubbalacīvarapaccāsāya cīvarakālasamayaṃ atikkāmeyya, pācittiyan ti: if, having placed hope in an uncertain robe, she lets the robe season pass, it is a pācittiya offense. Cf. Daśabhāṇavāra Vinaya: “If, hoping to obtain a robe from an uncertain source, she accepts the kaṭhina, it is a pācittiya offense.”
[203] Daśabhāṇavāra Vinaya: rule 136. Mūlasarvāstivāda: rule 146.
[204] See rule 109 above.
[205] Pali, Pāc. 45. Mūlasarvāstivāda: rule 148.
[206] Pali: sādhū’ti sā paṭisuṇitvā pacchā anantarayikinī neva vūpasameyya..., “That bhikkhuni agreed, saying, ‘Very well,’ but afterward, although no obstacle arose, she did not endeavor to settle it…”
[207] Pali, Pāc. 46; compare Pāc. 28. Mahāsāṅghika: rule 81.
[208] See rule 107 above.
[209] Concerning the origin, Pali, Vin. iv. 302: Thullanandā personally gave hard and soft food to dancers and singers. As in Pāc. 28, “a renunciant’s robe” (samaṇacīvaraṃ) is replaced by “hard or soft food” (khādanīyaṃ vā bhojanīyaṃ vā).
[210] Chinese: 白衣入外道者, “a layperson or one who has entered an outside path.” Pali: agārikassa vā paribbājakassa vā paribbajikāya vā, “to a householder, a male wandering ascetic, or a female wandering ascetic.” Compare Pāc. 28.
[211] Chinese: 可噉食者, “food that may be chewed.” This detail is absent from the later concluding formulation of the rule. Pali: hard or soft food (khādanīyaṃ vā bhojanīyaṃ vā).
[212] See note 212 above.
[213] “Chewed food” 食噉; the rule itself merely says “food” 食. This indicates only one of the two kinds of food, hard and soft. See note 212 above.
[214] Pali, Pāc. 44. Mūlasarvāstivāda: rule 153. Cf. Mahīśāsaka: rule 148. Mahāsāṅghika: rule 84. Daśabhāṇavāra Vinaya: rule 142.
[215] Pali: gihiveyyāvaccaṃ kareyya, undertaking household work, performing services for laypeople. Cf. Mahīśāsaka, rule 148: “…undertaking a layperson’s household work for the sake of food and drink.”
[216] Pali, Pāc. 43. Mūlasarvāstivāda: rules 156 and 155. Mahīśāsaka: rule 163 (cf. rule 197). Daśabhāṇavāra Vinaya: rule 146.
[217] The preceding passage has not been found elsewhere. It may refer to ten kinds of fiber used to weave ten kinds of cloth (robes). See Part I, Chapter III, nissaggiya 1, note 9. The Pali has six kinds of thread (suttaṃ): khomaṃ (flax), kappāsikaṃ (cotton), koseyyaṃ (silk), kambalaṃ (animal hair), sāṇaṃ (coarse hemp), and bhaṅgaṃ (large hemp used to make sackcloth).
[218] “Twisting threads and joining threads” 索線合線.
[219] Pali, Pāc. 42.
[220] The Pali does not contain such a detail. It merely says that bhikkhunis used a long couch (āsandī) or a divan (Pali: pallaṅka).
[221] This detail is absent from the Pali.
[222] “Small bed, large bed” 小床大床. Pali: āsandiṃ vā pallaṅkaṃ vā paribhuñjeyya, to use a long couch or a single seat (a mat for sitting cross-legged). See the explanation in the passage below. Cf. D. i. 7: the renunciant Gotama does not sit or lie upon such kinds of beds as an āsandī (an armchair?) or pallaṅka…
[223] The Pali equivalent is unclear.
[224] Pali, Pāc. 49. Mahīśāsaka: rule 190 (reciting and teaching others to recite). Daśabhāṇavāra Vinaya: rule 140. Mūlasarvāstivāda: rule 150.
[225] Miscellaneous occult arts 雜咒術, miscellaneous and useless fields of study (occult arts). See Dīrgha Āgama 13, the “Ambaṭṭha Sūtra,” T1, p. 84c1. See Pali, D. 9, which lists various kinds of occult arts (tiracchāna-vijjā: animal knowledge): aṅga-vijjā (limb divination 支節咒), the art of reading the features of the hands and feet; khattiya-vijjā (kṣatriya divination 剎利咒), the art of physiognomy for kings and rulers…
[226] turning the deer wheel 轉鹿輪. Pali: miga-cakka.
[227] Pali: tiracchānavijjā (animal knowledge), explained as worldly fields of learning unrelated to the Noble Path. Because these fields of learning were regarded as originating in the (mystical) Vedas, they are also often understood as occult formulas. This rule stipulates that a bhikkhuni may not study secular fields of learning; it does not merely prohibit the study of charms and spells.
[228] As in the preceding rule. Here, teaching is prohibited. Pali, Pāc. 50. Ten Recitations: rule 141. Mūlasarvāstivāda: rule 151.
[229] Pali, Pāc. 61. Five-Part: rule 115. Mūlasarvāstivāda: rule 111.
[230] Pali, Pāc. 62. Five-Part: rule 116.
[231] Five-Part: a woman who has recently given birth 新產婦.
[232] Pali, Pāc. 71. Mahāsāṃghika: rule 96. Ten Recitations: rule 116. Mūlasarvāstivāda: rule 115.
[233] Pali: ūnavīsativassaṃ kumāribhūtaṃ, “a maiden under twenty years of age.”
[234] In the Chinese text, the second recitation of the precept appears to contain an omission caused by a scribal skip. It is retained here unchanged according to the Chinese.
[235] Pali, Pāc. 72 (combining two rules, 122 and 123, into one). Mahāsāṃghika: rule 97. Cf. Five-Part: rule 106. Mūlasarvāstivāda: rule 116.
[236] Pali: paripuṇṇavīsativassaṃ kumāribhūtaṃ dve vassāni chasu dhammesu asikhitasikkhaṃ vuṭṭhāpeyya, “to confer full ordination upon a maiden who has reached twenty years of age but has not trained for two years in the six dharmas.” Cf. Five-Part (106): “…to permit a maiden under eighteen years of age to train in the precepts…”
[237] The Chinese text may contain an omission caused by a scribal skip. The complete statement should read: “When she is eighteen years old, if she is not permitted to train in the precepts for two years, then as soon as she reaches twenty years of age, she is given full ordination.”
[238] Pali, Pāc. 72. Cf. Mahāsāṃghika: rule 98. Mūlasarvāstivāda: rule 119.
[239] Mahāsāṃghika (rule 98): “…whether or not she has completed her training in the precepts…”
[240] The Chinese text ends fascicle 27 here.
[241] Pali, Pāc. 73. Five-Part: rule 107. Mahāsāṃghika: rule 99.
[242] A bhikkhuni must possess all five robes. Three robes are the same as those of a bhikkhu. A bhikkhuni additionally has the saṅkacchika (saṅkacchika; and the shoulder-covering robe. Pali (Vin. ii. 272): saṅkacchika (the saṅkacchika, shoulder-covering robe, or bodice covering the breasts), udakasāṭika (quxiu-luo, bathing robe, a lower garment or skirt worn when bathing in the rain). In the Chinese text, the saṅkacchika and the shoulder-covering robe are distinct. This may be an error. Ten Recitations 46 (T23n1435, p. 331c05): shoulder-covering robe 覆肩衣 and quxiu-luo 厥修羅. Five-Part 29 (T22n1421, p. 187c20): shoulder-covering robe 覆肩衣, bathing robe 水浴衣. Mahāsāṃghika 30 (T22n1425, p. 472b22): shoulder-covering robe, rain robe 雨衣.
[243] The Pali Vinaya has twenty-four disqualifying impediments (Pali: catuvīsati antarayike dhamme pucchī, Vin. ii. 272): eleven cases of physical deformity and five infectious diseases; the remaining cases are similar to those for bhikkhus.
[244] Chinese: within reach of an outstretched hand 舒手相及, indicating the distance between bhikkhus when performing a karma procedure.
[245] End of fascicle 27.
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