Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

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Thích Nguyên Chứng - Thích Đức Thắng

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4. THE FORMAL ACT OF ORDINATION ACCORDING TO THE DHARMA

The bhikshuni Sangha should lead the candidate for ordination into the midst of the bhikshu Sangha,^[246] bare her right shoulder, reverently bow at the feet of the Sangha, kneel with her right knee touching the ground, join her palms, and say:

“Venerable Sangha, please listen! I, named..., under the bhikshuni preceptor named..., seek to receive full ordination. Now I, named..., have come into the midst of the Sangha to request full ordination, with the bhikshuni named... as my preceptor. May the Sangha, out of compassion, rescue and support me.” (The second and third times, she should speak likewise.)

The ordination master should ask:

“What is your name?”

“What is your preceptor’s name?”...

And so forth, through the question: “Does saliva constantly flow from your mouth...” as above. Then the master should continue asking:

“Have you trained purely in the precepts?”

If she says, “I have trained purely in the precepts,” the master should then ask the bhikshunis:

“Has this woman trained purely in the precepts?”

If the bhikshunis say:

“She has trained purely in the precepts.”

The ordination master should make the motion:

“Venerable Sangha, please listen! This woman named..., under the bhikshuni preceptor named..., seeks to receive full ordination. Now this woman named... has come into the midst of the Sangha to request full ordination, with the bhikshuni named... as her preceptor. This woman named... has trained purely in the precepts. If it is the appropriate time for the Sangha, may the Sangha consent to confer full ordination upon the woman named..., with the bhikshuni named... as her preceptor. This is the motion.

“Venerable Sangha, please listen! This woman named..., under the bhikshuni preceptor named..., seeks to receive full ordination. Now this woman named... requests full ordination from the Sangha, with the bhikshuni named... as her preceptor. This woman named... has trained purely in the precepts. The Sangha now confers full ordination upon this woman named..., with the bhikshuni named... as her preceptor. Those elders who consent to the Sangha’s conferring full ordination upon the woman named..., with the bhikshuni named... as her preceptor, should remain silent.[758a1] Whoever does not consent should speak. This is the first proclamation of the formal act.” (The second and third proclamations should be made likewise.)

“The Sangha has consented to confer full ordination upon the woman named..., with the bhikshuni named... as her preceptor. Because the Sangha consents, it remains silent. Thus do I record this matter.”

5. EXPOUNDING THE PĀRĀJIKA DHARMAS

“Good woman, listen attentively! The following eight pārājika dharmas were taught by the Tathagata, the Unattached One, the Perfectly Enlightened One. Whoever violates them is not a bhikshuni and is not a daughter of the Sakyan clan:

1/ You must not engage in impure conduct or sexual intercourse. If a bhikshuni, with the desire to engage in impure conduct, engages in sexual intercourse, even with an animal, she is not a bhikshuni and is not a daughter of the Sakyan clan. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

2/ You must not steal, even so much as a leaf or a blade of grass. If a bhikshuni steals from another goods worth five coins or more than five coins, whether taking them herself or instructing another to take them; breaking them herself or instructing another to break them; cutting them herself or instructing another to cut them; destroying them herself or instructing another to destroy them; or burning them, burying them, or ruining their appearance, she is not a bhikshuni and is not a daughter of the Sakyan clan. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

3/ You must not intentionally take the life of any living being, even an ant. If a bhikshuni intentionally takes a human life with her own hand, places a knife in someone’s hand, tells someone that they should die, encourages them to die, gives someone poison to drink, causes a miscarriage, utters a poisonous curse to cause death, or does such a thing herself or instructs another to do it, she is not a bhikshuni and is not a daughter of the Sakyan clan. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

4/ You must not speak falsely, even in jest. If a bhikshuni, untruthfully and without actually possessing such attainments, claims, ‘I have attained a superhuman dharma; I have attained dhyana; I have attained liberation; I have attained samadhi and right absorption; I have attained the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship’; or says, ‘Devas have come, dragons have come, or spirits have come to make offerings to me,’ she is not a bhikshuni and is not a daughter of the Sakyan clan. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

5/ You must not engage in bodily contact, even with an animal. If a bhikshuni, with a defiled mind, makes bodily contact with a man who has a defiled mind, from below the armpits to above the knees—whether grasping, touching, pulling, pushing, stroking upward, stroking downward, lifting, lowering, holding, or squeezing—she is not a bhikshuni and is not a daughter of the Sakyan clan. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

6/ You must not commit the eight acts, even with an animal. If a bhikshuni, with a defiled mind, consents to a man with a defiled mind holding her hand, holding her robe, entering a secluded place with her, standing together with her in a secluded place, conversing with her, walking with her, bringing their bodies close together, or arranging a rendezvous with her—if she commits these eight acts, she is not a bhikshuni and is not a daughter of the Sakyan clan, because she has committed the eight acts. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

7/ You must not conceal another’s offense, even a dushkrita offense or an offense of wrong speech. If a bhikshuni knows that another bhikshuni has committed a pārājika offense but neither accuses her herself, nor reports it to the Sangha, nor informs a number of persons, and only later—when that bhikshuni has abandoned the training, been expelled, been barred from participating in acts of the Sangha, or joined another religious order—says, ‘Previously I knew of such-and-such a matter,’ then the one who speaks thus is not a bhikshuni and is not a daughter of the Sakyan clan, because she concealed a grave offense. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

8/ You must not follow a bhikshu who has been formally accused, even down to a monastery attendant or a novice. If a bhikshuni knows that a certain bhikshu has been formally accused by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, and that the bhikshu has neither submitted nor repented, and the Sangha has not yet performed the formal act permitting that bhikshu to dwell in communion, yet she follows him, other bhikshunis should admonish her: ‘Sister, do you not know?

The Sangha has formally accused this bhikshu in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, yet he has neither submitted nor repented. The Sangha has not yet performed the formal act permitting him to dwell in communion. Do not follow him.’ If, when admonished by other bhikshunis, she stubbornly persists and does not desist, the bhikshunis should admonish her three times so that she will abandon the matter.

If she abandons it after being admonished up to three times, that is good; if she does not abandon it, she is not a bhikshuni and is not a daughter of the Sakyan clan, because she has followed one who has been formally accused. This must never be done throughout your life. Can you uphold this?”

If she can uphold it, she should answer: “Yes.”

6. TRANSMITTING THE DHARMA OF THE FOUR RELIANCES

“Good woman, listen attentively! The Tathagata, the Unattached One, the Perfectly Enlightened One, has taught the Dharma of the four supports.^[247] By relying upon them, a bhikkhuni may go forth, receive full ordination, and become a bhikkhuni.

1/ By relying upon robes made from discarded rags, one goes forth, receives full ordination, and fulfills the Dharma of a bhikkhuni. Can you uphold this throughout your life?”

If she can uphold it, she should say: “I can.”

“If you obtain additional requisites, such as robes offered by a donor or robes made of cut pieces, you may accept them.”

2/ By relying upon almsfood, one goes forth, receives full ordination, and fulfills the Dharma of a bhikkhuni. Can you uphold this throughout your life?”

If she can uphold it, she should say: “I can.”

“If you obtain additional requisites—if the Sangha appoints you to attend a meal, if a donor brings food, if there is food offered on the eighth, fourteenth, fifteenth, or first day of the month, if there is the regular food of the Sangha, or if a donor invites you to a meal—you may accept it.”

3/ By relying upon dwelling at the foot of a tree, one goes forth, receives full ordination, and fulfills the Dharma of a bhikkhuni. Can you uphold this throughout your life?”

If she can uphold it, she should say: “I can.”

“If you obtain additional requisites—a separate room, a peaked-roof house, a small room, a stone house, or two rooms with a single entrance—you may accept them.”

4/ By relying upon decomposed medicine,^[248] one goes forth, receives full ordination, and fulfills the Dharma of a bhikkhuni. Can you uphold this throughout your life?”

If she can uphold it, she should say: “I can.”

“If you obtain additional requisites such as milk, oil, fresh cream, honey, or rock sugar, you may accept them.”

7. INSTRUCTION

“You have now received full ordination. The motion and three proclamations were carried out in accordance with the Dharma and properly completed; the preceptor acted in accordance with the Dharma; the acarya acted in accordance with the Dharma; and both Sanghas were duly complete in accordance with the Dharma. You should receive the teachings well, encourage others to perform meritorious deeds, repair stupas, and make offerings to the Sangha.

Whatever your preceptor and acarya teach you in accordance with the Dharma, you must not oppose. You should study and recite the sutras and diligently seek skillful means so that, within the Buddha’s Dharma, you may realize the fruits of stream-enterer, once-returner, non-returner, and arhat. In this way, the merit of your initial aspiration to go forth will not have been in vain, and its result will not be cut off.

Whatever else you do not know, you should ask your preceptor and acarya.”

When this is finished, the newly ordained bhikkhuni is made to walk in front, and the other bhikkhunis follow behind.

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

The precept should be stated as follows:

Should any bhikkhuni give a maiden of eighteen years two years of training and the six rules, and then, when she has reached the age of twenty, confer full ordination upon her without the Sangha’s consent,^[249] it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Sangha: likewise as defined above.

Should any bhikkhuni confer full ordination upon a twenty-year-old woman who has undergone two years of training and been given the six rules, but whom the Sangha has not permitted to receive full ordination, then upon completion of the threefold karman procedure, the bhikkhuni preceptor commits a pacittiya offense; upon completion of two proclamations, three duskrta offenses; upon completion of one proclamation, two duskrta offenses; upon completion of the motion, one duskrta offense; before the motion is completed, a duskrta offense; and before the motion is made, when the assembly has been convened and the quorum is complete, all commit duskrta offenses.

A bhikkhu commits a duskrta offense. This is called an offense.

There is no offense if she has reached the age of twenty, has undergone two years of training, (has been given the six rules), and the Sangha permits her to receive full ordination.

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

RULE 125^[250]

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, [759a1] the bhikkhunis heard that the Blessed One had established a precept permitting bhikkhunis to confer full ordination upon others. The bhikkhunis admitted young married women^[251] and conferred full ordination upon them. After being ordained, they did not know whether men had lustful intentions or not, and they stood together, conversed, and jested with men who had lustful intentions.

The bhikkhunis heard of this. Among them were bhikkhunis of few desires and contentment, who practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the other bhikkhunis, saying: “The Blessed One established a precept permitting bhikkhunis to admit others and confer full ordination upon them. Why, then, do you admit young women who have previously been married^[252] and confer full ordination upon them? After being ordained, they do not know whether men have lustful intentions or not, yet they stand together, converse, and jest with men who have lustful intentions.”

The bhikkhunis reported this to the bhikkhus. The bhikkhus then 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 deportment, not the Dharma 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 admit young women who had previously been married and confer full ordination upon them? After being ordained, they did not know whether men had lustful intentions or not, yet they stood together, conversed, and jested with men who had lustful intentions.”

Having rebuked them in innumerable ways, the Buddha told the bhikkhus:

“From now on, one who wishes to admit another and confer full ordination upon her must first make a motion before the Sangha, and only then may her head be shaved and the ten precepts be conferred upon her, as stated above.

“From now on, I permit a ten-year-old girl who has previously been married to be admitted and given two years of training. When she reaches the age of twelve, she may receive full ordination through the procedure of a motion and three proclamations, as stated above.

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

The precept should be stated as follows:

Should any bhikkhuni admit a ten-year-old girl who has previously been married,^[253] give her two years of training, and confer full ordination upon her only when she has reached the age of twelve, this is proper; but if she confers full ordination upon her when she is under twelve years of age, it is a pacittiya offense.^[254]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Should a bhikkhuni knowingly confer full ordination upon a person under twelve years of age, then upon completion of the threefold karman procedure, the bhikkhuni preceptor commits a pacittiya offense; upon completion of two proclamations, she commits three duskrta offenses; upon completion of one proclamation, two duskrta offenses; upon completion of the motion, one duskrta offense; before the motion is completed, a duskrta offense; and before the motion is made, when the assembly has been convened and the quorum is complete, all commit duskrta offenses.

A bhikkhu commits a duskrta offense. This is called an offense.

There is no offense if she admits the girl at the age of ten, gives her two years of training, and confers full ordination upon her when she reaches the age of twelve.

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

RULE 126^[255]

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, some bhikkhunis heard that the Blessed One had established a precept permitting a ten-year-old girl who had previously been married to be admitted, given two years of training, and, upon reaching the age of twelve, conferred full ordination. The bhikkhunis admitted women who were blind, lame, deaf, or afflicted with other illnesses, thereby causing the Sangha to be ridiculed and disparaged.^[256]

The bhikkhunis heard of this. Among them were bhikkhunis of few desires and contentment, who practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame and moral dread. They reproached the other bhikkhunis, saying: “The Blessed One established a precept permitting a ten-year-old girl who had previously been married to be admitted, given two years of training, and, upon reaching the age of twelve, conferred full ordination. Why, then, do you admit women who are blind, deaf, or afflicted with other illnesses, thereby causing the Sangha to be disparaged?”

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

“You have acted wrongly. This is not proper deportment, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. The Blessed One established a rule permitting bhiksunis to ordain women who had been married while still young, to give them two years of training in the precepts, and, when they had reached the age of twelve, to confer full ordination upon them. Why, then, do you ordain those who are blind, deaf, or afflicted with other illnesses, thereby causing the Sangha to be criticized?”

Having rebuked them through countless means, the Buddha told the bhiksus:

“From now on, full ordination may be conferred by a motion and three proclamations. It should be given as follows: Lead the candidate for ordination to a place within sight but beyond hearing... continuing through the statement:

“‘I have completed the instruction.’

“She may then be summoned to enter, as above.^[257]

“When she has entered the Sangha, the preceptor shall make the motion and question her concerning the impediments, then proceed through the motion and three proclamations as above, and bring her before the Great Sangha to receive full ordination. Everything shall be done as above, in the same manner as the procedure for an eighteen-year-old maiden.

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

The precept should be recited as follows:

B. ANALYSIS OF THE PRECEPT

Bhiksuni: as defined above.

If a bhiksuni ordains a woman who was married while still young, gives her two years of training in the precepts, and, when she has reached the age of twelve, confers full ordination upon her without informing the Sangha: upon completion of the three proclamations, the bhiksuni preceptor commits a payattika offense; upon completion of two proclamations, three duskrta offenses; upon completion of one proclamation, two duskrta offenses; upon completion of the motion, one duskrta offense; if the motion has not yet been completed, a duskrta offense; and before the motion is made, while assembling the community and when the community is complete, every act entails a duskrta offense.

A bhiksu commits a duskrta offense. This is called an offense.

There is no offense if, before conferring full ordination upon a formerly married woman who is twelve years old, the bhiksuni informs the Sangha.

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

RULE 127^[259]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, some bhiksunis ordained prostitutes and conferred full ordination upon them. Women who had been closely acquainted with them saw this and discussed it among themselves, saying, “This prostitute formerly did such-and-such things together with us.” The newly ordained bhiksunis and the other bhiksunis heard this and were all ashamed.

When the bhiksunis heard of this, those among them who had few desires, were content, practiced the dhuta practices, delighted in training in the precepts, and possessed a sense of shame and moral dread criticized the bhiksunis, saying, “Why do you ordain prostitutes and confer full ordination upon them?”

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

Having rebuked them through countless means, the Blessed One told the bhiksus:

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

The precept should be recited as follows:

If a bhiksuni confers full ordination upon such a woman,^[260] she commits a payattika offense.

The Blessed One established this precept for the bhiksunis in this way. Some bhiksunis did not know whether a woman was such a person or not, and only learned afterward. Some performed the procedure for acknowledging a payattika offense, while others remained uncertain. The Buddha said:

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

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

If a bhiksuni knowingly confers full ordination upon such a woman,^[261] she commits a payattika offense.

B. ANALYSIS OF THE PRECEPT

Bhiksuni: as defined above.

Such a woman:^[262] refers to a prostitute.

Such a woman may have a husband, her husband’s brothers, or a former illicit lover. If a bhiksuni confers full ordination upon such a woman, she should [760a1] lead her five or six yojanas away.^[263] If she cannot travel, she should withdraw to a deeply secluded place. If a bhiksuni ordains such a woman, confers full ordination upon her, and then neither leads her five or six yojanas away nor has her withdraw to a deeply secluded place, she commits a payattika offense.^[264]

A bhiksu commits a duskrta offense. This is called an offense.

There is no offense if she did not previously know that the candidate was such a woman and immediately conferred full ordination upon her; if she leads the woman five or six yojanas away; if she has someone lead her five or six yojanas away; or if she has her stay in a deeply secluded place.

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

RULE 128^[265]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, the bhiksuni An On^[266] ordained many disciples but did not instruct them. Because they received no instruction, they paid no attention to proper deportment, wore their robes untidily, went for alms in a manner contrary to the Dharma, accepted impure food everywhere,^[267] or accepted food in impure bowls. During the morning and main meals, they shouted loudly, just as at a brahminical gathering.

At that time, the other bhiksunis saw this and said:

“Younger sisters! Why do you pay no attention to proper deportment, wear your robes untidily, go for alms in a manner contrary to the Dharma, accept impure food everywhere, or accept food in impure bowls? During the morning and main meals, you shout loudly, as at a brahminical gathering!”

Those bhiksunis replied:

“We are disciples of the bhiksuni An On. Our teacher maintains many disciples but does not instruct us. Because we receive no instruction, we behave in this way!”

When the bhiksunis heard this, those among them who had few desires, were content, practiced the dhuta practices, delighted in training in the precepts, and possessed a sense of shame criticized the bhiksuni An On, saying, “Why do you maintain many disciples without instructing them? Because you do not instruct them, they engage in many acts contrary to the Dharma.”

After rebuking her, the bhiksunis went and reported the matter to the bhiksus. The bhiksus went and reported it to the Buddha. On account of this matter, the Buddha assembled the Bhiksu Sangha and rebuked the bhiksuni An On:

“You have acted wrongly. This is not proper deportment, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why do you maintain many disciples without instructing them, so that they pay no attention to proper deportment, wear their robes untidily, go for alms in a manner contrary to the Dharma, accept impure food everywhere, or accept food in impure bowls, and during the morning and main meals shout loudly, as at a brahminical gathering?”

Having rebuked her through countless means, the Buddha told the bhiksus:

“This bhiksuni has planted many seeds of the defilements and is the first to violate this precept. From now on, I establish this precept for the bhiksunis, comprising the ten benefits, up to and including the enduring presence of the true Dharma.”

The precept should be recited as follows:

If a bhiksuni ordains many disciples but, during the course of two years, neither instructs them in the precepts nor cares for them by means of the two provisions,^[268] she commits a payattika offense.

B. ANALYSIS OF THE PRECEPT

Bhiksuni: as defined above.

The two provisions are: first, the Dharma; second, robes and food.

– Caring for them by means of the Dharma:^[269] teaching the higher morality, the higher mind, the higher wisdom, learning, and the recitation of sutras.

– Care for them with robes and food: provide robes, food, beds, bedding, medicines, and other necessities according to one's ability.

Any bhikkhuni who ordains many disciples to receive full ordination but, for two years, does not teach them the training precepts or support and guide them by the two means commits a pacittiya offense.

For a bhikkhu, it is a dukkata offense. This is called an offense.

There is no offense if, after ordaining them, she has them study the training precepts for two years and supports and guides them by the two means: first, the Dharma; second, robes and food. Or if, after receiving full ordination, they leave their preceptor; or violate the precepts, hold wrong views, or violate proper conduct; or are suspended, expelled, liable to expulsion, or if remaining in this situation would endanger their lives or their brahmacarya. In all such cases, there is no offense.

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

RULE 129^[270]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, some bhikkhunis ordained many disciples. After being ordained, the disciples left their preceptors and thus received no instruction. They did not understand proper conduct, wore their robes untidily, went for alms in a manner contrary to the Dharma, accepted impure food everywhere, or accepted food in impure bowls. At their minor and main meals, they cried out loudly, like brahmins holding an assembly according to their custom.

Seeing this, the other bhikkhunis asked:

“Venerable younger sisters! Why do you not understand proper conduct, wear your robes untidily, go for alms in a manner contrary to the Dharma, accept impure food everywhere, or accept food in impure bowls? Why, at your minor and main meals, do you cry out loudly, like brahmins holding an assembly according to their custom?”

Those bhikkhunis replied:

“After receiving full ordination, we left our preceptors and received no instruction; that is why we are like this!”

“Why, after receiving ordination, did you younger sisters leave your preceptors, thereby receiving no instruction, failing to understand proper conduct, wearing your robes untidily, going for alms in a manner contrary to the Dharma, accepting impure food everywhere, or accepting food in impure bowls? At your minor and main meals, you cry out loudly, like brahmins holding an assembly according to their custom.”

After reproaching them, 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 Sangha of bhikkhus 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 be done. Why, after receiving full ordination, did you leave your preceptors, thereby receiving no instruction, failing to understand proper conduct, wearing your robes untidily, going for alms in a manner contrary to the Dharma, accepting impure food everywhere, or accepting food in impure bowls? At your minor and main meals, you cry out loudly, like brahmins holding an assembly according to their custom.” Having reproached them by countless means, the Buddha told the bhikkhus:

“These bhikkhunis are sowing many seeds of the taints and are the first to transgress this rule. From now on, for the sake of the bhikkhunis, I establish this rule, comprising the ten benefits, up to and including the enduring establishment of the true Dharma.”

The rule should be stated as follows:

Any bhikkhuni who does not remain with her bhikkhuni preceptor for two years^[271] commits a pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: as defined above.

Any bhikkhuni who does not remain with her bhikkhuni preceptor for two years commits 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.

There is no offense if, after receiving full ordination, she remains with her bhikkhuni preceptor for two years; if her preceptor permits her to leave; if her preceptor violates the precepts, holds wrong views, or violates proper conduct; if the preceptor is suspended, expelled, or liable to expulsion; or if, during those two years, she must leave because remaining would endanger her life or her brahmacarya. In all such cases, there is no offense.

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

RULE 130^[272]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the Blessed One had established a rule permitting bhikkhunis to ordain others to receive full ordination. Foolish bhikkhunis ordained people but did not know how to instruct them. Because they received no instruction, those disciples did not understand proper conduct, wore their robes untidily, went for alms in a manner contrary to the Dharma, accepted impure food everywhere, or accepted food in impure bowls. At their minor and main meals, they cried out loudly, like brahmins holding an assembly according to their custom.

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhutanga observances, delighted in studying the training precepts, and possessed a sense of shame reproached those bhikkhunis: “The Blessed One established a rule permitting people to be ordained. Why do you foolish women hastily ordain people without knowing how to instruct them? Because they receive no instruction, they do not understand proper conduct, and so forth, up to crying out loudly [761a1] at their minor and main meals, like brahmins holding an assembly according to their custom.”

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 Sangha of bhikkhus 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 be done. Why, although the Blessed One established a rule permitting people to be ordained, do you foolish women hastily ordain people without knowing how to instruct them? Because they receive no instruction, they do not understand proper conduct, go for alms in a manner contrary to the Dharma, accept impure food everywhere, or accept food in impure bowls. At their minor and main meals, they cry out loudly, like brahmins holding an assembly according to their custom.”

Having reproached them by countless means, the Blessed One told the bhikkhus:

SANGHA ACT AUTHORIZING THE KEEPING OF DISCIPLES

From now on, I permit the Sangha, by a motion and one proclamation, to authorize a bhikkhuni who wishes to confer full ordination upon another. She should approach the Sangha and request authorization as follows: she should enter the assembly of bhikkhunis, bare her right shoulder, remove her footwear, bow reverently at the feet of the bhikkhunis, kneel with her right knee on the ground, join her palms, and say:

“Venerable Sisters of the Sangha, please listen. I, the bhikkhuni named ...,^[273] request the Sangha's authorization to ordain others to receive full ordination.”

She should say this a second and a third time as well.

The Sangha of bhikkhunis should examine her. If she is capable of instructing disciples, having them study the training precepts for two years, and caring for them by the two means—first, the Dharma; second, robes and food—the Sangha should grant its consent. If she is incapable of instructing disciples, cannot have them study the training precepts for two years, or cannot care for them by the two means, the Sangha should say:

“Venerable sister, desist! You should not ordain anyone.”

If she possesses wisdom, is capable of instructing disciples, having them study the training precepts for two years, and caring for them by the two means, the community of bhikkhunis should appoint one who is able to perform the Sangha act. Following the matter stated above, she should make the motion as follows:

“Venerable Sisters of the Sangha, please listen. This bhikkhuni named ...^[274] has now come before the Sangha to request authorization to confer full ordination upon others. If it is the proper time for the Sangha, the Sangha consents to authorize the bhikkhuni named ... to confer full ordination upon others. This is the motion.”

“Great Bhikshu Sangha, please listen. This bhikshuni, named ..., has now come before the Sangha to request authorization to confer full ordination upon another. The Sangha now grants the bhikshuni named ... the authorization to confer full ordination upon another. Those venerable ones who approve the Sangha’s granting the bhikshuni named ... the authorization to confer full ordination upon another should remain silent. Whoever does not approve should speak.”

“The Sangha has approved granting the bhikshuni named ... the authorization to confer full ordination upon another. Since the Sangha approves, it remains silent. Thus is this matter recorded.”

“From now on, for the sake of the bhikshunis, I establish this precept, comprising the ten benefits, up to and including the enduring continuance of the true Dharma.”

The precept should be stated as follows:

If any bhikshuni,^[275] without the Sangha’s authorization, confers full ordination upon another, she commits a pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikshuni: as defined above.

Authorization: the Sangha authorizes that bhikshuni by a motion and one proclamation.

If, without the Sangha’s authorization, she confers full ordination upon another, she commits a pācittiya offense. If, without the Sangha’s authorization, she allows another to live in dependence upon her or takes responsibility for a śrāmaṇerikā or śikṣamāṇā, she commits a duṣkṛta offense.

For a bhikshu, it is a duṣkṛta offense. This is called an offense.

There is no offense if, with the Sangha’s authorization, she confers full ordination upon another, accepts a bhikshuni to live in dependence upon her, or takes responsibility for a śrāmaṇerikā or śikṣamāṇā. This is called 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 coercion.

RULE 131^[276]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍada’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the bhikshunis heard that the Blessed One had established a precept allowing a bhikshuni to go before the Sangha and request authorization to confer full ordination upon another. Young bhikshunis who were newly ordained also went before the Sangha to request authorization to confer full ordination upon others, but afterward they were unable to instruct them.

Because they received no instruction, those women did not understand or observe proper deportment, wore their robes untidily, begged for alms contrary to the Dharma, accepted impure food everywhere, or accepted food in impure bowls. At the lesser and greater meals, they shouted loudly, like brahmins at their assemblies!

The bhikshunis heard of this. Among them were those of few desires and contentment, who practiced the dhūta disciplines, delighted in studying the precepts, and possessed a sense of shame and moral dread. They reproached the bhikshunis, saying: “You heard that the Blessed One had established a precept allowing bhikshunis to ordain others. Why, knowing that you were young and newly ordained, did you nevertheless request authorization to confer full ordination upon others, only to be unable to instruct them afterward? Because they received no instruction, they did not understand or observe proper deportment, wore their robes untidily ... and even shouted loudly at the lesser and greater meals, like brahmins at their assemblies.”

After reproaching them, the bhikshunis reported the matter to the bhikshus. The bhikshus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikshu Sangha and reproached those bhikshunis:

“What you have done is wrong. It is not proper deportment, not the conduct of śramaṇas, not pure conduct, not conduct in harmony with the Dharma, and is something that ought not to be done. Why, when you were young and newly ordained, did you request authorization to confer full ordination upon others, only to be unable to instruct them afterward? Because they received no instruction, they did not understand or observe proper deportment, wore their robes untidily, begged for alms contrary to the Dharma, accepted impure food everywhere, or accepted food in impure bowls. At the lesser and greater meals, they shouted loudly, like brahmins at their assemblies.”

After reproaching those bhikshunis in countless ways, the Blessed One told the bhikshus:

“These bhikshunis are sowers of many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikshunis, I establish this precept, comprising the ten benefits, up to and including the enduring continuance of the true Dharma.”

The precept should be stated as follows:

If any bhikshuni, before completing twelve rains, confers full ordination upon another, she commits a pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni who has completed fewer than twelve rains confers full ordination upon another, she commits a pācittiya offense. If, before completing twelve rains, she allows another to live in dependence upon her or takes responsibility for a śikṣamāṇā or śrāmaṇerikā, in every case she commits a duṣkṛta offense. This is called an offense.

For a bhikshu, it is a duṣkṛta offense.

There is no offense if, after completing twelve rains, she confers full ordination upon another, allows another to live in dependence upon her, or takes responsibility for a śikṣamāṇā or śrāmaṇerikā.

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 coercion.

RULE 132^[277]

At one time, the Blessed One was staying in Anāthapiṇḍada’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the bhikshunis heard that the Blessed One had established a precept allowing a bhikshuni who had completed twelve rains to confer full ordination upon another. They all claimed that they had completed twelve rains. Although foolish and ignorant, they hastily conferred full ordination upon others and did not know how to instruct them. Because they received no instruction, those women did not understand or observe proper deportment, wore their robes untidily, begged for alms contrary to the Dharma, accepted impure food everywhere, or accepted impure bowls. At the lesser and greater meals, they shouted loudly, like brahmins at their assemblies.

Yet you are foolish and ignorant people who do not know how to instruct others. Because those whom you ordained received no instruction, they did not understand proper deportment, wore their robes untidily, begged for alms contrary to the Dharma ... and even behaved like brahmins at their assemblies.”

The bhikshunis went and reported the matter to the bhikshus. The bhikshus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikshu Sangha and reproached those bhikshunis:

“What you have done is wrong. It is not proper deportment, not the conduct of śramaṇas, not pure conduct, not conduct in harmony with the Dharma, and is something that ought not to be done. Why did you claim that you had completed twelve rains [762a1] and request authorization to confer full ordination upon others, when you were foolish and ignorant people who did not know how to instruct others? Because those whom you ordained received no instruction, they did not understand proper deportment, wore their robes untidily, begged for alms contrary to the Dharma ... and even behaved like brahmins at their assemblies.”

After reproaching those bhikshunis in countless ways, the Blessed One told the bhikshus:

The precept should be stated as follows:

If any bhikshuni who has completed twelve rains, without the Sangha’s authorization, confers full ordination upon another,^[278] she commits a pācittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni who has completed twelve rains confers full ordination upon another without the Sangha’s authorization, she commits a pācittiya offense. If, without the Sangha’s authorization, she accepts another to live in dependence upon her or takes responsibility for a śikṣamāṇā or śrāmaṇerikā, in every case she commits a duṣkṛta offense.

For a bhikshu, it is a duṣkṛta offense. This is called an offense.

There is no offense if, having completed twelve rains and received the Sangha’s authorization, she confers full ordination upon another, allows another to live in dependence upon her, or takes responsibility for a śikṣamāṇā or śrāmaṇerikā.

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 coercion.

RULE 133^[279]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, there was a foolish bhikkhunī^[280] who was incapable of instructing a disciple, yet went to the Sangha to request permission to confer full ordination upon someone. The bhikkhunīs admonished her:

“Sister, desist! Do not go to the Sangha to request permission to confer full ordination upon someone.”

That bhikkhunī went to request the Sangha’s permission to confer full ordination upon someone. When the Sangha did not consent, she said:

“The bhikkhunīs act with partiality, anger, fear, and ignorance. They grant permission to those whom they favor and deny it to those whom they do not favor.”

When the bhikkhunīs heard this, those among them who had few desires, were content, practiced the dhutaṅgas, delighted in training in the precepts, and had a sense of shame reproached the bhikkhunīs, saying: “How can you foolish women go to the Sangha to request permission to confer full ordination upon someone, and then say: ‘The bhikkhunīs act with partiality, anger, fear, and ignorance. They grant permission to those whom they favor and deny it to those whom they do not favor’?”

The bhikkhunīs 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 bhikkhunīs:

“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 conformity with the Dharma, and ought not to have been done. You foolish women, why did you go to the Sangha to request permission to confer full ordination upon someone? When the bhikkhunīs admonished you, saying: ‘Sister, desist! Do not go to the Sangha to request permission to confer full ordination upon someone,’ you then said: ‘The bhikkhunīs act with partiality, anger, fear, and ignorance. They grant permission to those whom they favor and deny it to those whom they do not favor.’”

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

“These bhikkhunīs are the ground in which many seeds of the outflows are planted; they are the first to violate this rule. From now on, for the sake of the bhikkhunīs, I 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 bhikkhunī, when the Sangha has not permitted her to confer full ordination upon someone, says: “The Sangha acts with partiality, anger, fear, and ignorance. They grant permission to whomever they wish and deny permission to whomever they do not wish,”^[281] it is a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhunī: as defined above.

Sangha: also as defined above.

Has not permitted: the Sangha says, “Sister, desist! Do not request permission to confer full ordination upon someone.” If that bhikkhunī, having not received the Sangha’s permission to confer full ordination upon someone, says: “The bhikkhunīs act with partiality, anger, fear, and ignorance. They grant permission to those whom they favor and deny it to those whom they do not favor,” then if she speaks clearly, it is a pācittiya offense. If she speaks indistinctly, it is a dukkaṭa offense.

For a bhikkhu, it is a dukkaṭa offense. This is called a transgression.

There is no offense if the facts are that they truly do act with partiality, anger, fear, or ignorance, granting permission to those whom they favor and denying it to those whom they do not favor; or if she speaks in jest, speaks hastily, speaks in a secluded place, speaks to herself, 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 confused, racked by pain, or under duress.

RULE 134^[282]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, when certain bhikkhunīs heard that the Blessed One had established a precept permitting them to admit people to full ordination, they hastily admitted to full ordination people whose parents or husbands had not given permission. After they had received full ordination, their parents or husbands came and took them home.

When the bhikkhunīs heard this, those among them who had few desires, were content, practiced the dhutaṅgas, delighted in training in the precepts, and had a sense of shame reproached them, saying: “How could you, upon hearing that the Blessed One had established a precept permitting people to be admitted, hastily admit those whose parents or husbands had not given permission, thus causing their parents or husbands to come and take them home?”

The bhikkhunīs 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 bhikkhunīs:

“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 conformity with the Dharma, and ought not to have been done. Why, when the Blessed One had established a precept permitting people to be admitted, did you hastily admit those whose parents or husbands had not given permission, so that afterward their parents or husbands came and took them home?”

After rebuking them in countless ways, the Buddha told the bhikkhus:

The precept should be stated as follows:

If a bhikkhunī confers full ordination upon a person^[283] whose parents or husband have not consented, it is a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhunī: as defined above.

If a bhikkhunī confers full ordination upon a person whose parents or husband have not given permission, then upon completion of the third proclamation of the karman, the preceptor incurs a pācittiya offense; upon completion of two proclamations of the karman, she incurs three dukkaṭa offenses; upon completion of one proclamation of the karman, she incurs two dukkaṭa offenses; upon completion of the motion, she incurs one dukkaṭa offense; if the motion has not yet been completed, she incurs one dukkaṭa offense. Before the motion is made, all preparatory actions—the Sangha’s motion, shaving the candidate’s hair, assembling the community, and obtaining a complete quorum—are dukkaṭa offenses.

For a bhikkhu, it is a dukkaṭa offense. This is called a transgression.

There is no offense if the person has received permission from her parents or husband, or if she has neither parents nor a husband.

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

RULE 135^[284]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, when certain bhikkhunīs heard that the Blessed One had established a precept permitting them to admit people, they admitted to full ordination a woman^[285] who was emotionally attached to a man and to her son, was often sorrowful and distressed, and was easily delighted and easily angered. After receiving full ordination, because she longed for the man, she became sorrowful and distressed, was easily inflamed with anger, and quarreled with the bhikkhunīs.

When the bhikkhunīs heard this, those among them who had few desires, were content, practiced the dhutaṅgas, delighted in training in the precepts, and had a sense of shame reproached the bhikkhunīs, saying: “The Blessed One established a precept permitting people to be admitted. Why, then, did you admit to full ordination a woman who was emotionally attached to a man and to her son, was often sorrowful and distressed, and was easily delighted and easily angered? After receiving full ordination, because she longed for the man, she became sorrowful and distressed, was easily inflamed with anger, and quarreled with the bhikkhunīs.”

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

“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 conformity with the Dharma, and ought not to have been done. Why [763a1] did you admit to full ordination a woman who was emotionally attached to a man and to her son, was often sorrowful and distressed, and was easily delighted and easily angered? After receiving full ordination, because she longed for the man, she became sorrowful and distressed, was easily inflamed with anger, and quarreled with the bhikkhunīs.”

After rebuking them in countless ways, the Buddha told the bhikkhus:

When the precept is to be recited, it should be recited as follows:

If a bhikkhuni gives the going-forth and full ordination to a woman who is infatuated with a man or a boy, or who is prone to sorrow or anger, she commits a pacittiya offense.

The Blessed One laid down this precept for the bhikkhunis in this way. At that time, the bhikkhunis did not know whether or not a woman was infatuated with a man or a boy, or was prone to sorrow or anger. Only afterward did they learn that she was infatuated with a man or a boy. Some performed the formal act of confessing a pacittiya offense, while others were doubtful. The Buddha said:

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

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

If a bhikkhuni, knowing that a woman is infatuated with a man or a boy, or is prone to sorrow or anger, gives her the going-forth and full ordination, she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

A woman who is infatuated with a man or a boy engages in illicit relations with him; she is prone to sorrow and anger. After receiving full ordination, because she keeps thinking of the man, she frequently quarrels with the bhikkhunis. If a bhikkhuni knows that a woman is infatuated with a man or a boy and engages in illicit relations with him, and that she is prone to sorrow and anger, yet gives her full ordination, then upon completion of the third proclamation of the formal act, the preceptor bhikkhuni commits a pacittiya offense.

Upon completion of the second proclamation, she commits three dukkata offenses. Upon completion of the first proclamation, she commits two dukkata offenses. Upon completion of the motion, she commits one dukkata offense.

If the motion has not yet been completed, she commits a dukkata offense. Before the motion is made, if she has the woman’s hair shaved, gives her ordination, or assembles the complete Sangha, each act constitutes a dukkata offense.

For a bhikkhu, it is a dukkata offense. This is called an offense.

There is no offense if she did not previously know; if she trusted the word of a trustworthy person; if she trusted the word of the woman’s parents; or if that condition arose only after the woman had received full ordination. In all such cases, there is no offense.

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

RULE 136^[286]

A. ORIGIN

At one time, the Bhagavat was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, the bhikkhuni Thullananda said to a siksamana: “Train in this; abandon that; and I shall give you full ordination.”^[287] The siksamana agreed. This siksamana was intelligent and wise, and skilled in exhorting donors. Thullananda therefore thought that she would have the siksamana continue exhorting donors for a long time so that offerings would be made to her. Consequently, she made no arrangements to give the siksamana full ordination. The siksamana reproached Thullananda, saying: “You told me to abandon that and train in this, and that you would give me full ordination. Why have you still made no arrangements to give me full ordination?”

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 reproached Thullananda, saying: “Why did you say to the siksamana, ‘Abandon that. Train in this. I shall give you full ordination,’ yet then fail to give her full ordination?”

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

“Why did you say to the siksamana, ‘Abandon that; train in this; I shall give you full ordination,’ yet then fail to give her full ordination?”

After rebuking her in many ways, the Buddha told the bhikkhus:

“This bhikkhuni is a ground in which many seeds of the defilements are planted; she is the first to commit this offense. 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.”

When the precept is to be recited, it should be recited as follows:

If a bhikkhuni says to a siksamana, “Younger sister, abandon that and train in this, and I shall give you full ordination,” but then makes no arrangements to give her full ordination, she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

That bhikkhuni says to a siksamana: “Younger sister, abandon that and train in this, and I shall give you full ordination.” If she subsequently makes no arrangements to give her full ordination, she commits a pacittiya offense.

For a bhikkhu, it is a dukkata offense. This is called an offense.

There is no offense if, after promising to give her full ordination, she gives her full ordination; if she becomes ill; if they no longer live in communion; if the siksamana does not possess the five robes; if a quorum of ten is unavailable; if the siksamana is deficient in morality, has broken the precepts, holds corrupt views, or has violated proper conduct; if she has been suspended, expelled, or deserves expulsion; or if making arrangements to give her full ordination would endanger life or the holy life. In all such cases, there is no offense.

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

RULE 137^[288]

A. ORIGIN

At one time, the Bhagavat was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a siksamana brought a robe to the monastery where the bhikkhunis were staying and said: “Give me full ordination, and I shall present this robe to you.” The bhikkhuni Thullananda then said: “Younger sister, give the robe to me, and I shall give you full ordination.” The siksamana immediately gave the robe to the bhikkhuni Thullananda. After accepting the robe, Thullananda made no arrangements to give the siksamana full ordination. The siksamana reproached her, saying: “You told me that if I gave you the robe, you would give me full ordination. You have accepted the robe; why do you not give me full ordination?”

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 reproached Thullananda: “You said to the siksamana, ‘Younger sister, give the robe to me, and I shall give you full ordination.’ You have accepted the robe; why do you not give her full ordination?”

After rebuking her, 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, saying:

“What you have done is wrong. It is not proper conduct, not the conduct of a samana, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. You said to the siksamana, ‘Younger sister, give the robe to me, and I shall give you full ordination.’ You have accepted the robe; why do you not give her full ordination?”

After rebuking her in many ways, the Buddha told the bhikkhus:

“This bhikkhuni is a ground in which many seeds of the defilements are planted; she is among the first to commit this offense. 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.”

When the precept is to be recited, it should be recited as follows:

If a bhikkhuni says to a siksamana:^[289] “Give me a robe, and I shall give you full ordination,” but then makes no arrangements to give her full ordination, she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Robe: there are ten kinds, as above.

If a bhikkhuni says to a siksamana, “Give me a robe, and I shall give you full ordination,” but after accepting the robe makes no arrangements to give her full ordination, she commits a pacittiya offense.

For a bhikkhu, it is a dukkata offense. This is called an offense.

There is no offense if, after promising to give her full ordination, she gives her full ordination; if she becomes ill; if they no longer live in communion with each other; if the siksamana does not possess the five robes; if a quorum of ten is unavailable; if the siksamana is deficient in morality, has broken the precepts, holds corrupt views, or has violated proper conduct; if she has been suspended, [764a1] expelled, or deserves expulsion; or if making arrangements to give her full ordination would endanger life or the holy life.

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

RULE 138^[290]

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 bhiksuni An On had many disciples. She conferred full ordination upon them but was unable to instruct them thoroughly. Because they had not been instructed, they did not understand proper deportment; they wore their robes untidily, went for alms improperly, accepted impure food everywhere, or accepted food in impure bowls. At both the lesser and greater meals, they shouted loudly, as at a gathering of brahmins.

The bhiksunis heard this and asked:

“Why do you not understand proper deportment, wear your robes untidily, go for alms improperly, accept impure food everywhere, or accept food in impure bowls? At both the lesser and greater meals, why do you shout loudly, as at a gathering of brahmins?”

They replied:

“We are disciples of the bhiksuni An On. Our teacher did not instruct us, so we do not know!”

When the bhiksunis heard 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 and moral dread criticized the bhiksuni An On, saying: “You have ordained many disciples but cannot instruct them all. Because they have not been instructed, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food everywhere, or accept food in impure bowls. At both the lesser and greater meals, they shout loudly, as at a gathering of brahmins.”

The bhiksunis reported this to the bhiksus. The bhiksus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhiksu Sangha and rebuked the bhiksuni An On, saying:

“What you have done is wrong. It is not proper deportment, not the conduct of a sramana, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. You have ordained many disciples but cannot instruct them all. Because they have not been instructed, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food everywhere, or accept food in impure bowls. At both the lesser and greater meals, they shout loudly, as at a gathering of brahmins.”

Having rebuked her in countless ways, the Buddha told the bhiksus:

“This bhiksuni is a ground in which many seeds of the outflows are planted and is the first to violate this precept. From now on, for the sake of the bhiksunis, I shall establish a 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 bhiksuni, before completing twelve months, confers full ordination upon another woman,^[291] it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhiksuni: as defined above.

A bhiksuni who has completed twelve months may confer full ordination upon another woman; after completing twelve months, she may allow another woman to live under her dependence; after completing twelve months, she may confer the siksamana precepts and have her train in the precepts for two years; after completing twelve months, she may ordain a samaneri. If a bhiksuni, before completing twelve months, confers full ordination upon another woman, it is a pacittiya offense. If, before completing twelve months, she allows another woman to live under her dependence or ordains a siksamana or samaneri, it is a duskrta offense.

For a bhiksu, it is a duskrta offense. This is called an offense.

There is no offense if, after completing twelve months, she confers full ordination upon another woman; after completing twelve months, she allows another woman to live under her dependence; or she confers the siksamana precepts and has her train in the precepts for two years. If she ordains a samaneri, there is no offense.

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

RULE 139^[292]

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, when the bhiksunis heard that the Blessed One had established a precept permitting them to confer full ordination upon women, they conferred full ordination within the Bhiksuni Sangha. They then waited overnight before bringing the candidates before the Bhiksu Sangha to request and receive full ordination.^[293] During that interval, some of the newly ordained became blind, deaf, lame, or afflicted with other illnesses, thereby bringing disgrace upon the Sangha.

When the bhiksunis 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 rebuked the bhiksunis, saying: “The Blessed One established a precept permitting women to be ordained. Why did you ordain women who were blind, foolish, deaf, lame, or afflicted with other illnesses, thereby bringing disgrace upon the Sangha?”

After rebuking them, the bhiksunis reported the matter to the bhiksus. The bhiksus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhiksu Sangha and rebuked the bhiksunis:

“What you have done is wrong. It is not proper deportment, not the conduct of a sramana, not pure conduct, not conduct in accordance with the Dharma, and is something that ought not to be done. Why did you ordain women who were blind, foolish, deaf, lame, or afflicted with other illnesses, thereby bringing disgrace upon the Sangha?”

Having rebuked them in countless ways, the Buddha told the bhiksus:

“These bhiksunis are a ground in which many seeds of the outflows are planted and are the first to violate this precept. From now on, for the sake of the bhiksunis, I shall establish a 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 bhiksuni confers full ordination upon a woman but waits overnight before leading her before the Bhiksu Sangha to request and receive full ordination, it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhiksuni: as defined above.

On the very day that full ordination is conferred, a bhiksuni should immediately lead the candidate before the Bhiksu Sangha to request and receive full ordination. If a bhiksuni confers full ordination upon a woman but waits overnight before leading her before the Bhiksu Sangha to request and receive full ordination, it is a pacittiya offense. This is called an offense.

There is no offense if, on the very day that full ordination is conferred, she immediately leads the candidate before the Bhiksu Sangha to request and receive full ordination. Or, if she intends to lead her there to request full ordination, but the newly ordained woman becomes ill, the roads are obstructed, there is danger from wild beasts, danger from bandits, danger from floodwaters, she is seized by force, bound and imprisoned, or there is danger to life or danger to the celibate life, so that she cannot be led before the Bhiksu Sangha that same day, there is no offense.

Those who do not commit an offense: one who committed it for the first time before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress. ^[294]

Notes:

^[246] See pacittiya 139.

^[247] In the Pali Vinaya, only the three robes are transmitted (tasso nissaye), because a bhiksuni is never permitted to live in a wilderness dwelling throughout her life. If she lives there, she commits a duskrta offense (Vin.ii. 278: na bhikkhuniyā araññe vatthabbaṃ. yā vaseyya āpatti dukkaṭassā ti.). See Dharmaguptaka Vinaya, fascicle 49 (T22n1428, p. 928a17).

^[248] Decayed medicine 腐爛藥, literally understood as “rotten medicine,” is traditionally understood in Pali as “demon urine.” See the Majjhima Nikāya I, 315b—that is, what Pali calls pūti-mutta (defined in the PTS Pali-English Dictionary as urine with a very foul odor, usually the urine of cattle used as medicine for bhikkhus). Here, mutta, if understood as equivalent to mukta, means “that which is extracted.” As for pūti, the same is true in Sanskrit; it may derive from three different verbal roots: from pūy, to stink or putrefy; from pū, to purify; or from pā, to drink.

If the Pali compound pūti-mutta is understood as comprising pūti from the verbal root pūy and mutta as mūtra, it would mean foul, toxic urine, demon urine, or “decayed medicine” as translated into Chinese. This is perhaps inaccurate and runs counter to the medical principle commonly found in the scriptures, according to which medicine is prescribed in accordance with the illness. Perhaps this compound should be understood as deriving from the verbal root pū and mukta, in which case it would mean a kind of medicine extracted from the essential oils or essences of medicinal herbs.

This accords with the rule prescribed in the Vinaya: a bhikkhu may not use living, fresh plants and vegetables as food unless they have been made allowable. Another translation equivalent to “decayed medicine,” rendered by Yijing as “discarded stored medicine” 陳棄藥, may come closer to the meaning just described. Cited from Yết-ma-yếu chỉ, Ch. iii, cht. 91.

^[249] Pali (Vin. iv. 329): saṅghena asammataṃ, not authorized by the Sangha; explained as: ...ñattidutiyena kammena vuṭṭhānasamutti na dinnā hoti, permission has not been granted by a motion followed by one proclamation. Cf. Pāc. 64: A sikkhamānā who has completed two years of training in the precepts requests the Sangha to confer full ordination. The Sangha performs the formal act of a motion followed by one proclamation to accept the request. The procedure for conferring full ordination is then conducted.

^[250] Pali, Pāc. 65 and 66. Mahīśāsaka: rules 104. Mahāsāṃghika: rules 100, 101, and 102. Sarvāstivāda: rule 108. Mūlasarvāstivāda: rule 108.

^[251] Young woman 少年婦女; the Chinese translation omits part of the meaning. It should be understood as: “An underage girl who is already married.” See the passage below.

^[252] Chinese: young previously married woman 少年曾嫁婦女. Pali (Vin. iv. 321): ūnadvādasa-vassaṃ gihitaṃ, a girl under twelve years of age who is already married, in accordance with the custom of child marriage.

^[253] Previously married at ten years of age 十歲曾嫁.

^[254] Mahīśāsaka: “...a girl already married at twelve years of age 十二歲已嫁女...” Mahāsāṃghika: “...a woman given in marriage to another who is under twelve rains 適他婦減十二雨...” Pali: see note 253 above.

^[255] Pali, Pāc. 67. Mahīśāsaka: rule 105. Mahāsāṃghika: rule 103. Sarvāstivāda: rule 109.

^[256] See pācittiya 124 above.

^[257] See pācittiya 124 above.

^[258] Not yet authorized by the Sangha; see note 250 and pācittiya 124 above.

^[259] Cf. Pali, Pāc. 70. Sarvāstivāda: rule 115. Mahīśāsaka: rule 112. Mūlasarvāstivāda: rules 160 and 114.

^[260] Chinese: such a person 如是人. Mahīśāsaka: a prostitute 婬女. Sarvāstivāda: “Taking a prostitute as a disciple without taking her five or six yojanas away from her native region.”

^[261] Cf. Sarvāstivāda: “...ordaining a prostitute without going five or six yojanas beyond her native region...”

^[262] Such a person 如是人.

^[263] This explanation closely resembles the case stated in Pali, Pāc. 70: sahajīviniṃ vuṭṭhāpetvā neva vūpakāseyya na vūpakāsāpeyya antamaso chappañcayojanānipi, “...having given full ordination to a female companion, she neither personally takes her away into seclusion nor has someone else do so, even as far as five or six yojanas...” Here, “female companion” (sahajīvinī: one who lives or practices together) is explained as “a female co-resident” (saddhivihārinī), which generally denotes one who lives in the same residence, namely, a disciple.

A similar rule appears in the Mahīśāsaka, rule 122: “...having ordained a disciple, she neither personally takes her five or six yojanas away from her native region nor has someone else do so...” It is explained (T22n1421, p. 92c12) that after this woman went forth, men she had formerly known came to tease and harass her, so she had to be taken away from her native region. Cf. Mahīśāsaka, rule 112 and note 171 below.

^[264] Mahīśāsaka, rule 112 (T22n1421, p. 92a05): “There is no offense in ordaining a woman who has become disenchanted with the female body.”

^[265] Pali, Pāc. 68. Cf. Mahīśāsaka: rule 121. Mahāsāṃghika: rule 104. Sarvāstivāda: rule 114. Mūlasarvāstivāda: rules 112 and 113.

^[266] An Ẩn, also transliterated as Sai-ma; both refer to the same person. Pali: Thullanandā.

^[267] Pali: na jānanti kappiyaṃ vā akappiyaṃ vā, “they do not know whether it is allowable or unallowable.”

^[268] Pali: dve vassāni neva anugaṇheyya na anuggaṇhāpeyya, for two years, she neither cares for her nor has someone else care for her. Mahīśāsaka: “...for six years, she neither personally takes care of her 攝取 nor has someone else care for her...” Mahāsāṃghika: “...she must instruct her for two years...” Sarvāstivāda: “...keeping a disciple without providing her with material support and Dharma...”

^[269] Receiving through the Dharma 法攝取.

^[270] Pali, Pāc. 69. Mahīśāsaka: rule 119. Mahāsāṃghika: rule 105. Sarvāstivāda: rule 113.

^[271] Mahīśāsaka: “...having newly received ordination...not relying upon and serving her preceptor for six years...” Mahāsāṃghika: “...after receiving full ordination, she must follow and attend upon her preceptor for two years...”

^[272] Cf. Pali, Pāc. 75. Mūlasarvāstivāda: rule 107.

^[273] Pali: “...a bhikkhunī who has completed twenty rains.”

^[274] Pali: “...this bhikkhunī who has completed twenty rains, named...”

^[275] Pali: “...has completed twenty rains...”

^[276] Pali, Pāc. 131. Mahīśāsaka: rule 102. Mahāsāṃghika: rule 92. Sarvāstivāda: rule 106. Mūlasarvāstivāda: rule 106.

^[277] Pali, Pāc. 75. Mahīśāsaka: rule 103. Cf. Mahāsāṃghika: rules 93 and 94. Sarvāstivāda: rule 107.

^[278] Cf. Mahāsāṃghika, rule 93: “...having completed twelve rains but not yet possessing the ten qualities...” Rule 94: “...possessing the ten qualities but not yet having received authorization through a formal act of the Sangha...”

^[279] Pali, Pāc. 76. Mahīśāsaka: rule 109. Mahāsāṃghika: rule 109. Sarvāstivāda: rule 110.

^[280] Pali: the bhikkhunī Caṇḍakālī.

^[281] Pali: sādhū’ ti paṭissutvā pacchā khīyanadhammaṃ āpajeyya, having agreed, she afterward became displeased.

^[282] Pali, Pāc. 80. Mahīśāsaka: rule 126. Sarvāstivāda: rule 124. Mūlasarvāstivāda: rule 121.

^[283] Pali: mātāpitūhi ... sikkhamānaṃ vuṭṭhāpeyya, ...conferring full ordination upon a sikkhamānā whose parents...

^[284] Pali, Pāc. 79. Mūlasarvāstivāda: rule 118.

^[285] Pali, Vin. iv. 333: conferring full ordination upon a sikkhamānā who associates intimately with men and young men; she is a violent person and one beset by much sorrow (sokāvasa).

^[286] Pali, Pāc. 78. Mahīśāsaka: rule 111. Mahāsāṃghika: rule 110. Sarvāstivāda: rule 125.

^[287] Pali, Vin. iv. 333: “If she follows me for two years, I shall confer full ordination upon her.”

^[288] Pali, Pāc. 77. Mahīśāsaka: rule 108. Sarvāstivāda: rule 123. Mūlasarvāstivāda: rule 122.

^[289] Mahīśāsaka: a laywoman returning to her family 白衣歸女.

^[290] Pali, Pāc. 82 and 83. Mahīśāsaka: rule 117 (cf. rule 192). Mahāsāṃghika: rule 106. Sarvāstivāda: rule 126. Mūlasarvāstivāda: rule 124.

^[291] Pali: ekaṃ vassaṃ dve vuṭṭhāpeyya, in one year, she confers full ordination upon two persons.

^[292] Mahīśāsaka: rule 118 (cf. rule 195). Mahāsāṃghika: rule 107. Sarvāstivāda: rule 127.

^[293] After performing the formal act within the bhikkhunī order itself (see pācittiya 124 above), they allow one night to pass, and only on the following day lead the candidate to the bhikkhu Sangha to perform the formal act in accordance with the proper procedure.

^[294] End of fascicle 28 in the Chinese text.

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