四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

RULE 140^[295]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī.^[296] At that time, on the day of instruction, the bhikkhunīs did not come to request instruction.

The bhikkhunīs learned of this. Among them were those of few desires, contented, practicing the dhutaṅgas, delighting in training in the precepts, and possessing a sense of shame and moral dread. They reproached the bhikkhunīs, saying: “On the day of instruction, why did you not go to request instruction?”

The bhikkhunīs 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 reproached the bhikkhunīs:

“What you have done is wrong. It is not proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. On the day of instruction, why did you not come before the Sangha to request instruction?”

Having reproached them in countless ways, the Buddha 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, I shall establish a rule for the bhikkhunīs, comprising the ten benefits, up to and including [765a1] the enduring presence of the true Dharma.”

The rule should be stated as follows:

Should any bhikkhunī, on the day of instruction, fail to come and request instruction,^[297] it is a pācittiya offense.

The Blessed One thus established the rule for the bhikkhunīs. At that time, some bhikkhunīs had duties concerning the Buddha, the Dharma, or the Sangha, or were caring for the sick. The Buddha said:

“I permit them to send word.^[298]”

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

Should any bhikkhunī who is not ill fail to come and request instruction, it is a pācittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhunī: as defined above.

If a bhikkhunī fails to come and request instruction, it is a pācittiya offense, except in special circumstances.

For a bhikkhu, it is a duṣkṛta offense. This is called a violation.

There is no violation if, on the day of instruction, she comes to request instruction; or if she is occupied with duties concerning the Buddha, Dharma, or Sangha, or is caring for the sick and therefore sends word.

There is no violation for the first offender before the rule was established, or for one who is insane, mentally confused, tormented by pain, or under duress.

RULE 141^[299]

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, the bhikkhunīs heard that the Blessed One had established a rule permitting the Bhikkhunī Sangha to go every half-month to the Bhikkhu Sangha to request instruction, yet those bhikkhunīs did not go to request instruction.

The bhikkhunīs learned of this. Among them were those of few desires, contented, practicing the dhutaṅgas, delighting in training in the precepts, and possessing a sense of shame and moral dread. They reproached the bhikkhunīs, saying: “The Blessed One has established a rule permitting the Bhikkhunī Sangha to go every half-month to the Bhikkhu Sangha to request instruction. Why did you not go to request instruction?”

The bhikkhunīs 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 reproached the bhikkhunīs:

“What you have done is wrong. It is not proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you not go before the Bhikkhu Sangha to request instruction?”

Having reproached them in countless ways, the Buddha 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, I shall establish a rule for the bhikkhunīs, comprising the ten benefits, up to and including the enduring presence of the true Dharma.”

The rule should be stated as follows:

Should any bhikkhunī fail to go before the Sangha every half-month to request instruction, it is a pācittiya offense.^[300]

B. CHARACTERISTICS OF THE RULE

Bhikkhunī: as defined above.

The Blessed One taught as follows: “Every half-month, the bhikkhunīs must go before the Bhikkhu Sangha to request instruction. All the bhikkhunīs shall go to make the request.”

Because the large number of people caused a commotion, the Buddha said: “They should not all go. Instead, by a motion and one proclamation, they should appoint one bhikkhunī to go every half-month on behalf of the Bhikkhunī Sangha to the Bhikkhu Sangha to request instruction.”

1. KARMAN FOR APPOINTING ONE TO REQUEST INSTRUCTION

The appointment should be made as follows: Within the assembly, one who is capable of carrying out the karman procedure should be appointed to make a motion concerning the matter stated above.

“Venerable Bhikkhunī Sangha, please listen. If it is the proper time for the Sangha, the Sangha consents to appoint the bhikkhunī named ... to go every half-month on behalf of the Bhikkhunī Sangha to the Bhikkhu Sangha to request instruction. This is the motion.

“Venerable Bhikkhunī Sangha, please listen. The Sangha now appoints the bhikkhunī named ... to go every half-month on behalf of the Bhikkhunī Sangha to the Bhikkhu Sangha to request instruction. Any venerable sister who consents to the Sangha’s appointment of the bhikkhunī named ... to go every half-month on behalf of the Bhikkhunī Sangha to the Bhikkhu Sangha to request instruction should remain silent. Any venerable sister who does not consent should speak.”

“The Sangha has consented to appoint the bhikkhunī named ... to go every half-month on behalf of the Bhikkhunī Sangha to the Bhikkhu Sangha to request instruction. The Sangha consents and therefore remains silent. Thus is this matter recorded.”

2. PROCEDURE FOR REQUESTING INSTRUCTION

A bhikkhunī went alone to the Sangha without a guardian. For her protection, permission was given to appoint two or three bhikkhunīs to go together. Those bhikkhunīs should go before the great Sangha, pay reverence at the feet of the Sangha, then bow their heads, join their palms, incline their bodies respectfully, and say:

“The harmonious Bhikkhunī Sangha pays reverence at the feet of the Bhikkhu Sangha and requests instruction.”

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

At that time, the bhikkhunīs waited for the Sangha to finish reciting the precepts. Because this took too long, they became exhausted from standing and waiting. The Buddha said: “They should not wait in this way. I permit them to entrust their request^[301] to a senior bhikkhu and then return.”

The Blessed One had permitted them to entrust their request. One bhikkhunī then entrusted it to a visiting bhikkhu. The Buddha said: “They should not entrust their request in this way.”

The bhikkhunīs entrusted their request to one who was about to travel far away. The Buddha said: “They should not entrust their request in this way.”

The bhikkhunīs entrusted their request to one who was ill. The Buddha said: “They should not entrust their request in this way.”

The bhikkhunīs entrusted their request to one who lacked wisdom. The Buddha said: “They should not entrust their request in this way.”

After entrusting their request, the bhikkhunīs did not come the next morning to inquire. The Buddha said: “They must come and inquire whether the Sangha has consented to provide instruction.”

The bhikkhu should designate the day and time when he will come. The bhikkhunīs must welcome him according to that designation. If a bhikkhu designates a day and time to come and give instruction but does not come, it is a duṣkṛta offense. If the bhikkhunīs fail to welcome him at the designated time, it is a duṣkṛta offense. When the bhikkhunīs hear that the instructor is coming, they must go half a yojana to welcome him. When the instructor arrives at the monastery, they must provide him with necessities and facilities for bathing, and prepare rice, congee, soup, and fruit as offerings. If they do not make such offerings, it is a duṣkṛta offense.

If the entire Bhikkhu Sangha is ill, the bhikkhunīs shall appoint a trustworthy person to go, pay respects, and inquire after their health. If the Bhikkhu Sangha is divided, not in harmony, or lacks a quorum, the bhikkhunīs should likewise appoint a trustworthy person to go, pay respects, and inquire after their welfare.

If the entire Bhikkhunī Sangha is ill, the bhikkhunīs must likewise appoint a trustworthy person to go, pay respects, and inquire after the bhikkhus’ health. If the Bhikkhunī Sangha is divided, not in harmony, or lacks a quorum, the bhikkhunīs^[302] should likewise appoint a trustworthy person to go, pay respects, and inquire after their welfare. If no one goes to pay respects and inquire after their welfare, it is a duṣkṛta offense.

For a bhikkhu, it is a duṣkṛta offense. This is called a violation.

There is no offense if: every half-month they go before the Sangha to request instruction; today they announce the observance, and early the next morning they come to inquire; the bhikkhu arrives at the appointed time and the bhikkhunis come on the designated day; upon hearing that the instructor is coming, the bhikkhunis go half a yojana to welcome him. When the instructor arrives at the monastery, he should be fully provided with water and articles for washing and bathing, food, soup, gruel, fruit, and offerings.

If the great Sangha is ill, the bhikkhunis should send a trustworthy person to pay respects and inquire after them. If the community is divided, not in harmony, or incomplete, the bhikkhunis should likewise send a trustworthy person to pay respects and inquire after them. If the Bhikkhuni Sangha is ill, divided, not in harmony, or incomplete, the bhikkhunis must likewise send a trustworthy person to pay respects and inquire after the Bhikkhu Sangha.

If the roads are obstructed, there is danger from bandits, savage beasts, or widespread flooding, or one is seized by force or bound and confined, or there is danger to one’s life or danger to the holy life—when such dangers arise, there is no offense if the bhikkhunis do not send a trustworthy person to inquire after them.

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

RULE 142^[303]

A. ORIGIN

At one time, the Bhagavat was staying in Anathapindika’s Park, in the Jeta Grove at Savatthi. At that time, the bhikkhunis heard that the Blessed One had established a rule permitting bhikkhunis, after completing the rains retreat, to go before the Bhikkhu Sangha and invite admonition concerning three matters: what has been seen, heard, or suspected. Yet these bhikkhunis did not go before the great Sangha to invite admonition concerning the three matters of what had been seen, heard, or suspected.

The bhikkhunis heard of this. Among them were those of few desires and contentment, who practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the bhikkhunis: “The Blessed One has established a rule permitting bhikkhunis, after completing the rains retreat, to go before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected. Why did you not go and make the invitation?”

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

“You have acted wrongly. This is not proper conduct, not the practice of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. After completing the rains retreat, bhikkhunis must go before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected. Why did you not go and make the invitation?”

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

“These bhikkhunis have planted many seeds of the defilements and are the first to violate this rule. From now on, for the sake of the bhikkhunis, I 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, [766a1] it should be stated thus:

After completing the rains retreat, the Bhikkhuni Sangha must go before the Bhikkhu Sangha^[304] and invite admonition concerning three matters: what has been seen, heard, or suspected. If they do not do so, it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

After the Blessed One had permitted bhikkhunis, upon completing the rains retreat, to go before the great Sangha and invite admonition concerning the three matters of what had been seen, heard, or suspected, all the bhikkhunis went before the great Sangha to make the invitation, thereby causing a disturbance. The Buddha instructed:

1. SANGHA KAMMA TO APPOINT A REPRESENTATIVE TO REQUEST THE INVITATION

“They should not all go in this manner. From now on, I permit the appointment of one bhikkhuni, by a motion and one proclamation, to go on behalf of the Bhikkhuni Sangha after the rains retreat before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected. Within the community, a bhikkhuni competent to conduct the kamma should be appointed to make the following motion based upon the matter at hand:

“Venerable sisters, may the Sangha listen! If it is the proper time for the Sangha, the Sangha may approve. The Sangha now appoints the bhikkhuni named... to go on behalf of the Bhikkhuni Sangha before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected. This is the motion.

“Venerable sisters, may the Sangha listen! The Sangha now appoints the bhikkhuni named... to go on behalf of the Bhikkhuni Sangha before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected. Any venerable sister who approves the Sangha’s appointment of the bhikkhuni named... to go on behalf of the Bhikkhuni Sangha before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected should remain silent. Any sister who does not approve should speak.

“The Sangha has approved the appointment of the bhikkhuni named... to go on behalf of the Bhikkhuni Sangha before the great Sangha and invite admonition concerning the three matters of what has been seen, heard, or suspected. The Sangha approves, and therefore remains silent. Thus do I record this matter.”

2. INVITING ADMONITION CONCERNING THE THREE MATTERS

A bhikkhuni traveling alone had no one to protect her. For the sake of protection, the Buddha instructed that two or three bhikkhunis should be sent as companions to travel with her. Upon arriving before the great Sangha, they should reverently bow at the feet of the Sangha, incline their heads, join their palms, compose themselves, and say:

“The Bhikkhuni Sangha has completed the rains retreat. The Bhikkhu Sangha has completed the rains retreat. The Bhikkhuni Sangha wishes to invite admonition concerning the three matters of what has been seen, heard, or suspected. Venerable sirs, out of compassion, please instruct me. If I recognize that I have committed an offense, I shall make amends in accordance with the Dharma.” (The same should be said a second and a third time.)

3. DETERMINING THE DAY OF INVITATION

The bhikkhunis held their invitation ceremony on the same day as the Bhikkhu Sangha, causing hardship for both Sanghas. The Buddha instructed: “They should not hold the invitation ceremony in this manner. If the Bhikkhu Sangha holds its invitation ceremony on the fourteenth day, the Bhikkhuni Sangha should hold its invitation ceremony on the fifteenth day.

“If the great Sangha is ill, divided, not in harmony, or incomplete, the bhikkhunis should send a trustworthy person to pay respects and inquire after them. If the Bhikkhuni Sangha is ill, divided, not in harmony, or incomplete, the bhikkhunis must likewise send a trustworthy person to pay respects and inquire after the Bhikkhu Sangha. Failure to do so is a dukkata offense.”

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

There is no offense if: after the Bhikkhuni Sangha has completed the rains retreat and the Bhikkhu Sangha has completed the rains retreat, a bhikkhuni invites admonition concerning the three matters of what has been seen, heard, or suspected; the bhikkhus hold their invitation ceremony on the fourteenth day and the bhikkhunis hold theirs on the fifteenth day; when the Bhikkhu Sangha is ill, divided, not in harmony, or incomplete, the bhikkhunis send a trustworthy person to pay respects and inquire after them; or when the Bhikkhuni Sangha is ill, up to and including when the community is incomplete, they likewise send a trustworthy person to pay respects and inquire after the Bhikkhu Sangha.

If travel by land or water is obstructed, there is danger from bandits, savage beasts, or widespread flooding, or one is seized by force or bound and confined, or there is danger to one’s life or danger to the holy life—when such dangers arise, there is no offense if they do not send a trustworthy person to inquire after the Sangha.

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

RULE 143^[305]

A. ORIGIN

At one time, the Bhagavat was staying in Anathapindika’s Park, in the Jeta Grove at Savatthi. At that time, the bhikkhunis observed the rains retreat in a place where there were no bhikkhus. When the day for instruction arrived, there was nowhere for them to request instruction. When doubts arose, there was no one whom they could ask.

The bhikkhunis heard of this. Among them were those of few desires and contentment, who practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the bhikkhunis: “Why did you observe the rains retreat in a place where there were no bhikkhus, so that when the day for instruction arrived there was nowhere to request instruction, and when doubts arose there was no one whom you could ask?”

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

“You have acted wrongly. This is not proper conduct, not the practice of a monastic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you observe the rains retreat in a place where there were no bhikkhus, so that, up to and including when doubts arose, there was no one whom you could ask?”

Having reproached them in innumerable 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 precept. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni spends the rains retreat in a place where there is no bhikkhu, she commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

If a bhikkhuni spends the rains retreat in a place where there is no bhikkhu, she commits a pācittiya offense.

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

There is no offense if she spends the rains retreat in a place where there are bhikkhus. If a bhikkhuni relies upon a Sangha of bhikkhus for the rains retreat, and during that time the bhikkhus die, travel far away, abandon the training, are captured and taken away by bandits, are harmed by wild beasts, or are swept away by floodwaters, there is no offense.

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

RULE 144^[306]

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, a bhikkhuni who was well known to many people in the city of Śrāvastī passed away. The bhikkhunis built a stupa for her within the grounds of the bhikkhus’ monastery. The bhikkhunis frequently came and gathered at the monastery, talking, laughing, reciting, and lamenting; some adorned themselves, disturbing the bhikkhus who were seated in meditation.

The elder Kapila^[307] was habitually devoted to seated meditation. After the bhikkhunis had departed, the elder went and demolished the stupa, clearing everything away beyond the Sangha monastery. When the bhikkhunis heard that Kapila had demolished the stupa and cleared it away beyond the monastery, they took knives and staffs to strike him and hurled bricks and stones at the elder. The elder used his supernormal powers to fly up into the air.

When the bhikkhunis heard of this matter, those among them who had few desires, were content, practiced the dhūta austerities, delighted in studying the precepts, and possessed a sense of shame and moral dread reproached the bhikkhunis: “Why did you take knives and staffs to strike the elder Kapila and hurl bricks and stones at him?”^[308]

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 deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you take knives, staffs, bricks, and stones with the intention of assaulting a bhikkhu?”

Having reproached them in countless 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 precept. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni enters a bhikkhus’ Sangha monastery, she commits a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. The bhikkhunis became doubtful and did not dare enter a monastery in which there was no Sangha of bhikkhus. The Buddha said: “You are permitted to enter a monastery in which there is no Sangha.”

From now on, it should be stated as follows:

If a bhikkhuni enters a Sangha monastery in which there are bhikkhus, she commits a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. At that time, some bhikkhunis did not know whether there were bhikkhus in a monastery. Only afterward did they learn that there were bhikkhus in the monastery. Some performed the formal act of confessing a pācittiya offense, while others were doubtful. The Buddha said: “If one did not know, there is no offense.”

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

If a bhikkhuni, knowing that there are bhikkhus in a monastery,^[309] enters it, [767a1] she commits a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. Some bhikkhunis wished to seek instruction but did not know where to seek it; they had doubts they wished to ask about but did not know whom to ask. They did not dare enter the Sangha monastery. The Buddha said: “From now on, you are permitted to enter the monastery after first announcing your presence.”

Bhikkhunis wished to pay homage to a stupa of the Buddha or a stupa of a śrāvaka. The Buddha said: “If you wish to pay homage to a stupa of the Buddha or a stupa of a śrāvaka, you may enter; in other cases, you must first announce your presence before entering.”

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

If a bhikkhuni, knowing that there are bhikkhus in a Sangha monastery, enters without announcing her presence, she commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

If a bhikkhuni knows that there are bhikkhus in a Sangha monastery and enters through the gateway without announcing her presence, she commits a pācittiya offense. If she has one foot inside the gateway and one foot outside it, makes preparations with the intention of entering, or arranges to enter but does not enter, in every case she commits a dukkaṭa offense.

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

There is no offense if she did not know beforehand; if she enters when there are no bhikkhus present; or if she pays homage to a stupa of the Buddha or a stupa of a śrāvaka outside the gate, announces her presence, requests permission, and then enters. If she comes to receive instruction, wishes to inquire about the Dharma, has been invited, is passing by on the road, stays temporarily for the night, is seized and taken away by force, is bound, confined, and taken inside, or if there is danger to her life or to her pure conduct, in all such cases there is no offense.

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

RULE 145^[310]

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, after the night had passed and early morning had come, the elder bhikkhu Kapila^[311] donned his robe, took his bowl, and entered the city of Śrāvastī to seek alms. When the bhikkhunis saw Kapila, they reviled him:^[312] “You are a wicked wretch, of a lowly lineage, from the artisan caste.^[313] You demolished our stupa and cast it outside the Sangha monastery.”

When the bhikkhunis heard of this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in studying the precepts, and possessed a sense of shame and moral dread criticized them, saying: “Why did you insult the elder Kapila?”

Having reproached 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 deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you revile Kapila?”

Having reproached them in countless 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 precept. From now on, for the sake of the bhikkhunis, I shall establish a precept comprising the ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni reviles^[314] a bhikkhu, she commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: as defined above.

Reviling means speaking of a lowly lineage, a lowly clan, a lowly occupation, or lowly work; saying that the person has committed an offense; saying that he possesses such-and-such fetters; or insulting him by using his personal name.

If a bhikkhuni reviles a bhikkhu by referring to his lineage,^[315] and so forth, up to insulting him by using his personal name, if she speaks explicitly, she commits a pācittiya offense; if she speaks indirectly, she commits a dukkaṭa offense.

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

There is no offense if she speaks in jest, speaks in haste, speaks to herself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another. In all such cases, there is no offense.

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

RULE 146^[316]

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 bhikkhuni named Kāla^[317] who was fond of quarreling and did not properly remember matters of dispute.^[318] Afterward, becoming angry and resentful, she found fault with the community of bhikkhunis.

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training, and possessed of a sense of shame. They criticized the bhikkhuni Kāla: “Why do you delight in quarreling? Even after the matter has ended and a night has passed, you still harbor resentment and revile the community of bhikkhunis?”

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

“You have acted wrongly. This is not proper deportment, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you delight in quarreling? Even after the matter has ended and a night has passed, you still harbor resentment and revile the community of bhikkhunis?”

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

“This bhikkhuni has planted many seeds of the defilements and is the first to violate this precept. From now on, I shall establish a precept for the bhikkhunis, comprising ten benefits, up to ensuring that the true Dharma long endures.”

The precept should be stated as follows:

If any bhikkhuni delights in quarreling, does not properly bear disputes in mind, and afterward, being angry and displeased, abuses the community of bhikkhunis, she commits a pācittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhuni: as explained above.

Dispute: there are four kinds, as explained above.

Community: four persons or more than four persons.

If a bhikkhuni who delights in quarreling, after a night has passed, still abuses the community of bhikkhunis, then if her words are clearly spoken, she commits a pācittiya offense; if they are not clearly spoken, she commits 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 she speaks in jest, speaks hastily, 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: 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 147^[319]

A. ORIGIN

At one time, the Bhagavān was dwelling in the Nigrodha Grove among the Śākyas,^[320] in the country of Kapilavastu. At that time, the bhikkhuni Bhaddā Kapilā had an abscess arise on her body and had a man lance and drain it. This bhikkhuni’s body was as smooth and delicate as the body of a celestial maiden. When the man’s hand touched the bhikkhuni’s smooth and delicate body, lust arose in his mind. He then embraced her, intending to violate her celibate conduct. She immediately cried out loudly: “Do not do that! Do not do that!” The bhikkhunis nearby heard her and came to ask: “Why are you crying out?” The bhikkhuni related the entire matter in detail.

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training, and possessed of a sense of shame. They criticized Bhaddā Kapilā: “Why did a bhikkhuni have a man lance and drain an abscess?”

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 Bhaddā Kapilā:

“You have acted wrongly. This is not proper deportment, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did a bhikkhuni have a man lance and drain an abscess?”

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

“This bhikkhuni has planted many seeds of the defilements and is the first to violate this precept. From now on, I shall establish a precept for the bhikkhunis, comprising ten benefits, up to ensuring that the true Dharma long endures.”

The precept should be stated as follows:

If any bhikkhuni has an abscess or any kind of sore on her body and, without reporting it to the community or another person,^[321] hastily has a man lance, drain, or bandage it, she commits a pācittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhuni: as explained above.

Sangha: also as explained above.

If any bhikkhuni has an abscess or another kind of sore arise on her body and, without reporting it to the community, has a man lance it, she commits one pācittiya offense each time the blade is applied. If he bandages it, she commits one pācittiya offense for each knot tied.

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, after reporting it to the Sangha, she has a man lance an abscess or sore, or if she is compelled by force. In all such cases, 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 coercion.

RULE 148^[322]

A. ORIGIN

[768a1] At one time, the Bhagavān was dwelling in Anāthapiṇḍika’s Grove in Jeta’s Wood, in the country of Śrāvastī. At that time, a layman invited the community of bhikkhunis to partake of a meal the following morning. During the night, he prepared various delicious and nourishing foods. The next morning, he went to invite the community of bhikkhunis to come and partake of the meal.

That day happened to be a festival day in the city of Śrāvastī. The laypeople all brought fish, meat, rice, parched rice, and flour cakes as offerings to the bhikkhunis. The bhikkhunis accepted and ate this food. Only afterward did they go to the layman’s house for the meal. The layman personally prepared and served rice, soup, and other foods as offerings to the bhikkhunis. The bhikkhunis said:

“Enough! Enough! Layman, do not serve us so much.”

The layman said:

“I have fully prepared many delicious and nourishing foods, including a bowl of meat for each of you, solely for the venerable bhikkhunis. Venerable ones, do not think that I lack faith and therefore refuse to partake. Please eat; I truly possess faith.”

The bhikkhunis said:

“We do not think that at all! Because today is a festival day, the laypeople brought fish, meat, rice, parched rice, flour cakes, and other delicious and nourishing foods to the monastery as offerings to the bhikkhunis. We came here only after finishing that meal. That is why we are eating only a little!”

When the layman heard this, he criticized them, saying: “These bhikkhunis know neither satisfaction nor contentment. Before others, they claim that they know the true Dharma. But what true Dharma is there in such conduct? Having first accepted my invitation, why did they accept and eat food from others before coming to partake of the meal at my house?”

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training, and possessed of a sense of shame. They criticized the bhikkhunis: “Having already accepted the layman’s invitation, why did you afterward accept other food?”

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

“You have acted wrongly. This is not proper deportment, not the conduct of renunciants, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Having already accepted the layman’s invitation, why did you afterward accept other food?”

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

“These bhikkhunis have planted many seeds of the defilements and are the first to violate this precept. From now on, I shall establish a precept for the bhikkhunis, comprising ten benefits, up to ensuring that the true Dharma long endures.”

The precept should be stated as follows:

If any bhikkhuni has previously accepted an invitation, or has already eaten her fill, and afterward again eats rice, parched rice, flour cakes, fish, or meat,^[323] she commits a pācittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhuni: as explained above.

If any bhikkhuni has previously accepted an invitation or has already eaten her fill, and afterward again eats another person’s rice, parched rice, flour cakes, fish, or meat, she commits one pācittiya offense with each mouthful.

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 the food offered by invitation is not a principal meal;^[324] if the invited meal is insufficient to satisfy her; if she had not previously been invited; if she receives additional food while eating; or if, at that same house, she combines the earlier and later meals into a single meal. In all such cases, there is no offense.

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

RULE 149^[325]

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 bhikshuni Tissa was a disciple of the bhikshuni An Yin. She had long been acquainted with a certain donor’s household. An Yin said to Tissa:

“Could you accompany me to that donor’s household?”

Tissa replied:

“If you wish to go, I will go with you.”

The two went together. The bhikshuni An Yin was properly dressed and maintained dignified deportment. When the donor saw her, joy arose in his heart, and he made an offering. After An Yin had received the meal, she returned to the monastery and said to Tissa:

“That donor is devout and delights in making offerings.”

Jealousy arose in Tissa’s mind, and she said:

“That donor is devout because he delights in making offerings to you!”^[326]

When the bhikshunis heard of this, those among them who had few desires, were content, practiced the dhuta disciplines, delighted in studying the precepts, and possessed a sense of shame and moral dread rebuked the bhikshuni Tissa: “Why did you become jealous and say, ‘That donor is devout because he delights in making offerings to you!’?”

The bhikshunis reported this to the bhikshus. The bhikshus went and reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikshu Sangha and rebuked the bhikshuni Tissa:

“What you did was wrong. It was not proper deportment, 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 become jealous and say, ‘That donor is devout because he delights in making offerings to you!’?”

After rebuking her in innumerable ways, the Buddha told the bhikshus:

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

The precept should be stated as follows:

If a bhikshuni becomes jealous concerning a household,^[327] it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni becomes jealous concerning a household and says, “That donor is devout because he joyfully delights in making offerings to you!” then, if she speaks clearly, it is a pacittiya offense; if she speaks indistinctly, it is a dukkata offense.

For a bhikshu, 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 the matter is in fact so—if that donor has goodwill only toward that bhikshuni—and she therefore says, “That donor is devout because he joyfully delights in making offerings to you!” Nor is there an offense if she speaks in jest, speaks hastily, 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 commit an offense: one who committed it for the first time before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 150^[328]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikshunis applied scented powder to their bodies. When the laypeople saw this, they all criticized them, saying: “These bhikshunis have no sense of shame or moral dread and engage in impure conduct. Outwardly, they claim, ‘We understand the true Dharma.’ But what true Dharma is there in such behavior? They apply scented powder to their bodies, no different from prostitutes and female bandits!”

When the bhikshunis heard of this, those among them who had few desires, were content, practiced the dhuta disciplines, delighted in studying the precepts, and possessed a sense of shame and moral dread reproached the group of six bhikshunis: “Why do you apply various kinds of scented powder to your bodies?”

The bhikshunis then reported this to the bhikshus. The bhikshus went and reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikshu Sangha and rebuked the group of six bhikshunis:

“What you did was wrong. It was not proper deportment, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Why do you apply various kinds of scented powder to your bodies?”

After rebuking them in innumerable ways, the Buddha told the bhikshus:

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

The precept should be stated as follows:

If a bhikshuni applies scented powder^[329] to her body, it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni applies scented powder to her body, it is a pacittiya offense.

For a bhikshu, 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 it is done because of some illness or if she is compelled by force. In all such cases, there is no offense.

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

RULE 151^[330]

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, [769a1] the group of six bhikshunis rubbed sesame dregs^[331] onto their bodies. When the laypeople saw this, they all criticized them, saying: “These bhikshunis have no sense of shame or moral dread and engage in impure conduct. Outwardly, they claim, ‘We understand the true Dharma.’ But what true Dharma is there in such behavior? They rub sesame dregs onto their bodies like female bandits and prostitutes!”

When the bhikshunis heard of this, those among them who had few desires, were content, practiced the dhuta disciplines, delighted in studying the precepts, and possessed a sense of shame and moral dread rebuked the group of six bhikshunis: “Why do you rub sesame dregs onto your bodies?”

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

“What you did was wrong. It was not proper deportment, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Bhikshunis, why do you rub sesame dregs onto your bodies?”

After rebuking them in innumerable ways, the Buddha told the bhikshus:

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

The precept should be stated as follows:

If a bhikshuni rubs sesame dregs onto her body,^[332] it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni rubs sesame-oil dregs onto her body, it is a pacittiya offense.

For a bhikshu, 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 it is done because of some illness or if she is forcibly compelled. In all such cases, there is no offense.

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

RULE 152^[333]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the group of six bhikshunis had other bhikshunis massage their bodies. When the laypeople saw this, they all criticized them, saying: “These bhikshunis have no sense of shame or moral dread and engage in impure conduct. Outwardly, they claim, ‘We understand the true Dharma.’ But what true Dharma is there in such behavior? They have other bhikshunis massage their bodies, like prostitutes and female bandits!”

When the bhikshunis heard of this, those among them who had few desires, were content, practiced the dhuta disciplines, delighted in studying the precepts, and possessed a sense of shame rebuked the group of six bhikshunis: “Why do you have other bhikshunis massage your bodies?”

The bhikshunis then reported this to the bhikshus. The bhikshus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikshu Sangha and rebuked the group of six bhikshunis:

“You have acted wrongly. This is not proper deportment, not the conduct of a monastic, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why did you have bhikkhunis massage your bodies?”

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

“These bhikkhunis have planted many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish this precept, encompassing the ten purposes, up to and including the enduring presence of the true Dharma.”

The precept should be stated as follows:

Any bhikkhuni who has a bhikkhuni rub or massage her body^[334] commits a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Any bhikkhuni who has a bhikkhuni rub or massage her body commits a pacittiya offense.

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

There is no offense if she is afflicted by some illness or is compelled by force.

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

RULE 153^[335]

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 group of six bhikkhunis had sikshamanas rub and massage their bodies. When the laypeople saw this, they all criticized them, saying: “These bhikkhunis know neither shame nor moral dread and engage in impure conduct. Outwardly, they claim, ‘We know the true Dharma.’ But what true Dharma is there in such behavior? They have sikshamanas rub and massage their bodies, no different from prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those who had few desires, were content, practiced the ascetic dhutas, delighted in training in the precepts, and possessed a sense of shame. They reproached the group of six bhikkhunis: “Why did you have sikshamanas rub and massage your bodies?”

The bhikkhunis then 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 Sangha of bhikkhus and rebuked the group of six 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. Why did you have sikshamanas rub and massage your bodies?”

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

“These bhikkhunis have planted many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish this precept, encompassing the ten purposes, up to and including the enduring presence of the true Dharma.”

The precept should be stated as follows:

Any bhikkhuni who has a sikshamana rub or massage her body commits a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Any bhikkhuni who has a sikshamana rub or massage her body commits a pacittiya offense.

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

There is no offense if she is afflicted by some illness or is compelled by force.

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

RULE 154^[336]

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 group of six bhikkhunis had samaneris rub and massage their bodies. When the laypeople saw this, they all criticized them, saying: “These bhikkhunis know neither shame nor moral dread and engage in impure conduct. Outwardly, they claim, ‘We know the true Dharma.’ But what true Dharma is there in such behavior? They have samaneris rub and massage their bodies, no different from prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those who had few desires, were content, practiced the ascetic dhutas, delighted in training in the precepts, and possessed shame and moral dread. They reproached the group of six bhikkhunis: “Why did you have samaneris rub and massage your bodies?”

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 Sangha of bhikkhus and rebuked the group of six 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. Why did you have samaneris rub and massage your bodies?”

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

“These bhikkhunis have planted many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish this precept, encompassing the ten purposes, up to and including the enduring presence of the true Dharma.”

The precept should be stated as follows:

Any bhikkhuni who has a samaneri rub or massage her body commits a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Any bhikkhuni who has a samaneri rub or massage her body commits a pacittiya offense.

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

There is no offense if she is afflicted by some illness or is compelled by force.

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

RULE 155^[337]

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 group of six bhikkhunis had laywomen dressed in white rub and massage their bodies. When the laypeople saw this, they all criticized them, saying: “These bhikkhunis know neither shame nor moral dread and engage in impure conduct. Outwardly, they claim, ‘We know the true Dharma.’ But what true Dharma is there in such behavior? They have laywomen dressed in white rub and massage their bodies, just like prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those who had few desires, were content, practiced the ascetic dhutas, [770a1] delighted in training in the precepts, and possessed shame and moral dread. They reproached the group of six bhikkhunis: “Why did you have laywomen dressed in white rub and massage your bodies?”

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 Sangha of bhikkhus and rebuked the group of six 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. Bhikkhunis, why did you have laywomen dressed in white rub and massage your bodies?”

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

“These bhikkhunis have planted many seeds of the outflows and are the first to violate this precept. From now on, for the sake of the bhikkhunis, I shall establish this precept, encompassing the ten purposes, up to and including the enduring presence of the true Dharma.”

The precept should be stated as follows:

Any bhikkhuni who has a laywoman dressed in white rub or massage her body commits a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Any bhikkhuni who has a laywoman dressed in white rub or massage her body commits a pacittiya offense.

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

There is no offense if she is afflicted by some illness or is compelled by force.

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

RULE 156^[338]

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 Sthulananda conceived the idea of wearing an undergarment^[339] so that her body appeared swollen.^[340] When the laypeople saw this, they all criticized her, saying: “These bhikkhunis know neither shame nor moral dread and engage in impure conduct. Outwardly, they claim, ‘We know the true Dharma.’ But what true Dharma is there in such behavior? She wears an undergarment that makes her body appear swollen, just like prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessing a sense of shame and moral dread. They reproached Thullananda, saying: “Why did you conceive the idea of wearing a padded garment to make yourself appear plump?”

The bhikkhunis then 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 Thullananda:

“You have acted wrongly. This is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in accordance with the discipline. You have done what ought not to be done. Why did a bhikkhuni conceive the idea of wearing an undergarment to make herself appear plump?”

Having reproached her in countless ways, the Buddha told the bhikkhus:

“This bhikkhuni is a field in which many seeds of the taints are planted. She is the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish 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 bhikkhuni wear an undergarment,^[341] it is a pacittiya offense.

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

Undergarment: whether made of fine wool, kapok cloth, kosa cloth, milkweed fiber, soma fiber, or silk, in every case it is a pacittiya offense.

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

There is no offense if, on account of some illness, she wears a garment for the illness underneath, wears a nivāsana over it, and then puts on the kasaya; 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, tormented by pain, or under duress.

RULE 157^[342]

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 kept articles used by women to adorn their bodies, such as bracelets and bangles, as well as implements for use on their private parts. When the householders saw this, they all criticized them, saying: “These bhikkhunis have no sense of shame or moral dread and engage in impure conduct. Outwardly they claim, ‘I know the true Dharma.’ But what true Dharma is there in this? They keep women’s ornaments such as bracelets and bangles, and implements for use on their private parts, just like prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessing a sense of shame and moral dread. They reproached the group of six bhikkhunis: “Why do you keep women’s ornaments such as bracelets and bangles, and implements for use on the private parts?”

The bhikkhunis then 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 group of six bhikkhunis:

“You have acted wrongly. This is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in accordance with the discipline. You have done what ought not to be done. Why do bhikkhunis keep women’s ornaments such as bracelets and bangles, and implements for use on the private parts?”

Having reproached them in countless ways, the Buddha told the bhikkhus:

“These bhikkhunis are fields in which many seeds of the taints are planted. They are the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish 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 bhikkhuni keep women’s ornaments, it is a pacittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. At that time, bhikkhunis who encountered danger to their lives or danger to their celibate conduct were uncertain and did not dare put on such ornaments in order to flee. The Buddha said:

“From now on, if there is danger to life or danger to celibate conduct, I permit you to put on such ornaments in order to escape.”

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

Should any bhikkhuni keep^[343] women’s ornaments, it is a pacittiya offense, except in special circumstances.

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

Should any bhikkhuni keep women’s ornaments such as bracelets and bangles, articles used on the private parts, or even tree bark used as hair, in every case it is a pacittiya offense.

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

There is no offense if she has some illness; if there is danger to life or danger to celibate conduct and she puts them on in order to flee; or if she is forcibly compelled. In all such cases there is no offense.

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

RULE 158^[344]

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 wore leather sandals and carried parasols while traveling. When the householders saw this, they all criticized them, saying: “These bhikkhunis have no sense of shame or moral dread and engage in impure conduct. Outwardly they claim, ‘I know the true Dharma.’ But what true Dharma is there in this? They wear leather sandals and carry parasols while traveling, just like prostitutes and female thieves!”

The bhikkhunis heard of this. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessing a sense of shame and moral dread. They reproached the group of six bhikkhunis: “Why do you wear leather sandals and carry parasols while traveling?”

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

“You have acted wrongly. This is not proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in accordance with the discipline. You have done what ought not to be done. Why do you wear leather sandals and carry parasols while traveling?”

Having reproached them in countless ways, the Buddha told the bhikkhus:

“These bhikkhunis are fields in which many seeds of the taints are planted. They are the first to violate this rule. From now on, for the sake of the bhikkhunis, I shall establish 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 bhikkhuni wear leather sandals and carry a parasol while traveling on a road, it is a pacittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. At that time, some bhikkhunis went to places where lesser meals or greater meals were served, to assemblies at night, or to the recitation of the precepts. While traveling on the road, they encountered rain that soaked them and spoiled the color of their newly dyed robes. The Buddha said:

“From now on, for the protection of the body, robes, and bedding, I permit parasols made of bark, leaves, or bamboo to be used within the monastery.”

At that time, some bhikkhunis walked barefoot when it rained, and the mud soiled their feet, robes, and sitting mats. The Buddha said:

“From now on, for the protection of the body, robes, and sitting mats, I permit wooden clogs to be worn within the monastery.”

Although the bhikkhunis made wooden clogs and wore them, their robes, feet, and sitting mats still became soiled. The Buddha said:

“From now on, I permit bark to be worn beneath the feet. If the bark slips off, it may be tied in place with cords. If the cords break, I permit sinew, hair, or bark to be used to bind it securely to the feet.”

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

Should any bhikkhuni wear leather sandals and carry a parasol while traveling, it is a pacittiya offense, except in special circumstances.

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

Should any bhikkhuni wear footwear and carry a parasol while traveling, it is a pacittiya offense, except in special circumstances.

If a bhikkhuni wears footwear, for each village-area through which she travels there is a separate pacittiya offense. Where there is no village, in an aranya region, there is one pacittiya offense for every ten li traveled. If she travels less than the extent of one village-area, it is a dukkata offense. If she travels less than ten li, it is a dukkata offense. If she travels within the bounds of one monastic territory, it is a dukkata offense.

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

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

There is no offense if she is afflicted by some illness; or if, to protect her body, robes, or bedding, while within the saṅghārāma she makes a parasol from bark, leaves, or bamboo and uses it as protection while walking. Nor is there an offense if, to protect her body, robes, or bedding, she makes clogs or sandals and wears them while walking within the saṅghārāma. Or if she is seized by force, bound and confined, or if there is danger to her life or danger to the holy life, and she wears clogs or sandals or carries a parasol while walking—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 deranged, tormented by pain, or under duress.^[346]

Notes:

^[295] Pali, Pāc. 58. Five-Part Vinaya: rule 110. Mahāsāṃghika: rule 132. Ten-Recitation Vinaya: rule 152.

^[296] Vin. iv. 314: sakkesu viharati kapilavatthusmiṃ nigrodhārāme, among the Sakyans, in the Nigrodha Grove at Kapilavatthu.

^[297] Pali: ovādāya vā saṃvāsāya na gaccheyya, she does not go to receive instruction or to participate in the communal life (communal residence). Explanation: “to receive instruction” (ovādāya) means to hear the Eight Principles of Respect. Five-Part Vinaya: “…does not attend the instruction and the karman…” Mahāsāṃghika: “…when the Sangha gives instruction every half-month, she shows no respect and does not attend…”

^[298] Entrusted instruction 囑授. The other Vinayas do not contain this detail. In Pali, the exempted cases are: there is an obstacle, there is no companion with whom to go, illness, or an accident; these, however, are not specified in the wording of the rule.

^[299] Pali, Pāc. 59. Five-Part Vinaya: rule 100. Ten-Recitation Vinaya: rule 151. Mūlasarvāstivāda: rule 126.

^[300] Cf. Pali, Pāc. 59: “Every half-month, the bhikkhunīs must request two things from the Bhikkhu Sangha: to ask the date of the uposatha and to request instruction…”

^[301] Entrusted instruction 嘱授.

^[302] The Chinese text lacks a subject. See the passage below, rule 142 (T22n1428, p. 766a28).

^[303] Pali, Pāc. 57. Five-Part Vinaya: rule 93. Ten-Recitation Vinaya: rule 150. Mūlasarvāstivāda: rule 129.

^[304] Pali: ubhatosaṅghe tīhi ṭhānehi …pāvareyya, “…she should perform the invitation concerning three matters before both Sanghas…” Ten-Recitation Vinaya: “…in the midst of both Sanghas, request the invitation concerning the three matters…”

^[305] Pali, Pāc. 56. Five-Part Vinaya: rule 91. Ten-Recitation Vinaya: rule 149. Mūlasarvāstivāda: rules 128 and 127.

^[306] Pali, Pāc. 51. Mahāsāṃghika: rule 116. Ten-Recitation Vinaya: rule 153.

^[307] See the origin story of pācittiya 145.

^[308] This story is told as the origin of pācittiya 52 in the Pali Vinaya; see the Four-Part Vinaya, pācittiya 145 below. According to the Pali origin story for this rule, the bhikkhus were sewing and mending robes and therefore wore only one robe. At that time, a bhikkhunī arrived and entered on her own initiative without first asking permission. On the basis of this origin story, the Four-Part Vinaya understands the purpose of this training rule quite differently from the Pali interpretation. According to it, a bhikkhunī abruptly entering a bhikkhu’s saṅghārāma without prior notice caused the bhikkhus embarrassment because they lacked proper decorum before the bhikkhunī.

^[309] Original Chinese: monastery 寺. In the wording of the rules above: saṅghārāma 僧伽藍.

^[310] Pali, Pāc. 52. Mahāsāṃghika: rule 91.

^[311] Kappitaka 迦毘羅. Pali, Pāc. 52: the elder Kappitaka, who had formerly been the preceptor of the Venerable Upāli (upālissa āyasmato upajjhāyo). The story closely resembles that in the Four-Part Vinaya’s origin story for pācittiya 144.

^[312] The Pali account relates that Kappitaka demolished a bhikkhunī’s stupa. Her bhikkhunī disciples consulted together and wished to harm Kappitaka. A bhikkhunī informed Upāli, and the Venerable One told Kappitaka so that his preceptor could flee. Consequently, the nuns were unable to harm Kappitaka, and they reviled Upāli: “Barber, born of a lowly caste…”

^[313] Artisan caste 工師種, that is, the śūdra caste, the lowest of the four castes.

^[314] Pali: akoseyya vā paribhāseyya vā, to insult or violently abuse. Explanation: insulting in ten ways. Violently abusing means causing another person to become frightened upon hearing it.

^[315] See Part I, Chapter V, pācittiya 2.

^[316] Pali, Pāc. 53. Mūlasarvāstivāda: rules 130 and 131.

^[317] Kāla 迦羅. Pali: Caṇḍakālī. In the passage above, the name is sometimes translated by meaning as “Black.”

^[318] See the Bhikkhunī Vinaya, note 42, saṅghāvaśeṣa 17; note 136, pācittiya 89.

^[319] Pali, Pāc. 60. Five-Part Vinaya: rule 168. Mahāsāṃghika: rule 133. Ten-Recitation Vinaya: rule 162. Mūlasarvāstivāda: rule 159.

^[320] Śākya 釋翅搜. That is, Pali: sakkesu, among the Sakyans. Here, however, according to the Pali origin story, the Buddha was at Sāvatthī.

^[321] Pali: without having sought the Sangha’s permission or obtained the community’s consent.

^[322] Pali, Pāc. 54.

^[323] Pali: to eat additional hard food (khādanīya) or soft food (bhojanīya).

^[324] Staple food 正食; see Part I, Chapter V, pācittiya 32 and note 153.

^[325] Pali, Pāc. 55. Mahāsāṃghika: rule 90. Ten-Recitation Vinaya: rule 150. Mūlasarvāstivāda: rule 133 (and 132).

^[326] Pali origin story: a bhikkhunī did not want other bhikkhunīs to go to a lay family to receive offerings, so she told them: “That house has a vicious dog and a ferocious bull. Do not go there.”

^[327] Pali: kulamaccharin, “being possessively jealous concerning a family”; explanation (Vin. iv. 312): she disparages a family before the bhikkhunīs so that none of them will go there. Mahāsāṃghika: “With a possessively jealous mind, she keeps another person’s family for herself alone.” Ten-Recitation Vinaya: guarding and coveting another’s family 護惜他家.

^[328] Pali, Pāc. 88. Five-Part Vinaya: rule 153. Ten-Recitation Vinaya: rule 164. Mūlasarvāstivāda: rules 166 and 167.

^[329] Pali: gandhavaṇṇeka nahāyeyya, “she should bathe with perfumes and coloring substances.”

^[330] Pali, Pāc. 89. Ten-Recitation Vinaya: rule 164; cf. rule 150 above. Mūlasarvāstivāda: rule 168.

^[331] Sesame residue 胡麻滓. Pali: piññāka, sesame dregs, sesame meal—that is, sesame seeds ground into meal.

^[332] Pali: vāsitena piññākena nahāyeyya, to bathe with perfumed sesame preparation.

^[333] Pali, Pāc. 90. Mahāsāṃghika: rule 127. Ten-Recitation Vinaya: rule 165 (cf. rules 153 and 154 below). Mūlasarvāstivāda: rule 161.

^[334] Rubbing and massaging 揩摩. Pali: ummaddāpeyya parimaddāpeyya, to rub herself (rub with oil) and have another person rub her.

^[335] Pali, Pāc. 91. Mahāsāṃghika: rule 129. Ten-Recitation Vinaya: rule 165. Mūlasarvāstivāda: rule 162.

^[336] Pali, Pāc. 92. Five-Part Vinaya: rule 128. Ten-Recitation Vinaya: rule 165.

^[337] Pali, Pāc. 93. Mahāsāṃghika: rule 126 (cf. rule 130).

^[338] Pali, Pāc. 86. Cf. Five-Part Vinaya: rules 205 and 206.

^[339] Close-fitting garment [袖-由+宁]髁衣, tight breeches fitted around the thighs. Pali: saṅghāṇi, a skirt or short trousers.

^[340] Pali origin story (Vin. iv. 339): a female lay devotee asked a nun to take a petticoat to another person. Since it was inconvenient for the nun to put the garment in her bowl, she put it on. On the way, the waistband broke and the garment slipped off. Everyone ridiculed her.

^[341] Cf. Five-Part Vinaya, rule 205: “…wearing a robe in the manner of a courtesan…”; rule 206: “…wearing a robe in the manner of a laywoman…”

^[342] Pali, Pāc. 87. Five-Part Vinaya: rule 158 (cf. rules 161 and 162). Ten-Recitation Vinaya: rule 160. Mūlasarvāstivāda: rule 170.

^[343] Pali, Pāc. 87: itthālaṅkāraṃ dhāreyya, to wear women’s ornaments.

^[344] Pali, Pāc. 84. Five-Part Vinaya: rule 142. Ten-Recitation Vinaya: rule 148. Mahāsāṃghika: rule 112. Mūlasarvāstivāda: rules 157 and 158.

^[345] Leather footwear 革屣. Pali: upāhana, footwear of all kinds.

^[346] Here the Chinese edition ends fascicle 29.