Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

📖13,244 words · ~53 min read

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Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

RULE 159^[347]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikkhunīs rode in vehicles along the road. When the laypeople saw them, they all criticized them, saying: “These bhikkhunīs have no sense of shame or moral dread and engage in impure conduct. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in this? They ride in vehicles along the road like prostitutes and female thieves!”

The bhikkhunīs heard of this. Among them were those of few desires, contented, practitioners of the dhūta practices, delighting in training in the precepts, and possessing a sense of shame and moral dread. They reproached the group of six bhikkhunīs: “Why do you ride in vehicles along the road?”

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

“You have done what is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you ride in vehicles along the road?”

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

“These bhikkhunīs are a place 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 bhikkhunīs, 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 thus:

Should any bhikkhunī travel along a road while riding in a vehicle, she commits a pācittiya offense.

The Blessed One thus established the precept for the bhikkhunīs. At that time, there were elderly, feeble, and sick bhikkhunīs whose strength had declined and whose bodies had grown weak, and they were unable to travel from one dwelling place to another. The Buddha said:

“From now on, I permit travel in a hand-drawn vehicle,^[348] or in any vehicle for women.^[349]”

At that time, some bhikkhunīs encountered dangers, whether danger to life or danger to the holy life, yet, being uncertain, they did not dare ride in a vehicle to escape. The Buddha said:

“From now on, when such dangers arise, I permit you to ride in a vehicle to escape.”

From now on, the precept should be stated thus:

Should any bhikkhunī who is not ill travel while riding in a vehicle, she commits a pācittiya offense, except in special circumstances.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhunī: as defined above.

Vehicle:^[350] there are four kinds: an elephant conveyance, a horse conveyance, a cart conveyance, and a conveyance drawn by a person on foot.

Should a bhikkhunī who is not ill ride in any one of these kinds of vehicles, she commits one pācittiya offense for each village whose boundary she passes through. If she travels in a wilderness where there is no village, she commits one pācittiya offense for every ten lý. For traveling less than the distance through one village or less than ten lý, she commits a duṣkṛta offense. If she travels within the boundary of a single household, she commits a duṣkṛta offense. If she makes preparations intending to travel but does not travel, or arranges to travel but does not do so, in every case 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, due to some illness, she travels in one of the kinds of vehicles permitted for women;^[351] if, when her life is in danger, she rides in a vehicle to escape; or if she is seized and taken away by force. In all such cases, there is no offense.

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 160^[352]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikkhunīs entered a village without wearing a saṅkacchika,^[353] thereby exposing their chests, armpits, breasts, and waists. When the laypeople saw them, they all criticized them, saying: “These bhikkhunīs have no sense of shame or moral dread and engage in impure conduct. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in this? They enter a village without wearing a saṅkacchika, like female thieves and prostitutes!”

The bhikkhunīs heard of this. Among them were those of few desires, contented, practitioners of the dhūta practices, delighting in training in the precepts, and possessing a sense of shame. They reproached the group of six bhikkhunīs: “Why do you enter a village without wearing a saṅkacchika, thereby exposing your chests, armpits, breasts, and waists in this manner?”

The bhikkhunīs 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 Bhikkhu Sangha and reproached the group of six bhikkhunīs:

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

“This group of six bhikkhunīs is a place 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 bhikkhunīs, 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 thus:

Should any bhikkhunī enter a village without wearing a saṅkacchika, she commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhunī: as defined above.

Village: as previously explained.

Should any bhikkhunī enter the gateway of a village without wearing a saṅkacchika, she commits a pācittiya offense. If one foot is outside the gate and the other is inside, or if she makes preparations to enter but does not enter, or arranges to enter but does not do so, in every case she commits a duṣkṛta [772b1] offense.

For a bhikkhu (?), it is a duṣkṛta offense.^[354] For a śikṣamāṇā, śrāmaṇera (?), or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if she suffers from some illness; if she has a sore beneath her armpit; if she has no saṅkacchika; if it has been washed or dyed and is not yet dry; if it has been lost; if it has been stored in an excessively secure place; if she is seized by force; or if there is danger to her life or to the holy life. In all such cases, there is no offense.

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 161

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, after dusk, the bhikkhunī Thâu-la-nan-đà went to a layperson’s house, found a seat, and sat down. After sitting for a short while, she opened the door and departed without informing the householder. Some thieves had previously set their minds on stealing the property of that household. Finding the door open and no one present, they immediately entered, gathered up the property, and carried it away.

The layperson then asked:

“Who opened the door and departed after dusk?”

They replied:

“The bhikkhunī Thâu-la-nan-đà.”

The layperson immediately criticized her, saying: “This bhikkhunī has no sense of shame or moral dread and engages in impure conduct. Outwardly she claims, ‘I know the true Dharma.’ But what true Dharma is there in this? She conspired with thieves to steal my property; she is like a female thief and a prostitute!”

The bhikkhunīs heard of this. Among them were those of few desires, contented, practitioners of the dhūta practices, delighting in training in the precepts, and possessing a sense of shame and moral dread. They reproached Thâu-la-nan-đà: “Why did you go to a layperson’s house after dusk?”

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

“This bhikkhunī is a place in which many seeds of the taints are planted. She is the first to violate this precept. From now on, for the sake of the bhikkhunīs, 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 thus:

Should any bhikkhunī go to a layperson’s house after dusk, she commits a pācittiya offense.

The Blessed One thus established the rule for the bhikkhunis. At that time, some bhikkhunis wished to attend to matters concerning the Buddha, Dharma, or Sangha; some needed to care for the sick; and some had been invited by donors. Being uncertain, they did not dare to go. The Buddha said:

“From now on, if one has been invited, she is permitted to go.”

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

Whatever bhikkhuni, at twilight, goes to the house of a layperson without having first been summoned commits a pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: as defined above.

Whatever bhikkhuni, at twilight, goes to the house of a layperson without first having been summoned and steps through the doorway commits a pacittiya offense. If one foot is outside the doorway and one foot is inside, or she makes preparations to go but does not go, or arranges to go but does not go, each case is a dukkata offense. If a bhikkhuni goes to the house of a layperson, remains there for a short time, and then leaves through the door without informing the householder, she commits a pacittiya offense.

If she makes preparations to go but does not go, or arranges to go but does not go, each case is a dukkata offense.

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

There is no offense if she goes without having first been summoned because of matters concerning the Buddha, Dharma, or Sangha; to care for the sick; because she has been invited; because she is seized by force or bound and led away; or because her life or her celibate conduct is endangered; if, after reaching that house and remaining there for a moment, she informs the householder before departing; or if that house is collapsing because of a fire; or there is a venomous snake, robbers, or wild beasts; or she is forcibly seized, bound and led out; or her life or her celibate conduct is endangered, and she leaves without informing the householder. 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 162

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, one of the group of six bhikkhunis opened the gate of the Sangha monastery at twilight and left without telling anyone. Thieves saw this and thought, “We shall plunder the property of this monastery.” Having thought thus, they entered through the gate and plundered all the property. The bhikkhunis then asked one another:

“At twilight, who opened the gate and left without telling anyone?” Soon afterward, they learned that one of the group of six bhikkhunis had opened the gate and gone out.

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhutangas, delighted in training in the precepts, and possessed a sense of shame and moral dread rebuked the group of six bhikkhunis: “At twilight, why did you open the gate and leave without telling anyone?”

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 rebuked the group of six bhikkhunis:

“What you did was wrong. It was not proper conduct, not the way of a renunciant, not pure conduct, not conduct in harmony with the Dharma. You did what ought not to be done. Why did a bhikkhuni open the gate and leave at twilight without telling anyone?”

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

“This bhikkhuni is a ground in which many seeds of the defilements are planted and is the first to violate 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 preservation of the true Dharma.”

The rule should be stated as follows:

Whatever bhikkhuni opens the gate of a Sangha monastery and goes out at twilight commits a pacittiya offense.

The Blessed One thus established the rule for the bhikkhunis. The bhikkhunis had matters concerning the Buddha, Dharma, or Sangha, or needed to care for the sick, but being uncertain, they did not dare to open the gate and leave. The Buddha said:

“From now on, I permit one to entrust the matter to another.”

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

Whatever bhikkhuni opens the gate of a Sangha monastery and goes out at twilight without informing the other bhikkhunis commits a pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: as defined above.

Whatever bhikkhuni opens the gate of a Sangha monastery and goes out at twilight without informing the others commits a pacittiya offense. If one foot is inside and one foot is outside, or she makes preparations to go but does not go, or arranges to go but does not go, each case is a dukkata offense.

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

There is no offense if she informs the others and then leaves because of matters concerning the Buddha, Dharma, or Sangha, or to care for the sick; or if the Sangha monastery is being destroyed; or there is a venomous snake, robbers, or vicious beasts; or she is seized by force, bound and led away; or her life or her celibate conduct is endangered, and she leaves without informing the others. 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 163^[355]

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, one of the group of six bhikkhunis opened the gate of the Sangha monastery and went out at sunset without informing anyone. At that time, a prisoner had escaped from prison. Seeing from afar that the gate of the Sangha monastery was open, he ran inside and hid. The prison guards pursued him and came to ask the bhikkhunis:

“Have you seen a prisoner of such-and-such an appearance come running here?”

Because they had not seen him, the bhikkhunis replied:

“We have not seen him.”

The prison guards searched throughout the Sangha monastery and caught the escaped prisoner. The laypeople criticized them, saying, “These bhikkhunis tell lies and know no shame. Outwardly, they claim, ‘We know the true Dharma.’ But what true Dharma is there in this? They saw a robber yet said that they had not seen him!”

The bhikkhunis asked one another who had opened the gate and left at sunset. They afterward learned that one of the group of six bhikkhunis had opened [773a1] the gate of the Sangha monastery and gone out at sunset.

When the bhikkhunis heard this, those among them who had few desires, were content, practiced the dhutangas, delighted in training in the precepts, and possessed a sense of shame rebuked the bhikkhuni from the group of six: “Why did you open the gate and go out at sunset without informing anyone?”

“What you did was wrong. It was not proper conduct, not the way of a renunciant, not pure conduct, not conduct in harmony with the Dharma. You did what ought not to be done. Bhikkhuni, why did you open the gate and leave at sunset without informing anyone?”

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

The rule should be stated as follows:

Whatever bhikkhuni opens the gate of a Sangha monastery and goes out at sunset commits a pacittiya offense.

“From now on, I permit one to go after informing the others.”

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

Whatever bhikkhuni opens the gate of a Sangha monastery and goes out at sunset without informing the others commits a pacittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: as defined above.

Whatever bhikkhuni opens the gate of a Sangha monastery and goes out at sunset without informing the others commits a pacittiya offense. If one foot is inside and one foot is outside, or she makes preparations to go but does not go, or arranges to go but does not go, each case is a dukkata offense.

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

Non-offense: If she departs only after attending to matters concerning the Buddha, Dharma, or Sangha, nursing the sick, or offering good wishes for longevity. Or if the sangharama is damaged or catches fire; if there are bandits, wild beasts, or venomous snakes within it; if she is seized by force or bound and led away; or if there is danger to life or danger to the holy life, then departing without giving notice is not an offense. In all such cases, there is no offense.

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

RULE 164

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, there were bhikshunis who did not undertake the rains retreat.

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

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

“This bhikshuni 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 bhikshunis, I establish this precept, comprising the ten benefits, up to the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikshuni does not undertake the rains retreat, she commits a pācittiya offense.

The Blessed One established this precept for the bhikshunis in this way. At that time, there were bhikshunis who, because of matters concerning the Buddha, Dharma, or Sangha, or because they were nursing the sick, could not undertake the rains retreat in time. They became doubtful. The Buddha said:

“From now on, when there are such causes and conditions, they may undertake the later rains retreat.”

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

If a bhikshuni undertakes neither the earlier rains retreat nor the later rains retreat, she commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni does not undertake the earlier rains retreat, she commits a duṣkṛta offense; if she does not undertake the later rains retreat, she commits a pācittiya offense.

Non-offense: If she undertakes the earlier rains retreat; or if, because of matters concerning the Buddha, Dharma, or Sangha, or because she is nursing the sick, she undertakes the later rains retreat. In all such cases, there is no offense.

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

RULE 165

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, some bhikshunis heard that the Blessed One had established a precept permitting them to ordain persons to receive full ordination. They then ordained persons who continually leaked feces and urine and constantly discharged phlegm and saliva, conferring full ordination upon them. The bodies, robes, bedding, and seating of those ordained became soiled.

When the bhikshunis heard of this, those among them who had few desires and were content, practiced the dhutanga observances, delighted in training in the precepts, and possessed shame and moral dread rebuked the bhikshunis, saying: “Why did you ordain persons who continually leak feces and urine and constantly discharge phlegm and saliva, causing their bodies, robes, bedding, and blankets to become soiled?”

“You have done wrong. This is not proper deportment, not the conduct of a sramana, not pure conduct, not conduct in accordance with the Dharma, and not something that ought to be done. How could bhikshunis ordain persons who continually leak feces and urine and constantly discharge phlegm and saliva, causing their bodies, robes, bedding, and blankets to become soiled?”

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

“These bhikshunis 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 bhikshunis, I establish this precept, comprising the ten benefits, up to the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikshuni ordains a person who continually leaks feces, urine, phlegm, and saliva, conferring full ordination upon her, she commits a pācittiya offense.

The Blessed One established this precept for the bhikshunis in this way. There were bhikshunis who did not know whether those persons leaked feces, urine, phlegm, or saliva. Only afterward did they discover it, so some performed the procedure for confessing a pācittiya offense, while others became doubtful. The Buddha said:

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

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

If a bhikshuni, knowing that a woman continually leaks feces and urine and constantly discharges phlegm and saliva, confers full ordination upon her, she commits a pācittiya offense.^[356]

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: as defined above.

If a bhikshuni, knowing that a person continually leaks feces and urine and discharges phlegm and saliva, ordains her and confers full ordination upon her: when the three motions and proclamations of the karman have been completed, the bhikshuni preceptor commits a pācittiya offense; when two proclamations of the karman have been completed, she commits three duṣkṛta offenses; when one proclamation of the karman has been completed, she commits two duṣkṛta offenses; when the motion has been made, she commits one duṣkṛta offense; when the motion has not yet been completed, she commits a duṣkṛta offense. Before the motion is made, shaving her head, giving her the preliminary ordination, assembling the Sangha, and obtaining a complete quorum—all constitute duṣkṛta offenses.

A bhikshu commits a duṣkṛta offense. This is called an offense.

Non-offense: If she did not know beforehand; if she trusted the words of a trustworthy person or the words of the candidate’s parents; or if the candidate developed the illness only after receiving full ordination. In all such cases, there is no offense.

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

RULE 166^[357]

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, a bhikshuni ordained a person possessing both sexual characteristics. When that person was urinating and defecating, a bhikshuni saw her and reported it to the other bhikshunis.

When the bhikshunis heard of this, those among them who had few desires and were content, practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame rebuked the bhikshunis, saying: “Why did you ordain a person possessing both sexual characteristics?”

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 rebuked the bhikshunis:

“You have done wrong. This is not proper deportment, not the conduct of a sramana, not pure conduct, not conduct in accordance with the Dharma, and not something that ought to be done. Why did a bhikshuni ordain a person possessing both sexual characteristics?”

After rebuking them in innumerable ways, [774a1] the Buddha told the bhikshus:

The precept should be stated as follows:

If a bhikshuni ordains a person possessing both sexual characteristics and confers full ordination upon that person, she commits a pācittiya offense.

The Blessed One established this precept for the bhikshunis in this way. There were bhikshunis who did not know whether those persons possessed both sexual characteristics. Only afterward did they discover that they possessed both, so they performed the procedure for confessing a pācittiya offense or became doubtful. The Buddha said:

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

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

If a bhikshuni, knowing that a person possesses both sexual characteristics, confers full ordination upon that person, she commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshuni: as defined above.

Both sexual characteristics:^[358] the male characteristic and the female characteristic.

If a bhikshuni, knowing that a person possesses both sexual characteristics, confers full ordination upon that person: when the three motions and proclamations of the karman have been completed, the bhikshuni preceptor commits a pācittiya offense; when two proclamations of the karman have been completed, she commits three duṣkṛta offenses; when one proclamation of the karman has been completed, she commits two duṣkṛta offenses; when the motion has been completed, she commits one duṣkṛta offense; when the motion has not yet been completed, she commits a duṣkṛta offense. Before the motion is made, shaving the person’s head, giving the preliminary ordination, assembling the Sangha, and obtaining a complete quorum—all constitute duṣkṛta offenses.

A bhikshu commits a duṣkṛta offense. This is called an offense.

No offense: If she did not know beforehand, or believed that person's statement, the statement of a trustworthy person, or the statement of her parents, and after she had been given full ordination she developed both sexual characteristics, there is no offense.

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

RULE 167^[359]

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 bhiksunis admitted a woman whose two passages were joined and gave her full ordination. When she defecated or urinated, the bhiksunis saw this.

The bhiksunis then 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:

“What you have done is wrong. It is not in accordance with proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in harmony with the Way; it is something that ought not to be done. Why did bhiksunis admit a woman whose two passages were joined and give her full ordination?”

After rebuking them by innumerable means, the Buddha told the bhiksus:

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

The precept should be stated as follows:

If a bhiksuni admits a woman whose two passages are joined and gives her full ordination, she commits a pacittiya offense.

The Blessed One established this precept for the bhiksunis in this way. At that time, some bhiksunis did not know whether or not a woman’s two passages were joined and learned of it only afterward. Some therefore performed the prescribed confession for a pacittiya offense, while others were doubtful. The Buddha said:

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

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

If a bhiksuni, knowing that a woman’s two passages are joined, gives her full ordination, she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhiksuni: as explained above.

Two passages joined: the passages for defecation and urination are not separate.

If a bhiksuni, knowing that a woman’s two passages are joined, admits her and gives her full ordination, when the third proclamation of the karman has been completed, the bhiksuni preceptor commits a pacittiya offense; when the second proclamation has been completed, three duskrta offenses; when the first proclamation has been completed, two duskrta offenses; when the motion has been completed, one duskrta offense; if the motion has not yet been completed, a duskrta offense. Before the motion is made, shaving her head, giving her ordination, assembling the Sangha, and obtaining a complete quorum—all constitute duskrta offenses.

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

No offense: If she did not know beforehand, or believed that woman’s statement, the statement of a trustworthy person, or the statement of her parents; or if, after she had been given ordination, her two passages became joined, there is no offense in any such case.

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

RULE 168^[360]

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 bhiksunis heard that the Blessed One had established a rule permitting them to admit disciples, so they admitted women who were in debt and women who were ill and gave them full ordination. After they had received ordination, creditors came and seized the debtors and took them away, while the sick women required caregivers and could not be left alone.

The bhiksunis heard about it. Among them were those of few desires, contented, practicing the dhutanga practices, delighting in training in the precepts, and possessing a sense of shame and moral dread. They rebuked the bhiksunis: “The Blessed One established a rule permitting the admission of disciples. Why did you admit women in debt, so that their creditors came and seized them and took them away, while the sick women required caregivers and could not be left alone?”

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:

“What you have done is wrong. It is not in accordance with proper conduct, not the Dharma of a renunciant, not pure conduct, not conduct in harmony with the Way; it is something that ought not to be done. Why did bhiksunis admit women in debt, so that their creditors came and seized them and took them away, while the sick women required caregivers and could not be left alone?”

After rebuking them by innumerable means, the Buddha told the bhiksus:

The precept should be stated as follows:

If a bhiksuni admits a woman who is in debt or ill and gives her full ordination, she commits a pacittiya offense.

The Blessed One established this precept for the bhiksunis in this way. Some bhiksunis did not know whether the women were in debt or ill and learned only afterward that they were in debt or ill. Some therefore performed the prescribed confession for a pacittiya offense, while others were doubtful. The Buddha said:

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

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

If a bhiksuni, knowing that a woman is in debt or ill, gives her full ordination, she commits a pacittiya offense.^[361]

B. CHARACTERISTICS OF THE PRECEPT

Bhiksuni: as explained above.

In debt: even if she owes only one coin, equal to one-sixteenth of a full unit.

Ill: even if she habitually suffers from headaches.

If a bhiksuni, knowing that a woman is in debt or ill, admits her and gives her full ordination, when the three proclamations of the karman have been completed, the bhiksuni preceptor commits a pacittiya offense; when two proclamations of the karman have been completed, three duskrta offenses; when one proclamation of the karman has been completed, two duskrta offenses; when the motion has been completed, one duskrta offense; if the motion has not yet been completed, a duskrta offense. Before the motion is made, having her hair shaved, giving her ordination, assembling the Sangha, and obtaining a complete quorum—all constitute duskrta offenses.

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

No offense: If she did not know beforehand, or believed that person’s statement, the statement of a trustworthy person, or the statement of her parents; or if she incurred the debt or became ill only after receiving full ordination, there is no offense in any such case.

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

RULE 169^[362]

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 bhiksunis studied incantatory arts as a means of livelihood. These arts included detailed incantations, ksatriya incantations, incantations for raising corpse-spirits, the study of signs of death, divination by interpreting the movements of birds and beasts, and knowledge of the calls of various birds.

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 group of six bhiksunis:

“What you have done is wrong. It is not in accordance with proper conduct, [775a1] not the Dharma of a renunciant, not pure conduct, not conduct in harmony with the Way; it is something that ought not to be done. Why do bhiksunis study such arts, even to the point of knowing the calls of various birds?”

After rebuking them by innumerable means, the Buddha told the bhiksus:

The precept should be stated as follows:

If a bhiksuni studies worldly arts as a means of livelihood, she commits a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as above.

Arts: likewise as previously explained.

If a bhikkhuni studies any arts, up to and including understanding the sounds of birds, if she speaks clearly, it is a pacittiya offense; if she speaks indistinctly, a dukkata offense.

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

There is no offense: If she learns an incantation to treat worms in the abdomen or indigestion; learns poetry or recitation; learns worldly reasoning in order to subdue non-Buddhist adherents; or learns an antidotal incantation for self-protection and not as a means of livelihood, there is no offense.

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

RULE 170^[363]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the group of six bhikkhunis used worldly arts to instruct laypeople, saying: “You should not face the sun, the moon, or a shrine to a wondrous deity when urinating or defecating. Nor should you face the sun, the moon, or a deity’s shrine when throwing out refuse or dirty water used to wash utensils. Do not stretch out your legs toward the sun, the moon, or a shrine where deities are worshiped. If you wish to build a dwelling, plow, or sow crops, you should face the sun, the moon, or a deity’s shrine.”

They further said:

“Today’s conjunction with such-and-such a star is auspicious; therefore, one should plow, build a house, hire laborers, shave a child’s head, let the hair grow, shave the beard and hair, store up wealth, or travel afar.”

The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessing a sense of shame. They reproached the group of six bhikkhunis: “Why do you use such arts to instruct laypeople, saying: ‘Do you know? You should not face the sun, the moon, or a shrine where deities are worshiped when urinating or defecating,’ and so forth, up to: ‘one should travel afar’?”

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 reproached the group of six bhikkhunis, saying:

“What you have done is wrong. It is not proper conduct, not the way of a samana, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Group of six bhikkhunis, why do you use arts to instruct the households of wealthy men, saying: ‘Do you know? Do not face the sun or moon when urinating or defecating,’ and so forth, up to: ‘one should set out on a long journey’?”

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

“These bhikkhunis are a ground in which many seeds of the taints are planted, and they 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 the enduring continuance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhuni uses worldly incantations and arts to instruct laypeople, it is a pacittiya offense.^[364]

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: the meaning is as above.

Arts: as previously explained.

If it is necessary to speak, she should tell that person: Do not face a stupa of the Tathagata or a stupa of a sravaka when urinating, defecating, or throwing away unclean things; nor should you sit with your legs stretched toward a stupa of the Tathagata or a stupa of a sravaka. If you wish to build dwellings, plow, or sow crops, you should face a stupa of the Tathagata or a stupa of a sravaka. Furthermore, she must not say that today’s conjunction with such-and-such a star is auspicious and that one should therefore build a house, sow seed, hire laborers, shave a child’s head, shave the hair, or let the hair grow.

Instead, she should say that one should enter a monastery or stupa precinct and make offerings of food to the Sangha of bhikkhus; the eighth, fourteenth, and fifteenth days are days on which miraculous transformations are manifested.^[365] If that bhikkhuni uses worldly arts in this manner to instruct laypeople, up to saying that one should set out on a long journey, if she speaks clearly, it is a pacittiya offense; if she speaks indistinctly, a dukkata offense.

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

There is no offense: If she says, “Do not face a stupa of the Tathagata or of a sravaka when urinating, defecating, or disposing of refuse and filth; nor should you sit with your legs stretched toward a stupa of the Tathagata or of a sravaka. If you wish to plow, sow crops, or build dwellings, you should face a stupa of the Tathagata,” and so forth, up to the practice of offering food; or if she speaks in jest, speaks hastily, speaks to herself, speaks in a dream, or intends to speak of one matter but instead speaks of another. In all such cases, there is no offense.

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

RULE 171^[366]

A. ORIGIN

At one time, the Blessed One was staying in the country of Cunahila. At that time, the group of six bhikkhunis had been expelled but did not leave.

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 reproached the group of six bhikkhunis:

“What you have done is wrong. It is not proper conduct, not the way of a samana, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Why did you not leave after being expelled?”

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

The precept should be stated as follows:

If a bhikkhuni, having been expelled, does not leave, it is a pacittiya offense.^[367]

B. CHARACTERISTICS OF THE RULE

Bhikkhuni: the meaning is as above.

If a bhikkhuni, having been expelled, does not leave, 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, upon being expelled, she leaves at once; or if she complies without opposition, humbles herself and confesses, and seeks the rescission of the formal act of expulsion; or if she is ill; or has no companion with whom to travel; or the road is obstructed; or there is danger from bandits, wild beasts, or flooding; or she is forcibly detained; or is confined or bound; or there is danger to her life or to her pure conduct, and therefore, though expelled, she does not leave. In all such cases, there is no offense.

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

RULE 172^[368]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, there was a bhikkhuni named An On, who possessed great wisdom and questioned the bhikkhus about the meaning of the teachings. The bhikkhus whom she questioned were unable to answer and consequently felt ashamed.

The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessing moral shame and dread of wrongdoing. They reproached the bhikkhuni An On: “Why did you rely upon your great wisdom to question the bhikkhus about the meaning of the teachings, causing them to be unable to answer and consequently feel ashamed?”

“What you have done is wrong. It is not proper conduct, not the way of a samana, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Why did you rely upon your great wisdom to question the bhikkhus about the meaning of the teachings, causing them to be unable to answer and consequently feel ashamed?”

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

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

The precept should be stated thus:

Should any bhikkhuni question bhikkhus about the meaning of a sutra, it is a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. On the day of instruction, the bhikkhunis did not know whom they should approach to request instruction; they were uncertain and did not know where they should go to inquire about the meaning. The Buddha said:

“From now on, one who wishes to inquire about the meaning must first ask permission and may question only afterward.”

From now on, the precept should be stated thus:

Should any bhikkhuni wish to question a bhikkhu about the meaning and do so without first asking permission,^[369] it is a pācittiya offense.

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

Should any bhikkhuni question a bhikkhu about the meaning without asking permission, if her words are clearly expressed, it is a pācittiya offense. If her words are not clearly expressed, it is 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 a violation.

There is no offense if she first asks permission and then inquires; if she has regularly asked him before; if they are well acquainted; if a close acquaintance says, “You may ask; I shall request permission on your behalf”; if the other person receives instruction from this person; if both go to receive instruction from someone else; if the other person asks and this person answers; if the two recite together; if the words are spoken in jest, spoken hastily, spoken in a secluded place, or spoken in a dream; or if she 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 are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 173^[370]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, among the group of six bhikkhunis, some had arrived earlier and others later, and some who arrived later placed themselves before those who had arrived earlier.^[371] Wishing to cause trouble for the other bhikkhunis, they walked back and forth, stood, sat, or lay down in front of them.

The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practitioners of the dhutaṅgas, devoted to learning the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhunis, saying, “Why do you, whether you arrived earlier or later, walk back and forth, stand, sit, or lie down in front of other bhikkhunis with the intention of causing them trouble?”

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 Sangha of bhikkhus and reproached the group of six bhikkhunis:

“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why do you, whether you arrived earlier or later, walk back and forth, stand, sit, or lie down in front of other bhikkhunis with the intention of causing them trouble?”

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

The precept should be stated thus:

Should any bhikkhuni, whether she arrived earlier or later, walk back and forth, stand, sit, or lie down in front of another bhikkhuni with the intention of causing her trouble, it is a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. Some bhikkhunis did not know whether others had arrived earlier or not, or whether they had arrived later or not. When they learned this afterward, they performed the confession for a pācittiya offense, or they entertained doubts. The Buddha said:

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

From now on, the precept should be stated thus:

Should any bhikkhuni, knowing whether another arrived earlier or later, walk back and forth, stand, sit, or lie down in front of her with the intention of causing her trouble, it is a pācittiya offense.

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

Should any bhikkhuni, knowing whether another arrived earlier or later, walk back and forth, stand, sit, or lie down in front of her with the intention of troubling her, it is 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 a violation.

There is no offense if she did not know beforehand; if she asked; if she was given permission to walk back and forth; if she is a senior elder; if they observe one another walking back and forth; if she wishes to walk back and forth; if they are acquainted; if an acquaintance says, “You may walk back and forth. I shall speak on your behalf”; if she falls down because of illness; if she is seized by force; if she is bound; or if there is danger to her life or danger to her pure conduct. In all such cases there is no offense.

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

RULE 174

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, in the city of Śrāvastī, a bhikkhuni who was renowned and widely known passed away. The bhikkhunis built a stupa for her within the bhikkhus’ monastery. The nuns gathered the foot-washing stones from throughout the great Sangha’s grounds, broke them up, and used them to build the stupa. When visiting bhikkhus arrived, they did not know that it was the stupa of a bhikkhuni and therefore paid homage to it.

The bhikkhunis heard of this. Among them were bhikkhunis of few desires, contented, practitioners of the dhutaṅgas, devoted to learning the precepts, and possessed of a sense of shame. They reproached the bhikkhunis, saying, “Why did you build a stupa within the great Sangha’s monastery, causing visiting bhikkhus who arrive without knowing what it is to pay homage to it?”

“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did bhikkhunis build a stupa within the great Sangha’s monastery, causing visiting bhikkhus who arrived without knowing what it was to pay homage to it?”

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

The precept should be stated thus:

Should any bhikkhuni build a stupa within a bhikkhus’ monastery, it is a pācittiya offense.

The Blessed One established this precept for the bhikkhunis in this way. At that time, there were old monasteries in which no bhikkhus were residing and which had consequently fallen into disrepair. The bhikkhunis wished to build stupas there but entertained doubts. The Buddha said:

“There is no offense.”

From now on, the precept should be stated thus:

Should any bhikkhuni build a stupa within a monastery where bhikkhus reside, it is a pācittiya offense.

The bhikkhunis again did not know whether bhikkhus resided there or not, and therefore either confessed a pācittiya offense or entertained doubts. The Buddha said:

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

From now on, this precept should be stated thus:

Should any bhikkhuni, knowing that bhikkhus reside in a monastery, build a stupa there, it is a pācittiya offense.

B. DEFINITION OF THE RULE

Bhikkhuni: as defined above.

Should any bhikkhuni, knowing that bhikkhus reside in a monastery, build a stupa there, for each act of taking foot-washing stones, bricks, tiles, or bundles of grass, whether many or few, each item constitutes one pācittiya offense.

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

There is no offense if she did not know beforehand; if an old monastery had fallen into disrepair; or if the stupa was built first and the monastery was established afterward.

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

RULE 175^[372]

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 Blessed One established a rule requiring that even a bhikkhunī of one hundred years’ standing, upon seeing a newly ordained bhikkhu, must rise to welcome him, bow to him, show him respect, greet him, and spread out a seat and invite him to sit. Yet some bhikkhunīs did not rise to welcome, bow to, respect, or greet them.

The bhikkhunīs heard of this. Among them were those of few desires, who were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread. They rebuked those bhikkhunīs: “The Blessed One has established a rule requiring that even a bhikkhunī of one hundred years’ standing, upon seeing a newly ordained bhikkhu, must rise to welcome him, respectfully bow to him, greet him, and spread out a seat and invite him to sit. Why do you not rise to welcome them?”

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 [777b1] the Sangha of bhikkhus and rebuked the bhikkhunīs:

“You have acted wrongly. This is not proper conduct, not the practice of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why, even though you have been ordained for one hundred years, do you not rise to welcome a newly ordained bhikkhu, bow to him, show him respect, greet him, and spread out a seat and invite him to sit?”

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

“These bhikkhunīs are sowers of many seeds of the defilements and are the first to violate this rule. From now on, for the sake of the bhikkhunīs, I shall establish a rule comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The rule should be recited as follows:

If a bhikkhunī, even one of one hundred years’ standing, upon seeing a newly ordained bhikkhu, does not rise to welcome him, respectfully bow to him, and greet him, she commits a pācittiya offense.

Thus the Blessed One established this rule for the bhikkhunīs. There were bhikkhunīs who ate only one meal while seated, who did not eat food made allowable as leftover food,^[373] who were ill, or who had not yet eaten enough to be satisfied. Because they did not rise to greet a bhikkhu, they became doubtful. The Buddha said:

“From now on, I permit you to say: ‘Venerable sir, please forgive me. For such-and-such a reason, I did not rise to welcome you.’”

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

If a bhikkhunī, upon seeing a newly ordained bhikkhu, does not rise to welcome him, respectfully bow to him, greet him, and invite him to sit, except when there is a valid reason, she commits a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhunī: as defined above.

If a bhikkhunī sees a bhikkhu and does not rise, she commits a pācittiya offense, except when there is a valid reason.

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

There is no offense if she rises to welcome him; if she eats only one meal while seated; if she does not eat food made allowable as leftover food; if she is ill; or if she has not yet eaten enough to be satisfied and says: “Venerable sir, please forgive me. For such-and-such a reason, I did not rise to welcome you.” There is also no offense if, because of illness, she falls to the ground; if she is forcibly restrained; or if there is danger to her life or to her pure conduct. In all such cases there is no offense.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or overcome by distress.

RULE 176

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 group of six bhikkhunīs walked while swaying their bodies in order to appear attractive. When the laypeople saw them, they criticized them, saying: “These bhikkhunīs are shameless and violate pure conduct. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in such behavior? Wishing to appear attractive, they walk while swaying their bodies like prostitutes and female bandits!”

The bhikkhunīs heard of this. Among them were those of few desires, who were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame. They rebuked the group of six bhikkhunīs: “Why do you walk while swaying your bodies in order to appear attractive, like prostitutes and female bandits?”

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 Sangha of bhikkhus and rebuked the group of six bhikkhunīs:

“You have acted wrongly. This is not proper conduct, not the practice of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Why do you, as bhikkhunīs, walk while swaying your bodies in order to appear attractive?”

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

The rule should be recited as follows:

If a bhikkhunī walks while swaying her body in order to appear attractive, she commits a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhunī: as defined above.

If a bhikkhunī walks while swaying her body in order to appear charming and attractive, she commits a pācittiya offense.

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

There is no offense if she does so because she suffers from an illness; because she must dodge someone striking her; because a vicious elephant charges at her; because she encounters bandits or wild beasts; because she must use her hand to ward off thorns; because she is wading across a river, ditch, or muddy pool; because she wishes to arrange her robe evenly so that its edges are not uneven like an elephant’s trunk or palmyra leaves; or because the robe has formed narrow, wrinkled folds and she must turn her body to look to the left and right. In all such cases there is no offense.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or overcome by distress.

RULE 177

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 group of six bhikkhunīs adorned themselves, combed their hair,^[374] and applied perfume to their bodies. When the laypeople saw them, they mocked them, saying: “We are women, and we adorn our bodies, comb our hair, and apply perfume to ourselves. Yet these bhikkhunīs do the very same things!” Consequently, they became contemptuous and ceased to show them respect.

“You have acted wrongly. This is not proper conduct, not the practice of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and something that ought not to be done. Group of six bhikkhunīs, you have gone forth into homelessness; why do you still adorn your bodies?”

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

The rule should be recited as follows:

If a bhikkhunī applies cosmetics and perfume as women do, she commits a pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhunī: as defined above.

If a bhikkhunī applies cosmetics or perfume to her body as women do, she commits one pācittiya offense for each application.

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

Non-offense: If she has some illness; if her parents are ill or have been bound and confined, and she must bathe and comb their hair; if a faithful upāsikā is ill or has been bound and confined, and she bathes and tends her hair; or if compelled by force. In all such cases, there is no offense.

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

RULE 178

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the bhikṣuṇī Già-ca-chiên-đà-thâu-na was the elder sister of a female non-Buddhist ascetic. That bhikṣuṇī had her younger sister, the non-Buddhist ascetic, rub fragrant substances on her body. When the householders saw this, they ridiculed and criticized her, saying: “This bhikṣuṇī has no sense of shame and violates the holy life. Outwardly she claims, ‘I know the true Dharma.’ But what true Dharma is there in this? She has her younger sister, a non-Buddhist ascetic, rub fragrant substances on her body, just like prostitutes and female thieves!”

The bhikṣuṇīs heard of this. Among them were those of few desires, contented, practicing the dhūta austerities, delighting in training in the precepts, and possessing a sense of shame. They reproached the bhikṣuṇī Già-ca-chiên-đà-thâu-na: “Why did you have your younger sister, a non-Buddhist ascetic, rub fragrant substances on your body?”

The bhikṣuṇīs reported this to the bhikṣus. The bhikṣus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikṣu Sangha and reproached the bhikṣuṇī Già-ca-chiên-đà-thâu-na:

“What you did was wrong. It was not proper conduct, not the practice of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Why did a bhikṣuṇī have her younger sister, a non-Buddhist ascetic, rub fragrant substances on her body?”

After reproaching her in innumerable ways, the Buddha told the bhikṣus:

“These bhikṣuṇīs are a ground in which many seeds of the outflows are planted, and they are the first to violate this precept. From now on, for the sake of the bhikṣuṇīs, I establish this precept, comprising the ten benefits, up to and including the lasting preservation of the true Dharma [778a1].”

The precept should be stated as follows:

If a bhikṣuṇī has a female non-Buddhist ascetic rub fragrant substances on her body, she commits a pācittiya offense.

B. CHARACTER OF THE PRECEPT

Bhikṣuṇī: as defined above.

If a bhikṣuṇī has a female non-Buddhist ascetic apply and rub fragrant substances on her body, she commits a pācittiya offense.

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

Non-offense: If she has some illness or is compelled by force. In all such cases, there is no offense.

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

CHAPTER V

PRATIDEŚANĪYA^[1]

RULE 1

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikṣuṇīs begged for cream^[2] to eat. When the householders saw this, they criticized them, saying: “These bhikṣuṇīs have no sense of shame and beg without ever being satisfied. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in this? They beg for cream to eat, no different from female thieves and prostitutes!”

The bhikṣuṇīs heard of this. Among them were those of few desires, contented, practicing the dhūta austerities, delighting in training in the precepts, and possessing a sense of shame. They reproached the group of six bhikṣuṇīs: “Why did you beg for cream to eat?”

After reproaching them, the bhikṣuṇīs of few desires reported the matter to the bhikṣus. The bhikṣus went and reported it to the Blessed One. On account of this matter, the Blessed One assembled the Bhikṣu Sangha and reproached the group of six bhikṣuṇīs:

After reproaching them in innumerable ways, the Buddha told the bhikṣus:

The precept should be stated as follows:

If a bhikṣuṇī begs for cream to eat, she commits a blameworthy offense that must be confessed. She should approach another bhikṣuṇī and say: ‘Venerable sister, I have committed a blameworthy offense and have done what ought not to have been done. I now come before you, venerable sister, to confess.^[3]’ This is called the rule requiring acknowledgment and confession.

After the Blessed One had established this precept for the bhikṣuṇīs, some became doubtful and did not dare to beg for a sick person; when they themselves were ill, they did not dare to beg; and when another person begged on their behalf, they did not dare to consume it. The Buddha said:

“From now on, it is permitted for one who is ill to beg, to beg on behalf of a sick person, and to consume what another person has begged on one’s behalf.”

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

If a bhikṣuṇī who is not ill begs for cream to eat, she commits a blameworthy offense that must be confessed. She should approach another bhikṣuṇī and say: ‘Venerable sister, I have committed a blameworthy offense and have done what ought not to have been done. I now come before you, venerable sister, to confess.’ This is called the rule requiring acknowledgment and confession.

B. CHARACTER OF THE PRECEPT

Bhikṣuṇī: as defined above.

If a bhikṣuṇī who is not ill begs for cream to eat, with each mouthful swallowed she commits one pratideśanīya offense.

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

Non-offense: If she is ill herself; if she begs on behalf of a sick person; if another person begs on her behalf; if she begs on behalf of another person; or if she receives it without having begged. In all such cases, there is no offense.

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

RULES 2–8

2. Begging for oil; 3. begging for honey; 4. begging for cane sugar; 5. begging for milk; 6. begging for thickened milk; 7. begging for fish; and 8. begging for meat are treated in the same way as begging for cream.^[4]

For the first four precepts above, a bhikṣu, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta. For the last four precepts, a bhikṣu commits a pācittiya. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta.

The training rules are no different from those of the Great Sangha. Therefore, they are not transcribed here.^[5]

Notes:

^[347] Pali, Pāc. 85. Five-Part Vinaya: Rule 141. Ten-Recitation Vinaya: Rule 145. Mahāsāṃghika Vinaya: Rule 111.

^[348] Chinese: bộ vãn thặng (thừa) 步挽乘.

^[349] Chinese: nhất thiết nữ thặng 一切女乘. Perhaps this was a type of vehicle reserved exclusively for women. The other Vinaya traditions do not appear to mention this type of vehicle. In the section on remedies, it is called chủng chủng nữ thặng 種種女乘 (base edition: an 安; Song–Yuan–Ming editions: nữ 女).

^[350] Thừa (or thặng) 乘 is a general term for means of conveyance: carts, carriages, palanquins, and litters. Pali: yāna, defined as vayhā, a mountain palanquin; ratha, an animal-drawn carriage; sakaṭa, a freight cart; sandamānikā, a war chariot; sivikā, a litter; and pāṭaṅkī, a palanquin.

^[351] See note 350 above.

^[352] Pali, Pāc. 96. Five-Part Vinaya: Rule 181.

^[353] Tăng-kỳ-chi 僧祇支. In the Mūlasarvāstivāda Vinaya: tăng-khước-kỳ. Pali: saṅkicchā (bodice), defined in Vin. iv. 345 as a garment covering the breast, from below the collarbones to above the navel.

^[354] The translator said this out of habitual reliance on memorized wording.

^[355] Five-Part Vinaya: Rule 169.

^[356] Cf. Five-Part Vinaya, Rule 178: “…a woman whose menstrual flow continues without ceasing…”

^[357] Five-Part Vinaya: Rule 176.

^[358] “Two forms” 二形. In the Five-Part Vinaya: “two faculties” 二根. A person possessing two sets of genitalia.

^[359] Five-Part Vinaya: Rule 177.

^[360] Five-Part Vinaya: Rules 125 and 127.

^[361] Five-Part Vinaya, Rule 125: “…a woman who is chronically ill…”; Rule 127: “…a woman who is in debt…”

^[362] Mahāsāṃghika Vinaya: Rule 82.

^[363] Mahāsāṃghika Vinaya: Rule 83.

^[364] Mahāsāṃghika Vinaya, ibid.: “…teaching the medical arts…”

^[365] Elsewhere, this is called the “day of miraculous transformations.”

^[366] Five-Part Vinaya: Rule 172.

^[367] Five-Part Vinaya, ibid.: “…expelled by a formal act of the Sangha…”

^[368] Pali, Pāc. 95. Five-Part Vinaya: rule 186. Ten Recitations Vinaya: rule 158. Mūlasarvāstivāda Vinaya: rule 169.

^[369] Ten Recitations Vinaya: “...without having received permission, one asks about the Sūtras, Vinaya, or Abhidharma...”

^[370] See rule 92 above.

^[371] “One who arrived first and one who arrived later; one who arrived later and one who arrived first” 先住後至後至先住: oneself residing there first and another arriving later; or oneself arriving later and another residing there first (at a dwelling place). See rule 92 and nn. 144 and 145.

^[372] Five-Part Vinaya: rule 179.

^[373] Eating at a single sitting: after rising, one does not eat again, even if the procedure for leftover food has been performed. See Part I, Ch. V, pācittiya 35.

^[374] Ten Recitations Vinaya, rules 167–172: rubbing one’s own head or having another rub it; combing one’s own hair or having another comb it; braiding one’s own hair or having another braid it. Five-Part Vinaya, rule 203: making the waist slender; rule 204: various forms of adorning the body; rule 207: admiring one’s own body; rule 208: looking into a mirror.

^[1] The Chinese text does not designate this as a chapter. It merely contains a brief note at the end of the pācittiya section: “The exposition of the 178 pācittiya rules is complete.” The Vietnamese edition presents it as a separate chapter to make its format consistent with the Bhikkhu Vinaya. This section contains eight rules, all of which are individual precepts. Five-Part Vinaya 14 (T22n1421, p. 100a16), Part II, fifth section, “The Rules of Acknowledgment in the Bhikkhunī Vinaya,” eight pāṭidesanīya rules. Mahāsāṃghika Vinaya 40 (T22n1425, p. 544a08): eight pāṭidesanīya rules. Ten Recitations Vinaya 47 (T23n1435, p. 345a23). Mūlasarvāstivāda Bhikkhunī Vinaya 20 (T23n1443, p. 1016a27): “Fourth Division: Pāṭidesanīya Rules.” Pali, Vin. IV.346, Bhikkhunīvibhaṅga, “5. Pāṭidesanīyakaṃ.”

^[2] Chinese: su 酥. Pali: sappi, clarified butter, milk butter, or ghee. Explanation: types of ghee made from cow’s milk, goat’s milk, or buffalo’s milk.

^[3] Pali: gārayhaṃ dhammaṃ āpajjiṃ asappāyaṃ pāṭidesanīyaṃ, “I have committed a blameworthy and improper offense that must be acknowledged.”

^[4] The eight requested items—in the Four-Part Vinaya, Five-Part Vinaya, and Mahāsāṃghika Vinaya—are ghee, oil, honey, molasses, milk, curds, fish, and meat 酥油蜜黑石蜜乳酪魚肉. In the Ten Recitations Vinaya: milk, curds, fresh butter, clarified butter, oil, fish, meat, and dried meat 乳酪生酥熟酥油魚肉脯. Pali: sappi, dadhi, tela, madhu, phāṇita, maccha, maṃsa, khīra.

^[5] End of fascicle 30.

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

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