四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

3. Settlement of an Accusation Dispute

1. At that time, Venerable Ananda rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“Blessed One, by how many methods may an accusation dispute be settled?”

The Buddha told Venerable Ananda:

“An accusation dispute may be settled by four methods: face-to-face Vinaya, mindfulness Vinaya, restoration-from-insanity Vinaya, and determination of the locus of the offense.”

2. Venerable Ananda again asked:

“Is there a case in which an accusation dispute may be settled without employing the two methods of restoration-from-insanity Vinaya and determination-of-the-locus-of-the-offense Vinaya?”^[57]

The Buddha replied:

“There is.”

Venerable Ananda again asked:

“What case is that?”

The Buddha taught:

“Ananda, suppose a bhikkhu has not committed a parajika, sanghadisesa, or thullaccaya offense, yet other bhikkhus say:^[58] ‘Do you remember committing a parajika, sanghadisesa, or thullaccaya offense?’ Because he does not remember any such offense, he replies, ‘I do not remember committing a parajika or any offense down to a thullaccaya. Venerables, do not keep interrogating me.’ Yet those bhikkhus persist in interrogating him without ceasing. Ananda, the Sangha should grant this bhikkhu mindfulness Vinaya by a motion and three proclamations, as above.”

There are three cases in which mindfulness Vinaya is granted contrary to the Dharma. Suppose a bhikkhu has committed a grave offense—a parajika, sanghadisesa, or thullaccaya offense. The other bhikkhus say that he has committed a grave offense—a parajika, sanghadisesa, or thullaccaya offense. They ask that bhikkhu: ‘Do you remember committing a grave offense—a parajika or any offense down to a thullaccaya?’ The offender replies: ‘I do not remember committing it. Venerables, do not interrogate me.’ Yet the bhikkhus persist in interrogating him without ceasing. The offender then approaches the Sangha and requests mindfulness Vinaya. If the Sangha performs the act of granting him mindfulness Vinaya, it is contrary to the Dharma.

Suppose a bhikkhu has committed a grave offense—a parajika, sanghadisesa, or thullaccaya offense. The other bhikkhus also say that he has committed a grave offense—a parajika, sanghadisesa, or thullaccaya offense, and therefore ask: ‘Do you remember committing a grave offense—a parajika or any offense down to a thullaccaya?’ The offender replies: ‘I do not remember committing a grave offense—a parajika or any offense down to a thullaccaya. I remember committing a minor offense and will confess it in accordance with the Dharma. Venerables, do not keep interrogating me.’ The bhikkhus nevertheless continue interrogating him without ceasing. That bhikkhu approaches the Sangha and requests mindfulness Vinaya. If the Sangha grants him mindfulness Vinaya, it is contrary to the Dharma.

Suppose a bhikkhu has committed a grave offense—a parajika, sanghadisesa, or thullaccaya offense. The other bhikkhus also say that he has committed a grave offense—a parajika, sanghadisesa, or thullaccaya offense, and therefore ask: ‘Do you remember committing a grave offense?’ He says: ‘I do not remember committing a grave offense—a parajika, sanghadisesa, or thullaccaya offense. I remember committing a minor offense, which I have already confessed in accordance with the Dharma. Venerables, do not keep coming to interrogate me.’ The bhikkhus persist in questioning him without ceasing. He approaches the Sangha and requests mindfulness Vinaya. If the Sangha grants him mindfulness Vinaya, it is contrary to the Dharma.

These are the three kinds of granting mindfulness Vinaya contrary to the Dharma. There are three kinds of granting mindfulness Vinaya in accordance with the Dharma (the reverse of the three cases above).^[59]

There are five cases in which mindfulness Vinaya is granted not in accordance with the Dharma: not in the person’s presence, without his own admission, when he is not pure, contrary to the Dharma, and by a divided assembly. These are the five cases of granting mindfulness Vinaya contrary to the Dharma.

There are five ways of granting mindfulness Vinaya in accordance with the Dharma: in the person’s presence, with his own admission, when he is pure, in accordance with the Dharma, and by a harmonious assembly. These are the five ways of granting mindfulness Vinaya in accordance with the Dharma.

Ananda, if a dispute is brought to an end in this way, then the accusation dispute is settled by two methods—face-to-face Vinaya and mindfulness Vinaya—and not by restoration-from-insanity Vinaya or determination of the locus of the offense.

What is present face-to-face herein? The Dharma, the Vinaya, the person, the Sangha, and the boundary are present. The meaning is as explained above.

What is mindfulness Vinaya herein?

If this bhikkhu’s offense is not raised again, no further act concerning it may be performed. If a bhikkhu has already brought the dispute to an end in accordance with the Dharma and someone later raises it again, that person commits a pacittiya offense, as above.

3. Venerable Ananda again asked:

“Is there a case in which an accusation dispute may be settled by the two methods of face-to-face Vinaya and restoration-from-insanity Vinaya, without employing mindfulness Vinaya or determination of the locus of the offense?”

The Buddha told Venerable Ananda:

“There is.”

Venerable Ananda asked:

“What case is that?”

The Buddha taught:

“Suppose a bhikkhu becomes insane and mentally deranged and repeatedly commits offenses, but later recovers. The other bhikkhus all say that he has committed grave offenses—parajika, sanghadisesa, and thullaccaya offenses—and therefore ask: ‘Do you remember committing grave offenses—parajika, sanghadisesa, or thullaccaya offenses?’ Because he does not remember committing any grave offense, he replies: ‘I did not commit a grave offense—a parajika or any offense down to a thullaccaya. At that time I was insane and mentally deranged and repeatedly committed offenses. They were not committed intentionally, but because I was insane. Venerables, do not interrogate me any further.’ Yet the bhikkhus continue interrogating him without ceasing.”

He thinks: ‘What should I do?’ He then reports the matter to the bhikkhus, and the bhikkhus report it to the Buddha.

The Buddha taught:

“I permit the Sangha to grant this bhikkhu restoration-from-insanity Vinaya by a motion and three proclamations, as above. There are three cases of granting restoration-from-insanity Vinaya contrary to the Dharma:

“A bhikkhu who is not insane pretends to be insane and repeatedly commits offenses and acts contrary to the Dharma of a sramana. The other bhikkhus say that he has committed grave offenses—parajika, sanghadisesa, and thullaccaya offenses. They ask him: ‘Do you remember committing a grave offense—a parajika or any offense down to a thullaccaya?’ He replies: ‘At that time I was insane and deluded and repeatedly committed offenses and acts contrary to the Dharma of a sramana.

I did not act intentionally; I acted because I was insane and deluded. Venerables, do not interrogate me any further.’ Yet the bhikkhus continue interrogating him without ceasing. That bhikkhu approaches the Sangha and requests restoration-from-insanity Vinaya.

If the Sangha grants him restoration-from-insanity Vinaya, it is contrary to the Dharma. (This is the first case. The second case is likewise as above, except that the person himself says, ‘I remember repeatedly committing offenses, as though I were a person acting in a dream.’ The third case is likewise as above, except that the person himself says, ‘I remember repeatedly committing offenses, like someone falling from a high mountain who manages to grasp only a small object; I was likewise.’)^[60] These are the three cases of granting restoration-from-insanity Vinaya contrary to the Dharma.

There are three cases of granting restoration-from-insanity Vinaya in accordance with the Dharma (the reverse of the three cases above [921a1] is in accordance with the Dharma).^[61]

There are five cases of granting restoration-from-insanity Vinaya contrary to the Dharma. There are five cases of granting restoration-from-insanity Vinaya in accordance with the Dharma, as above.

“Ananda, if a dispute is brought to an end in this way, then the accusation dispute is settled by two methods—face-to-face Vinaya and restoration-from-insanity Vinaya—without employing mindfulness Vinaya or determination of the locus of the offense. The meaning of face-to-face herein is as explained above.

What is called restoration-from-insanity Vinaya?

If this bhikkhu’s offense is not raised again, no further act of recollection concerning it may be performed. If that bhikkhu has already brought the dispute to an end in accordance with the Dharma and someone later raises it again, that person commits a pacittiya offense, as above.

4. Venerable Ananda again asked:

“Is there a case in which an accusation dispute may be settled by the two methods of face-to-face Vinaya and determination of the locus of the offense, without employing mindfulness Vinaya or restoration-from-insanity Vinaya?”

The Buddha taught:

“There is.”

Ananda asked:

“What case is that?”

Suppose a bhikkhu delights in debating with non-Buddhist ascetics,^[62] and, when pressed with questions, his earlier statements contradict his later statements. When questioned in the midst of the assembly, his earlier statements likewise contradict his later statements, and he deliberately speaks falsely. Ananda, the Sangha should impose upon this bhikkhu the determination of the locus of the offense by a motion and three proclamations, as above.

There are three cases in which the Vinaya determination of the locus of the offense is imposed contrary to the Dharma: no formal accusation has been made, no act of calling the offense to mind has been performed, and no act based on the person’s own admission has been performed. These are called the three.

There are another three: no offense was committed, the offense committed cannot be confessed, and the offense committed has already been confessed.

There are also groups of three: not making a formal accusation, contrary to the Dharma, and by a faction of the Sangha; not carrying out the act of recollection, contrary to the Dharma, and by a faction of the Sangha; not carrying out the act based on one’s own admission, contrary to the Dharma, and by a faction of the Sangha; no offense having been committed, contrary to the Dharma, and by a faction of the Sangha; an offense having been committed that cannot be confessed, contrary to the Dharma, and by a faction of the Sangha; an offense having been committed but already confessed, contrary to the Dharma, and by a faction of the Sangha; and not in the presence of the person concerned, contrary to the Dharma, and by a faction of the Sangha.

These are called the groups of three unlawful acts of imposing the penalty of assigning a place.

There are also three lawful acts of imposing the penalty of assigning a place (being simply the reverse of the foregoing and otherwise no different, they are not recorded here).^[63]

There are three lawful acts of imposing the penalty of assigning a place.

There are five unlawful acts of imposing the penalty of assigning a place: not in the presence of the person concerned, not carrying out the act based on one’s own admission, not pure, contrary to the Dharma, and by a faction of the Sangha. These are the five unlawful acts of imposing the penalty of assigning a place.

(There are also five lawful clauses that are the reverse of the foregoing and otherwise no different, so they are not recorded here.)^[64]

If the dispute is brought to an end, then that dispute is settled by two methods: the vinaya in the presence of the parties concerned and assigning the place of the offense; the vinaya by recollection and the vinaya for one who is no longer insane are not used. The meaning of “in the presence” is as explained above.

What is assigning the place of the offense?

For this offense, that bhikkhu is formally accused and made to recollect it.

If that bhikkhu, after the dispute has been lawfully brought to an end, revives it again, he commits a pācittiya offense, as above.

4. Settling Disputes Concerning Offenses

1. Venerable Ānanda further asked:

“By how many methods are disputes concerning offenses settled?”

The Buddha told Venerable Ānanda:

“Disputes concerning offenses are settled by three methods: the vinaya in the presence of the parties concerned, discipline through one’s own admission, and covering over with grass.”

Venerable Ānanda further asked:

“Is there a case in which a dispute concerning an offense is settled by two methods—the vinaya in the presence of the parties concerned and discipline through one’s own admission—without using the method of covering over with grass?”

The Buddha said:

“There is.”

Ānanda further asked:

“What is that case?”

The Buddha told Venerable Ānanda:

“If a bhikkhu has committed an offense and wishes to go before one bhikkhu to confess it, he should approach a pure bhikkhu and bare his right shoulder. If that bhikkhu is a senior elder, he should pay homage at his feet, kneel with his right knee on the ground, join his palms, and clearly state the name and category of the offense, as follows:

“‘Elder, please attend to me single-mindedly. I, the bhikkhu named ..., have committed the offense of .... I now come before the Elder to confess it, not daring to conceal it. Having confessed, I shall dwell at ease; without confessing, I shall not dwell at ease. I recollect that I have committed this offense, and therefore disclose it; knowing it, I dare not conceal it. May the Elder bear in mind that I am pure, that my body of precepts is complete, and that my uposatha is pure.’

“He should make the same statement a second and a third time. The bhikkhu receiving the confession should say:

“‘You should reproach yourself in your own mind and give rise to a mind of revulsion and detachment.’

“He should reply:

“‘Yes.’

“Ānanda, if the dispute is brought to an end in this manner, then this dispute concerning an offense is settled by the two methods of the vinaya in the presence of the parties concerned and discipline through one’s own admission, without using the method of covering over with grass.”

Here, the meanings of “in the presence,” “Dharma,” and “vinaya” are as explained above. The person present is the one receiving the confession.

What is meant by personally stating the name and category of the offense?

It means making a confession.

What is meant by discipline?

It is the admonition, “You should reproach yourself in your own mind and give rise to revulsion and detachment.” If the dispute has been brought to an end and someone subsequently revives it, that person commits a pācittiya offense. Except for one who has granted consent, the rest is as explained above.

If one wishes to approach two bhikkhus to confess, one should go to two pure bhikkhus and bare one’s right shoulder. If they are senior elders, one should pay homage at their feet, kneel with one’s right knee on the ground, join one’s palms, state the name and category of the offense, and perform the act of confession as explained above.

The bhikkhu receiving the confession should first ask the second bhikkhu: ‘If the Elder permits me to receive the confession of the bhikkhu ..., I shall receive it.’

The second bhikkhu should say:

“‘I consent.’

“If one wishes to confess before three bhikkhus, the procedure is the same. If one wishes to confess before the Sangha, one should enter the midst of the Sangha, bare one’s right shoulder, remove one’s footwear, pay homage at the feet of the Sangha, kneel with one’s right knee on the ground, join one’s palms, and make this formal declaration:

“‘Venerable Sangha, please listen! I, the bhikkhu named ..., have committed the offense of .... I now come before the Sangha seeking to confess it.’

“He should make this request three times. The bhikkhu receiving the confession should first make a formal declaration and only afterward receive that bhikkhu’s confession. The text of the formal declaration is as follows:

“‘Venerable Sangha, please listen! The bhikkhu named ... has committed the offense of .... He now comes before the Sangha seeking to confess it. If it is the proper time for the Sangha, may the Sangha consent that I receive the confession of the bhikkhu .... This is the formal declaration.’

“Having made the formal declaration in this way, he should receive the confession. The bhikkhu receiving the confession should say:

“‘You should reproach yourself in your own mind and give rise to a mind of revulsion and detachment.’

“The bhikkhu making the confession should reply:

“‘Yes.’

“Ānanda, if the dispute is brought to an end by performing the act in this manner, then this dispute concerning an offense is settled by the two methods of the vinaya in the presence of the parties concerned and discipline through one’s own admission, without using the method of covering over with grass.”

Here, “in the presence” means the Dharma, the vinaya, and so forth through the precepts, as explained above.

What is meant by personally stating the name and category of the offense? It means making a confession.

What is meant by self-discipline? It is the admonition, “Reproach yourself in your own mind and give rise to revulsion and detachment.” After the dispute has been lawfully settled, whoever revives it is dealt with as explained above.

2. Venerable Ānanda further asked:

“Venerable Sir, is there a case in which a dispute concerning an offense is settled by two methods—the vinaya in the presence of the parties concerned and covering over with grass—without using discipline through one’s own admission?”

The Buddha said:

“There is.”

The Venerable asked:

“What is that case?”

The Buddha said:

“In this dispute, most of the bhikkhus have committed offenses, behaved contrary to the conduct of a śramaṇa, spoken without restraint, and conducted themselves in coming and going contrary to proper deportment. The bhikkhus think: ‘In this dispute, most of us have committed offenses, behaved contrary to the conduct of a śramaṇa, spoken without restraint, and conducted ourselves in coming and going contrary to proper deportment.

If we investigate this dispute among ourselves, we fear that the offenses will become grave and that we will be unable to bring the matter to an end in accordance with the Dharma, the vinaya, and the Buddha’s teaching, thereby causing the bhikkhus to dwell without ease.’ Ānanda, in one of the two assemblies, a wise and capable bhikkhu should rise from his seat, bare his right shoulder, kneel with his right knee on the ground, join his palms, and say:

“‘Elders, in this dispute, most of us have committed offenses, behaved contrary to the conduct of a śramaṇa, spoken without restraint, and conducted ourselves in coming and going contrary to proper deportment. If we investigate this dispute among ourselves, we fear that the offenses will become grave and that we will be unable to bring the matter to an end in accordance with the Dharma, the vinaya, and the Buddha’s teaching, thereby causing the bhikkhus to dwell without ease. If the Elders consent, on behalf of the Elders I shall perform the act of confession for these offenses by covering over with grass.’

“The second assembly should speak in the same manner.

“Ānanda, those bhikkhus should make the formal declaration for the confession by covering over with grass, as follows:

“‘Venerable Sangha, please listen! If it is the proper time for the Sangha, may the Sangha consent that, concerning this dispute, the Sangha perform the act of confession by covering over with grass. This is the formal declaration.’

“After making the formal declaration in this way, they should perform the act of confession by covering over with grass.

“Ānanda, in one of the two assemblies, a wise and capable bhikkhu should rise from his seat, bare his right shoulder, [922a1] kneel with his right knee on the ground, join his palms, and say:

“‘Elders, now, concerning this dispute, if the Elders consent, on behalf of the Elders I shall perform the act of confession by covering over with grass for the offenses committed, except for grave offenses and the formal act barring one from going to the homes of laypeople.’

“The second assembly should speak in the same manner.”

“Ānanda, if the dispute is thereby brought to an end, then this disciplinary dispute is settled by two methods: face-to-face settlement and covering over with grass; it is not settled by proceeding on one’s own admission.” Face-to-face means as explained above.

What is called covering over with grass? It is confessing without stating the name of the offense or the category of the offense.

If, after the dispute has been settled, anyone revives it, the procedure is likewise as above.

5. Settling a Disciplinary Dispute

Venerable Ānanda again asked:

“By how many methods is a disciplinary dispute settled?”

The Buddha said:

“According to the offense committed, it is brought to an end by all the appropriate methods.

6. Upāli’s Questions

1. At that time, Elder Upāli rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and addressed the Buddha:

“Are all proceedings based on one’s own admission in accordance with the Dharma?”

The Buddha said:

“Upāli, not all proceedings based on one’s own admission are in accordance with the Dharma.

“Here, a bhikkhu has not committed a pārājika offense. He has neither been accused nor called upon to recollect, yet he himself says that he has committed a pārājika offense. The bhikkhus then impose the penalty for a pārājika offense upon him. Upāli, this is an unlawful proceeding based on one’s own admission.

“Upāli, here a bhikkhu has not committed a pārājika offense. He has neither been accused nor called upon to recollect. Yet he himself says that he has committed a saṅghādisesa offense. The bhikkhus then impose the penalty for a saṅghādisesa offense upon him. Upāli, this is likewise an unlawful proceeding based on one’s own admission.”

The same applies through his own declaration that he has committed an offense of wrong speech.

“Upāli, suppose a bhikkhu has not committed a saṅghādisesa offense. He has neither been accused nor called upon to recollect. Yet that bhikkhu himself says that he has committed a pārājika offense. The bhikkhus impose the penalty for a pārājika offense upon him. This is called an unlawful proceeding based on one’s own admission.

“Upāli, suppose a bhikkhu has not committed a saṅghādisesa offense. The bhikkhus have neither accused him nor called upon him to recollect. Yet that bhikkhu himself says that he has committed a saṅghādisesa offense. The bhikkhus impose the penalty for a saṅghādisesa offense upon him. This is an unlawful proceeding based on one’s own admission.”

The same applies when a bhikkhu who has not committed a saṅghādisesa offense says that he has committed a pācittiya offense, and so forth through an offense of wrong speech.

The same applies when a bhikkhu who has not committed a pācittiya offense says that he has committed a pārājika offense, and so forth through an offense of wrong speech.

The same applies when a bhikkhu who has not committed a pāṭidesanīya offense says that he has committed a pārājika offense, and so forth through an offense of wrong speech. The same applies from a thullaccaya offense through an offense of wrong speech. The same applies from a dukkaṭa offense through an offense of wrong speech. The same applies when one who has committed no offense of wrong speech says that he has committed a pārājika offense, and in turn through an offense of wrong speech.

2. “Upāli, suppose a bhikkhu has not committed a pārājika offense. He has been accused and called upon to recollect, and then he himself says that he has committed a pārājika offense. The bhikkhus thereupon impose the penalty for a pārājika offense upon him. This is an unlawful proceeding based on one’s own admission.”

The same applies through his own declaration that he has committed a dukkaṭa offense, with the seven categories interchanged in turn as above.

“Upāli, suppose a bhikkhu has committed a pārājika offense. He has neither been accused nor called upon to recollect, yet he himself says that he has committed a saṅghādisesa offense. The bhikkhus thereupon impose the penalty for a saṅghādisesa offense upon him. This is an unlawful proceeding based on one’s own admission.”

The same applies through his own declaration that he has committed an offense of wrong speech. Suppose a bhikkhu has committed a saṅghādisesa offense. That bhikkhu has neither been accused nor called upon to recollect, yet he says that he has committed a pārājika offense. The bhikkhus thereupon impose the penalty for a pārājika offense upon him. This is an unlawful proceeding based on one’s own admission. Suppose a bhikkhu has committed a saṅghādisesa offense. That bhikkhu has neither been accused nor called upon to recollect, yet he says that he has committed a pācittiya offense. The bhikkhus thereupon impose the penalty for a pācittiya offense upon him. This is an unlawful proceeding based on one’s own admission.

The same applies through his own declaration that he has committed an offense of wrong speech, with the categories interchanged in turn.

“Upāli, suppose a bhikkhu has committed a pārājika offense. That bhikkhu has been accused and called upon to recollect, yet he says that he has committed a saṅghādisesa offense. The bhikkhus thereupon impose the penalty for a saṅghādisesa offense upon him.” The same applies through an offense of wrong speech, with the categories interchanged to form the various cases.

“Upāli, this is an unlawful proceeding based on one’s own admission.”

3. Upāli again asked:

“What is a lawful proceeding based on one’s own admission?”

The Buddha said:

“If a bhikkhu has committed a pārājika offense, has neither been accused nor called upon to recollect, and himself says that he has committed a pārājika offense, the bhikkhus then proceed against him for the pārājika offense. This is a lawful proceeding based on one’s own admission.”

The same applies through an offense of wrong speech.

“Upāli, suppose a bhikkhu has committed a pārājika offense. That bhikkhu has been accused and called upon to recollect. He himself says that he has committed a pārājika offense. The bhikkhus then impose the penalty for a pārājika offense upon him. This is a lawful proceeding based on one’s own admission.”

The same applies through an offense of wrong speech.

“Upāli, this is a lawful proceeding based on one’s own admission.”

5. At that time, a bhikkhu said to the other bhikkhus:

“I have committed an impure act and wish to abandon the monastic life.”

A bhikkhu said to him:

“You should know the proper time.”

That bhikkhu departed. Upāli, who was walking in meditation not far away, heard them. He approached that bhikkhu and asked:

“What matter were you just discussing?”

“He said, ‘I have committed an impure act and wish to abandon the monastic life.’”

Upāli asked:

“With whom did you commit it?”

“I committed it with my former wife.”

Upāli asked:

“Where is your former wife?”

“My former wife is in the country of Udyāna.”

Upāli asked:

“Did you go there?”

“I did not go there.”

Upāli asked:

“Did she come here?”

“She did not come here.”

Upāli asked:

“Then how did you commit it?”

“I committed it in a dream.”

Upāli said:

“Enough, that will do! You have not committed even a dukkaṭa offense.”

CHAPTER XVII

BHIKKHUNĪS^[1]

I. GOTAMĪ

[922c7] The Blessed One was staying in the Nigrodha Grove^[2] at Kapilavatthu.^[3] At that time, Mahāpajāpatī^[4], together with five hundred Sakyan women,^[5] approached the Blessed One, bowed with their heads at his feet, then withdrew to one side and addressed the Buddha:

“Excellent, Blessed One! We beseech the Blessed One to permit women to go forth for the sake of the Way in the Buddha’s Dharma.”^[6]

The Buddha said:

“Enough, Gotamī.^[7] Do not speak thus again. I do not yet wish to permit women to go forth for the sake of the Way. Why is this? Gotamī, if women go forth for the sake of the Way in the Buddha’s teaching, it will cause the Buddha-Dharma not to endure for long.”^[8]

After Mahāpajāpatī heard the Blessed One say this, she approached him, reverently bowed with her head at his feet, circumambulated him, and took her leave.

The Blessed One then departed from Kapilavatthu with one thousand two hundred and fifty disciples, journeying through the countryside until he reached the country of Kosala. From Kosala he returned to Jeta Grove Monastery in Śrāvastī.

Mahāpajāpatī heard that the Buddha was staying at Jeta Grove Monastery. Together with the five hundred Sakyan women, she shaved her head, donned the kāṣāya robe, and traveled to Jeta Grove Monastery in Śrāvastī, where they stood outside the gate. Because they had traveled on foot, their feet were blistered, their bodies were covered with dust and dirt, and tears streamed down their faces. When Venerable Ānanda saw them, he went out and asked Gotamī:

“Why have you and the five hundred Sakyan women shaved your heads, donned kāṣāya robes, and traveled on foot until your heels became blistered and dust covered your bodies, only to stand here weeping like this?”

Gotamī replied:

“We women have not been permitted by the Buddha to go forth and receive the full ordination in his teaching.”

Venerable Ānanda said:

“Please, weep no more. For your sake, I shall approach the Buddha and make this request.”

Venerable Ānanda then approached the Blessed One, bowed with his head at the Buddha’s feet, withdrew to one side, and addressed him:

“Excellent, Blessed One! We beseech you to permit women to go forth and receive the full ordination in the Buddha’s teaching.”

The Buddha said to Venerable Ānanda:

“Enough! Do not desire that women go forth and receive full ordination in the Buddha’s teaching. Why is this? If women go forth and receive full ordination [923a1] in the Buddha’s teaching, the Buddhadharma will not endure for long.

“Ānanda! It is like a householder elder whose family has few sons and many daughters: that elder’s household will decline.^[9] So too, Ānanda, if women go forth and receive full ordination in the Buddha’s teaching, the Buddhadharma will not endure for long.

“Again, it is like a flourishing rice field struck by frost and dew:^[10] it will immediately be ruined. So too, Ānanda, if women are permitted to go forth and receive full ordination in the Buddha’s teaching, the Buddhadharma will not endure for long.”

Venerable Ānanda said to the Buddha:

“Mahāprajāpatī has rendered a great service to the Buddha. After the Buddha’s mother passed away, she nurtured the Blessed One and raised him to adulthood.”

The Buddha told Venerable Ānanda:

“So it is! So it is! Gautamī has rendered a great service to me. After my mother passed away, Gautamī nurtured me and raised me to adulthood. I too have rendered a great service to Mahāprajāpatī. If, through another person, someone comes to know the Buddha, Dharma, and Sangha, that kindness is difficult to repay; it cannot be repaid with clothing, food, beds, bedding, or medicines. So too, through my appearance in the world, I have enabled Mahāprajāpatī to know the Buddha, Dharma, and Sangha.”

The Buddha told Venerable Ānanda:

“If, through another person, someone acquires faith in the Buddha, Dharma, and Sangha, that kindness is difficult to repay; it cannot be repaid with food, clothing, beds, bedding, or medicines. So too, through my appearance in the world, I have enabled Mahāprajāpatī to have faith and delight in the Buddha, Dharma, and Sangha.”

The Buddha told Venerable Ānanda:

“If, through another person, someone takes refuge in the Buddha, Dharma, and Sangha, undertakes and upholds the five precepts, and knows suffering, its origin, its cessation, and the path; if that person has no doubt regarding suffering, its origin, its cessation, and the path, attains the fruit of stream-entry, cuts off the evil destinies, is assured of entering the true path, and, after passing through birth and death seven times, brings the root of suffering to an end—

“Ānanda, the kindness shown to such a person is difficult to repay. It cannot be repaid with food, clothing, beds, bedding, or medicines. So too, through my appearance in the world, I have enabled Mahāprajāpatī to undertake the Three Refuges and, ultimately, to be assured of entering the true path.”

Venerable Ānanda said to the Buddha:

“If women go forth and receive ordination in the Buddhadharma, can they attain the fruit of stream-entry and even the fruit of arhatship?”

The Buddha told Venerable Ānanda:

“They can attain them.”

Venerable Ānanda said to the Buddha:

“If women who go forth and receive full ordination in the Buddhadharma can attain the fruit of stream-entry and even arhatship, I humbly beseech the Buddha to permit women to go forth and receive full ordination.”

The Buddha told Venerable Ānanda:

“I shall now establish for women eight rules that must never be transgressed throughout their lives.^[11] If a woman can observe and practice them, that itself constitutes her ordination. The eight rules are:

“1. Although a bhikshuni may have been ordained for one hundred years, upon seeing a bhikshu newly ordained, she must rise to welcome him, pay homage, prepare a seat, and invite him to sit.^[12] This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“2. Ānanda! A bhikshuni must not revile or rebuke a bhikshu, nor slander him by saying that he has broken the precepts, corrupted his views, or violated proper deportment.^[13] This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“3. Ānanda! A bhikshuni must not institute an accusation, an act of reminding, or an act based upon self-admission against a bhikshu; nor may she prevent others from investigating an offense, prevent the recitation of the precepts, or prevent the invitation ceremony.^[14] A bhikshuni may not admonish a bhikshu, whereas a bhikshu has the authority to admonish a bhikshuni. This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“4. After a śikṣamāṇā has trained in the precepts, she must approach the Bhikshu Sangha to request full ordination.^[15] This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“5. A bhikshuni who commits a sanghāvaśeṣa offense must perform mānatta for half a month before both Sanghas. This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“6. Every half month, a bhikshuni must approach the Sangha to request instruction.^[16] This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“7. A bhikshuni must not spend the rains retreat in a place where there are no bhikshus.^[17] This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“8. After the bhikshuni Sangha has completed the rains retreat, it should approach the Bhikshu Sangha and make the invitation concerning three matters: what has been seen, heard, or suspected.^[18] This rule must be honored, respected, and praised, and must never be transgressed throughout her life.

“Ānanda, I have now proclaimed these eight rules that must not be transgressed. If a woman can observe and practice them, that itself constitutes her ordination.

“It is like a person building a bridge across a great river in order to cross over. So too, Ānanda, I have now proclaimed for women these eight rules that must not be transgressed. If a woman can observe and practice them, that itself constitutes her ordination.”

Having heard these words from the Blessed One, Venerable Ānanda immediately went to Mahāprajāpatī and said:

“Women have been permitted to go forth and receive full ordination in the Buddha’s teaching. The Blessed One has established for women eight rules that cannot be transgressed. If a woman can observe and practice them, that itself constitutes her ordination.”

Venerable Ānanda then repeated to the women the eight rules given above. Mahāprajāpatī said:

“If the Blessed One has proclaimed these eight rules that cannot be transgressed for women, then the five hundred Śākya women and I shall together bow our heads and accept them. Venerable Ānanda, it is like a pure young man or woman, beautifully adorned, who, after bathing, stands atop a lofty pavilion, and someone presents that person with a garland of utpala flowers, ahivatta flowers, campaka flowers, sumanā flowers, or vāṣika flowers.^[19] That person immediately accepts it and places it upon the crown of the head. So too, Ānanda, the Blessed One has proclaimed for women these eight rules that cannot be transgressed, and the five hundred Śākya women and I shall together bow our heads and accept them.”

Venerable Ānanda immediately went to the Blessed One, bowed with his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“The Blessed One has proclaimed for women eight rules that cannot be transgressed. Having heard them, Mahāprajāpatī and the others bowed their heads and accepted them. It is like a pure young man or woman, beautifully adorned, who, after bathing, stands atop a lofty pavilion, and someone presents that person with a garland of utpala flowers, ahivatta flowers, campaka flowers, sumanā flowers, or vāṣika flowers. That person immediately accepts it and places it upon the crown of the head. Thus, Ānanda,^[20] Mahāprajāpatī and the five hundred women have received ordination.”

The Buddha told Venerable Ānanda:

“If women had not gone forth in the Buddhadharma, the Buddhadharma would have endured for five hundred years.”^[21]

When Venerable Ānanda heard this, he was deeply unhappy. Filled with remorse and sorrow, he lamented and wept profusely. He approached the Buddha, bowed with his head at the Buddha’s feet, circumambulated him, and then withdrew.

II. ORDINATION OF BHIKSHUNIS

1. Śrāmaṇerīs^[22]

At that time, there were other women who wished to receive ordination. Those bhikshunis were escorting them to the Buddha when, midway, they encountered bandits. The bandits intended to violate and molest them. The bhikshunis reported this to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said:

“From now on, bhikkhunis are permitted to allow other women to go forth and receive the higher ordination according to the following procedure:

“If her hair is to be shaved in the bhikkhuni monastery, the Sangha must first be informed by a formal motion, or each member must be notified individually; only then may her hair be shaved. The text of the motion is as follows:

“Venerable Sisters of the Sangha, please listen! This person named... seeks to have the bhikkhuni... shave her hair. If it is the proper time for the Sangha, may the Sangha consent to the shaving of the hair of the person named.... This is the motion.”

After making the motion in this manner, her hair may then be shaved.

If she wishes to go forth in the bhikkhuni monastery, the Sangha should be informed by a formal motion, or each member should be notified individually. The text of the motion is as follows:

“Venerable Sisters of the Sangha, please listen! This person named... seeks to go forth under the bhikkhuni.... If it is the proper time for the Sangha, may the Sangha consent to the going forth of the person named.... This is the motion.”

After making the motion in this manner, she may be allowed to go forth. Once the motion has been made and she has been allowed to go forth, the aspirant should be instructed to put on the kasaya robe, kneel with her right knee on the ground, and join her palms. She should then be guided to say:

“Venerable Ayya!^[23] I, named..., take refuge in the Buddha, the Dharma, and the Sangha. I now go forth under the Buddha. My preceptor is named.... The Tathagata, the Unattached One, the Perfectly Enlightened One, is my Blessed One.”

She should say this likewise a second and a third time.

“Venerable Ayya! I, named..., have taken refuge in the Buddha, the Dharma, and the Sangha. I have now gone forth [924a1] under the Buddha. My preceptor is named.... The Tathagata, the Unattached One, the Perfectly Enlightened One, is my Blessed One.”

She should say this likewise a second and a third time, after which the precepts are conferred.

1. For as long as she lives, refraining from killing living beings is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

2. For as long as she lives, refraining from stealing is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

3. For as long as she lives, refraining from sexual activity is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

4. For as long as she lives, refraining from false speech is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

5. For as long as she lives, refraining from drinking intoxicants is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

6. For as long as she lives, refraining from wearing garlands and applying perfumes to her body is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

7. For as long as she lives, refraining from dancing, singing, and performing music, and also from intentionally listening to or watching them, is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

8. For as long as she lives, refraining from sitting or lying upon high and luxurious beds is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

9. For as long as she lives, refraining from eating at improper times is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

10. For as long as she lives, refraining from accepting or handling gold, silver, money, and valuables is a precept of a samaneri. If she is able to observe it, she should answer that she is able.

These ten precepts of a samaneri are to be undertaken and observed for life without violation.

2. Sikkhamana

A maiden eighteen years of age is permitted to train in the precepts for two years and, upon reaching the age of twenty, to receive the higher ordination in the Bhikkhuni Sangha. If a girl ten years of age has previously been married, she is to train in the precepts for two years and, upon reaching the age of twelve, is permitted to receive ordination.^[24] The two-year training in the precepts is to be conferred according to the following procedure^[25]:

The samaneri should enter the midst of the Bhikkhuni Sangha, bare her right shoulder, remove her footwear, respectfully bow at the feet of the Sangha, kneel with her right knee on the ground, join her palms, and say:

“Venerable Sisters of the Sangha, please listen! I am the samaneri named.... I come to request from the Sangha two years of training in the precepts. My bhikkhuni preceptor is named.... I beseech the Sangha, out of compassion, to grant me two years of training in the precepts.”

She should make this request likewise a second and a third time. The samaneri should then be told to withdraw to a place where she can be seen but cannot hear. Within the assembly, a member capable of performing the karman should be appointed to make a motion based upon the foregoing matter:

“Venerable Sisters of the Sangha, please listen! This samaneri named... has now come before the Sangha to request two years of training in the precepts. Her bhikkhuni preceptor is named.... If it is the proper time for the Sangha, may the Sangha consent to grant this samaneri named... two years of training in the precepts. Her bhikkhuni preceptor is named.... This is the motion.

“Venerable Sisters of the Sangha, please listen! This samaneri named... has now come before the Sangha to request two years of training in the precepts. Her bhikkhuni preceptor is named.... The Sangha now grants the samaneri named... two years of training in the precepts. Her bhikkhuni preceptor is named.... Those Venerable Sisters who consent to the Sangha’s granting the samaneri named... two years of training in the precepts, whose bhikkhuni preceptor is named..., should remain silent. Whoever does not consent should speak. This is the first proclamation of the karman.”

The same should be proclaimed a second and a third time.

“The Sangha has consented to grant the samaneri named... two years of training in the precepts. Her bhikkhuni preceptor is named.... The Sangha consents and therefore remains silent. Thus is this matter recorded.”

Next, the following six rules are conferred upon the samaneri:

“Now listen, samaneri! The Tathagata, the Unattached One, the Perfectly Enlightened One, has declared six rules that must not be violated.

1/ Impure conduct, namely engaging in sexual activity. If any sikkhamana engages in sexual activity, she is no longer a sikkhamana and no longer a daughter of the Sakyan clan. If, with a defiled mind, she and a man touch one another’s bodies, she violates a precept and must undertake the precepts again.^[26] In this matter, she must never transgress throughout her life. If she is able to observe it, she should answer that she is able.

2/ She must not steal even a blade of grass or a leaf. If any sikkhamana takes from another goods worth five coins or more than five coins—whether she takes them herself or tells another to take them, cuts them herself or tells another to cut them, breaks them herself or tells another to break them, burns them, buries them, or causes their appearance to be spoiled—she is no longer a sikkhamana and no longer a daughter of the Sakyan clan. If she takes goods worth less than five coins, she violates a precept and must undertake the precepts again.^[27] In this matter, she must never transgress throughout her life. If she is able to observe it, she should answer that she is able.

3/ She must not intentionally take the life of any living being, even an ant. If any sikkhamana deliberately takes a human life with her own hand, finds a knife and gives it to that person, tells that person to die, urges that person to die, praises death, gives that person poison to drink, causes an abortion, or performs curses or spells—whether she does these things herself or tells another to do them—she is no longer a sikkhamana and no longer a daughter of the Sakyan clan. If she takes the life of an animal incapable of transformation, she violates a precept and must undertake the precepts again. In this matter, she must never transgress throughout her life. If she is able to observe it, she should answer that she is able.

4/ She must not speak falsely, even in jest. If any sikkhamana, speaking untruthfully, claims for herself something she does not actually possess, saying, ‘I have attained a superhuman state; I have attained dhyana, liberation, samadhi, meditative attainment, stream-entry, or even arhatship; devas have come, nagas have come, or spirits have come to make offerings to me,’ she is no longer a sikkhamana and no longer a daughter of the Sakyan clan. If she deliberately speaks falsely within the assembly, she violates a precept and must undertake the precepts again. In this matter, she must never transgress throughout her life. If she is able to observe it, she should answer that she is able.

5/ She must not eat at improper times. If any sikkhamana eats at an improper time, she violates a precept and must undertake the precepts again. In this matter, she must never transgress throughout her life. If she is able to observe it, she should answer that she is able.

6/ She must not drink intoxicants. If any sikkhamana drinks intoxicants, she violates a precept and must undertake the precepts again. In this matter, she must never transgress throughout her life. If she is able to observe it, she should answer that she is able.

A sikkhamana should train in all the precepts of a bhikkhuni, except the rules concerning serving a bhikkhuni additional food after she has finished eating,^[28] and personally taking food and eating it.^[29]

She should seek a preceptor, using the following words of request:

“Venerable Sister, please be mindful of me! My name is... I now request A-di to be my preceptor. I humbly ask A-di to serve as my preceptor. Relying upon A-di, I shall receive the full ordination.”

She should make the same request a second and a third time.

The preceptor should reply: “Very well.”

3. Receiving the Full Ordination^[30]

i. The karma procedure of her own order

A śikṣamāṇā who has already trained in the precepts and has reached the age of twenty, or has completed twelve years, should be given the full ordination through a motion and three proclamations, according to the following procedure:

The candidate should be led to a place where she can be seen but cannot be heard. Meanwhile, the ordination master should appoint an instructor, making the following motion:

“Venerable Sisters of the Sangha, please listen! This woman named... approaches the bhikṣuṇī preceptor named... seeking the full ordination. If the time is appropriate for the Sangha, may the Sangha consent to appoint the bhikṣuṇī... as her instructor. This is the motion.”

The instructor should go to the candidate and say:

“Young woman, is this the antarvāsa, the uttarāsaṅga, and the saṅghāṭī? Are these the saṅkakṣikā and the shoulder-covering garment? Is this your alms bowl?

Are these robes and bowl yours? Listen carefully. Now is the time to speak truthfully.

I shall question you; if the answer is yes, say yes; if it is no, say no. What is your name? What is your preceptor’s name?

Have you reached the age of twenty? Are your robes and bowl complete? Have your parents or husband given you permission?

Are you free of debt? Are you not a servant? Are you a woman?

Women may have the following illnesses: white leprosy, tumors, consumption, insanity, both sexual organs, the two passages joined together, continual leakage of urine or feces, and continual discharge of phlegm and saliva. Do you have any such illnesses?”

If the candidate answers properly, the instructor should say:

“As I have just questioned you, so too will you shortly be questioned within the Sangha. You should answer in exactly the same way.”

After completing the questioning, the instructor should return to the Sangha with proper deportment. Standing in a place close enough to touch the bhikṣuṇīs with her outstretched hand, she should make this motion:

“Venerable Sisters of the Sangha, please listen! This woman named... seeks the bhikṣuṇī preceptor named... in order to receive the full ordination. If the time is appropriate for the Sangha, may the Sangha consent. I have completed her instruction; permission may now be given to summon her. This is the motion.”

She should then have the candidate summoned. After entering, the candidate should set down her robes and bowl, be instructed to bow with her head at the feet of the bhikṣuṇī Sangha, and then kneel before the ordination master with palms joined and say:

“Venerable Sisters of the Sangha, please listen! I, named..., following the bhikṣuṇī preceptor named..., seek [925a1]the full ordination. I, named..., now approach the Sangha and request the full ordination, with the bhikṣuṇī named... as my preceptor. I humbly beseech the Sangha to deliver me, out of compassionate concern.”

She should make the same request a second and a third time. The ordination master should then make this motion:

“Venerable Sisters of the Sangha, please listen! This woman named... seeks to receive the full ordination with the bhikṣuṇī named... as her preceptor. This woman named... now approaches the Sangha and requests the full ordination, with the bhikṣuṇī named... as her preceptor. If the time is appropriate for the Sangha, may the Sangha consent to allow me to question her concerning the impediments. This is the motion.”

The ordination master should say:

“Listen carefully. Now is the time to speak truthfully. I shall question you; if the answer is yes, say yes; if it is no, say no. What is your name? What is your preceptor’s name? Have you reached the age of twenty? Are your robes and bowl complete? Have your parents or husband given you permission? Are you free of debt? Are you not a servant? Are you a woman? Women may have the following illnesses: white leprosy, tumors, consumption, insanity, both sexual organs, the two passages joined together, continual leakage of urine or feces, and continual discharge of phlegm and saliva. Do you have any such illnesses?”

If she answers properly, the following motion should be made:

“Venerable Sisters of the Sangha, please listen! This woman named... seeks to receive the full ordination with the bhikṣuṇī named... as her preceptor. This woman named... now approaches the Sangha and requests the full ordination, with the bhikṣuṇī named... as her preceptor. She declares herself pure and free from the impediments; she has reached the age of twenty, and her robes and bowl are complete. If the time is appropriate for the Sangha, may the Sangha consent to grant the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor. This is the motion.

“Venerable Sisters of the Sangha, please listen! This woman named... seeks to receive the full ordination with the bhikṣuṇī named... as her preceptor. This woman named... now approaches the Sangha and requests the full ordination, with the bhikṣuṇī named... as her preceptor. She declares herself pure and free from the impediments; she has reached the age of twenty, and her robes and bowl are complete. The Sangha now grants the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor. Those Venerable Sisters who consent to the Sangha’s granting the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor, should remain silent. Whoever does not consent should speak. This is the first proclamation of the karma.”

The same should be proclaimed a second and a third time.

“The Sangha has consented to grant the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor. The Sangha consents and therefore remains silent. Thus is this matter recorded.”

ii. The proper Dharma karma procedure

The candidate, accompanied by the bhikṣuṇī Sangha, should approach the bhikṣu Sangha, bow with her head at their feet, kneel with her right knee on the ground, join her palms, and say:

“Venerable Sangha, please listen! I, named..., now approach the Sangha and request the full ordination, with the bhikṣuṇī named... as my preceptor. I humbly beseech the Sangha to deliver me, out of compassionate concern.”

She should make the same statement a second and a third time. The ordination master should question her in the same manner as above. After questioning her, he should further ask:

“Have you trained in the precepts? Are you pure?”

If she says that she has trained in the precepts and is pure, the other bhikṣuṇīs should be asked:

“Has this woman trained in the precepts? Is she pure?”

If they reply, “She has trained in the precepts and is pure,” the following motion should immediately be made:

“Venerable Sangha, please listen! This woman named... seeks to receive the full ordination with the bhikṣuṇī named... as her preceptor. This woman named... now approaches the Sangha and requests the full ordination, with the bhikṣuṇī named... as her preceptor. This woman named... declares herself pure and free from the impediments; she is of sufficient age, possesses robes and bowl, and has trained purely in the precepts. If the time is appropriate for the Sangha, may the Sangha consent now to grant the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor. This is the motion.

“Venerable Sangha, please listen! This woman named... seeks to receive the full ordination with the bhikṣuṇī named... as her preceptor. This woman named... now approaches the Sangha and requests the full ordination, with the bhikṣuṇī named... as her preceptor. This woman named... declares herself pure and free from the impediments; she is of sufficient age, possesses robes and bowl, and has trained purely in the precepts. The Sangha now grants the full ordination to this woman named..., with the bhikṣuṇī named... as her preceptor. Those elders who consent to the Sangha’s granting the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor, should remain silent. Whoever does not consent should speak. This is the first proclamation of the karma.”

The same should be proclaimed a second and a third time.

“The Sangha has consented to grant the full ordination to the woman named..., with the bhikṣuṇī named... as her preceptor. The Sangha consents and therefore remains silent. Thus is this matter recorded.”

The ordination master should call her and say:

“Daughter of good family, listen carefully: The Tathagata, the Unattached One, the Perfectly and Fully Awakened One, taught eight pārājika rules. If a bhikṣuṇī violates any of them, she is no longer a bhikṣuṇī and is no longer a daughter of the Śākya clan.

“1. You must not engage in impure conduct or practice sexual intercourse. If any bhikṣuṇī engages in impure conduct or practices sexual intercourse, even with an animal, she is no longer a bhikṣuṇī and is no longer a daughter of the Śākya clan. In this matter, you must not transgress throughout your entire life. Are you able to uphold this?” She should answer: “I am able.”

“2. One must not steal, even so much as a blade of grass or a leaf. If a bhikkhuni takes from another something worth five coins or more than five coins, whether she takes it herself or instructs another to take it; whether she herself cuts it off or instructs another to cut it off; whether she herself breaks it or instructs another to break it; or burns it, buries it, or damages its appearance, she is not a bhikkhuni, not a daughter of the Sakyan clan. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“3. One must not take the life of a living being, even that of an ant. If a bhikkhuni takes a human life with her own hand, places a knife in another’s hand, instructs someone how to die, praises death, exhorts someone to die, administers poison, causes an abortion, or employs curses, talismans, or spells—whether she does so herself or uses expedient means to instruct another to do so—she is not a bhikkhuni, not a daughter of the Sakyan clan. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“4. One must not speak falsely, even in jest. If a bhikkhuni, without truth and without actually possessing such attainments herself, says: ‘I have attained a superhuman state; I have attained meditative absorption, liberation, and the right attainment of samadhi; I have attained the fruit of stream-entry, up to the fruit of arhatship; devas come, nagas come, and spirits come to make offerings to me,’ she is not a bhikkhuni, not a daughter of the Sakyan clan. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“5. There must be no bodily contact, even with an animal. If a bhikkhuni, with a defiled mind, makes bodily contact with a man who has a defiled mind, in the area below the armpits and above the knees—whether rubbing or pushing, touching downward or upward, pulling or shoving, lifting him up or setting him down, or grasping him tightly or loosely—she is not a bhikkhuni, not a daughter of the Sakyan clan. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“6. One must not commit the eight acts, even with an animal. If a bhikkhuni, with a defiled mind, accepts the advances of a man with a defiled mind: allowing him to grasp her hand, grasp her robe, standing in a secluded place, standing together with him, conversing in a secluded place, walking together, bringing their bodies close together, or making an assignation—if she commits these eight acts, she is not a bhikkhuni, not a daughter of the Sakyan clan. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“7. One must not conceal another’s grave offense, down to a duskrta or an offense of wrong speech. If a bhikkhuni knows that another bhikkhuni has committed a parajika offense, yet neither accuses her herself nor reports it to the Sangha nor tells anyone, and later that bhikkhuni abandons the training, is expelled, is suspended from participating in Sangha acts, or joins another religious sect, and she then says: ‘Previously I knew that this person had committed such-and-such an offense,’ she is not a bhikkhuni, not a daughter of the Sakyan clan, because she concealed another’s grave offense. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“8. One must not follow a bhikkhu who has been suspended, down to a novice. If a bhikkhuni knows that a bhikkhu has been suspended by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching; that he has committed an offense against proper conduct and has not yet confessed it; and that he does not carry out the formal act for restoring communal life, yet she follows that bhikkhu and converses with him, the bhikkhunis shall admonish her, saying: ‘Elder Sister, that bhikkhu has been suspended by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching.

He has committed an offense against proper conduct and has not yet confessed it, [926a1] and he has not carried out the formal act for restoring communal life. Do not follow that bhikkhu or converse with him.’ If, when the bhikkhunis admonish her, she persists and refuses to desist, they should admonish her up to three times so that she may abandon this conduct. If she abandons it after being admonished up to three times, that is good.

If she does not abandon it, she is not a bhikkhuni, not a daughter of the Sakyan clan, because she has followed one who has been suspended. In this matter, throughout your life you must not transgress. Can you uphold this?” She answers: “I can.”

“Good woman, listen carefully! The Tathagata, the Unattached One, the Perfectly Enlightened One, taught the Dharma of the Four Reliances. A bhikkhuni goes forth and receives the higher ordination in reliance upon these. They are the practices of a bhikkhuni:

“1. Going forth and receiving the higher ordination in reliance upon robes made from discarded rags is a practice of a bhikkhuni. In this matter, can you uphold it throughout your life?” She answers: “I can.”

“If, as an additional benefit, a donor offers cloth that has been cut and sewn into a robe, you may accept it.”

“2. Going forth and receiving the higher ordination in reliance upon almsfood is a practice of a bhikkhuni. In this matter, can you uphold it throughout your life?” She answers: “I can.”

“If, as an additional benefit, the Sangha appoints you to receive a meal; or a donor offers food on observance days—the eighth, fifteenth, or first day of the month; or you receive the regular food of the Sangha; or a donor invites you to a meal, you may accept it.”

“3. Going forth and receiving the higher ordination in reliance upon sitting beneath a tree is a practice of a bhikkhuni. In this matter, can you uphold it throughout your life?” She answers: “I can.”

“If, as an additional benefit, someone offers you a private room, a peaked-roof dwelling, a small room, a rock cave, or two rooms connected by a doorway, you should not accept it.”

“4. Going forth and receiving the higher ordination in reliance upon decomposed medicine is a practice of a bhikkhuni. In this matter, can you uphold it throughout your life?” She answers: “I can.”

“If, as an additional benefit, you receive ghee, oil, fresh butter, honey, or molasses, you may accept it.”

“You have now received the precepts. The motion and three proclamations have been accomplished in accordance with the Dharma and in the proper manner. The preceptor is duly qualified.

The acarya is duly qualified. Both divisions of the Sangha are complete. You should receive the teachings well, diligently instruct and guide others, perform meritorious deeds, repair stupas, and make offerings to the Buddha, Dharma, and Sangha.

You must not oppose any instruction in accordance with the Dharma given by your preceptor or acarya. You should study, inquire, and recite the sutras, striving to seek skillful means within the Buddha-Dharma so as to attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship. Only then will your original resolve in going forth not have been in vain....

Whatever you do not yet understand, you should ask your preceptor or acarya.”

When the assembly disperses, instruct the newly ordained person to leave first.

At that time, those who had received ordination through the motion and three proclamations reproached^[31] the Sakyan bhikkhunis, saying:

“The Blessed One said: ‘The higher ordination must be conferred through a motion and three proclamations.’ We have obtained the ordination, but you have not.”

When the bhikkhuni Mahaprajapati heard this, doubt arose in her mind, and she reported it to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

“The bhikkhuni Mahaprajapati and the Sakyan bhikkhunis have all obtained the ordination.”

At that time, a woman stood while requesting ordination. Laypeople dressed in white saw her and said: ‘She is standing here because she wishes to wait for a man.’ The bhikkhus reported this to the Buddha. The Buddha said:

“One must not stand while requesting ordination. One should kneel upright to request ordination.”

A woman squatted^[32] to request ordination, but she fell, exposed herself, and was so ashamed that she could not request ordination. The bhikkhus reported this to the Buddha. The Buddha said:

“Another bhikkhuni should make the formal statement on her behalf.”

iii. Receiving Ordination by Proxy

The Sakyan bhikkhunis were leading a woman who wished to receive the higher ordination to the monastery. On the way, they encountered bandits, who violated the bhikkhuni. The bhikkhus reported this to the Buddha. The Buddha said:

“I permit ordination to be received through a proxy. I permit a pure bhikkhuni, free of obstructing conditions, to be appointed as the proxy. The Sangha shall appoint her through a motion and one proclamation.”^[33]

Within the assembly, a person capable of performing the formal act should be appointed to make the following motion, adapted from the matter above:

“Sisters of the Sangha, please listen! If it is the proper time for the Sangha, and the Sangha approves, the Sangha now appoints the bhikkhuni named ... as a messenger to go on behalf of the bhikkhuni named ... to the Bhikkhu Sangha to request full ordination. This is the motion.

“Sisters of the Sangha, please listen! The Sangha now appoints the bhikkhuni named ... as a messenger to go on behalf of the bhikkhuni named ... to the Bhikkhu Sangha to request full ordination. Those sisters who approve of the Sangha’s appointment of the bhikkhuni named ... as a messenger to go on behalf of the bhikkhuni named ... to the Bhikkhu Sangha to request full ordination should remain silent. Whoever does not approve should speak.

“The Sangha has approved the appointment of the bhikkhuni named ... as a messenger. The Sangha approves and therefore remains silent. Thus do I record this.”

If it would not be safe for her to go alone, two or three bhikkhunis should be appointed to accompany her. The bhikkhuni messenger should enter the Bhikkhu Sangha, bow with her head at their feet, kneel with her right knee touching the ground, join her palms, and say:

“Venerable Sangha, please listen! The woman named ... seeks full ordination under the bhikkhuni named ...^[34] This woman named ... now requests full ordination from the Sangha; her bhikkhuni preceptor is named ...^[35] May the Sangha, out of compassion, aid and deliver her.”^[36] She should make the same request a second and a third time.

The Bhikkhu Sangha should ask, “What is that woman’s name? Who is her bhikkhuni preceptor? Has she completed the training in the precepts? Is she pure?” If the reply is, “She has completed the training in the precepts and is pure,” they should ask the accompanying bhikkhuni, “Has she completed the training in the precepts and is she pure?” If the reply is, “She has completed the training in the precepts and is pure,” a member of the assembly capable of performing the karman should be appointed to make the motion according to the foregoing matter:

“Venerable Sangha, please listen! This (bhikkhuni)^[37] named ... seeks full ordination under the (bhikkhuni preceptor) named ... This person named ... now requests full ordination from the Sangha; her bhikkhuni preceptor is named ... This person named ... has completed the training in the precepts and is pure, is of sufficient age, and possesses robes and bowl. If it is the proper time for the Sangha, and the Sangha approves, the Sangha shall grant full ordination to the person named ..., whose bhikkhuni preceptor is named ... This is the motion.

“Venerable Sangha, please listen! This person named ... seeks full ordination under the bhikkhuni named ... This person named ... has now come to the Bhikkhu Sangha to request full ordination; her bhikkhuni preceptor is named ... This person named ... declares that she is pure, is free from all disqualifying impediments, is of sufficient age, possesses robes and bowl, and has completed the training in the precepts in purity. The Sangha now grants full ordination to this person named ..., whose bhikkhuni preceptor is named ... Those Elders who approve of granting full ordination to this person named ..., whose bhikkhuni preceptor is named ..., should remain silent. Whoever does not approve should speak. This is the first proclamation of the karman.”

The same should be said a second and a third time.

“The Sangha has approved granting full ordination to the person named ..., whose bhikkhuni preceptor is named ... The Sangha approves and therefore remains silent. Thus do I record this.”

That messenger should return to the bhikkhuni monastery and say:

“Sister, you have received full ordination.”^[38]

The Blessed One permitted full ordination to be received through a messenger. A woman who possessed only a little beauty also sought ordination through a messenger. The Buddha said:

“A woman who possesses only a little beauty should not receive full ordination through a messenger.”

Someone granted full ordination to a woman who continually discharged blood,^[39] soiling her body, robes, and bedding. The Buddha said:

“Full ordination should not be granted to a woman who continually discharges blood.”

The Blessed One had said that full ordination should not be granted to a woman who continually discharged blood. Someone then granted full ordination to a woman who did not menstruate. That ordained woman indulged freely in sexual desire. The bhikkhus reported this to the Buddha. The Buddha said:

“Full ordination should not be granted to a woman who does not menstruate.”

Someone granted full ordination to a woman who had no breasts. The Buddha said:

“Full ordination should not be granted to a woman who has no breasts.”

Someone granted full ordination to a woman who had only one breast. The Buddha said:

“Full ordination should not be granted to a woman who has only one breast.”

Someone granted full ordination to a woman whose two orifices were ulcerated. The Buddha said:

“Full ordination should not be granted to a woman whose two orifices are ulcerated.”

Someone granted full ordination to a woman whose two orifices had putrefying sores. The Buddha said:

“Full ordination should not be granted to a woman whose two orifices have putrefying sores.”

Someone granted full ordination to a person possessing both sexual organs. The Buddha said:

“Full ordination should not be granted to a person possessing both sexual organs.”^[40]

III. REGULAR PRACTICES OF BHIKKHUNIS

1. At that time, the bhikkhus assembled in one place and recited the Vinaya Dharma together. The bhikkhunis thought, “Should we also recite the Vinaya Dharma?”

The Buddha said, “You should recite it.”

They did not know from whom they should receive and retain it for recitation. The Buddha said, “You should receive and retain it from the bhikkhus for recitation.”

The bhikkhus thought, “Are we permitted to recite verses together with [927a1] the bhikkhunis?”^[41]

The Buddha said, “It is permitted.”

A bhikkhu sat directly before a bhikkhuni while teaching her to recite, and the bhikkhuni felt ashamed. The Buddha said:

“A seat should be spread behind the bhikkhu, and she should learn the recitation there. Alternatively, one of the ten kinds of robes may be used as a screen while she learns the recitation.”

2. At that time, the group of six bhikkhunis became angry and displeased over a trivial matter, renounced the Buddha, Dharma, and Sangha, and said:

“It is not only the Sakyan ascetics who are able to cultivate the holy life; other ascetics and brahmins can do so as well. We can now go to them and cultivate the holy life there.”^[42]

The bhikkhus reported this to the Buddha. The Buddha said:

“If a bhikkhuni declares in anger that she relinquishes the precepts, this does not constitute relinquishment of the precepts.”

3. The group of six bhikkhunis practiced deceptive arts and taught others to practice them.^[43] The Buddha said:

“This must not be done.”

4. The group of six bhikkhus performed a karman against the group of six bhikkhunis. Those bhikkhunis complied with their instructions and did not dare oppose them, and they requested that the karman be rescinded. The bhikkhus refused to rescind it. When the laypeople saw this, they said:

“They have treated you this way because you did not comply with their wishes.”

The bhikkhus reported this to the Buddha. The Buddha said:

“Bhikkhus should not perform a karman against bhikkhunis.”

At that time, the bhikkhunis performed a karman concerning another bhikkhuni. The Buddha said:

“It is permitted for bhikkhunis to perform a karman concerning a bhikkhuni. If the bhikkhunis do not know how, they are permitted to go to a bhikkhu and have him recite the karman formula for them, after which they may perform the karman.”^[44]

5. At that time, a bhikkhu wished to abandon the monastic life. The bhikkhuni Mahapajapati knew of this but was afraid and did not dare go to admonish him, because the Blessed One had taught, “A bhikkhuni must not rebuke a bhikkhu.”

The bhikkhuni Mahapajapati then went to the Blessed One, bowed with her head at his feet, withdrew to one side, and said to the Buddha:

“Is it the case that under all circumstances a bhikkhuni must not rebuke a bhikkhu?”

The Buddha said:

“Under no circumstances may a bhikkhuni rebuke a bhikkhu. A bhikkhuni must not revile a bhikkhu, rebuke a bhikkhu, or slander a bhikkhu. Even if a bhikkhu has violated the precepts, holds wrong views, or has violated proper deportment, she still should not rebuke him in that manner. However, Gotami, if the purpose is to help a bhikkhu uphold the higher morality, higher mind, and higher wisdom, or to study and recite the sutras, then she should act for such purposes.”

6. The bhikkhunis’ hair had grown long. The Buddha said:

“They are permitted to have it shaved by someone else or to shave it themselves.”

At that time, a young barber shaved the head of a young bhikkhuni. When he touched her smooth skin, lust arose in him, and he attempted to violate her. The bhikkhuni cried out loudly:

“Do not do that! Do not do that!”

Other bhikkhunis heard her and asked:

“Why did you cry out loudly, ‘Do not do that! Do not do that’?”

She related the whole matter to them in full. The bhikkhus reported it to the Buddha. The Buddha said:

“When having one’s hair shaved, one must have a companion present. If one knows that a person has lustful intentions, one should not ask that person to shave it.”

A nun asked a man to trim her nasal hair. The Buddha taught:

“One must not ask a man to trim one’s nasal hair.”

Another nun asked a man to cut her fingernails. The Buddha taught:

“One must not ask a man to cut one’s fingernails.”

7. At that time, a bhikkhuni was in a layperson’s house. A bhikkhu came seeking alms, but the bhikkhuni did not dare speak. Why? She feared that the bhikkhu would say that she was soliciting food for him.^[45] The bhikkhus reported this to the Buddha. The Buddha taught:

“It is permitted to speak so that the householder may know, but one should not offer praise.”

A bhikkhuni was in a layperson’s house. When a bhikkhu arrived, she did not rise.^[46] This was reported to the Buddha. The Buddha taught:

“She should rise. If a bhikkhuni observes the practice of eating at one sitting, or does not eat again even after performing the procedure for leftover food, or is ill, or has already eaten her fill, she is permitted to say, ‘Venerable sir, because I have such a circumstance, I am unable to rise.’”

A bhikkhuni, while in a layperson’s house, sat down without first asking a bhikkhu’s permission.^[47] The bhikkhus reported this to the Buddha. The Buddha taught:

“A bhikkhuni in a layperson’s house must not sit down without asking a bhikkhu’s permission.”

At that time, the group of six bhikkhus put on their robes early in the morning, took their bowls, and went to a layperson’s house. A bhikkhuni regularly visited that house to teach. When she saw the bhikkhus arrive, she rose and asked:

“Venerable sirs, may I sit down?”

The bhikkhus said:

“Do not sit.”

That bhikkhuni was accustomed to comfort and could not remain standing for long, so she fell down and became ill. The bhikkhus reported this to the Buddha. The Buddha taught:

“You should yield to one another. If the person who arrived first may sit, then she should sit.”

8. At that time, bhikkhunis and bhikkhus traveled together along the same road. The bhikkhunis sometimes walked ahead, sometimes talked while walking, sometimes walked now ahead and now behind, sometimes wore their robes turned inside out, wrapped them around their necks, covered their heads, draped them over both shoulders, or wore shoes or sandals. The bhikkhus reported this to the Buddha. The Buddha taught:

“They must not behave in this way. They should bare the right shoulder, remove their shoes or sandals, and walk behind the bhikkhus.”

At that time, bhikkhunis had matters concerning the Buddha, Dharma, or Sangha, or an ill bhikkhuni needed care, yet they did not dare walk ahead of the bhikkhus. The Buddha taught:

“They are permitted to inform the bhikkhus and then go ahead.”

Some faced danger to life or danger to the holy life, yet they were so cautious that they did not dare proceed without first informing the bhikkhus. The Buddha taught:

“If such dangers arise, they are permitted to proceed whether or not they have first asked permission.”

A bhikkhuni saw a bhikkhu on the road but did not step aside. The Buddha taught:

“She should step aside.”

A bhikkhuni traveling on the road saw a bhikkhu and stepped aside. Because it was raining, she slipped, fell to the ground, and became ill. The bhikkhus reported this to the Buddha. The Buddha taught:

“Under such circumstances, the bhikkhuni should turn her body slightly aside, join her palms, and say, ‘Venerable sir, please forgive me, for the road is narrow.’”

9. At that time, a donor invited both divisions of the Sangha. He invited the Bhikkhuni Sangha to eat first and the bhikkhus afterward. This was reported to the Buddha. The Buddha taught:

“One should not invite the Bhikkhuni Sangha to eat first. One should invite the Bhikkhu Sangha to partake first and then invite the Bhikkhuni Sangha.”

A donor invited both divisions of the Sangha and thought: “The Buddha has taught that one should invite the Bhikkhu Sangha first and only afterward invite the Bhikkhuni Sangha.” By the time the Bhikkhu Sangha had finished eating, it was past noon. This was reported to the Buddha. The Buddha taught:

“If it is nearly noon, both divisions should be invited to eat at the same time.”

A householder invited the Bhikkhuni Sangha to take a meal early in the morning. At midnight, the householder finished preparing various fine and nourishing foods and came to extend the invitation in the morning. The bhikkhunis put on their robes, took their bowls, and went to his house. They asked one another about their seniority so that they could sit in proper order, and consequently it became past noon. The bhikkhus reported this to the Buddha. The Buddha taught:

“If it is nearly noon, the eight most senior bhikkhunis are permitted to sit in order of seniority, while all the others may sit wherever convenient.”

10. At that time, bhikkhunis entered a bhikkhus’ monastery, and the Buddha permitted them to sit on beds. A bhikkhuni who was menstruating leaked blood and soiled a mattress, a rope bed, a wooden bed, and bedding, then rose and departed. The bhikkhus reported this to the Buddha. The Buddha taught:

“A bhikkhuni should not sit upon a mattress, a rope bed, or a wooden bed.”

When they came to the monastery to request instruction, accept an invitation, or hear the Dharma, there was nowhere for them to sit. The Buddha taught:

“They are permitted to sit upon stone, tiles, bricks, the end of a log, grass, leaves, or a platform of hard-packed earth.”

The bhikkhunis could not endure such hardship and consequently became ill. The Buddha taught:

“One should tell the bhikkhunis that if they are able to take good care of the sitting mats, they should be allowed to sit upon them.”^[48]

Notes:

^[57] That is, settlement by two procedures: in the presence of those concerned and by a verdict of mindfulness.

^[58] The case of a groundless accusation, a charge made without basis. See Part I, Ch. II, Sanghadisesa 8.

^[59] A minor note in the original Chinese text.

^[60] A minor note in the original Chinese text.

^[61] A minor note in the original Chinese text.

^[62] Bhikkhu Tương Lực; see Part I, Ch. V, Pacittiya 1. See section I.6, “The Basis of the Offense,” above.

^[63] A minor note in the original Chinese text.

^[64] A minor note in the original Chinese text.

^[1] Cf. Pali, Cūḷavagga 10, Bhikkhunikkhandhakaṃ, Vin. II.252.

^[2] Ni-câu-luật Garden 尼拘律園. Pali: Nigrodhārāma, the banyan-tree park near Kapilavatthu.

^[3] Thích-sí-sấu 釋翅瘦, a transcription of Śākyeṣu (Skt.) or Sakkesu (Pali): among the Sakyans (not a place name).

^[4] Ma-ha Ba-xà-ba-đề 摩訶波闍波提. In the preceding passages, the name was translated as Đại Ái Đạo. Pali: Mahāpajāpati.

^[5] Xá-di woman 舍夷女; referring to a daughter of the Sakya clan.

^[6] Cf. Madhyama Āgama 28, Sutra 116, “Cù-đàm-di”; Cūḷavagga X, Vin. II.253.

^[7] Cù-đàm-di 瞿曇彌; Pali: Gotamī, a woman of the Gotama clan.

^[8] Vin. II.256: The Buddha said this only after he had accepted women’s going forth.

^[9] Vin. II.256: easily ravaged by robbers.

9 In the text: frost and hail 霜雹. In the Pali, ibid., the rice field was afflicted by a disease called white blight (setaṭṭikā nāma rogajāti).

^[11] The inviolable principles 不可過法. In the Madhyama Āgama: principles honoring the teacher. In the Mahīśāsaka Vinaya: principles that must not be transgressed 不可越法. In the Mahāsāṃghika and Sarvāstivāda Vinayas: principles of respect. Pali: garudhamma.

^[12] Bhikkhuni Pacittiya 175.

^[13] Bhikkhuni Pacittiya 145. The Sarvāstivāda Vinaya replaces this rule with Pacittiya 172.

^[14] Sarvāstivāda Vinaya, rule 8: A bhikkhuni must not speak of a bhikkhu’s offenses that she has seen, heard, or suspected.

^[15] Bhikkhuni Pacittiya 124.

^[16] Bhikkhuni Pacittiya 141. In the Pali, the third principle is: Every half-month, one should approach the Bhikkhu Sangha for two matters—to inquire about the Uposatha day (uposathapucchakaṃ) and to request instruction (ovādūpasaṅkammaṃ). Sarvāstivāda Vinaya 47: Every half-month, one should approach the bhikkhus to receive the eight principles of respect.

^[17] Bhikkhuni Pacittiya 143.

^[18] Bhikkhuni Pacittiya 142.

^[19] The kinds of flowers are: Ưu-bát-la 優缽羅 (Pali: uppala, blue water lily); A-hy-vật-đa 阿希物多 (Pali: atimuttaka, the thiện tư flower); Chiêm-bà 瞻婆 (Pali: campaka, a kind of yellow flower); Tô-man-na 蘇曼那 (Pali: sumanā, fragrant jasmine); and Bà-sư 婆師 (Pali: vassika, the summer-blooming flower).

^[20] The text contains a confusion arising from habitual oral transmission.

^[21] A literal translation. Mahīśāsaka Vinaya 29 (T22n1421, p. 186a14): “The Buddha’s true Dharma would remain in the world for one thousand years. Now that women have been permitted to go forth, it has been reduced by five hundred years.”

^[22] Cf. Part II, Bhikkhuni Pacittiya 121.

^[23] Auntie (A-di) 阿姨, a transcription of Pali: ayye; Skt.: ārya, āyya; a form of address for a woman, used when a younger person speaks respectfully to an elder.

^[24] See Part II, Bhikkhuni Pācittiya 125. Cf. Daśabhāṇavāra Vinaya 45 (T23n1435, p. 325c25), Bhikkhuni Pācittiya 190.

^[25] Cf. Daśabhāṇavāra Vinaya 45, ibid., the formula for undertaking the six rules. For the Pali formula of undertaking them, see Vin. II.319 (Bhikkhuni, Pāc. 63).

^[26] See above, Part II, Bhikkhuni Pācittiya 123 (Vietnamese edition, vol. 3, p. 1266): If a śikṣamāṇā commits sexual intercourse, she must be expelled. If, with a defiled mind, she comes into bodily contact with a man who has a defiled mind, her precepts are thereby impaired and she must undertake them again.

^[27] See Part II, Bhikkhuni Pācittiya 123, ibid.: for stealing five coins or more, she must be expelled. For less than five coins, her precepts are impaired and she must undertake them again.

^[28] The meaning of “exceeding food” has not yet been determined. See Part II, Bhikkhuni Pācittiya 121 (Vietnamese edition, vol. 3, p. 1261): except for personally taking food and handing food to another person.

^[29] Bhikkhuni Pācittiya 26.

^[30] Cf. Part II, Bhikkhuni Pācittiya 124.

^[31] Chinese: cử 舉, commonly used in the sense of raising an accusation, that is, charging someone with an offense. Here, however, this does not belong to the three grounds for accusation—seeing, hearing, and suspicion—and therefore it is not called raising an accusation.

^[32] Squatting (tốn) 蹲; according to custom, this sitting posture was regarded as respectful for men. Pali: ukkuṭika; Skt. utkuṭuka.

^[33] Receiving full ordination through a messenger. Daśabhāṇavāra Vinaya 41 (T23n1435, p. 295b), 56 (T23n1435, p. 410a11): Bán Ca-thi-ni 半迦尸尼 received full ordination through a messenger. Pali: dūtena upasampāda. Vin. II.277: The courtesan Aḍḍhakāsī, having gone forth, wished to return to Sāvatthi to receive full ordination. A band of outlaws heard of this and organized an ambush along the road to abduct her. When she learned of it, she did not dare to go. The Buddha permitted her to receive ordination through a messenger. In Abhidharmakośa 14, this is the case of the bhikkhuni Dharmadinnā (Skt.; Pali: Dhammadinnā), who received ordination by this method.

^[34] The original Chinese text reads: “This bhikkhuni, so-and-so, seeks to receive the higher ordination from so-and-so” 此某甲比丘尼從某甲求受大戒. The syntax is inverted and must be rearranged to convey the correct meaning.

^[35] Cf. the Pali declaration made by a representative requesting ordination, Vin. II.277: (...) itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā ekato-upasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. itthannāmā, ayyā, saṅgha upasampādaṃ yācati. Ullumpatu taṃ ayyā saṅgho anukampaṃ upādāya: “... The woman named so-and-so is a candidate for full ordination under the woman named so-and-so. She has received ordination on one side in the Bhikkhuni Sangha. That woman is pure. Because of a certain obstacle, she is unable to come here. (Venerable Ones,) the woman named so-and-so requests full ordination from the Sangha. May the Sangha, out of compassion, support and rescue that woman named so-and-so.” Cf. the declaration in Daśabhāṇavāra Vinaya 41, cited above.

^[36] The base text has: “Rescue me” 拔濟我. Other editions omit the character “me” 我.

^[37] So in the original text. It is proposed that this be corrected to: “The woman...” Since she has not yet received ordination, she cannot be called a bhikkhuni. The Chinese text contains a scribal error. Cf. the Pali passage (Vin. II.277) cited above, note 34.

^[38] Pali: After instructing her how to measure the sun’s shadow, determine the season, and calculate the days and months, the Bhikkhu Sangha then instructed that she be informed of the three supports (tayo nisaya; because bhikkhunis do not dwell in wilderness monasteries, only three supports are transmitted to them) and the eight things not to be done (aṭṭha akaraṇīyāni, namely, the eight pārājikas).

^[39] Chinese: “bleeding” 血出; this refers to menstruation. Mahīśāsaka Vinaya, Bhikkhuni Pācittiya 178: ordaining a woman who continually menstruates. Dharmaguptaka Vinaya, Bhikkhuni Pācittiya 165, replaces this with: “ordaining a woman from whose urinary and fecal passages mucus continually flows.”

^[40] Bhikkhuni Pācittiya 166.

^[41] See Part I, Bhikkhu Pācittiya 6.

^[42] See Part II, Bhikkhuni Saṅghāvaśeṣa 16.

^[43] Practicing sorcery 作蠱道. Cf. Bhikkhuni Pācittiyas 117 and 118.

^[44] Cf. Pali, Vin. II.161: the bhikkhus determine the formal act, or determine the offense of a bhikkhuni, and then entrust the Bhikkhuni Sangha with carrying out the formal act and imposing the disciplinary measure.

^[45] Bhikkhu Pācittiya 29.

^[46] Bhikkhuni Pācittiya 175.

^[47] Bhikkhuni Pācittiya 84, where “bhikkhu” is replaced by “householder.”

^[48] End of Fascicle 48.