彌沙塞部和醯五分律

THE MAHISASAKA VINAYA IN FIVE PARTS — FASCICLE 29

FASCICLE 29
Part 5: EXPLANATION OF THE DHARMAS CONCERNING: SCHISM IN THE SANGHA, BEDDING, MISCELLANEOUS
DHARMAS, DEPORTMENT, PREVENTING THE UPOSATHA, SEPARATE RESIDENCE, ETC.

Section 8: THE DHARMA CONCERNING BHIKSHUNIS

At that time, the Blessed One returned to Xa-di. Before reaching the city of Ca-duy-la-
ve, he stopped beneath a Ni-cau-loai tree. King Tinh Phan went out to welcome him.
From afar, he saw that the Blessed One’s countenance was extraordinary, resembling
a mountain of gold. He approached the Buddha, reverently bowed with his head at his feet, and spoke this verse:

After speaking this verse, the King sat to one side. The Buddha expounded
the wondrous Dharma to the King... up to the words: Having seen the Dharma and attained the fruit, he rose
from his seat, bared his right shoulder, knelt with palms joined, and addressed the Buddha:

“Blessed One! Please allow me to leave the household life and receive full ordination.”

The Buddha then considered the matter and saw that it was not suitable
for the King to leave the household life. He therefore said:

“Do not be heedless; in due course you will attain this wondrous Dharma.”

The King then requested the Three Refuges and the Five Precepts. After he had received
the Five Precepts, the Buddha again expounded the wondrous Dharma, instructing him in its benefits
and causing him to rejoice, after which the King returned to his former place. When the King reached
the courtyard before the royal palace, he issued this command three times: “Whoever wishes to leave the household life
under the Tathagata’s true Dharma and Vinaya may do so according to their wish.” At that time, Gotami Mahapajapati,
hearing the King issue this command, came together with five hundred Sakyan women, one following
another and surrounding her. She brought two new robes and placed them before the Buddha, bowed
with her head at his feet, and addressed the Buddha:

“Blessed One! I wove these two robes with my own hands. I now offer
them to you. May the Blessed One compassionately accept them.”

The Buddha said:

“You should offer them to the Sangha so that you may receive great recompense.”

She repeated her request as before.

The Buddha said:

“You should offer them to the Sangha, for the Tathagata is within the Sangha.”

She again repeated her request as before.

The Buddha said:

“The Tathagata will accept one; offer the remaining one to the Sangha.”

She then followed his instruction and made offerings to the Buddha and the Sangha.
Gotami again addressed the Buddha:

“Please permit women to leave the household life and receive full ordination within the Tathagata’s true Dharma.”

The Buddha said:

“Enough, enough! Do not speak of this. Why? The Buddhas of the past
had no women who left the household life. Women themselves took refuge in the Buddha and, while remaining
at home, shaved their heads, wore kasaya robes, diligently and vigorously cultivated the path, and attained
its fruits. The Buddhas of the future will likewise be so. I now permit women to adopt
this as their method.”

The Buddha departed from Ca-duy-la-ve together with the complete assembly of one thousand two
hundred and fifty great bhikshus and journeyed through the countryside. Gotami and the five
hundred Sakyan women shaved one another’s heads of their own accord, donned kasaya robes, and followed
behind him, lamenting and weeping. They always lodged wherever the Blessed One lodged. Journeying in stages, the Buddha
reached the city of Xa-ve and stayed at Ky-hoan. Gotami and the five hundred
Sakyan women stood weeping outside the gate.

Early in the morning, Venerable Ananda saw them and asked:

“Why are you weeping?”

Gotami replied:

“Venerable Sir! The Blessed One does not permit women to leave the household life and receive
full ordination. We are therefore distressed and weep. Venerable Sir, please speak to the Blessed One
on our behalf so that our wish may be fulfilled.”

Venerable Ananda immediately went inside, bowed reverently with his head at the Buddha’s feet, and reported
the matter fully. The Buddha refused Venerable Ananda just as he had previously refused Gotami.

Venerable Ananda again addressed the Buddha:

“Only a few days after the Blessed One was born, his mother passed away. Gotami
raised the Blessed One until he reached maturity. Since she bestowed such kindness, why not
repay it?”

The Buddha said:

“I have also bestowed great kindness upon Gotami. Because of me, she came to know
the Buddha, Dharma, and Sangha and gave rise to right faith. If, through a spiritual friend,
a person comes to know the Buddha, Dharma, and Sangha and gives rise to faithful reverence, then even if that person were to offer robes,
food, and medicines to that spiritual friend throughout their entire life, they still could not repay
that kindness.”

Venerable Ananda again addressed the Buddha:

“If women leave the household life and receive full ordination, can they attain the four fruits of a sramana?”

The Buddha said:

“They can attain them.”

Venerable Ananda said:

“If they can attain the four fruits of the path, for what reason does the Blessed One not permit them to leave the household life
and receive full ordination?”

The Buddha said:

“I now permit Gotami to undertake eight inviolable rules. If she can do so, she may leave the household life
and receive full ordination. What are the eight? Every half-month, bhikshunis must go to the assembly of bhikshus
and request an instructor. Bhikshunis must not undertake the rains retreat in a region where there are no bhikshus.
At the time of the invitation ceremony, bhikshunis must go to the assembly of bhikshus and request admonition concerning offenses
seen, heard, or suspected. After a siksamana has trained in the precepts for two years, she must receive full ordination
before both Sanghas. A bhikshuni must not revile a bhikshu, nor may she tell laypeople
that a bhikshu has broken the precepts, violated proper deportment, or corrupted right view. A bhikshuni may not accuse
a bhikshu of an offense, whereas a bhikshu may reprimand a bhikshuni. A bhikshuni who commits
a grave offense must undergo manatta for half a month before both Sanghas. After undergoing
manatta for half a month, she should seek release from the offense before each Sangha, each consisting of twenty members.
Even if a bhikshuni has been ordained for one hundred years, she must still bow to, rise, and go forth to welcome
a newly ordained bhikshu.”

Venerable Ananda accepted the Buddha’s instruction and immediately went out and said to Gotami:

“Listen attentively, and I shall repeat the Buddha’s words.” Gotami
adjusted her robes, bowed from afar at the Buddha’s feet, knelt with palms joined, and listened single-mindedly.

Venerable Ananda recounted everything fully as above. Gotami said:

“Just as a pure young man or woman who delights in bathing the body
and putting on new garments would joyfully receive with both hands and place upon the head garlands of campaka,
vasika, utpala, and atimuktaka flowers bestowed by a benefactor,
so now do I bow down and receive the Blessed One’s teaching.”

Gotami again said to Venerable Ananda:

“Venerable Sir, please report this to the Blessed One on my behalf: I have reverently accepted the eight
rules, but among them I wish to request one concession. Please allow bhikshunis to bow to bhikshus
according to relative seniority. Why should a bhikshuni ordained for one hundred years have to
bow to a newly ordained bhikshu?”

Venerable Ananda again went to the Buddha on Gotami’s behalf and reported this. The Buddha told
Ananda:

“It is impossible for me to permit bhikshunis to bow to bhikshus
according to relative seniority. Women face five impediments: they cannot become Sakra, Lord of the Devas;
Mara, King of the Heavens; Brahma, King of the Brahma Heaven; a wheel-turning sage king; or the Dharma King of the Three Realms.
If women were not permitted to leave the household life and receive full ordination, the Buddha’s true Dharma would remain in the world
for one thousand years. Now that they are permitted to leave the household life, it will be reduced by five hundred years. It is like a household
with many daughters but few sons; know that such a household will before long decline.”

The Buddha further told Ananda:

“If women did not leave the household life and receive full ordination in my teaching, then after I enter
nirvana, upasakas and upasikas would carry the four kinds of offerings and follow behind
bhikshus, saying: ‘Venerable Sir, out of compassion, please accept my offering.’ If they saw them outside
the gate, they would take them by the hand and lead them inside, saying: ‘Venerable Sir, you have shown me kindness. Please enter
my home and sit for a while so that I may gain peace and well-being.’ If they encountered them along the road, they would all loosen their hair
to wipe the bhikshus’ feet, spread their hair upon the ground, and invite the bhikshus to tread upon it as they passed. Now that women are permitted”

ordination, that would almost entirely be lost.
Having heard this, the Venerable One was grieved and resentful, and shed tears. He said to the Buddha:
“Blessed One! Formerly I had neither heard nor known this, and so I earnestly sought permission for women to go forth and receive full ordination. Had I known it before, I would not have made the request three times.”
The Buddha told the Venerable Ananda:
“Do not weep and lament. Mara obscured your mind, causing you to act thus. Now that I have permitted women to go forth and receive full ordination, they must comply with the regulations I have established and must not transgress them. Concerning matters I have not prohibited, prohibitions must not be established arbitrarily.”
The Venerable Ananda then went out and fully related to Gotami everything the Buddha had taught. Having heard it, Gotami rejoiced and respectfully put it into practice. At that very moment, she became one who had gone forth and received full ordination.
Gotami again said to the Venerable Ananda:
“How are these five hundred Sakyan women now to receive full ordination? Venerable One, please ask the Buddha on their behalf.”
Ananda again reported this to the Buddha. The Buddha taught:
“Bhikkhuni Pajapati is permitted to serve as preceptor. Before a quorum of ten bhikkhus, they may be given full ordination through a motion and three proclamations. At each formal act, no more than three persons may be ordained.”
After their ordination, Bhikkhuni Mahapajapati and the five hundred bhikkhunis went to the Buddha, bowed their heads at his feet, and said:
“Blessed One! How should we wear robes?”
The Buddha taught:
“In accordance with the rules for bhikkhus.”
They again asked:
“How should we obtain food?”
The Buddha taught:
“You are permitted to go on almsround...”
They again asked:
“How should we perform the Uposatha?”
The Buddha taught:
“You are permitted to perform the Uposatha separately. Every half-month, go to the Bhikkhu Sangha to request instruction.”
They again asked:
“How should we undertake the rains retreat?”
The Buddha taught:
“You are permitted to undertake the three-month rains retreat in a dwelling or monastery.”
They again asked:
“How should we perform the Invitation?”
The Buddha taught:
“You are permitted to perform the Invitation separately and then go to the Bhikkhu Sangha to invite admonition concerning offenses seen, heard, or suspected.”
They again asked:
“How should we receive the kathina robe?”
The Buddha taught:
“You are permitted to receive it through a motion and one proclamation for a period of four months.”
They again asked:
“How may we keep leather footwear?”
The Buddha taught:
“You are permitted to make wooden sandals and other footwear for walking.”
They again asked:
“How should disputes be settled?”
The Buddha taught:
“You are permitted to use the seven methods of settling disputes to bring the four kinds of disputes to an end.”
At that time, some bhikkhunis conferred full ordination upon disciples without first giving them the two-year training in the precepts. Being foolish and knowing nothing, those disciples were unable to train in the precepts. The matter was reported to the Buddha. The Buddha taught: “This must not be done. One who violates this commits a dukkata offense. They should first be given two years of training: they must not kill living beings, take what has not been given, engage in sexual activity, speak falsely, drink intoxicants, or eat at improper times.”
At that time, a bhikkhuni acted as a matchmaker and thereby committed a sanghavasesa offense. Not knowing how the matter should be resolved, they reported it to the Buddha. Because of this matter, the Buddha assembled both Sanghas and told the bhikkhus: “I permit both Sanghas, through a motion and three proclamations, to grant the bhikkhuni a half-month of manatta.”
That bhikkhuni should enter the midst of the Sangha, bare her right shoulder, remove her footwear, respectfully bow at the feet of both Sanghas, and say:
“Venerable Sangha, please listen! I, the bhikkhuni named..., acted as a matchmaker and committed a sanghavasesa offense. I have now come before the Sangha to request a half-month of manatta. May the Sangha grant me a half-month of manatta.” She should make this request three times. One bhikkhu should clearly recite:
“Venerable Sangha, please listen! The bhikkhuni named... acted as a matchmaker and committed a sanghavasesa offense. She has now come before the Sangha to request a half-month of manatta. She asks the Sangha to grant her a half-month of manatta. If the time is appropriate for the Sangha, the Sangha should consent. This is the motion.
“Venerable Sangha, please listen! The bhikkhuni named... acted as a matchmaker and committed a sanghavasesa offense. She has now come before the Sangha to request a half-month of manatta. She asks the Sangha to grant her a half-month of manatta. Those elders who consent should remain silent. Whoever does not consent should speak.” This should be proclaimed three times.
“The Sangha has granted the bhikkhuni named... a half-month of manatta. The Sangha consents and therefore remains silent. Thus do I understand and uphold this matter.”
After the Sangha has granted the manatta observance, the bhikkhuni concerned should take care to rise early and sweep the bhikkhunis’ dwelling place, use mud to repair the floors and walls of the rooms, fill with water every place where water is needed, and perform all other duties that ought to be done. If a visiting bhikkhuni arrives or a bhikkhuni departs, she must report it. Accompanied by another bhikkhuni, she should also go to the bhikkhus’ dwelling place and perform whatever duties ought to be done there, as described above.

If a visiting bhikkhu arrives or a bhikkhu departs, she must likewise report it. As the day draws toward evening, she should return to the bhikkhunis’ dwelling place. After observing this practice for half a month, she should appear before both Sanghas, with twenty members on each side, and request through a formal act to be rehabilitated from the offense, in accordance with the procedure for bhikkhus.
At that time, the bhikkhunis did not pay homage to the bhikkhus. Having no one to instruct them in the precepts, they were foolish, knew nothing, and were unable to train in the precepts. The matter was reported to the Buddha, and the Buddha rebuked them:
“Formerly I proclaimed the eight principles that must not be transgressed: even a bhikkhuni of one hundred years’ standing must pay homage to a bhikkhu newly ordained. Why, then, do you not pay homage?”
Having rebuked them, the Buddha told the bhikkhus: “From now on, I permit the bhikkhus to pay homage to senior elders according to the order of seniority. Bhikkhunis must pay homage to all bhikkhus and should also pay homage to one another according to the order of seniority. Siksamanas must pay homage to all bhikkhus and bhikkhunis and should also pay homage to one another according to the order of seniority. The same applies to samaneras. Samaneris must pay homage to all bhikkhus, bhikkhunis, siksamanas, and samaneras, and should also pay homage to one another according to the order of seniority.”
Some bhikkhunis paid homage from a higher place to bhikkhus standing in a lower place; or they paid homage from behind a bhikkhu or beside a bhikkhu; or they grasped his feet with their hands; or they knelt with their knees touching the ground to pay homage. The matter was reported to the Buddha. The Buddha taught: “This must not be done. I permit a bhikkhuni, while standing neither too near nor too far from a bhikkhu, to join her palms, bow her head, and say, ‘Homage!’”
At that time, the bhikkhunis’ hair grew long. The Buddha said: “They should ask a woman to shave it. If no woman is available, they are permitted to ask a man, but they must not touch him or have him hold them. Another bhikkhuni companion should hold the bhikkhuni, and only then should the man be asked to shave her.”
At that time, bhikkhunis went to bhikkhunis to receive scriptures, but they were unable to learn to recite them. There was also a bhikkhuni who went to another bhikkhuni to receive a Pratimoksa text, but after many days she was still unable to learn it. Later, she went to a bhikkhu to receive it and immediately succeeded. The matter was reported to the Buddha. The Buddha taught: “I permit bhikkhunis to go to bhikkhus to receive scriptures. If a scripture contains coarse or indecent words, it may be transmitted in writing. If they do not know how to read, it may be transmitted with a screen between them. If nothing is available to serve as a screen, they may turn their backs to each other while it is transmitted.”
Some bhikkhunis performed the Uposatha together with bhikkhus. Seeing bhikkhus commit offenses, they wished to charge them with those offenses. The matter was reported to the Buddha. The Buddha taught: “Bhikkhunis must not perform the Uposatha together with bhikkhus. Every half-month, they should invite a bhikkhu and have him go to the Bhikkhu Sangha to request an instructor.”
The bhikkhus were unwilling to provide one. The Buddha taught: “I permit bhikkhunis to make various offerings, such as bowl straps, water-strainer straps, belts, scented oil, a meal before the Uposatha, or a meal afterward.”
Some made the announcement before the Uposatha had been performed, while others made it only after the Uposatha. The Buddha taught: “This must not be done. When it is proclaimed, ‘Those bhikkhus who have not arrived and desire purity...,’ one should rise from one’s seat, go before the Sangha, and say: ‘Venerable Sangha, please listen! The Bhikkhuni Sangha of the... monastery is harmonious and, bowing at the feet of the harmonious Bhikkhu Sangha, requests an instructor.’ If the Sangha has previously appointed an instructor, the senior elder should reply: ‘Go to Bhikkhu... to’

ordination. If there is no one in the Sangha who can be appointed and no one capable of teaching the Dharma, the reply should be: “Here there is no one who can be appointed to give instruction, nor is there anyone capable of teaching the Dharma. Do not be heedless.” Early in the morning, the bhikkhunis should come and ask: “Has the Sangha been informed of our request for a bhikkhu to give instruction?” That bhikkhu should convey to them the words taught by the senior elder.

There were bhikkhunis who ranked in seniority together with bhikkhus. The bhikkhunis wished to assemble at the dwelling of bhikkhus in the wilderness to perform the Pravarana, but along the way they encountered dangers from bandits, flood, fire, threats to life, threats to the holy life, and threats to their robes and bowls. They also had to wait and remain there to perform the Pravarana.

This was reported to the Buddha. The Buddha said: “Bhikkhunis must not perform a separate Pravarana together with bhikkhus. They should go to the Bhikkhu Sangha and invite admonition concerning offenses seen, heard, or suspected.” At that time there were no bhikkhus in the village.

The bhikkhunis went to the wilderness to invite admonition concerning offenses seen, heard, or suspected, but either the road was too long for them to reach the place, or those bhikkhus were not in harmony, so they were unable to make the invitation. This was reported to the Buddha. The Buddha said: “The bhikkhus dwelling in the wilderness are permitted to go to the village for the sake of the bhikkhunis’ Pravarana, so that they may be in harmony.

The bhikkhunis should first assemble their community and perform the Pravarana; only afterward should they send a bhikkhuni to the Bhikkhu Sangha to invite admonition concerning offenses seen, heard, or suspected. Upon arriving, she should bare her right shoulder, remove her footwear, pay homage from a distance at the feet of the Sangha, and then enter the Sangha. With palms joined and head bowed, she should say: ‘The Bhikkhuni Sangha of the ... monastery, being in harmony, pays homage at your feet.’ When the Bhikkhu Sangha is in harmony, she should say: ‘Our Bhikkhuni Sangha, being in harmony, invites the venerable Sangha to perform the Pravarana and to speak of offenses seen, heard, or suspected.’ She should make this invitation three times.”

At that time, the bhikkhus said to the bhikkhuni Pajapati: “You had no preceptor, so your going forth and full ordination were not valid.” The bhikkhuni Pajapati became doubtful and reported this to the Buddha. The Buddha said: “When you accepted the eight principles that must not be transgressed, you had already gone forth and received full ordination.” A bhikkhuni playfully enticed a bhikkhu, saying: “I come from a noble family, am fully versed in proper conduct, and am a woman endowed with virtuous qualities.

I wish to assist you.” That bhikkhu then developed attachment, took no delight in the monastic life, and eventually returned to lay life. The bhikkhus reported this to the Buddha. The Buddha said: “A bhikkhuni should not playfully entice a bhikkhu.

Whoever violates this commits a dukkata offense.”

There were bhikkhunis who came to a bhikkhu residence with their armpits and breasts exposed, or with their calves and shins exposed. On seeing them, bhikkhus developed attachment, took no delight in the monastic life, and returned to lay life. The bhikkhus reported this to the Buddha.

The Buddha said: “They should not act in this way. From now on, bhikkhunis are not permitted to enter a bhikkhu residence.” Because they were not permitted to enter, there was no instruction; the bhikkhunis became ignorant, knew nothing, and were unable to train in the precepts. This was reported to the Buddha.

The Buddha said: “If bhikkhunis conduct themselves in accordance with the Dharma, they are permitted to enter. The Sangha should also summon them.” Yet when summoned, they did not come. The Buddha said: “Failing to come when summoned constitutes a dukkata offense.” At that time, the bhikkhunis did not converse with the bhikkhus.

Consequently, there was no instruction; they remained ignorant, knew nothing, and were unable to train in the precepts. The bhikkhunis reported this to the Buddha. The Buddha said: “They should not act in this way.

Whoever violates this commits a dukkata offense.”

When the bhikkhuni Uta repeatedly violated the precepts, the Bhikkhuni Sangha performed a karma imposing upon her the penalty for refusing to acknowledge an offense. She then wept and cried: “I am ignorant, and the Sangha has performed a karma imposing upon me the penalty for refusing to acknowledge an offense. During this period, I may again commit a grave offense. I beseech the Sangha to rescind this karma for me.” The bhikkhunis reported this to the Buddha. The Buddha said: “The karma should not be rescinded for that reason. By a motion and one proclamation, a bhikkhuni should be appointed as her companion, to converse and live together with her so as to restrain her.” One bhikkhuni should proclaim clearly:

“Sisters of the Sangha, listen! The Sangha now appoints the bhikkhuni named ... as a companion to the bhikkhuni Uta, to converse and live together with her so as to restrain her. If the time is appropriate for the Sangha, let the Sangha approve. This is the motion.

“Sisters of the Sangha, listen! The Sangha now appoints the bhikkhuni named ... as a companion to the bhikkhuni Uta, to converse and live together with her so as to restrain her. Those sisters who approve should remain silent. Whoever does not approve should speak.

“The Sangha has appointed the bhikkhuni named ... as a companion to the bhikkhuni Uta. The Sangha approves and therefore remains silent. Thus do I understand this matter.”

There was a bhikkhuni whose menstrual flow soiled her legs and robe. When she entered the village to beg for alms, laypeople saw her and disparaged her. The Buddha said: “When a bhikkhuni has her menstrual period, she is not permitted to enter the village to beg for alms. She is permitted to prepare dry provisions, and her disciple is also permitted to beg for alms on her behalf. If she has no disciple, she is permitted to wear a menstrual cloth and beg for alms.” There were women of noble families who went forth but did not wear a shoulder-covering robe. Laypeople saw their shoulders and arms and teased them, causing those nuns to feel ashamed. The bhikkhunis reported this to the Buddha. The Buddha said: “They are permitted to wear a shoulder-covering robe.”

At that time, bhikkhuni disciples who had trained in the precepts for two years were given full ordination even without the consent of their preceptors. The Buddha said: “This should not be done. Whoever violates this commits a dukkata offense. From now on, consent must first be obtained from the preceptor and acarya. Only then should a community of ten be assembled at the place of ordination, and the woman seeking ordination brought to a place where she can be seen but cannot hear. The preceptor should seek on her behalf a karma officiant and an instructing teacher. Once they have been obtained, the karma officiant should perform the karma, and the instructing teacher should tell the candidate to go outside so that she may be instructed.” The officiant should proclaim clearly:

“Sisters of the Sangha, listen! This woman named ... seeks full ordination under the teacher named ..., and the teacher named ... will be her instructing teacher. If the time is appropriate for the Sangha, let the Sangha approve.

This is the motion.” The instructing teacher should carry out the preliminary procedure. First she should ask the preceptor: “Has the woman seeking full ordination completed two years of training in the precepts? Are her robes and bowl complete?” If the preceptor says, “They are not complete,” she should say, “They must be made complete.” If the preceptor says, “They are complete,” she should further ask, “Are they her own or borrowed?” If the preceptor says, “They are borrowed,” the owner must relinquish them to her.

Only after this has been done should the teacher go to the woman seeking ordination and say: “Do not be afraid. In a moment I shall lead you to an exalted state.” If the teacher is not certain, she should at least spread out the robes and examine them so that there will be no impediment to the ordination procedure. She should ask: “Which are your sanghati, uttarasanga, antaravasa, shoulder-covering robe, and bathing cloth?” If the candidate does not know, she should be instructed until she understands.

Next, the procedure concerning the robes and bowl should be given to her, as explained in the ordination procedure for bhikkhus. The teacher should then say:

“Listen, sister! Now is the time to speak truthfully. I shall question you.

If something is true, you should say that it is; if it is not, you should say that it is not. Women may suffer from such grave illnesses as leprosy, white leprosy, wasting disease, epilepsy, insanity, cancerous sores, fistulas, and discharging abscesses. Do you have any of these?

Are you in debt? Are you another man’s wife? Has your husband permitted you to enter the monastic life?

Are you bound to government service? Are you a female slave? Are you a human being?

Are you a woman? Are your female organs complete? Are you a pandaka?

Are you a barren woman? Are your two passages joined? Do you menstruate?

Is your menstrual flow not continual? Have you completed two years of training in the precepts? Have you requested a preceptor?

Have your parents permitted you to enter the monastic life? Do you wish to receive full ordination? Just as I have questioned you now, the Sangha will afterward question you in the same way.

You should answer them as you have answered me.” The instructing teacher should return before the Sangha, stand upright, and say: “I have questioned her.” The karma officiant should then address the Sangha:

“Sisters of the Sangha, listen! The woman named ... seeks full ordination under the bhikkhuni teacher named ..., and the instructing teacher is named ...”

has already been questioned; she may now be brought in. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

The instructing teacher should lead her in and teach her to bow at the feet of the Sangha. After she has paid homage, the teacher should lead her before the Karman Teacher, tell her to kneel, join her palms toward the Karman Teacher, and request full ordination from the Sangha. She should be instructed to say: “I, named..., seek full ordination under the preceptor named.... I have now come before the Sangha to request full ordination, with the preceptor named.... May the Sangha assist me and have compassion for me.” She should make this request three times. When this part has been completed, the instructing teacher should return to her seat. The Karman Teacher should then make the motion before the Sangha:

“Venerable A-di Sangha, please listen! This woman named... seeks full ordination under the bhiksuni teacher named.... She has come before the Sangha to request full ordination, with the preceptor named.... I shall now, in the presence of the Sangha, question her concerning the impediments. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.”

She should say: “Sister, listen carefully. Now is the time to speak the truth. I shall now question you. If something is so, say that it is; if it is not, say that it is not....” This continues through the question: “Do you wish to receive full ordination?” The matters are to be asked as explained above. After questioning her as above, the Karman Teacher should proclaim:

“Venerable A-di Sangha, please listen! This woman named... seeks full ordination under the bhiksuni teacher named.... She has come before the Sangha to request full ordination. She herself declares that she has none of the impediments, that she has trained in the precepts for two years, that her five robes and alms bowl are complete, that she has requested a preceptor, that her parents have given permission, and that she wishes to receive full ordination. The Sangha will now confer full ordination upon the woman named..., with the preceptor named.... If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“Venerable A-di Sangha, please listen! This woman named... seeks full ordination under the bhiksuni teacher named....” This continues through the words: “with the preceptor named.... Those venerable A-di who consent should remain silent; anyone who does not consent should speak.” The second and third proclamations are made in the same way.

“The Sangha has consented to confer full ordination upon the woman named..., with the preceptor named.... The Sangha consents and therefore remains silent. Thus do I understand and uphold this matter.”

That preceptor and acarya should then assemble a Sangha of ten bhiksunis and lead the candidate for ordination into the Bhiksu Sangha. At a short distance from the Bhiksu Karman Teacher, she should kneel with both knees touching the ground and request full ordination. The Karman Teacher should instruct her to say: “I, named..., seek full ordination under the preceptor named....

I have already received full ordination within one assembly. I am pure and free of impediments, have trained in the precepts for the full two years, possess complete robes and bowl, have requested a preceptor, have received my parents’ permission, have committed no grave offense, and wish to receive full ordination. I now seek full ordination from the Sangha, with the preceptor named....

May the Sangha assist me and have compassion for me.” She should make this request three times. After she has requested three times, the Karman Teacher should make the motion:

“Venerable Sangha, please listen! This woman named... seeks full ordination under the bhiksuni teacher named.... She has already received full ordination within one assembly. She is pure and free of all impediments, has trained in the precepts for the full two years, has done all that was required, possesses complete robes and bowl, has requested a preceptor, has received her parents’ permission, has committed no grave offenses, and wishes to seek full ordination. She has now come before the Sangha to request full ordination, with the preceptor named.... The Sangha will now confer full ordination upon the woman named..., whose preceptor is named.... If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“Venerable Sangha, please listen! This woman named... seeks full ordination under the bhiksuni teacher named....” This continues through the words: “The Sangha will now confer full ordination upon the woman named..., with the preceptor named.... Those Elders who consent should remain silent; anyone who does not consent should speak.” The second and third proclamations are made in the same way.

“The Sangha has consented to confer full ordination upon the woman named..., with the preceptor named.... The Sangha consents and therefore remains silent. Thus do I understand and uphold this matter.”

She should further be told: “Woman named..., listen carefully. The Tathagata, Worthy One, Perfectly Enlightened One, has taught eight parajika rules. If a bhiksuni violates any one of these rules, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan.

“One must never engage in sexual intercourse....” This continues through the words: “gazing upon a man with a defiled and attached mind.” If a bhiksuni engages in sexual intercourse, even with an animal, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: “I am able.”

“One must never steal, even so much as a leaf or blade of grass. If a bhiksuni, whether in a village or in an uninhabited place, steals property guarded by an owner worth five coins or more, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’

“One must never take life, even that of an ant. If a bhiksuni, in regard to a human being or one resembling a human being, takes life with her own hand, hands someone a knife, instructs another to kill, teaches a method of killing, or praises death, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’

“One must never speak falsely, even in jest. If a bhiksuni, without having attained a state surpassing that of ordinary human beings, claims to have attained dhyanas, liberations, samadhis, right attainments, the path, or its fruits, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’

“One must never have intimate bodily contact with a man. If a bhiksuni, inflamed with desire and agitated in mind, touches a man’s body from below the hairline to above the knees, or consents when a man acts toward her in such ways—whether pressing, squeezing, lifting, setting down, grasping, or pulling—she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’

“One must never stand or converse together with a man. If a bhiksuni, inflamed with desire and agitated in mind, consents to a man’s grasping her hand or robe, agrees to meet and go with him, goes alone with him, stands alone with him, speaks alone with him, sits alone with him, or brings her body close to his—when all eight of these acts are complete—she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’

“One must never follow or associate with a bhiksu who is not in accordance with the Dharma. If a bhiksuni knows that a harmonious Bhiksu Sangha has, in accordance with the Dharma, formally charged a bhiksu with an offense, yet she follows that bhiksu, the bhiksunis should say to her: ‘Sister, this bhiksu has been formally charged with an offense, in accordance with the Dharma, by a harmonious Bhiksu Sangha. You should not follow him.’ If, after being admonished in this way, that bhiksuni does not desist, she should be admonished a second and a third time.

If she desists after the second or third admonition, it is well; if she does not desist, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’

“One must never conceal another’s grave offense. If a bhiksuni knows that another bhiksuni has committed a parajika offense and, after that bhiksuni has abandoned the training, died, gone far away, been formally suspended, or undergone a change of sex, she then says to the bhiksunis: ‘I previously knew that this bhiksuni had committed a parajika offense,’ then, because she knew but did not report it to the Sangha or tell another person, she is no longer a bhiksuni and no longer a daughter of the Sakyan clan. This rule must never be violated throughout one’s life. If you are able to observe it, you should say: ‘I am able.’”

The Buddhas, the Blessed Ones, are skilled in using similes to make matters clear: just as a needle whose eye has been broken cannot be used for sewing; just as a dead person cannot live again; just as the pith of a tala palm, once cut, cannot grow again; and just as a shattered stone cannot be joined together again. If a bhikkhuni violates any one of these eight rules, it is impossible for her to regain the status of a bhikkhuni.

It should further be said: “Sister... listen attentively. The Tathagata, the Worthy One, the Perfectly Enlightened One, has taught eight principles that must never be transgressed; throughout your life you must not transgress them: Every half-month, a bhikkhuni should go to the community of bhikkhus and request an instructor. A bhikkhuni should not enter the rains retreat in a place where there are no bhikkhus.

At the Invitation Ceremony, a bhikkhuni should go before the community of bhikkhus and invite admonition concerning three matters: what has been seen, heard, or suspected. After a siksamana has trained in the precepts for two years, she should go before both Sanghas and request full ordination. A bhikkhuni must not revile a bhikkhu, nor tell laypeople that a bhikkhu has violated proper conduct, the precepts, or right view.

A bhikkhuni should not bring an accusation against a bhikkhu, whereas a bhikkhu may rebuke a bhikkhuni. A bhikkhuni who has committed a grave offense should undergo manatta for half a month before both Sanghas. After completing half a month of manatta, she should request rehabilitation before both Sanghas, each consisting of twenty members.

Even if a bhikkhuni has been ordained for a hundred years, she should still bow to, rise to welcome, and receive a bhikkhu who has only just been ordained.”

It should further be said: “Sister... listen attentively. The Tathagata, the Worthy One, the Perfectly Enlightened One, has taught the four supports upon which one is to live. Throughout your life, having gone forth and received full ordination, you should depend upon them: One goes forth and receives full ordination in dependence upon robes made of discarded rags.

If you are able to observe this, you should say, ‘I am able.’ If additional robes are obtained—robes of kip-bối, khâm-bà-la, câu-xá-da, coarse cloth, sô-di, bà-xá-da, a-ha-na, cù-trà-già, or linen—they may be accepted. One goes forth and receives full ordination in dependence upon almsfood. If you are able to observe this, say, ‘I am able.’ If additional food is obtained—food belonging to the Sangha, a meal offered before the appointed time, a meal offered afterward, or a meal offered by invitation—it may be accepted.

One goes forth and receives full ordination in dependence upon humble bedding and lodging. If you are able to observe this, say, ‘I am able.’ If additional lodging is obtained—a hermitage, an upper-story dwelling, a large or small room, or a square or round house—it may be accepted. One goes forth and receives full ordination in dependence upon inexpensive medicine.

If you are able to observe this, say, ‘I am able.’ If additional ghee, oil, honey, or molasses is obtained, it may be accepted.”

It should further be said: “Sister... listen attentively. You have now received full ordination through a motion and three proclamations. The formal act was performed in accordance with the Dharma. Devas, nagas, spirits, and gandharvas constantly make this aspiration: ‘When shall we obtain a human body, go forth, and receive full ordination?’ You have now attained this, just as a person attains royal sovereignty; your attainment of the state of a bhikkhuni is likewise. You should accept and exchange teachings, converse with one another, and admonish one another. You should train in the threefold discipline, extinguish the three poisons, escape the three realms, and attain the fruit of arhatship. Whatever else you do not yet know, your preceptor and acarya will explain to you.”

At that time, a courtesan named Bán-ca-thi went forth under the true Dharma and Vinaya and wished to travel to a forest dwelling to receive full ordination. A band of robbers heard of this and intended to lie in wait along the road and seize her. The courtesan also heard of it and therefore did not dare to go. The bhikkhunis reported the matter to the Buddha. The Buddha said: “I permit her to receive full ordination remotely, through a motion and three proclamations.”

Her preceptor and acarya were first to assemble a Sangha of ten bhikkhunis to confer full ordination. They were to leave the woman seeking ordination in one place and invite the Sangha of ten bhikkhunis to go to the forest dwelling. All were to bow reverently at the feet of the Bhikkhu Sangha. The officiating teacher was to request the Sangha’s consent and request ordination on her behalf:

“Venerable Sangha, please listen attentively! The woman named... seeks to receive full ordination under the bhikkhuni teacher named.... She has already received full ordination within one community. She is pure and free from all impediments. She has completed two full years of training in the precepts. All preliminary duties have been completed. Her robe and bowl are complete. She has requested a preceptor, and her parents have given their permission. She has not committed any grave offense and wishes to receive full ordination. She now comes before the Sangha to request full ordination. Her preceptor is named.... May the Sangha compassionately deliver her! Thus is this request made.”

This was to be requested three times. Relying upon the foregoing request, the officiating bhikkhu was to perform the motion and three proclamations. After the formal act, the preceptor and acarya were to bring the Sangha of ten bhikkhunis back to the former place of ordination.

They were to summon the ordinand, instruct her to bow at the feet of the Sangha, and have her kneel with palms joined before the officiating teacher. The officiating teacher was to explain to her the Sangha’s formal act of a motion and three proclamations and have her listen. Afterward, as explained above, the teacher was to teach the eight grounds for expulsion, the four similes, the eight principles that must never be transgressed, and the four supports upon which one is to live, up to the sentence: “Whatever else you do not know, your preceptor and acarya will explain to you.”

Some bhikkhunis wore brilliantly colored robes to beautify themselves. Laypeople criticized them, saying: “These bhikkhunis resemble courtesans seeking men.” The bhikkhunis reported this to the Buddha. The Buddha said: “You should not do this. One who violates this incurs a duskrta offense.”

Some bhikkhunis drew lines between their eyebrows. The Buddha said: “You should not do this. One who violates this incurs a duskrta offense.” Some bhikkhunis suffered from painful eye ailments and needed to draw such lines. The Buddha said: “Those suffering from eye ailments are permitted to draw them.”

Some bhikkhunis walked ahead of bhikkhus. The Buddha said: “You should not walk in this way. One who violates this incurs a duskrta offense.” Some bhikkhunis, seeing bhikkhus approaching from afar, stopped because they did not dare walk ahead of them, and this hindered their almsround. The Buddha said: “When they are far away, you are permitted to walk ahead.”

Some bhikkhunis spat upon the ground while walking in front of bhikkhus, causing a foul smell. The Buddha said: “You should not do this. One who violates this incurs a duskrta offense.”

Some bhikkhunis sat upon their heels. Menstrual blood flowed out and soiled their feet, and those who saw this criticized them. Another bhikkhuni sat upon her heels, and a dung beetle crawled into her female organ, causing illness. The matter was reported to the Buddha. The Buddha said: “All bhikkhunis should sit with their legs folded. If one sits upon her heels, she should change position and extend one leg. One who violates this incurs a duskrta offense.”

A householder wished to exchange lodgings with the bhikkhunis, but they did not dare to do so. The Buddha said: “I permit the exchange.”

Some bhikkhunis embroidered floral patterns in the prescribed manner, spreading out their robes to embroider them. The Buddha said: “You should not do this. If a robe has become rolled at the edge, you are permitted to sew a border onto it.”

Some bhikkhunis urinated and defecated indiscriminately around their dwelling place, causing it to stink. The Buddha said: “You should not do this. One who violates this incurs a duskrta offense. A latrine should be built.”

The bhikkhunis made a latrine pit excessively deep, and an aborted fetus was found in it. The person cleaning the latrine saw it and criticized them, saying: “These people constantly praise freedom from sensual desire, regard themselves as free from sensual desire, and say that sensual desire is a blazing fire, yet they do such a thing! Fearing that others would find out, they aborted the fetus and cast it into the latrine pit. Why do they not cease practicing and enjoy the pleasures of the five senses instead?”

The bhikkhunis reported this to the Buddha. The Buddha said: “A latrine pit should not be made excessively deep. At most, it should be one cubit deep, and its opening should be made small.”

Some bhikkhunis made a bowl and even a carrying sling in which to place a fetus, then took it away and discarded it early in the morning. At that time, trouble arose on the frontier of King Prasenajit’s realm, and he needed to send troops on a punitive expedition. A man who had faith and delight in the Buddha-Dharma thought: “Before I go, I should first offer a meal to one who has gone forth.” He then sent a trusted person to search for such a person. The messenger encountered that bhikkhuni and invited her to return with him to receive an offering of food. The bhikkhuni said: “You should go on ahead. I will follow and come afterward.”

The messenger earnestly invited her and escorted the nun back with him. In order to put food into the bowl, he uncovered it and saw a fetus inside. He reproached them in every way, saying: “These people constantly speak of compassionately protecting and caring for sentient beings, yet now they themselves have killed a fetus.

They do not possess the conduct of śramanas and have destroyed the Dharma of śramanas.” The bhikshunis reported this to the bhikshus, and the bhikshus reported it to the Buddha. The Buddha said: “When a bhikshuni goes on almsround and sees a bhikshu, she should uncover her bowl and show it to him.” The bhikshunis then all presented their bowls and had to tilt them for inspection. This took time and hindered their almsround.

The Buddha said: “She need only uncover it sufficiently to show that the bowl is empty.”

A bhikshuni gave birth to a son and did not know how to deal with the matter, so she reported it to the Buddha. The Buddha said: “I permit the Sangha, by a motion and one proclamation, to appoint a bhikshuni as her companion.” One bhikshuni should proclaim clearly in the midst of the Sangha:

“A-di Sangha, listen! This bhikshuni named... has given birth to a son. The bhikshuni named... is now appointed as her companion. If the time is appropriate for the Sangha, the Sangha may approve. This is the motion.

“A-di Sangha, listen! The bhikshuni named... has given birth to a son. The bhikshuni named... is now appointed as her companion. Those A-dis who approve should remain silent; anyone who does not approve should speak.

“The Sangha has now appointed the bhikshuni named... as companion to the bhikshuni named.... The Sangha approves and therefore remains silent. Thus should this matter be upheld.”

The two bhikshunis carried the infant with them and became doubtful. The Buddha said: “There is no offense.” The two bhikshunis slept together with the infant and became doubtful. The Buddha said: “There is likewise no offense.” They prepared the infant and then exposed him to smoke. The Buddha said: “You should not do so. I permit you to bathe and nurse him. Once he can be separated from the care of being held and carried, he should be given to the bhikshus so that they may have him go forth. If they do not wish him to go forth, entrust him to relatives to raise until he grows up.”

When the Bhikshu Sangha summoned bhikshunis, some bhikshunis came without regard to seniority. The Buddha said: “You should not do so. They should be sent in order of seniority.” Some bhikshunis entered villages without fastening their lower robes; the robes slipped down and exposed their bodies.

The Buddha said: “They should fasten them with a belt.” They made the belts excessively long. The Buddha said: “I permit them to wrap around once.” They made the belts excessively wide. The Buddha said: “At most, they should be one finger wide.” They made belts of assorted colors.

The Buddha said: “You should not do so. I permit them to be made in a single color.” Some bhikshunis wore thin robes into villages; when the wind blew, their bodies were exposed. The Buddha said: “I permit the upper and lower parts to be secured together with a loop and fastener.”

Some women of noble families who had gone forth carried their bowls while going on almsround. The Buddha said: “I permit you to sew a bag in which to carry the alms bowl while going on almsround.” When they carried their bowls beneath their armpits, perspiration flowed onto them and soiled them. The Buddha said: “I permit you to make a cloth covering for the bowl.”

Some bhikshunis devised malicious schemes with the intention of killing sentient beings. The Buddha said: “If one devises a scheme or uses poison with the intention of killing sentient beings, one commits a Sthulatyaya offense.” The same applies to performing spells that cause a dead person to rise with the intention of killing sentient beings. Some bhikshunis kept robes of every assorted color.

Laypeople ridiculed them, saying: “These bhikshunis look exactly like prostitutes.” The Buddha said: “You should not do so. To do so is a violation and constitutes a duskrta offense.” The bhikshus had food that had been kept overnight, while the bhikshunis had no food, but the bhikshus did not dare give it to them. The Buddha said: “I permit it to be given; there is no offense.” The same applies when a bhikshuni has food that has been kept overnight and gives it to a bhikshu.

Some bhikshus went to a bhikshuni residence where there was no lay attendant to hand them food. The Buddha said: “When there is no lay attendant, I permit a bhikshuni to hand food to a bhikshu; there is no offense.” The same applies when a bhikshu hands food to a bhikshuni. Some bhikshunis brewed alcoholic liquor, and many people reproached them.

The Buddha said: “You should not do so. To do so is a violation and constitutes a Sthulatyaya offense.” Some bhikshunis raised cattle, cultivated fields, maintained servants, and personally supervised the plowing and planting. Laypeople criticized them, saying: “These bhikshunis personally supervise plowing and planting just as we do.

How are they any different from us?” The Buddha said: “You should not supervise it yourselves; you should appoint lay attendants to do so. To do otherwise is a violation and constitutes a duskrta offense.” Some bhikshunis received money from property or profits. Many people reproached them.

The Buddha said: “You should not do so. To do so is a violation and constitutes a Sthulatyaya offense.” Some bhikshunis maintained prostitutes and hired them out. Many people reproached them.

The Buddha said: “You should not do so. To do so is a violation and constitutes a Sthulatyaya offense.” Some bhikshunis pressed oil and sold it. Many people reproached them.

The Buddha said: “You should not do so. To do so is a violation and constitutes a Sthulatyaya offense.” Some bhikshunis played by stepping on one another’s feet. Many people reproached them.

The Buddha said: “You should not do so. To do so is a violation and constitutes a duskrta offense.” The same applies to hanging up a rope and playing while suspended from it. A fire broke out at a bhikshuni residence.

The Buddha said: “You should strike the gandhi and call out to gather people to fight the fire. Cover it with earth, pour water on it, and use water-soaked fruits to extinguish it.”

At that time, a large number of laymen invited the Bhikshuni Sangha to a meal. Early in the morning, the bhikshunis donned their robes, took up their bowls, and went to the donors’ house. Only then did they question one another to determine their relative seniority, and thus the meal was delayed. The laymen reproached them, saying: “These bhikshunis are like Brahmin women, questioning one another with excessive minuteness to determine their relative seniority. Now we have invited them to a meal, yet the mealtime has been delayed. What are we to do?” This was reported to the Buddha. The Buddha said: “When the great assembly gathers, I permit eight senior elders to question one another to determine their relative seniority and then sit in order. The others may sit wherever convenient.”

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL