重治毗尼事義集要

I. PRECEPTS OF THE BHIKSHUNI

The bhikshunis’ Uposatha procedure is the same as that of the bhikshus. The precepts common to bhikshus and bhikshunis have been explained above. Here, only the precepts that are not shared are recorded. The intention is to present the essentials concisely, rather than explain them extensively.

I. THE EIGHT PARAJIKA DHARMAS

1. The precept against sexual intercourse.

2. The precept against stealing.

3. The precept against killing.

4. The precept against making great false claims.

These four precepts are all the same as those for bhikshus.

5. Bodily contact with a man.

TEXT OF THE PRECEPT:

If a bhikshuni, with a defiled mind, engages with a man who has a defiled mind, touching the part of his body below the armpits and above the knees—whether grasping, stroking, pulling, pushing, stroking upward, stroking downward, lifting, or setting down—that bhikshuni commits a parajika and may no longer dwell in communion. This is the precept concerning bodily contact.

ORIGIN^[1]:

The householder Lu-Le and the bhikshuni Sthulananda were mutually attracted to one another. One day, the householder invited the bhikshunis to a meal. Sthulananda knew that the householder had invited the bhikshunis on her account, so she remained at the monastery and did not go. The householder looked throughout the assembly of bhikshunis but did not see Sthulananda, and so he asked:

“Where is Sthulananda? Why has she not come?”

“She is at the monastery and did not come.”

The householder hurriedly finished serving the food and immediately went to the monastery. Seeing the householder approaching from afar, Sthulananda lay down upon a bed. The householder asked:

“Are you ill?”

“I am not ill at all. You have not fulfilled what I desire.”

The householder said:

“I desire it as well; it is not that I do not.”

The householder then embraced her from the front and lay down, touching her with his hands and kissing her with his mouth. A young shramanerika who was guarding the room saw this and reported it to the bhikshunis. The bhikshunis reproached her and informed the bhikshus; the bhikshus reported it to the Buddha. The Blessed One convened the Sangha, rebuked her, and established this precept.

CHARACTERISTICS OF THE OFFENSE

If the person is a man and she perceives him as a man, and her hand touches his body and their bodies come into contact, and she experiences pleasure, she commits a parajika. If she is uncertain whether he is a man, she commits a sthulatyaya. The same applies even to grasping a bag he is carrying.

If a bhikshuni uses her body to touch a man’s robe or ornaments, or conversely, if a man uses his robe or ornaments to touch a bhikshuni’s body, with a lustful and defiled mind, she commits a sthulatyaya. If, with a lustful and defiled mind, she uses the clothing on her body or her ornaments to touch the clothing or ornaments worn by the other person, she commits a dushkrita. If, with a lustful and defiled mind, their bodies touch, even though she experiences no pleasure, she commits a sthulatyaya.

The same applies to grasping or pulling. If the male is a deva, an asura, or even a male animal capable of transforming his form, and their bodies touch, she commits a sthulatyaya. If the being cannot transform his form, she commits a dushkrita.

If her body touches that of a woman, she commits a dushkrita. If her body touches that of an intersex person, she commits a sthulatyaya. If, with a lustful mind, she touches a robe, bowl, or other such object, or even touches her own body, in every case she commits a dushkrita.

There is no offense if contact occurs accidentally while giving or receiving something, or if contact occurs while rescuing or freeing someone, provided in all such cases there is no lustful mind; nor was there an offense before this precept was established, or if she was insane, mentally deranged, tormented by pain, or under restraint.

6. Committing the eight acts.

TEXT OF THE PRECEPT:

If a bhikshuni, with a defiled mind, knowing that a man has a defiled mind, consents to his taking her hand, taking hold of her robe, entering a secluded place, standing together, talking together, walking together, leaning their bodies against each other, or making an appointment with each other, that bhikshuni commits a parajika and may no longer dwell in communion. This is the offense of committing the eight acts.

ORIGIN^[2]:

This prohibition was also established because of Sthulananda.

CHARACTERISTICS OF THE OFFENSE

From taking the hand through leaning their bodies against each other, each individual act constitutes a sthulatyaya. Upon committing the eighth act, she commits a parajika. With a deva, naga, or even an animal capable of transformation, each of the first seven acts constitutes a dushkrita. Upon committing the eighth act, she commits a sthulatyaya. With an animal incapable of transforming its form, or with a woman who has a defiled mind, committing all eight acts constitutes a dushkrita.

There is no offense if their hands touch while giving or receiving something, or if she grasps his robe in the course of rescuing or freeing him; if she enters a secluded place, stands together, talks together, or walks together for the sake of making an offering, paying homage, confessing an offense, or receiving the Dharma; if, when someone strikes her, or when thieves, an elephant, a vicious beast, or an assassin approaches, she leans aside to avoid the danger and happens to press against another person; if she goes to request instruction, invite a Dharma teaching, accept an invitation, or visit a monastery; or if they arrange to meet in a place where misconduct cannot be committed.

7. Concealing another person’s grave offense.

TEXT OF THE PRECEPT:

If a bhikshuni knows that another bhikshuni has committed a parajika but does not disclose it herself, does not tell a member of the assembly, and does not report it to the great assembly; and at a later time that bhikshuni dies, is formally charged by the assembly, gives up the training, or joins a non-Buddhist path, and only then she says, “Previously, I already knew that she had committed such-and-such an offense,” that bhikshuni commits a parajika and may no longer dwell in communion. This is the precept against concealing another person’s grave offense.

ORIGIN^[3]:

Sthulananda’s younger sister, Tishyananda, committed a parajika. Sthulananda feared that her younger sister would acquire a bad reputation, so she remained silent and said nothing. Some time later, Tishyananda gave up the training. The bhikshunis asked:

“Has your younger sister given up the training?”

Sthulananda said:

“I already knew previously that she had committed such-and-such an offense.”

The bhikshunis reproached her, saying:

“Why did you conceal another person’s grave offense?”

The bhikshunis informed the bhikshus, and the bhikshus reported it to the Blessed One, who established this precept.

CHARACTERISTICS OF THE OFFENSE

If she learns of it before one meal and reports it only before the next meal, or learns of it at midnight and reports it only during the latter part of the night, she commits a sthulatyaya. If she learns of it during the latter part of the night and does not report it before the first sign of sunrise appears, she commits a parajika. Apart from the eight parajika offenses, if she conceals another offense, the penalty accords with the offense concealed. If she conceals her own grave offense, she commits a sthulatyaya; if she conceals another person’s offense, she commits a dushkrita.

There is no offense if she did not know; if there was no one to whom she could report it; or if reporting it would endanger her life or her pure conduct.

The Ten Recitations Vinaya states:

If the Sangha has performed against this bhikshuni the act of expulsion for “refusing to acknowledge” her offenses, or if she is insane, mentally deranged, or mentally impaired by illness, then she commits no offense by failing to report another person’s offense. If the Sangha has rescinded her expulsion^[4], or her painful illness has ended and she has recovered, then if she conceals another person’s offense until the ground becomes clearly visible—that is, until the first light of dawn appears—she commits a parajika.

8. Following one who has been formally charged, and failing to desist after three admonitions.

TEXT OF THE PRECEPT:

If a bhikshuni knows that a bhikshu has been formally charged by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, but that he has not complied, has not repented, and has not yet been restored by the Sangha to communal life, and she nevertheless follows him, the bhikshunis should say to her: “Elder Sister, this bhikshu has been formally charged by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, but he has not complied, has not repented, and has not yet been restored by the Sangha to communal life. Do not follow him.”

If, when the bhikshunis admonish that bhikshuni in this way, she obstinately persists and does not desist, the bhikshunis should admonish her a second and a third time so that she relinquishes the matter. If she relinquishes it after three admonitions, that is good. If she does not relinquish it, that bhikshuni commits a parajika and may no longer dwell in communion. This is the offense of following one who has been formally charged.

ORIGIN^[5]:

Venerable Chandaka was formally charged by the Sangha. The bhikshuni Uyyasi continued going to and fro attending upon him, and the bhikshunis admonished her and sought to stop her. She replied:

“He is my elder brother. If I do not make offerings to him now, when shall I wait until?”

She therefore continued following and attending upon him without ceasing. The bhikshunis reproached her and told the bhikshus, who reported the matter to the Buddha. The Buddha instructed the Bhikshuni Sangha to admonish and rebuke her through a motion followed by three proclamations, and he established this precept.

Following is of two kinds: first, in Dharma; second, in robes and food.

CHARACTERISTICS OF THE OFFENSE

When the third karman has been completed, a parajika offense is committed. If two karmans have been completed and she then desists, she commits three sthulatyaya offenses. If one karman has been completed and she then desists, she commits two sthulatyaya offenses. If the motion has been made and she then desists, she commits one sthulatyaya offense. Whoever tells her, “Do not desist,” commits a sthulatyaya offense. If one fails to admonish her, one commits a duskrita offense.

There is no offense when the karman is contrary to the Dharma, performed by a divided assembly, and so forth.

The Ten Recitations Vinaya states:

The bhiksunis should say to the expelled bhiksu: “Venerable sir, you should humble yourself and approach the great Sangha. If you do not humble yourself, the Bhiksuni Sangha will perform a karman whereby we shall neither bow to you, speak with you, nor make offerings to you.” If, before the Bhiksuni Sangha has performed the karman of not bowing, a bhiksuni teaches him the Dharma, receives the Dharma from him, gives him an object, or receives an object from him, each act constitutes a duskrita offense.

If these acts are done after the karman has been performed, each constitutes a sthulatyaya offense. The bhiksunis should first gently exhort her. If she agrees to desist, she should confess the many duskrita and sthulatyaya offenses.

Only if she refuses to desist should the Sangha perform the karman consisting of one motion and three proclamations.

II. THE SEVENTEEN SANGHAVASESA DHARMAS

The Mahasanghika Vinaya has nineteen dharmas, while the Mulasarvastivada Vinaya has twenty.

1. The precept concerning matchmaking.

2. The precept concerning an unfounded accusation.

3. The precept concerning an accusation based on a partial resemblance.

These three precepts are the same as those for bhiksus.

FOURTH PRECEPT (Litigation):

If a bhiksuni enters into litigation with a householder, a householder’s child, a servant, or a hired worker, whether by day or by night, even for the time of a finger snap or for only an instant, that bhiksuni, as soon as she has done so, should desist; if she does not desist, she commits a sanghavasesa offense.

(“An offense upon the initial act, requiring relinquishment”: “upon the initial act” means that the offense is committed as soon as the act is first done. “Requiring relinquishment” means that if she relinquishes it, she does not commit the offense.)

ORIGIN^[6]:

A householder in the country of Sravasti built a monastery and offered it to the bhiksunis. After some time, the bhiksunis left the monastery and went elsewhere. That householder died, and his son then plowed the land belonging to the monastery. The bhiksunis said, “This is land belonging to the Sangha; do not plow it.”

The householder’s son replied:

“Indeed, while my father was alive, he built this monastery and offered it to the Bhiksuni Sangha. The Bhiksuni Sangha departed, and my father died. I am now free to use it. Since neither party is making use of it, why should this land be left vacant?” The bhiksunis then went before the magistrate and brought a lawsuit. The magistrate summoned the householder’s son and rendered judgment according to the law: his property was confiscated and placed in the state treasury. When the Buddha heard of this, he established a prohibition.

At that time, a junior wife of King Prasenajit also built a monastery and offered it to the bhiksunis. After the bhiksunis had accepted it and resided there, they later traveled among the people. The king’s junior wife then transferred the offering to a female brahmin renunciant. When the bhiksunis returned to the monastery, they told the female brahmin renunciant to leave. She replied, “This monastery truly belonged to you, and the donor built it for you. But while you were away traveling, the donor offered it to me; now I cannot leave.” In anger, the bhiksunis pushed her out and dragged her from the monastery. She then went before the magistrate and brought a complaint. The magistrate summoned the bhiksunis, but the bhiksuni concerned did not dare to appear.

The Buddha said, “When summoned, one should appear.”

The bhiksuni then went before the magistrate and said, “All the land here belongs to the king. All affairs belong to householders; the dwellings belong to the donors, and the beds, seats, and bedding are likewise theirs. By repairing the dwellings and enabling the Sangha to have a place of repose, one gains abundant merit. Why is this? Because that person gave it to me, I was able to dwell there in peace.” The magistrate then took the monastery and awarded it to the female brahmin renunciant.

The Buddha told the bhiksus, “This bhiksuni did not speak skillfully, and the magistrate also did not judge skillfully. Why is this? The former gift accorded with the Dharma, for it conformed to the donor’s original intention; the latter gift was contrary to the Dharma, for it went against the donor’s original intention.”

EXPLANATION:

“Litigation”^[7]: going before a magistrate and disputing with one another over right and wrong.

“Servant”: a hired worker who is paid wages.

“Female brahmin renunciant”: a woman who has gone forth in a non-Buddhist teaching.

CHARACTERISTICS OF THE OFFENSE

If the magistrate records the case in a written document, it is a sanghavasesa offense. If the matter is stated orally without recording names, it is a sthulatyaya offense. For a bhiksu and others, it is a duskrita offense.

There is no offense if she is summoned, if she wishes to report some matter, if she is forcibly dragged there, if she is bound and taken there, if there is danger to her life or danger to her celibate conduct, or if, although she speaks orally, she does not bring a lawsuit before the magistrate.

The Five-Part Vinaya states:

If a bhiksuni is slighted or insulted by someone, she should tell that person’s parents. If the person has no parents, she should tell the person’s relatives. If there are no relatives, she should tell a bhiksu or an upasika. If an influential bhiksu or bhiksuni fails to assist her, that person commits a duskrita offense. When speaking, she should say:

“That person slighted and insulted me. For my sake, admonish and remonstrate with that person so that such things will no longer be said.”

FIFTH PRECEPT (Ordaining a Female Thief):

If a bhiksuni, knowing beforehand that a woman is a thief whose crime is punishable by death and that others know of it, neither asks the king’s minister nor consults the woman’s relatives, but immediately allows her to go forth and receive full ordination, that bhiksuni, as soon as she has done so, should relinquish the act; if she does not relinquish it, she commits a sanghavasesa offense.

ORIGIN^[8]:

A female thief stole property from the Licchavis^[9] and fled. The Licchavis sent people to find and kill her. The female thief then entered the city of Rajagrha, went to the bhiksunis’ park, and requested ordination. The Licchavis reported the matter to King Bimbisara and asked him to search for her. When the king heard that she had already gone forth, he sent a trusted person to inform the Licchavis. The Licchavis criticized this, and therefore the Buddha established a prohibition. At that time, some bhiksunis did not know whether a woman was a thief or not, or whether her crime was punishable by death or not. The Buddha said, “If one does not know, there is no offense.”

EXPLANATION:

“Thief” or “robber”: a person who takes five coins or more than five coins.

CHARACTERISTICS OF THE OFFENSE

When the three proclamations of the karman have been completed, the preceptor bhiksuni commits a sanghavasesa offense.

There is no offense if she does not know, or if she consults the king’s minister and the woman’s relatives before allowing her to go forth; if the woman had been arrested and imprisoned but was released and then allowed to go forth; or if she rescues the woman and enables her to escape.

The Ten Recitations Vinaya states:

If the preceptor bhiksuni knows, she commits a sanghavasesa offense. If the acarya bhiksuni knows, she commits a sthulatyaya offense. If the Sangha knows, its members commit a duskrita offense.

SIXTH PRECEPT (Arbitrarily Releasing One from an Offense):

If a bhiksuni knows that another bhiksuni has been subjected by the Sangha to an act of suspension, in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, and that the suspended bhiksuni has not complied, has not yet confessed, and has not yet been restored by the Sangha through a karman permitting her to dwell in communion; yet, out of affection, without consulting the Sangha and without being commissioned by the Sangha, she goes beyond the boundary and performs a karman to release that bhiksuni from the offense, then, as soon as she has done so, she should desist; if she does not desist, she commits a sanghavasesa offense.

ORIGIN^[10]:

The bhiksuni Uyi-thu had been subjected by the Sangha to an act of suspension. Thullananda did not inform the Bhiksuni Sangha, nor was she commissioned by the Sangha, but hastily went beyond the boundary on her own initiative and joined in performing a karman to release Uyi-thu from the offense. Therefore, the Buddha established a prohibition.

CHARACTERISTICS OF THE OFFENSE

When the three proclamations of the karman have been completed, she commits a sanghavasesa offense. If two proclamations have been completed, she commits three sthulatyaya offenses. If one proclamation has been completed, she commits two sthulatyaya offenses. When the motion has been made, she commits one sthulatyaya offense. The preparatory act of assembling the Sangha constitutes a duskrita offense. A bhiksu commits a duskrita offense.

There is no offense if she informs the Sangha and the Sangha instructs her to act, provided that the suspended bhiksuni is able to humble herself and repent of her offense. If the Sangha is angry and refuses to release the bhiksuni from the offense, and another bhiksuni releases her, there is no offense. If a bhiksuni has already been authorized to perform the karman, but the Sangha then moves elsewhere, its members die, travel far away, abandon the practice, and so forth, that bhiksuni should release her, and there is no offense.

SEVENTH PRECEPT (Traveling Alone):

If a bhiksuni crosses water alone, enters a village alone, sleeps alone, or travels behind alone, then, as soon as she has done so, she should desist; if she does not desist, she commits a sanghavasesa offense.

(Other recensions divide this into four precepts.)

ORIGIN^[11]:

There was a bhikkhuni who, while alone, lifted her robe high and waded across the water. A villainous man noticed her, seized her, and molested her. Laypeople criticized her, saying that she was like a prostitute. Furthermore, the bhikkhuni Saima had many disciples. Not far from the Sangharama, she had relatives in a village. Because of a minor matter, she entered the village alone and slept alone there. A layman said:

– That bhikkhuni desires a man.

Furthermore, when the group of six bhikkhunis traveled with the Bhikkhuni Sangha, they habitually walked along one side of the road and behind the others. The bhikkhunis reproached them and informed the bhikkhus, who reported the matter to the Blessed One, whereupon he established this precept.

CHARACTERISTICS OF THE OFFENSE

One should find another bhikkhuni with whom to wade across. One should slowly lift one’s robe to wade and wait for one’s companion. If a bhikkhuni goes ahead and wades quickly, causing her companion to be unable to keep pace, she commits a Sanghadisesa offense.

Upon entering the water, she should lift her robe according to the depth of the water and wait for her companion. If she wades quickly into the water without waiting for the companion behind her, she commits a thullaccaya offense. Upon reaching the opposite bank, she should slowly lower her robe and wait for her companion.

If she does not slowly lower her robe, climbs onto the bank, and does not wait for her companion, she commits a thullaccaya offense. If she goes alone to a village, she commits a Sanghadisesa offense for each village she reaches. If she travels alone through an open area for a distance as far as the sound of a drum can be heard, she commits a Sanghadisesa offense.

If she has not yet reached the village and is within the distance at which a drum can be heard, she commits a thullaccaya offense. If she travels alone within any single boundary of a village, she commits a dukkata offense. If she makes preparations intending to go but does not go, she commits a dukkata offense.

When sleeping together in a village, they must lie so that their outstretched hands touch. If they do not touch, they commit a Sanghadisesa offense. If they cannot see one another but can hear each other’s voices, or cannot hear one another but can see each other, they commit a thullaccaya offense.

There is no offense: If she crosses by means of supernormal powers, by boat or raft, by bridge, by ferry, or by stepping on stones across the river; if her bhikkhuni companion dies, gives up the training, and so forth; or if there is danger to life, danger to the holy life, danger from wild beasts, if she is forcibly carried away, or if she is swept away by the water. The same applies to entering a village. If two bhikkhunis sleep where their outstretched hands touch and one bhikkhuni goes outside to urinate or defecate, or to receive instruction in or recite a scripture, or to cook porridge, rice, or soup for a sick bhikkhuni, or because of danger to life, and so forth, there is no offense. The same applies when traveling together.

PRECEPT 8 (Accepting Something from a Lustful Man):

If any bhikkhuni, with a defiled mind, knowingly accepts food and eats it, or accepts other articles, from a man with a defiled mind, that bhikkhuni has committed an offense requiring relinquishment; if she does not relinquish it, she commits a Sanghadisesa offense.

ORIGIN^[12]:

At that time there was a famine, and almsfood was difficult to obtain. Tissa Nanda went to a merchant’s house for alms. The merchant, having taken notice of her, gave her a bowl filled with rice and soup. Thereafter, Tissa frequently went to this merchant’s house for alms. One day, when the man saw the bhikkhuni approaching from afar, he calculated to himself: “The food I have given this woman on all the previous occasions may be worth five hundred gold coins, enough to purchase a woman.” He then approached, embraced the bhikkhuni, and sought to engage in sexual intercourse with her. The bhikkhuni cried aloud:

– Do not do that! Do not do that!

The neighbors inquired, learned what had happened, and asked the bhikkhuni:

– Did you know for what purpose that man gave you food?

She replied:

– I knew.

The neighbors said:

– Since you knew, why are you crying aloud now?

The bhikkhunis then reproached her and informed the bhikkhus, who reported the matter to the Blessed One, whereupon he established this precept.

EXPLANATION:

Edibles: This refers to roots, branches, leaves, flowers, fruits, oil, sesame paste, black molasses, and fine foods.

Food: This refers to rice, noodles, dried rice, and so forth.

Other articles: This refers to gold, silver, precious gems, and so forth.

CHARACTERISTICS OF THE OFFENSE

If, with a defiled mind, she knowingly accepts food from a man with a defiled mind, she commits a Sanghadisesa offense. If the giver is a deva, an asura, or even an animal capable of assuming human form, she commits a thullaccaya offense. If it is incapable of assuming human form, she commits a dukkata offense. If the giver is a bhikkhu, she commits a dukkata offense. If the giver belongs to any of the three lower assemblies, she commits a dukkata offense.

There is no offense: If she does not know that he has a defiled mind.

The Mulasarvastivada Vinaya states:

If the bhikkhuni has a lustful mind but the man does not, she incurs a thullaccaya offense; if the bhikkhuni does not have a lustful mind, she incurs an offense of wrongdoing.

PRECEPT 9 (Encouraging a Bhikkhuni to Obtain Alms Improperly):

If any bhikkhuni instructs another bhikkhuni, saying: “Elder Sister, whether that man has a defiled mind or does not have a defiled mind, what concern is that of yours? It is enough that you have no defiled mind. If you obtain from him food that is timely and pure, accept it.” That bhikkhuni has committed an offense requiring relinquishment; if she does not relinquish it, she commits a Sanghadisesa offense.

ORIGIN^[13]:

Tissa entered the city for alms and returned with an empty bowl. The group of six bhikkhunis and Tissa’s mother spoke such words^[14] to Tissa; therefore, this precept was established.

CHARACTERISTICS OF THE OFFENSE

If the other person belongs to any of the four assemblies, the offense is dukkata.

There is no offense: If the words are spoken in jest, and so forth.

PRECEPT 10: Not Abandoning the Practice of Creating a Schism in the Sangha.

PRECEPT 11: Not Abandoning a Faction That Creates a Schism in the Sangha.

PRECEPT 12: Refusing to Comply after Being Expelled.

PRECEPT 13: Not Abandoning an Evil Disposition.

These four precepts are the same as those for bhikkhus.

PRECEPT 14 (Intimate Association and Mutual Support in Evil Conduct):

If bhikkhunis associate closely and live together, engage jointly in evil conduct, become notorious far and wide, and successively conceal one another’s offenses, they should be admonished by another bhikkhuni as follows: “Elder Sisters, do not associate closely and live together, engage jointly in evil conduct, become notorious far and wide, and conceal one another’s offenses. If you do not associate closely and live together, you will dwell in growth, happiness, and ease within the Buddha’s Dharma.” When admonished in this way, if those bhikkhunis persist and do not abandon that conduct, they should be admonished up to three times to relinquish it.

If, after being admonished up to three times, they relinquish it, that is good. If they do not relinquish it, those bhikkhunis, by failing to relinquish the matter after the threefold procedure, commit a Sanghadisesa offense. (The threefold procedure means that only after failing to relinquish the matter following three admonitions is a Sanghadisesa offense incurred. What should be relinquished must indeed be relinquished, and then no offense is committed.)

ORIGIN^[15]:

There were two bhikkhunis who habitually associated closely and lived together, even concealing one another’s offenses. The bhikkhunis admonished them, but they refused to change. The Buddha instructed the Bhikkhuni Sangha to perform an act of Sangha to admonish them and established this precept.

EXPLANATION:

Associating closely: This means habitually laughing and joking together, habitually teasing one another, and habitually conversing with one another.

Evil conduct: This means personally planting cotton plants, instructing others to plant them, watering them, and stringing flowers; even lying on the same bed or sitting on the same seat with adults or children, eating from the same vessel, singing, dancing, chanting songs, and so forth.

Evil repute: This means that their evil reputation spreads throughout the four directions and is heard everywhere.

Offenses: This means concealing offenses, except for the eight grounds for expulsion, namely the eight parajika offenses.

CHARACTERISTICS OF THE OFFENSE

Upon completion of the threefold act of Sangha, they commit a Sanghadisesa offense. The other matters are as in the preceding precept.

The Ten Recitations Vinaya states:

If they create unwholesome circumstances, they commit a thullaccaya offense. If they acquire an evil reputation, trouble the Bhikkhuni Sangha, or conceal one another’s offenses, they commit a thullaccaya offense in each case. They should first be gently admonished, as above.

PRECEPT 15 (Encouraging Evil Conduct):

If, when the Community of bhikkhunis carries out an act of censure against certain bhikkhunis, another bhikkhuni instructs them thus: “Sisters, do not live separately; you should live together. I also see other bhikkhunis who do not live separately but live together, engage in bad conduct, become widely notorious, and conceal one another’s offenses. Because the Sangha is displeased with you, it tells you to live separately.” That bhikkhuni should be admonished by another bhikkhuni thus: “Elder Sister, do not instruct the other bhikkhunis by saying: ‘Sisters, do not live separately.

I also see other bhikkhunis living together, engaging in evil conduct, becoming widely notorious, and concealing one another’s offenses. Because the Sangha is displeased with you, it tells you to live separately.’ At present, only these two bhikkhunis live together, engage in evil conduct, become widely notorious, and conceal one another’s offenses; there are no others. If these bhikkhunis live separately, there will be growth and happiness in their life within the Buddha-Dharma.” If, when that bhikkhuni is admonished by another bhikkhuni, she persists and does not desist, she should be admonished three times so that she will relinquish the matter.

If, after being admonished up to three times, she relinquishes it, that is good; if she does not relinquish it, that bhikkhuni commits the Sanghadisesa offense of failing to desist after three admonitions.

ORIGIN^[16]:

The group of six bhikkhunis instructed those two bhikkhunis in this way; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

The lighter and graver offenses are the same as in the preceding rule.

The Ten Recitations Vinaya says:

If she says: “Sisters, you should not act separately but should be of one mind. Those who act separately cannot prosper, whereas those who act in unity can prosper,” each such statement incurs a Thullaccaya offense. Or if she says: “Because the Sangha is angry, it tells you to act separately,” she commits a Pacittiya offense. If gentle words of counsel were not used beforehand, it is the same as in the preceding rule.

RULE 16 (Threatening to Abandon the Path):

If a bhikkhuni, merely because of a minor matter, becomes angry and displeased and then says: “I renounce the Buddha, renounce the Dharma, and renounce the Sangha. Samanas are not found only among the Sakyan sons; among the brahmins too there are samanas who practice the holy life. We too can go there and practice the holy life,” that bhikkhuni should be admonished by another bhikkhuni thus: “Elder Sister, do not, merely because of a minor matter, become angry and displeased and then say: ‘I renounce the Buddha, renounce the Dharma, and renounce the Sangha.

Samanas are not found only among the Sakyan sons; among the brahmins too there are samanas who practice the holy life. We too can go there and practice the holy life.’” If, when that bhikkhuni is admonished by another bhikkhuni, she persists and does not desist, she should be admonished three times so that she will relinquish the matter. If, after being admonished up to three times, she relinquishes it, that is good; if she does not relinquish it, that bhikkhuni commits the Sanghadisesa offense of failing to desist after three admonitions.

ORIGIN^[17]:

This rule was likewise established because of the group of six bhikkhunis.

CHARACTERISTICS OF THE OFFENSE

The lighter and graver offenses are all the same as in the preceding rule.

The Ten Recitations Vinaya says:

If she says: “I renounce the Buddha, renounce the Dharma, renounce the Sangha, and renounce the precepts,” each such statement incurs a Thullaccaya offense. If she says: “It is not only the samanas, the Sakyan sons, who know the Path,” then, because she disparages the Sangha, she commits a Pacittiya offense. Gentle words of counsel should first be used.

RULE 17 (Falsely Accusing the Sangha of Partiality):

If a bhikkhuni delights in disputation, does not recollect the matters under dispute, and afterward angrily says: “The Sangha acts out of affection, anger, ignorance, and fear,” that bhikkhuni should be admonished by another bhikkhuni thus: “Sister, do not delight in disputation, fail to recollect the matters under dispute, and afterward angrily say: ‘The Sangha acts out of affection, anger, ignorance, and fear.’ In truth, the Sangha does not act out of affection, anger, ignorance, or fear.

It is you yourself who act out of affection, anger, ignorance, and fear.” If, when that bhikkhuni is admonished by another bhikkhuni, she persists and does not desist, she should be admonished three times so that she will relinquish the matter. If, after being admonished up to three times, she relinquishes it, that is good; if she does not relinquish it, that bhikkhuni commits the Sanghadisesa offense of failing to desist after three admonitions.

ORIGIN18:

This rule was established because of a bhikkhuni named Black.

CHARACTERISTICS OF THE OFFENSE

The lighter and graver offenses are all the same as in the preceding rule.

III. THE THIRTY NISSAGGIYA PACITTIYA RULES

(The Mulasarvastivada Vinaya has as many as thirty-three rules.)

RULE 1: Keeping extra robes. (The Mahasanghika Vinaya says: “Bhikkhunis are permitted to keep twenty robes: five robes to be formally undertaken and fifteen robes to be assigned and then used. If they keep more than that number, they commit an offense entailing forfeiture. For bhikkhus, there is no fixed limit concerning assignment; using such robes entails no offense.”)

RULE 2: Sleeping apart from one’s robes.

RULE 3: Keeping robe-cloth for more than one month.

RULE 4: Asking persons who are not relatives for robes.

RULE 5: Accepting more robes than the permitted number.

RULE 6: Requesting an increase in the fund for purchasing a robe.

RULE 7: Requesting that funds be combined to purchase a robe.

RULE 8: Demanding a robe more than six times.

RULE 9: Accepting gold and silver.

RULE 10: Buying and selling valuables.

RULE 11: Engaging in trade.

RULE 12: Keeping a fine bowl.

RULE 13: Having a tailor who is not a relative sew a robe.

RULE 14: Seeking to have a fine robe woven.

RULE 15: Giving a robe and then angrily demanding it back.

RULE 16: Keeping medicine for more than seven days.

RULE 17: Keeping a robe offered in an emergency beyond the permitted period.

RULE 18: Diverting property belonging to the Sangha to oneself.

All are the same as for bhikkhus.

Rule 19:

If a bhikkhuni needs one item but asks for another, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[19]:

Thullananda went to the home of a donor and said that she needed ghee. They bought ghee and gave it to her, but she then said: “I do not need ghee; I need oil.” The donor criticized her; therefore, this rule was established. Seeking other items is likewise.

CHARACTERISTICS OF THE OFFENSE

The item should be forfeited to the Community of bhikkhunis, to several persons, or to one person. It must not be forfeited to another separate community; if such a forfeiture is made, it does not constitute a valid forfeiture and incurs a Dukkata offense. After forfeiting it, she should confess.

The person receiving the confession should announce the matter to the community and then receive the confession. She should say to the offender: “Reproach yourself in your own mind.” The offender replies: “Yes.” The Community of bhikkhunis should then perform a motion and one proclamation to return the forfeited item to its owner. Failure to return it incurs a Dukkata offense.

Whoever tells them not to return it also incurs a Dukkata offense. Members of the other four assemblies incur a Dukkata offense.

There is no offense when one who needs ghee asks for ghee, or one who needs oil asks for oil—when one asks for the very item one needs.

Rule 20:

If a bhikkhuni, knowing that a donor has offered property to the Sangha for one purpose, uses it for another purpose, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[20]:

The Community of bhikkhunis recited the precepts on open ground. Lay devotees offered materials for building a hall in which to recite the precepts. The bhikkhunis then thought: “We can sit and recite the precepts wherever it is convenient. It is difficult to obtain all five robes, so we shall exchange these materials for robes and divide them among ourselves.” Thus, they continued to recite the precepts on open ground. The lay devotees criticized them; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

If something offered for making robes is used to build a dwelling, or something offered for one place is used for another place, in every case an offense is committed. Members of the other four assemblies incur a Dukkata offense.

There is no offense if they ask the donor before using it, use it according to the designated allocation, or the donor says at the time of offering that it may be used as they wish.

Rule 21:

If a bhikkhuni seeks property for the Sangha for one purpose and then uses it for another purpose, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[21]:

The resident bhikkhunis in the country of Sravasti heard that the bhikkhuni An On intended to come, so they went from house to house asking for food and obtained much property, robes, and food. Later, however, the bhikkhuni An On did not come, so they bartered the property and divided it among themselves. Some time afterward, the bhikkhuni An On arrived and entered the city for alms. The lay devotees questioned her and learned that she had not received that property from the Sangha. They then went to the resident bhikkhunis and questioned them. Upon learning what had happened, everyone criticized them; therefore, the Buddha established this prohibition.

CHARACTERISTICS OF THE OFFENSE

If something sought for making robes is used for food, or something sought for one purpose is used for another purpose, in every case an offense is committed. Members of the other four assemblies incur a Dukkata offense.

No offense: If she tells the lay donor that the offering may be used as appropriate; or if, after making the offering, the lay donor says, “Use it as appropriate.” The same applies in all the cases below.

Rule 22:

If a bhikkhuni uses for another purpose an offering given by a donor for a specified purpose, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[22]:

A layman asked the bhikkhuni An Ẩn:

“Is your way of life peaceful and happy?”

She replied:

“My dwelling is noisy and unpleasant.”

He asked further:

“Do you not have a private room?”

She replied:

“No.”

The man then offered enough money to build her a room. The bhikkhuni subsequently thought: “If I build a room, it will give rise to many affairs and troublesome obligations, whereas robes are difficult to obtain. I should use this to acquire robes instead.” The layman criticized her; therefore, this rule was established.

Rule 23:

If a bhikkhuni uses for other purposes an offering given by a donor to the Sangha for a specified purpose, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[23]:

The community of bhikkhunis went everywhere seeking material contributions for the construction of rooms, but then exchanged them for robes and divided the robes among themselves. Therefore, this rule was established.

Rule 24:

If a bhikkhuni keeps an extra bowl, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[24]:

This rule was established because of the group of six bhikkhunis.

CHARACTERISTICS OF THE OFFENSE

On the day she receives a bowl, she should formally undertake one bowl; any remaining bowl should be assigned in purification.

The Mulasarvastivada Vinaya says:

It is permissible to keep it for one night.

The Mahasanghika Vinaya says:

A bhikkhuni may keep sixteen bowls: one formally undertaken, three assigned in purification, four larger than the standard bowl, four smaller than the standard bowl, and four supplementary bowls. If she keeps more than this number, she commits an offense entailing forfeiture and expiation.

Rule 25:

If a bhikkhuni acquires many beautifully colored utensils, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[25]:

This rule was likewise established because of the group of six bhikkhunis.

CHARACTERISTICS OF THE OFFENSE

On the day she receives utensils, she should formally undertake them. She may have sixteen necessary articles; any surplus should be assigned in purification. The sixteen are: a large steamer, the lid of the large steamer, a large basin, a ladle, a small steamer, the lid of the small steamer, a small basin, a ladle, a water jar, the jar’s lid, a medium basin, a medium ladle, a washing jar, the washing jar’s lid, a small basin, and a small ladle.

Rule 26:

If a bhikkhuni promises to give another bhikkhuni a menstruation cloth but subsequently does not give it, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[26]:

Candana-Thâu-na habitually claimed to have no sensual thoughts. She told a bhikkhuni: “When your monthly flow begins, come to me and take this menstruation cloth.” Later, Thâu-na’s monthly period began, and the other bhikkhuni’s period also began. That bhikkhuni sent someone to collect the menstruation cloth, but Thâu-na did not give it. The other bhikkhuni complained and reproached her; therefore, this rule was established.

EXPLANATION:

Menstruation cloth: A cloth used to cover the body during menstruation, beneath which the nivāsana is worn.

CHARACTERISTICS OF THE OFFENSE

Apart from a menstruation cloth, if she promises to give another robe or another requisite but does not give it, she commits a Dukkata offense.

No offense: If the other bhikkhuni is not menstruating; if the cloth is being sewn; if that bhikkhuni has violated the precepts; or if there is danger to life, and so forth.

Rule 27:

If a bhikkhuni treats an out-of-season robe as an in-season robe, she commits a Nissaggiya Pacittiya offense.

ORIGIN^[27]:

This rule was established because of the group of six bhikkhunis.

EXPLANATION:

An in-season robe: After the rains retreat, the robe season lasts one month if the Kathina robe has not been accepted, and five months if the Kathina robe has been accepted.

An out-of-season robe: Any robe received outside that period is an extra robe.

No offense: If an out-of-season robe is treated as an out-of-season robe, or an in-season robe is treated as an in-season robe.

The Sarvastivada Vinaya says:

If an in-season robe is treated as an out-of-season robe for distribution, or an out-of-season robe is treated as an in-season robe for distribution, in either case she commits an offense entailing forfeiture and expiation. An in-season robe should be distributed to the “Sangha of the rains retreat.” An out-of-season robe should be distributed to the “Sangha presently assembled.”

Rule 28:

If a bhikkhuni exchanges robes with another bhikkhuni and later, in anger and resentment, takes hers back herself or has someone else take it back, saying, “Sister, return my robe. I will not exchange with you. Your robe belongs to you; return my robe to me,” she commits a Nissaggiya Pacittiya offense.

ORIGIN^[28]:

This rule was established because of Thâu-la-nan-đà.

EXPLANATION:

Exchange: Exchanging a robe for a robe; a robe for a non-robe article; a non-robe article for a robe; or a non-robe article for another non-robe article, such as a sewing needle, knife, thread, a small object, or even a single pill of medicine.

CHARACTERISTICS OF THE OFFENSE

If, after taking it back, she stores it away, she commits an offense entailing forfeiture and expiation; if she does not store it away, she commits a Dukkata offense. If she removes it from its place, she commits an offense entailing forfeiture and expiation; if she does not remove it from its place, she commits a Dukkata offense. Members of the other four assemblies commit a Dukkata offense.

No offense: If she gently entreats her, saying, “Sister, I regret the exchange; please return my robe,” and the other, knowing that she regrets it, returns the robe; if other bhikkhunis tell the person to return it; if the person borrowed it and wears it improperly, so she takes it back; if she foresees that it will be lost; if she fears it will be damaged; if the person has violated the precepts, and so forth, up to danger to life; or if she takes it back without storing it away.

Rule 29:

If a bhikkhuni requests a heavy robe, its value may be no more than that of four layers of cloth^[29]. If it exceeds this, she commits a Nissaggiya Pacittiya offense.

EXPLANATION:

A multilayered robe is a robe that protects against the cold. When seeking a multilayered robe, its value may be no more than sixteen units.

No offense: If she seeks one worth four layers or less, or receives it without asking.

Rule 30:

If a bhikkhuni wishes to request a light robe with few layers, its value may be no more than two and a half layers of cloth. If it exceeds this, she commits a Nissaggiya Pacittiya offense.

EXPLANATION:

A light, thin robe is a robe that protects against heat.

CHARACTERISTICS OF THE OFFENSE

When requesting a thin robe, its value may be no more than ten units.

No offense: The same as in the preceding rule.

VI. THE ONE HUNDRED AND SEVENTY-EIGHT PACITTIYA RULES

The Mahasanghika Vinaya has only 141 rules.

The Mahisasaka Vinaya has as many as 210 rules.

The Mulasarvastivada Vinaya has 180 rules.

1) False speech.

2) Insulting speech.

3) Divisive speech.

4) Spending the night under the same roof as a man.

5) Sleeping for more than three nights with a woman who has not received ordination.

6) Reciting the Dharma together with an unordained person.

7) Telling an outsider of another person’s grave offense.

8) Telling an outsider of a spiritual attainment one has realized.

9) Teaching the Dharma to a man beyond the permitted number of words.

10) Digging the earth.

11) Damaging living plants and vegetation—the village of spirits.

12) Speaking evasively to vex another.

13) Complaining and reviling.

14) Failing to put away a seat belonging to the Sangha after spreading it out.

15) Failing to put away bedding in a room belonging to the Sangha.

16) Forcibly taking another’s sleeping place.

17) Dragging another person out of a room.

18) Sitting on a bed with detachable legs on an upper floor.

19) Using water containing living creatures to pack earth or water plants.

20) Thatching a dwelling with more than three layers of thatch.

21) Accepting more than one meal.

22) Eating apart from the community.

23) Accepting more than three bowls of food.

24) Eating at an improper time.

25) Eating food kept overnight.

26) Personally accepting food.

27) Going to another household without informing anyone.

28) Forcibly sitting in a household at mealtime.

29) Sitting in a secluded place in a household at mealtime.

30) Sitting alone with a man.

31) Deliberately preventing another person from eating.

32) Accepting medicine in excess.

33) Going to watch an army in battle formation.

34) Staying for more than three nights with an army in battle formation.

35) Watching military activities.

36) Drinking intoxicants.

37) Playing in water.

38) Tickling.

39) Refusing to accept admonition.

40) Frightening another person.

41) Bathing excessively.

42) Kindling a fire in the open.

43) Hiding another person’s belongings in jest.

44) Hastily wearing a robe assigned in purification.

45) Wearing an undyed robe.

46) Killing an animal.

47) Drinking water containing living creatures.

48) Deliberately vexing another person.

49) Concealing another person’s grave offense.

50) Reviving a settled dispute.

51) Traveling together with thieves.

52) Refusing to relinquish a pernicious view.

53) Associating with a person who holds a pernicious view.

54) Supporting an expelled samaneri.

55) Resisting admonition and responding with cross-questioning.

56) Disparaging the recitation of the precepts.

57) Claiming ignorance.

58) Violating a Sanghakamma.

59) Failing to give consent.

60) Giving consent and later regretting it.

61) Eavesdropping.

62) Striking a bhikkhuni in anger.

63) Threatening a bhikkhuni in anger.

64) Groundlessly accusing another of a Sanghadisesa offense.

65) Hastily entering the gate of a royal palace.

66) Handling valuables.

67) Entering a village at an improper time.

68) Making a high bed.

69) Making a cotton-stuffed mattress.

All these are the same as for bhikkhus.

Rule 70:

If a bhikkhuni eats garlic, she commits a Pacittiya offense.

ORIGIN^[30]:

Thâu-la-nan-đà took all the garlic in a garden. The garden’s owner criticized her; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

Members of the other four assemblies who commit this incur a dukkata offense.

There is no offense if an illness cannot be cured without eating garlic, in which case its use is permitted, or if it is used to apply to sores.

Rule 71:

Any bhikkhuni who shaves the hair in the three places commits a pacittiya offense.

ORIGIN^[31]:

Because this resembled the practice of prostitutes and female thieves, this rule was established.

EXPLANATION:

The hair in the three places means that around the openings for defecation and urination, and beneath the armpits.

CHARACTERISTICS OF THE OFFENSE

Each stroke of the razor constitutes one pacittiya offense. If the hair is plucked, clipped, or burned off, each act incurs a dukkata offense. A bhikkhu incurs a thullaccaya offense; members of the three lower assemblies incur a dukkata offense.

There is no offense if sores make shaving necessary for the application of medicine.

Rule 72:

When a bhikkhuni uses water for cleansing^[32], she should use two fingers, inserting each finger no more than one joint. If she exceeds this, she commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

Members of the other two assemblies incur a dukkata offense.

There is no offense if grass or an insect is inside and must be removed.

Rule 73:

Any bhikkhuni who fashions a male sexual organ out of glue or resin commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If she fashions one from any other material and uses it, she commits a pacittiya offense. If she does not use it, she incurs a dukkata offense. Members of the other two female assemblies incur a dukkata offense.

There is no offense if an illness requires the application of medicine, or if a garment obstructs the menstrual flow^[33].

Rule 74:

Any bhikkhuni who engages in mutual genital rubbing commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If the rubbing is done with a hand or foot, the one who performs the rubbing incurs a dukkata offense, while the one who receives it commits a pacittiya offense. If their two female sexual organs rub together, both commit a pacittiya offense. Members of the other two female assemblies incur a dukkata offense.

Rule 75:

Any bhikkhuni who, while a bhikkhu who is not ill is eating, stands before him to provide water and fans him with a fan commits a pacittiya offense.

ORIGIN^[34]:

A householder and his wife both went forth into monastic life. While the man was eating, his former wife stood before him holding water and fanning him with a fan. The bhikkhu said:

“Stand a little farther away; I am embarrassed before others.”

The bhikkhuni said:

“You say that my standing like this embarrasses you, but why were you not embarrassed when you formerly did such-and-such things?”

She then struck him with the fan handle, poured water over his head, and returned to her room. Therefore, the Buddha established this rule.

At that time, the bhikkhunis did not dare tend sick bhikkhus. When no one was available to pour water, they did not dare ask whether assistance was needed. The Buddha said, “Bhikkhunis are permitted to tend sick bhikkhus. If no one is present to pour water, they are permitted to ask whether assistance is needed.”

Rule 76:

Any bhikkhuni who begs for uncooked grain commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If she begs for uncooked grain such as sesame, rice, beans, wheat, barley, or any other kind of grain, each act constitutes a pacittiya offense. Members of the other four assemblies incur a dukkata offense.

There is no offense if she asks relatives, asks those who have gone forth, or does not ask but they give it of their own accord.

Rule 77:

Any bhikkhuni who defecates or urinates on fresh grass commits a pacittiya offense.

ORIGIN^[35]:

Not far from the bhikkhunis’ monastery was an area of lush, fresh grass where laypeople often came to lie down, sit, and amuse themselves, disturbing the bhikkhunis in meditation. The bhikkhunis regarded this as a nuisance and therefore smeared excrement over the grass. When the laypeople returned at their customary time to sit and amuse themselves, their bodies and clothing were soiled. They criticized the bhikkhunis among themselves, and therefore this rule was established.

CHARACTERISTICS OF THE OFFENSE

Members of the other four assemblies incur a dukkata offense.

There is no offense if one defecates or urinates where there is no fresh grass and the water subsequently flows onto fresh grass, and so forth.

Rule 78:

Any bhikkhuni who, after defecating or urinating in a chamber pot during the night, empties it over the wall in the morning without first looking commits a pacittiya offense.

ORIGIN^[36]:

The group of six bhikkhunis defecated in chamber pots during the night and, early the next morning, emptied them over the wall without first looking. At daybreak, a high minister was riding in a carriage to seek an audience with King Bimbisara. His route passed beside the monastery, and the urine and excrement that were poured out fell upon his head. The minister wished to bring the matter before the magistrate. A Brahmin official of deep faith dissuaded him from filing a complaint, then went to the bhikkhunis’ monastery and said, “Do not do this again in the future.” The bhikkhus therefore reported the matter to the Buddha, who established this rule.

CHARACTERISTICS OF THE OFFENSE

If, during the night, she empties it without first coughing or snapping her fingernails as a warning, she incurs a dukkata offense. Members of the other four assemblies incur a dukkata offense.

There is no offense if the place where it is emptied is already covered with bricks or stones, is already filthy, and so forth.

Rule 79:

Any bhikkhuni who goes to watch or listen to music and entertainment commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If she goes there and sees it, she commits a pacittiya offense; if she does not see it, she incurs a dukkata offense. If she intends to go and then turns back, each action incurs a dukkata offense. Members of the other four assemblies incur a dukkata offense.

There is no offense if she must go there to deliver a message concerning some matter, is summoned there, passes by while traveling, stays overnight at that place, is taken there by force, or faces danger to her life, and so forth.

Rule 80:

Any bhikkhuni who enters a village and stands in a secluded place speaking with a man commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If her companion is blind but not deaf, or deaf but not blind, she incurs a dukkata offense. If she stands with the man but does not speak, she incurs a dukkata offense.

There is no offense if two bhikkhunis accompany one another, if a trusted person accompanies her, or if many women are standing together; if the companion is neither blind nor deaf; if she continues walking rather than stopping; or if she becomes ill and faints, faces danger to her life, and so forth.

Rule 81:

Any bhikkhuni who enters a concealed place with a man commits a pacittiya offense.

Rule 82:

Any bhikkhuni who enters a narrow lane, tells her companion to move far away, and then stands in a secluded place whispering with a man commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If she tells her companion to move out of sight but not out of hearing, or out of hearing but not out of sight, she incurs a dukkata offense in either case.

Rule 83:

Any bhikkhuni who enters a layperson’s house, sits down, and then leaves without informing the householder commits a pacittiya offense.

ORIGIN^[37]:

A bhikkhuni went to a layman’s house. The layman’s wife spread out a separate bed, invited her to sit, and then went into an inner room. The bhikkhuni left without informing the householder. At that time, a young Brahmin student^[38] entered the house, looked around, saw no one, and carried away the bed. Therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

When one foot has passed through the doorway, and so forth, she incurs a dukkata offense. Members of the other four assemblies incur a dukkata offense.

There is no offense if another person is sitting with her on the seat; if she informs someone sitting nearby and that person tells her she may go; if she sits on stone, wood, a wall, grass, or hard ground; or if the house is about to collapse, there is a fire, a venomous snake, a ferocious beast, or thieves, or there is danger to her life, and so forth.

Rule 84:

Any bhikkhuni who enters a layperson’s house and hastily sits upon a bed without asking the householder commits a pacittiya offense.

ORIGIN^[39]:

In Rajagriha there was a high minister who had no faith in the Buddha’s teaching. He had a particular bed upon which no one dared sit. Thullananda sat upon it without asking, and her menstrual blood soiled its bedding. The minister was offended and angry, and therefore this rule was established.

CHARACTERISTICS OF THE OFFENSE

Members of the other four assemblies incur a dukkata offense.

There is no offense if it is her customary seat, if the householders are relatives, if a relative tells her to sit, or if she sits on wood, stone, and so forth.

Rule 85:

Any bhikkhuni who enters a layperson’s house and, without asking the householder, hastily spreads out a place for herself to sleep commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

Members of the other four assemblies incur a dukkata offense.

There is no offense if the house is vacant, is a charitable lodging, or belongs to an acquaintance.

Rule 86:

Any bhikkhuni who enters a dark room with a man commits a pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

Members of the other four assemblies incur a dukkata offense.

There is no offense if there is a lamp or fire, if an open door admits light, or if there is danger to her life, and so forth.

Rule 87:

Any bhikkhuni who, without carefully examining what was said, goes and reports it to others commits a pacittiya offense.

ORIGIN:

The bhikkhuni Kshama told her disciple to fetch her robe, bowl, sitting cloth, and needle case. The disciple did not listen carefully and told the other bhikkhunis, “My teacher told me to steal a robe, bowl, and so forth.” The bhikkhunis questioned her, learned the facts of the matter, and reproached her. They therefore reported it to the Buddha, who established this rule.

CHARACTERISTICS OF THE OFFENSE

Those of the other four assemblies commit a Duṣkṛta.

No offense: If it is in fact so; or if it is said in jest; or even if it is spoken by mistake.

Precept 88:

If a bhikṣuṇī, merely because of some minor matter, swears that she will fall into the three evil destinies and not be born within the Buddha-Dharma; or says, “If I have done such a thing, I too shall fall into the three evil destinies and not be born within the Buddha-Dharma”; or tells another, “If you have done such a thing, you too shall fall into the three evil destinies and not be born within the Buddha-Dharma,” in every case she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

The Buddha taught: From now on, it is permitted to say, “Namo Buddha. If I have done such a thing, Namo Buddha.” If she has done such a thing, likewise say, “Namo Buddha.” If one utters an oath, one commits a Pācittiya. Those of the other four assemblies commit a Duṣkṛta.

Precept 89:

If bhikṣuṇīs engage in a dispute and, failing to bear the matter of the dispute properly in mind, beat their breasts, weep, and cry out, they commit a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

For each blow to the breast, one commits one Pācittiya. For each tear that falls, one commits one Pācittiya. Those of the other four assemblies commit a Duṣkṛta.

No offense: If one beats oneself because food is caught in one’s throat; because of urination or defecation; because of hot or cold winds; because one is overcome by smoke; because, upon hearing the Dharma, one’s mind becomes disenchanted with the body; or because medicine is applied to diseased eyes, causing tears to flow.

Precept 90:

If a bhikṣuṇī, when not ill, lies together with another person on the same bed, she commits a Pācittiya.

No offense: If she is ill, or has been bound, and so forth.

Precept 91:

If a bhikṣuṇī lies together with another on the same mattress and under the same blanket, except on a special occasion, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

If they share one mattress but use separate blankets, or share one blanket but use separate mattresses, it is a Duṣkṛta. Those of the other four assemblies commit a Duṣkṛta.

No offense: When the weather is cold and only one blanket is available, it is permitted for each person to wear an undergarment.

Precept 92:

If a bhikṣuṇī knows that another arrived first and she herself arrived later, or knows that the other arrived later and she herself arrived first, and, wishing to cause annoyance, recites scriptures, asks about their meaning, or gives instruction in the other’s presence, she commits a Pācittiya.

No offense: If she did not know; if she first received permission; if the other is an intimate friend; or if an intimate friend says, “Go ahead and instruct her.” If the one who arrived first goes to receive a scripture from the one who arrived later; if the one who arrived later goes to receive recitation instruction from the one who arrived first; if both go to another person to receive instruction; if these two ask questions and the other answers; or if they recite together, and so forth.

Precept 93:

If a bhikṣuṇī lives together with another bhikṣuṇī who is ill but does not care for her, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

Except for one who is suffering from the same illness, if she fails to care for either of her two teachers—the preceptor or ācārya—or even an intimate friend or acquaintance, she commits a Duṣkṛta in each case. Those of the other four assemblies commit a Duṣkṛta.

No offense: If she herself is also ill, or if there is danger to her life, and so forth.

Precept 94:

If, at the beginning of the rains retreat, a bhikṣuṇī has permitted another bhikṣuṇī to place her bed in a room but later drives her out in anger, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

According to the number of persons and the number of doors, she commits a separate Pācittiya in each case.^[40] If she puts the other robes and belongings outside, or closes the door so that the other cannot enter, she commits a Duṣkṛta in each case. Those of the other four assemblies commit a Duṣkṛta.

No offense: If she does not act out of anger or resentment but, according to seniority, tells a junior to leave; if a person who has not received full ordination has slept together with her for two full nights and she tells that person to leave on the third night; if the other person has broken the precepts, up to the point that she ought to be expelled; or if, because of these circumstances, there would be danger to life or danger to the holy life.

Precept 95:

If a bhikṣuṇī travels among inhabited places at all times—spring, summer, autumn, and winter—except for another valid cause, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

(No offense): If it is for the affairs of the Three Jewels or to care for the sick, she is permitted to receive authorization for seven days and go out.

Precept 96:

If a bhikṣuṇī does not depart after completing the summer rains retreat, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

After completing the rains retreat, she should set out. If she does not set out for even one night, she commits a Pācittiya.

No offense: If a lay devotee invites her to remain; if household after household invites her to a meal; if male or female relatives invite her; if she encounters a sick person who has no companion to provide care; if there is danger from flooding; or even if she has been bound or there is danger to her life.

The Five-Part Vinaya states:

If the period for which she was invited has not yet elapsed, or if it is not the place to which she was invited for the rains retreat, she commits no offense by not departing.

Precept 97:

If a bhikṣuṇī travels among inhabited places in a frontier region where danger is suspected, she commits a Pācittiya.

EXPLANATION:

A frontier region is a place distant from a city.

CHARACTERISTICS OF THE OFFENSE

Upon entering a village, she commits a Pācittiya for each village boundary she crosses. If she travels ten miles through open wilderness—an araṇya—she commits one Pācittiya. If the distance is less than one village or less than ten miles, she commits a Duṣkṛta.

No offense: If she is summoned; if there is a matter that must be discussed; if she is seized, and so forth; or if she arrived there before any suspicion of danger arose, and the suspected danger arose only afterward.

The Five-Part Vinaya states:

If she travels through the air, she commits no offense.

Precept 98:

If a bhikṣuṇī travels within the territorial boundary where danger is suspected, she commits a Pācittiya.

EXPLANATION:

The territorial boundary is the area within the four gates of the city.

CHARACTERISTICS OF THE OFFENSE

The cases of offense and no offense are the same as in the preceding precept.

Precept 99:

If a bhikṣuṇī associates closely with a male lay devotee or the son of a lay devotee, lives together with him, and engages in conduct that is not in accordance with the Dharma, the other bhikṣuṇīs should admonish her, saying: “Do not associate closely with a male lay devotee, live together with the son of a lay devotee, or engage in conduct that is not in accordance with the Dharma. You should live separately. If you live separately, you will grow and dwell happily within the Buddha-Dharma.” When admonished, if that bhikṣuṇī obstinately persists and does not desist, the bhikṣuṇīs should admonish her three times so that she will abandon this conduct. If she abandons it after being admonished up to three times, that is good; if she does not abandon it, she commits a Pācittiya.

EXPLANATION:

Associates closely: This means frequently talking, laughing, and jesting together.

CHARACTERISTICS OF THE OFFENSE

After the third karma procedure has been completed, she commits a Pācittiya. If she desists after the second karma procedure has been completed, she commits three Duṣkṛtas. If she desists after the first karma procedure has been completed, she commits two Duṣkṛtas. If she desists after the motion has been made, she commits one Duṣkṛta. Before the motion has been made, every act of conduct not in accordance with the Dharma constitutes a Duṣkṛta. Those of the other four assemblies commit a Duṣkṛta.

No offense: If she desists as soon as she is told, or if she reproves an unlawful separate assembly.

Precept 100:

If a bhikṣuṇī goes to the royal palace to view picture galleries,^[41] gardens, groves, or bathing pools, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

If she goes there and sees them, she commits a Pācittiya; if she does not see them, she commits a Duṣkṛta. Preparatory acts undertaken with the intention of going there, and so forth, are all Duṣkṛtas. Those of the other four assemblies commit a Duṣkṛta.

No offense: If she has a matter that must be presented; if she is summoned or invited; if her route necessarily passes through there; if she lodges there overnight or is seized, and so forth; or if, for the affairs of the Sangha or a stupa, she views them in order to draw a plan.

Precept 101:

If a bhikṣuṇī bathes naked in the water of a river, spring, canal, or pond, she commits a Pācittiya.

CHARACTERISTICS OF THE OFFENSE

Those of the other four assemblies commit a Duṣkṛta.

No offense: If she is compelled by force.

Precept 102:

If a bhikṣuṇī makes a bathing cloth, she must make it according to the prescribed measurements. The prescribed measurements are six handspans in length and two and a half handspans in width, measured by the Buddha’s handspan. If it exceeds these measurements, she commits a Pācittiya.

EXPLANATION:

Bathing cloth: A cloth used to cover the body while bathing.

CHARACTERISTICS OF THE OFFENSE

If the length exceeds the prescribed measurement while the width is correct; if the length is correct while the width exceeds the prescribed measurement; or if both dimensions exceed the prescribed measurements, whether she makes it herself or has another make it, if it is completed, she commits a Pācittiya in each case; if it is not completed, she commits a Duṣkṛta in each case. If she makes it for another, whether it is completed or not, she commits a Duṣkṛta. A bhikṣu commits a Pācittiya. Those of the other three assemblies commit a Duṣkṛta.

No offense: If she makes it according to the prescribed measurements or smaller; if she receives one already made and cuts it down according to the Dharma before using it; or if she folds and stitches it to reduce its size.

Precept 103:

If a bhikkhuni takes more than five days to sew a sanghati, except when she is still seeking material for the sanghati, when the robe privileges are in effect, or when one of the six dangers arises, she commits a Pacittiya offense.

(Of the eight dangers, two are excluded: nonhuman beings and ferocious beasts; the remaining six apply, because bhikkhunis do not dwell in aranyas.)

ORIGIN^[42]:

Thullananda cut cloth for a bhikkhuni’s robe. Wishing that the other bhikkhuni would make an offering to her, she delayed for a long time and did not finish sewing the robe. At that time, the monastery caught fire, and the robe cloth was burned; therefore, this prohibition was established.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu... commits a Dukkata offense.

No offense: If there is no knife, needle, or thread, or if there is insufficient cloth; or if there is danger to life...

Rule 104:

If a bhikkhuni goes more than five days without inspecting her sanghati, she commits a Pacittiya offense.

ORIGIN^[43]:

A bhikkhuni left her sanghati in her room and did not inspect or air it. It was eaten and damaged by insects; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

If she does not inspect other robes or other articles once every five days, she commits a Dukkata offense. A bhikkhu... commits a Dukkata offense.

No offense: If it is stored in a secure place; if another person has been asked to look after it; or if inspecting it might cause it to be lost.

Rule 105:

If a bhikkhuni obstructs someone from offering robes to the Sangha, she commits a Pacittiya offense.

ORIGIN^[44]:

An acquaintance of Thullananda wished to offer food and robes to the Sangha. She went to him and said:

– The Great Sangha possesses majestic virtue and has many donors who make offerings. You have many other places where you may make offerings; you should offer only food and need not offer robes.

The acquaintance followed her words and did not offer robes. The next morning, when the community of bhikkhunis arrived, he saw their dignified and orderly deportment. The householder then loudly expressed his regret that he had not offered them robes. The bhikkhunis asked about it and learned the full circumstances... They went and reported the matter to the Buddha, who established this prohibition.

CHARACTERISTICS OF THE OFFENSE

If she obstructs the offering of another article, she commits a Dukkata offense. If she creates an impediment to something being given to another person, she commits a Dukkata offense. A bhikkhu... commits a Dukkata offense.

Rule 106:

If a bhikkhuni wears another person’s robe without asking its owner, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu... commits a Dukkata offense.

No offense: If an acquaintance says, “You may wear it!”

Rule 107:

If a bhikkhuni gives a renunciant’s robe to a non-Buddhist ascetic or a layperson, she commits a Pacittiya offense.

EXPLANATION:

A layperson is one who lives the household life.

A non-Buddhist ascetic is one who has gone forth outside the Buddha-Dharma.

A renunciant’s robe is a robe of subdued color.

CHARACTERISTICS OF THE OFFENSE

If the person accepts it, she commits a Pacittiya offense. If the person does not accept it, she commits a Dukkata offense. If she employs a means with the intention of giving it... she commits a Dukkata offense. A bhikkhu... commits a Dukkata offense.

No offense: If she gives it to her father or mother; if she gives it to a person who tends a stupa or lecture hall or performs work, calculating the gift according to the food provided; or if it is forcibly taken from her.

The Five-Part Vinaya says:

If it is exchanged for a bhikkhuni’s robe or used to repay a debt, there is no offense in either case.

The Mahasanghika Vinaya says:

If a virtuous bhikkhuni is asked by a devotee for a piece of kasaya cloth to ward off calamity, she should have a lay attendant give it.

Rule 108:

If the Sangha is distributing robes in accordance with the Dharma and a bhikkhuni thinks of obstructing the distribution because she fears that her disciple will receive no share, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu... commits a Dukkata offense.

No offense: If the distribution is at an improper time, contrary to the Dharma, conducted by a separate faction of the Sangha...

Rule 109:

If a bhikkhuni thinks, “I now wish the Sangha not to relinquish the robe privileges but to relinquish them later, so that the five allowances may remain in effect longer,” she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu commits a Dukkata offense.

No offense: If the relinquishment is at an improper time, contrary to the Dharma, performed by a separate faction of the Sangha, and so forth...

Rule 110:

If a bhikkhuni intends to prevent the Bhikkhuni Sangha from relinquishing the kathina robe because she wishes to enjoy the five allowances longer, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If she speaks intelligibly, she commits a Pacittiya offense; if unintelligibly, a Dukkata offense.

Rule 111:

If a bhikkhuni is requested by another bhikkhuni, “Please settle this dispute for me,” but does not seek a means to settle it, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If she does not employ a means to settle other minor disputes, she commits a Dukkata offense. If she does not employ a means to settle a dispute of her own, or does not employ a means to settle another person’s dispute, she commits a Dukkata offense in either case. A bhikkhu... commits a Dukkata offense.

No offense: If she is ill; if the person does not act after being admonished; if that person has broken the precepts, and so forth; or if the matter would cause danger to life.

Rule 112:

If a bhikkhuni personally gives food to a layperson or a non-Buddhist ascetic to eat, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

The cases of offense and non-offense are the same as in the preceding rule concerning “giving robes.”

No offense: If she places it on the ground for them or tells another person to give it.

Rule 113:

If a bhikkhuni acts as a messenger for a layperson, she commits a Pacittiya offense.

ORIGIN^[45]:

The group of six bhikkhunis managed householders’ homes, performing such tasks as milling grain, pounding rice, cooking rice, porridge, and other foods, spreading beds, mats, and bedding, sweeping houses, carrying water, or accepting errands from others. Because of this, householders ridiculed them and showed them no respect; therefore, this prohibition was established.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu commits the offense corresponding to whatever task he performs. The other three assemblies commit a Dukkata offense.

No offense: If her father or mother is ill or confined, and she spreads a bed or bedding for them, sweeps the floor, carries water, supplies necessary things, or accepts errands on their behalf. The same applies if a faithful upasaka is ill... or if she is compelled by force.

Rule 114:

If a bhikkhuni personally spins thread, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

For each strand of thread drawn out, there is one Pacittiya offense. A bhikkhu and so forth... commit a Dukkata offense.

No offense: If she personally separates silk fibers or twists silk thread, or if she is compelled by force.

Rule 115:

If a bhikkhuni enters a layperson’s house and sits or lies upon a large or small bed, she commits a Pacittiya offense.

ORIGIN^[46]:

Thullananda went to a householder’s home. The householder’s wife removed her clothes and necklace and entered the bathing room. Thullananda hastily took the clothes and necklace, put them on, and lay upon the householder’s bed. When the householder’s husband returned home and saw her lying there, he thought she was his wife. He lay down beside her, caressed her, and kissed her on the mouth. When he touched her shaven head, he questioned her and learned who she was. He reproached her; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

When her back touches the mat, she commits a Pacittiya offense. A bhikkhu... commits a Dukkata offense.

No offense: If there is a separate bed or a separate seat; if it has been spread out for the Bhikkhuni Sangha or for many people to sit upon; if she falls upon it because of illness; or if she is forcibly made to do so, and so forth...

ESSENTIAL COMPENDIUM OF THE MEANINGS OF VINAYA MATTERS, REVISED AND RE-EDITED

END OF VOLUME SIXTEEN

Notes:

1 Four-Part Vinaya 22, second section, disciplinary rules for bhikkhunis, p. 715a, Taisho 22, no. 1428.

2 Four-Part Vinaya 22, p. 716a, Taisho 22, no. 1428.

3 Four-Part Vinaya 22, p. 716b, Taisho 22, no. 1428.

4 Expulsion: The Sangha of bhikkhus and bhikkhunis has imposed the act of “refusal to acknowledge an offense” as a penalty of expulsion.

5 Four-Part Vinaya 22, p. 717a, Taisho 22, no. 1428.

6 Four-Part Vinaya 22, p. 718b, Taisho 22, no. 1428.

7 “Mutual accusation” 相言O, Revised and Re-edited, vol. 16, p. 470c05, Manji 40, no. 719, is a misprint. Four-Part Vinaya 22, p. 719a20, Taisho 22, no. 1428, reads: “Official accusation” 官言O.

8 Four-Part Vinaya 22, p. 719b, Taisho 22, no. 1428.

9 Licchavi 離奢: The name of a clan belonging to the kshatriya caste in the city of Vaishali. The progenitors of this clan were born from a lump of flesh, and thus the name means “thin-skinned,” or it may mean “nobility.” The Samantapasadika records: “Long ago, the queen of the king of Varanasi became pregnant and gave birth to a red lump of flesh resembling a hibiscus flower. She placed it in a thin golden box and cast it into the river.

An ascetic found it and brought it home. Half a month later, the lump of flesh divided into two. After another half-month, many sacs grew from each of the two pieces.

After yet another half-month, one piece appeared as a male and the other as a female. The male was golden in color, while the female was pure white. Seeing this, the ascetic, out of compassion, pointed with his finger; milk naturally flowed forth and entered

the stomachs of the two children. From then on, he gave the two children the religious name Licchavi children. At the age of sixteen, the two tended cattle and established a household together; afterward, they gave birth to many princes. Three years later, they began expanding their dwellings, adding many more houses, and from then on the place was called Vaishali.

10 Dharmaguptaka Vinaya 22, p. 720a, Taisho 22, no. 1428.

11 Dharmaguptaka Vinaya 22, p. 720b, Taisho 22, no. 1428.

12 Dharmaguptaka Vinaya 23, p. 721b, Taisho 22, no. 1428.

13 Dharmaguptaka Vinaya 23, p. 722a, Taisho 22, no. 1428.

14 Speaking the words found in the Pratimoksha: “Whether that person has a defiled mind or does not have a defiled mind, what concern is that of yours...?”

15 Dharmaguptaka Vinaya 23, p. 723b, Taisho 22, no. 1428.

16 Dharmaguptaka Vinaya 23, p. 724b, Taisho 22, no. 1428.

17 Dharmaguptaka Vinaya 23, p. 725c, Taisho 22, no. 1428.

18 Dharmaguptaka Vinaya 23, p. 726c, Taisho 22, no. 1428.

19 Dharmaguptaka Vinaya 24, p. 728b, Taisho 22, no. 1428.

20 Dharmaguptaka Vinaya 24, p. 729a, Taisho 22, no. 1428.

21 Dharmaguptaka Vinaya 24, p. 730a, Taisho 22, no. 1428.

22 Dharmaguptaka Vinaya 24, p. 730b, Taisho 22, no. 1428.

23 Dharmaguptaka Vinaya 24, p. 731a, Taisho 22, no. 1428.

24 Dharmaguptaka Vinaya 24, p. 731b, Taisho 22, no. 1428.

25 Dharmaguptaka Vinaya 24, p. 731c, Taisho 22, no. 1428.

26 Dharmaguptaka Vinaya 24, p. 732a, Taisho 22, no. 1428.

27 Dharmaguptaka Vinaya 24, p. 732c, Taisho 22, no. 1428.

28 Dharmaguptaka Vinaya 24, p. 733a, Taisho 22, no. 1428.

29 Fine cloth 張疊: The Mahishasaka Vinaya (rule 23): “...a heavy robe of great monetary value (four great coins 四大錢).” The Mahasanghika Vinaya (rule 19): “...to purchase a heavy robe costing more than four karshapanas 羯利沙槃...” The Sarvastivada Vinaya (rule 29): “...when requesting a heavy robe, one should request a robe worth four coins and no more...” Pali, ibid., catukaṃsaparamaṃ, four copper coins. Kaṃsa is a coin minted from brass or bronze. One kaṃsa equals four kahāpaṇas. There is no consensus regarding the value of these monetary units. (Commentary to the Dharmaguptaka Vinaya, translated by the Most Venerable Thích Đỗng Minh.)

30 Dharmaguptaka Vinaya 25, p. 736c, Taisho 22, no. 1428.

31 Dharmaguptaka Vinaya 25, p. 737b, Taisho 22, no. 1428.

32 Dharmaguptaka Vinaya 25, p. 738a09, Taisho 22, no. 1428: Performing purification by using water to wash inside the female organ.

33 Dharmaguptaka Vinaya 25, p. 738b14, Taisho 22, no. 1428: Cases in which there is no offense: if one suffers from some illness and must use a round medicinal bolus or insert a medicinal pill as treatment; if one uses a cloth to retain menstrual flow; or if one is compelled by force to do so—in all such cases, there is no offense.

34 Dharmaguptaka Vinaya 25, p. 738c, Taisho 22, no. 1428.

35 Dharmaguptaka Vinaya 25, p. 739b, Taisho 22, no. 1428.

36 Dharmaguptaka Vinaya 25, p. 739c, Taisho 22, no. 1428.

37 Dharmaguptaka Vinaya 25, p. 741c, Taisho 22, no. 1428.

38 Māṇava 摩纳: Skt. = Pāli māṇava, a boy, youth, or Brahmin student.

39 Dharmaguptaka Vinaya 25, p. 742a, Taisho 22, no. 1428.

40 Dharmaguptaka Vinaya 26, p. 746a29: If, by employing expedient means, one drives many people out through many doors, one commits many pācittiya offenses. If, by employing expedient means, one drives one person out through one door, one likewise commits many pācittiya offenses.

41 Painted hall: Ornamented painted hall 文飾畫堂. Pāli cittāgāraṃ, a building decorated with paintings. (Commentary to the Dharmaguptaka Vinaya, translated by the Most Venerable Thích Đỗng Minh.)

42 Dharmaguptaka Vinaya 26, p. 749b, Taisho 22, no. 1428.

43 Dharmaguptaka Vinaya 26, p. 749c, Taisho 22, no. 1428.

44 Dharmaguptaka Vinaya 27, p. 750a, Taisho 22, no. 1428.

45 Dharmaguptaka Vinaya 27, p. 752c, Taisho 22, no. 1428.

46 Dharmaguptaka Vinaya 27, p. 753b, Taisho 22, no. 1428.