重治毗尼事義集要

Rule 116:

If a bhikkhuni goes to a layperson's house, asks the householder to prepare a sleeping place for her, and then leaves the following morning without informing the householder, it is a pācittiya offense.

ORIGIN^[1]:

Some bhikkhunis went to a village where there was no dwelling place and asked a householder to let them stay overnight. The next morning, they left without taking their leave. A fire broke out in a house in the village. The householder thought, “There are people inside the house,” and therefore did not go to fight the fire; the fire completely consumed it. He asked, “Where are the bhikkhunis?” He was told, “They have already left.” Everyone criticized them, and therefore this rule was established.

CHARACTERISTICS OF THE OFFENSE

Upon passing through the doorway, she commits a pācittiya offense. If one foot remains inside, and so forth, it is a dukkaṭa offense. For a bhikkhu, it is a dukkaṭa offense.

There is no offense: If someone was already staying in the house; if the house had previously been abandoned; if it was formerly a charitable lodging; if a close acquaintance told her to leave and would inform the householder on her behalf; if the house was collapsing or on fire; if there were venomous snakes or ferocious beasts in the house; if bandits had entered; or if she was forcibly taken away, and so forth.

Rule 117:

If a bhikkhuni studies worldly spells, it is a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

Whether she learns them orally or from a written text, she commits a pācittiya offense. For a bhikkhu, it is a dukkaṭa offense.

There is no offense: If she recites a spell to eliminate intestinal worms, cure indigestion, neutralize poison, or protect the body.

Rule 118:

If a bhikkhuni teaches another person to recite and practice spells, it is a pācittiya offense.

Rule 119:

If a bhikkhuni knowingly confers full ordination upon a pregnant woman, it is a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

When the three proclamations of the karman have been completed, the bhikkhuni preceptor commits a pācittiya offense. The rest should be understood accordingly.

There is no offense: If she did not know; if she believed what the woman herself said; if she believed the word of a trustworthy person; or if she believed what the woman's parents said. After receiving full ordination, the woman later gave birth to a child and, being uncertain, did not dare to hold and care for it. The Buddha taught: If the infant cannot yet be separated from its mother, she is permitted to perform a mother's duties: to breastfeed and nurture it; and until it has been weaned, she is permitted to sleep together with it.

Rule 120:

If a bhikkhuni knowingly confers full ordination upon a woman whose child is still nursing, it is a pācittiya offense.

ORIGIN^[2]:

A bhikkhuni ordained a woman whose child was still nursing. The woman left the child at home, but afterward her family brought the child to her. She carried the child while entering the village for alms. The laypeople criticized her, and therefore this rule was established.

Rule 121:

If a bhikkhuni knowingly confers full ordination upon a person under twenty years of age, it is a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

The lighter and heavier degrees of offense are as in the preceding rule.

There is no offense: If she did not know, or if the candidate herself said that she was of age... If doubt arises after ordination, the months spent in the womb and any intercalary month should also be counted, and each fortnightly recitation of the precepts should be reckoned as fourteen days. If the total is sufficient, there is no offense.

Rule 122:

If a bhikkhuni does not have an unmarried girl of eighteen train in the precepts for two years, but confers full ordination upon her as soon as she reaches the age of twenty, it is a pācittiya offense.

Rule 123:

If a bhikkhuni has an unmarried girl of eighteen train in the precepts for two years but does not have her train in the six principles, and then confers full ordination upon her as soon as she reaches the age of twenty, it is a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

If a śikṣamāṇā engages in sexual intercourse, she should be expelled. If, with a defiled mind, she and a man make bodily contact, her precepts are deficient and she should be made to undertake them anew. If she steals five coins or more, takes a human life, or falsely claims to have attained a superhuman state, she should be expelled. If she steals less than five coins, takes the life of an animal, deliberately tells a lie before the assembly, eats at an improper time, or drinks intoxicants, her precepts are deficient and she should be made to undertake them anew.

The lighter and heavier degrees of offense are the same as in the preceding rule.

Rule 124:

If a bhikkhuni has an unmarried girl of eighteen train in the precepts for two years and in the six principles, but upon the girl's reaching the age of twenty confers full ordination upon her without the Sangha's authorization, it is a pācittiya offense.

ORIGIN^[3]:

The bhikkhunis ordained persons who were blind, visually impaired, hunchbacked, lame, deaf, mute, stammering, and so forth, thereby bringing disgrace upon the Sangha. Therefore, this rule was established.

Rule 125:

If a bhikkhuni ordains a married woman of ten years' standing^[4], she must have her train in the precepts for two years^[5] and may confer full ordination upon her only when she has reached twelve years of married life^[6]. If she confers full ordination upon her before twelve years, it is a pācittiya offense.

(This means that only after having been married for ten years may she receive the śikṣamāṇā training. After a further two years, she may receive bhikkhuni ordination; it does not mean that she is merely twelve years old.)

ORIGIN^[7]:

The bhikkhunis ordained young married women. After receiving ordination, they stood, talked, and laughed with men. Therefore, this rule was established.

Rule 126:

If a bhikkhuni ordains a married woman who is still young, has her train in the precepts for two years, and, when she has reached twelve years of married life, confers full ordination upon her without informing the Sangha, it is a pācittiya offense.

Rule 127:

If a bhikkhuni knowingly confers full ordination upon such a person, it is a pācittiya offense.

EXPLANATION:

“Such a person” means a prostitute.

CHARACTERISTICS OF THE OFFENSE

If she ordains her, she should take her five or six yojanas away and have her stay in a place where no one knows her. If she does not do so, she commits a pācittiya offense.

There is no offense: If she did not know beforehand.

Rule 128:

If a bhikkhuni ordains many disciples but does not instruct them in the two-year training in the precepts and does not support them by means of the two principles, it is a pācittiya offense.

EXPLANATION:

The two principles are instruction in the teachings and provision of robes and food.

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu, it is a dukkaṭa offense.

There is no offense: If, after receiving full ordination, the disciple leaves or violates the precepts...

Rule 129:

If a bhikkhuni does not remain under her bhikkhuni preceptor for two years, it is a pācittiya offense.

The Five-Part Vinaya states:

If she does not remain under her preceptor for six years, she commits a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu, it is a dukkaṭa offense.

There is no offense: If the preceptor permits her to leave; if the preceptor violates the precepts...

Rule 130:

If a bhikkhuni confers full ordination upon a person without the Sangha's authorization, it is a pācittiya offense.

ORIGIN^[8]:

Bhikkhunis of inferior ability ordained disciples but did not know how to instruct them. Therefore, this rule was established. A bhikkhuni who wishes to ordain someone must go before the Sangha to request permission, arrange her robes properly, and make this formal declaration:

“Venerable Sangha of Sisters, please listen! I, the bhikkhuni..., request the Sangha's permission to ordain a person and confer full ordination upon her.” (She should make this request three times.)

The Bhikkhuni Sangha should examine whether she is capable of giving instruction, providing the two-year training in the precepts, and supporting the disciple through the two principles. If she is not capable, they should say, “Sister, you should not yet ordain anyone.” If she possesses wisdom and is capable of ordaining someone, they should authorize her to do so through a karman consisting of one motion and one proclamation.

CHARACTERISTICS OF THE OFFENSE

If she confers full ordination upon a person without the Sangha's authorization, she commits a pācittiya offense. If she grants dependence or supports members of those two communities, it is a dukkaṭa offense.

Rule 131:

If a bhikkhuni who has not completed twelve rains confers full ordination upon a person, it is a pācittiya offense. (To confer full ordination, she must have completed twelve rains.)

Rule 132:

If a bhikkhuni has completed twelve rains but confers full ordination upon a person without the Sangha's authorization, it is a pācittiya offense.

Rule 133:

If, when the Sangha does not permit a bhikkhuni to confer full ordination upon a person, she says, “The Sangha acts out of attachment and partiality, anger, fear, and ignorance; it grants permission to whomever it wishes and withholds it from whomever it does not wish,” she commits a pācittiya offense.

Rule 134:

If a bhikkhuni confers full ordination upon a woman without the consent of her parents or husband, it is a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

The lighter and heavier degrees of offense are the same as in the preceding rule.

For a bhikkhu, it is a dukkaṭa offense.

There is no offense: If she has no parents or husband.

Rule 135:

If a bhikkhuni knows that a woman harbors attachment, sorrow, or resentment concerning a man or a son, yet admits her into homelessness and confers full ordination upon her, it is a pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

The lighter and heavier degrees of offense are the same as in the preceding rule.

There is no offense: If she did not know beforehand, or if that affliction arose only after the woman had received full ordination.

Rule 136:

If a bhikkhuni says to a śikṣamāṇā, “Give up this and train in that, and I will confer full ordination upon you,” but then makes no effort to arrange for her full ordination, it is a pācittiya offense.

ORIGIN^[9]:

Thulla Nanda said to a sikkhamana: “Give up studying this and study that, and I will confer full ordination upon you.” She made this promise because that sikkhamana was intelligent and skilled at exhorting donors. Thulla Nanda wished to retain her for a long time so that she might exhort people to make offerings, and therefore made no arrangements for her to receive full ordination. The sikkhamana complained; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu, a Dukkata offense.

There is no offense if she is ill; if they no longer live together; if she does not have the five robes; if there are not ten members of the Sangha; or if she is deficient in the precepts, has broken the precepts, and so forth.

Rule 137:

If a bhikkhuni says to a sikkhamana, “Bring me a robe, and I will confer full ordination upon you,” but then makes no arrangements for her to receive full ordination, she commits a Pacittiya offense.

Rule 138:

If a bhikkhuni who has not completed twelve years^[10] confers full ordination upon another woman^[11], she commits a Pacittiya offense.

ORIGIN^[12]:

The bhikkhuni An On had many disciples and was unable to instruct them thoroughly; therefore, this rule was established. (This rule appears to duplicate Rule 131. According to the intent of the originating circumstances, it may mean that after ordaining one disciple, she must wait until that disciple has completed twelve years^[13] before ordaining another; or, as with bhikkhus, she may ordain only one disciple each year. In this way, it would not duplicate the preceding rule.)

Rule 139:

If a bhikkhuni, after conferring full ordination upon a woman, waits until the following day before going to the Bhikkhu Sangha to request full ordination for her, she commits a Pacittiya offense.

ORIGIN^[14]:

After the bhikkhunis had conferred full ordination, they waited overnight before going to the Bhikkhu Sangha to request the full ordination. Some candidates suffered from such ailments as blindness, deafness, or lameness; therefore, this rule was established.

There is no offense if, after conferring full ordination, they go that same day to request full ordination from the Bhikkhu Sangha; or if they intend to go but are prevented by illness, obstruction on a waterway or road, danger from ferocious beasts, danger to the holy life, and so forth.

Rule 140:

If a bhikkhuni, when not ill, fails to go and request instruction, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

There is no offense if she is occupied with affairs of the Buddha, Dharma, or Sangha; is caring for someone who is ill; or sends someone to request permission on her behalf.

Rule 141:

Every half-month, the bhikkhunis should go to the Sangha and request instruction. If they do not request it, they commit a Pacittiya offense.

– By a motion and one proclamation, one bhikkhuni is appointed to request instruction, and two or three other bhikkhunis should accompany her. Upon reaching the Sangha, they bow at the Sangha’s feet, lower their heads in homage, join their palms, and make this declaration: “The harmonious Bhikkhuni Sangha bows at the feet of the Bhikkhu Sangha and requests instruction.” They say this three times. The bhikkhunis waited until the Sangha had completed its recitation of the precepts and grew weary from standing so long. The Buddha therefore permitted them to ask a bhikkhu to make the request on their behalf and then return. They should not entrust the request to a visiting bhikkhu, one who is traveling far away, one who is ill, or one who lacks wisdom. After entrusting the request, they should return the next morning and ask whether it was successfully made. If it was, the bhikkhu should clearly state the time at which the instructor will come, and the bhikkhunis should prepare to receive him.

CHARACTERISTICS OF THE OFFENSE

Failure to go or failure to receive him each constitutes a Dukkata offense. Upon hearing that the instructing bhikkhu is coming, they should go half a yojana to meet him and provide him with the necessary requisites. Failure to do so constitutes a Dukkata offense. If every member of the Bhikkhu Sangha is ill, they should send someone to pay homage and offer greetings. If the Sangha is divided, not harmonious, or lacks a quorum, they should send someone to pay homage and offer greetings. If every member of the Bhikkhuni Sangha is ill, or even if they lack a quorum, they should likewise send someone to pay homage and offer greetings. Failure to go constitutes a Dukkata offense.

There is no offense if waterways or roads are obstructed, or if there are other dangers.

Rule 142:

After completing the rains retreat, the Bhikkhuni Sangha must go to the Bhikkhu Sangha and perform the invitation concerning three matters: what has been seen, heard, or suspected. If it does not, a Pacittiya offense is committed.

– The procedure for going to the Bhikkhu monastery is the same as in the preceding rule. If the Bhikkhu Sangha performs the invitation on the fourteenth day, the Bhikkhuni Sangha performs it on the fifteenth day.

Rule 143:

If a bhikkhuni observes the rains retreat in a place where there is no Bhikkhu Sangha, she commits a Pacittiya offense.

ORIGIN^[15]:

On the day for instruction, there was no place where instruction could be requested. When questions or doubts arose, there was no one to resolve them; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

For the other three assemblies, a Dukkata offense.

There is no offense if she begins the rains retreat in dependence upon a Bhikkhu Sangha, but during that period the bhikkhus die, travel far away, encounter danger, and so forth.

Rule 144:

If a bhikkhuni, knowing that bhikkhus are present in a Sangharama, enters without permission, she commits a Pacittiya offense.

ORIGIN^[16]:

A learned bhikkhuni passed away, and the bhikkhunis built a stupa for her in a bhikkhu monastery. The bhikkhunis frequently came and went, stood and sat, talked and laughed, recited sutras, or wept and lamented, disturbing the bhikkhus’ meditation. The elder Kapila demolished the stupa, leaving no trace of it. The bhikkhunis together took up knives, staffs, bricks, stones, and other objects and came intending to assault him, but Kapila flew up into the sky. The bhikkhunis reproached him and reported the matter to the Buddha, who then established this rule.

CHARACTERISTICS OF THE OFFENSE

Entering beyond the gate constitutes a Pacittiya offense; placing one foot inside the gate, and so forth, constitutes a Dukkata offense.

There is no offense if she did not know beforehand; if no bhikkhus are present; if she enters to pay homage at a stupa of the Buddha or a stupa of a sravaka; if she has been invited; if her route necessarily passes through the monastery; if she asks to stay there overnight; or in cases of danger to life, and so forth.

Rule 145:

If a bhikkhuni reviles a bhikkhu, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

If her words are explicit, she commits a Pacittiya offense; if they are not explicit, she commits a Dukkata offense. The subsequent rules are likewise.

Rule 146:

If a bhikkhuni delights in disputes and fails to remember properly the circumstances of a dispute, then later becomes angry and displeased and reviles the Bhikkhuni Sangha, she commits a Pacittiya offense.

Rule 147:

If a bhikkhuni has boils or other kinds of sores on her body and, without informing the Sangha and another person, hastily has a man lance, squeeze, and bandage them, she commits a Pacittiya offense.

There is no offense if she is compelled by force.

The Five-Part Vinaya says:

If she wishes to have a man treat her illness, the wooden gong should be struck to assemble the Bhikkhuni Sangha at the patient’s location. Only then may her garment be opened for the incision, and only the place to be incised should be uncovered.

Rule 148:

If a bhikkhuni has previously accepted an invitation to a meal, or has already eaten her fill, and afterward eats rice, noodles, dried rice, fish, or meat, she commits a Pacittiya offense.

(This means that if she has previously accepted an invitation to a principal meal, she may not eat these five principal foods beforehand, but must wait until she reaches the donor’s home to eat them.)

ORIGIN^[17]:

A lay devotee prepared food and invited the Bhikkhuni Sangha. As it happened to be a festival day, other lay devotees also brought food to the monastery as offerings to the bhikkhunis. After eating, the bhikkhunis went to the first lay devotee’s home and were unable to eat much. The lay devotee complained; therefore, this rule was established.

CHARACTERISTICS OF THE OFFENSE

Each mouthful constitutes a Pacittiya offense. For a bhikkhu, a Pacittiya offense.

There is no offense if the accepted invitation was not for a principal meal; if she had been invited to eat but had not eaten her fill; if she had not previously been invited; if she received the food while she was eating; or if, at the same household, she accepted two meals, one earlier and one later.

The Ten-Recitation Vinaya says:

Bhikkhunis are permitted to accept occasional meals. If one accepts an invitation but does not eat, she commits a Pacittiya offense.

Rule 149:

If a bhikkhuni gives rise to jealousy concerning a donor’s household, she commits a Pacittiya offense.

ORIGIN^[18]:

The bhikkhuni Tissa was a disciple of the bhikkhuni An On. Teacher and disciple went together to the home of a donor whom they had known for many years. An On wore her robes neatly and maintained proper deportment. The donor was delighted and accordingly made an offering to her. Upon returning to the monastery, An On said to Tissa, “That donor has deep faith and gives excellent offerings.” At that time, Tissa became jealous and said, “That donor has deep faith and makes excellent offerings to you, teacher.” The bhikkhunis complained; therefore, this prohibition was established.

CHARACTERISTICS OF THE OFFENSE

If her words are explicit, she commits a Pacittiya offense; if they are not explicit, she commits a Dukkata offense. For a bhikkhu and the others, a Dukkata offense.

Rule 150:

If a bhikkhuni applies perfume to her body, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu and the others, a Dukkata offense.

There is no offense if she is ill or is compelled by force.

Rule 151:

Any bhikkhuni who rubs sesame-oil residue onto her body commits a Pācittiya offense.

Rule 152:

Any bhikkhuni who has another bhikkhuni rub her body commits a Pācittiya offense.

Rule 153:

Any bhikkhuni who has a śikṣamāṇā rub her body commits a Pācittiya offense.

Rule 154:

Any bhikkhuni who has a sāmaṇerī rub her body commits a Pācittiya offense.

Rule 155:

Any bhikkhuni who has a laywoman rub her body commits a Pācittiya offense.

Rule 156:

Any bhikkhuni who wears a petticoat^[19] commits a Pācittiya offense.

ORIGIN^[20]:

Because it made the body appear coarse and laypeople criticized it, this rule was established.

CHARACTERISTICS OF THE OFFENSE

If it is made of fine wool, kapok, silk, and so forth, it is a Pācittiya offense.

No offense: If she is ill and wears an inner garment for illness, with a nivāsana over it and then a kāṣāya; or if she is compelled by force.

Rule 157:

Any bhikkhuni who keeps women’s ornaments, except under special circumstances, commits a Pācittiya offense.

EXPLANATION:

When there is danger to life or danger to the holy life, she is permitted to disguise herself in women’s clothing in order to escape; this is called a special circumstance.

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu... a Dukkaṭa offense.

Rule 158:

Any bhikkhuni who wears wooden clogs or carries a parasol while traveling, except under special circumstances, commits a Pācittiya offense.

EXPLANATION:

When it rains, she is permitted within the monastery to use a parasol made of leaves or bamboo and to wear wooden clogs.

CHARACTERISTICS OF THE OFFENSE

If she travels wearing wooden clogs or carrying a parasol, there is one Pācittiya offense for each village. Where there are no villages, there is one Pācittiya offense for every ten miles. For less than one village or less than ten miles, there is a Dukkaṭa offense. For a bhikkhu... a Dukkaṭa offense.

No offense: If she is seized by force, or there is danger to life, and so forth.

Rule 159:

Any bhikkhuni who, when not ill, travels in a vehicle, except under special circumstances, commits a Pācittiya offense.

EXPLANATION:

If she is old or ill, she is permitted to travel in a cart drawn by a mare. When there is danger to life, danger to the holy life, and so forth, she is permitted to travel in an elephant carriage, horse carriage, and so forth.

CHARACTERISTICS OF THE OFFENSE

The degrees of grave and light offenses are the same as in the preceding rule.

Rule 160:

Any bhikkhuni who enters a village without wearing a saṅghāṭī commits a Pācittiya offense.

ORIGIN^[21]:

Because the chest, armpits, breasts, waistband, and so forth were exposed and laypeople criticized it, this rule was established.

CHARACTERISTICS OF THE OFFENSE

Upon entering the village gate, there is a Pācittiya offense. If one foot remains outside, and so forth, there is a Dukkaṭa offense. For a bhikkhu... a Dukkaṭa offense.

No offense: If she has a sore beneath her armpit, is seized by force, or there is danger to life or danger to the holy life.

Rule 161:

Any bhikkhuni who, toward sunset, goes to the home of laypeople without having been invited beforehand commits a Pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

If, without being invited, she enters through the doorway, there is a Pācittiya offense. If one foot remains outside the doorway, and so forth, there is a Dukkaṭa offense. If she goes to the home of laypeople and departs without informing the householder, upon passing through the doorway there is a Pācittiya offense. If she makes preparations intending to leave... there is a Dukkaṭa offense. For a bhikkhu... a Dukkaṭa offense.

No offense: If she is seized by force... or enters without calling out^[22] because that house is on fire, about to collapse, contains a venomous snake, and so forth; or if, being seized by force, she departs without informing anyone.

Rule 162:

Any bhikkhuni who, toward sunset, opens the monastery gate and departs without entrusting matters to another bhikkhuni commits a Pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

For affairs of the Three Jewels or tending the sick, she is permitted to entrust matters to another person and then depart. If she passes through the gate without doing so, there is a Pācittiya offense. If one foot remains inside... there is a Dukkaṭa offense. For a bhikkhu... a Dukkaṭa offense.

No offense: If there is destruction, fire, and so forth.

Rule 163:

Any bhikkhuni who, after sunset, opens the monastery gate and departs without entrusting matters to another commits a Pācittiya offense.

(The preceding rule, ‘162,’ was established because bandits entered and stole property. This rule was established because a prisoner fled inside to hide. Upon examination, there are not originally two distinct principles; their division into two rules resulted from the compilers’ failure to examine them.)

Rule 164:

Any bhikkhuni who undertakes neither the earlier rains retreat nor the later rains retreat commits a Pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

For affairs of the Three Jewels or tending the sick, if she cannot undertake the earlier rains retreat, she is permitted to undertake the later rains retreat. If she does not undertake the earlier rains retreat, there is a Dukkaṭa offense. If she does not undertake the later rains retreat, there is a Pācittiya offense. (The Mahāsāṃghika Vinaya says: The same applies to bhikkhus. For the three lower communities, there is a Dukkaṭa offense.)

Rule 165:

Any bhikkhuni who, knowing that a woman suffers continual leakage from the urinary or excretory passages and constant discharge from the nose and mouth, confers full ordination upon her commits a Pācittiya offense.

No offense: If she did not know beforehand; if she trusted the word of a trustworthy person; or if those illnesses arose only after the woman had received ordination.

Rule 166:

Any bhikkhuni who, knowing that a person possesses both sexual characteristics, confers full ordination upon that person commits a Pācittiya offense.

EXPLANATION:

Both sexual characteristics: the male characteristic and the female characteristic^[23].

Rule 167:

Any bhikkhuni who, knowing that a person’s two passages are joined as one, confers full ordination upon that person commits a Pācittiya offense.

EXPLANATION:

The two passages being joined as one means that the urinary and excretory passages are not separate.

Rule 168:

Any bhikkhuni who, knowing that a person has a debt she cannot repay or a grave and difficult-to-cure illness, confers full ordination upon her commits a Pācittiya offense.

ORIGIN^[24]:

Because creditors might come and drag her away, and because one who is ill constantly requires an attendant who cannot leave her, this rule was established.

EXPLANATION:

The smallest debt is one coin or one-sixteenth part of a coin. Illness refers, for example, to habitual headaches.

Rule 169:

Any bhikkhuni who studies worldly arts as a means of livelihood commits a Pācittiya offense.

Rule 170:

Any bhikkhuni who uses worldly incantatory arts to instruct laypeople commits a Pācittiya offense.

ORIGIN^[25]:

The group of six bhikkhunis used worldly arts to instruct laypeople, saying: “You must not face the sun, the moon, spirits, shrines, or temples when urinating or defecating... when dumping refuse or filthy water used to wash things... or when stretching out your legs. If you wish to build a dwelling or sow crops, you should face the sun, the moon, and the spirits and say: ‘Today such-and-such an asterism is auspicious; it is fitting to sow crops, build a dwelling, have people work, shave a child’s head, let the hair grow, store valuables, or travel afar.’” Therefore, those of few desires criticized them and went to report the matter to the Buddha, who established this rule.

CHARACTERISTICS OF THE OFFENSE

If she wishes to give instruction, she should say: “Do not face a Buddha stupa or a stupa of the śrāvakas when urinating or defecating, or even when stretching out your legs. If you wish to build a dwelling, sow seeds, and so forth, you should face a Buddha stupa or a stupa of the śrāvakas. On the eighth, fourteenth, and fifteenth days, and on days commemorating the manifestation of miracles, you should enter the monastery or approach a stupa, make offerings to the Sangha, and receive the observance meal.” For a bhikkhu... a Dukkaṭa offense.

Rule 171:

Any bhikkhuni who, having been banished, does not depart commits a Pācittiya offense.

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu... a Dukkaṭa offense.

No offense: If she becomes compliant and no longer acts contrary, humbly repents, and requests that the formal act be rescinded; if she is ill; if she has no companion with whom to travel; or if waterways or overland routes are blocked or there are other dangers.

Rule 172:

Any bhikkhuni who wishes to ask a bhikkhu about the meaning of the teachings and does so without first obtaining permission commits a Pācittiya offense.

ORIGIN^[26]:

Sister An Ẩn possessed great wisdom and questioned the bhikkhus about the meaning of the teachings. The bhikkhus were unable to answer, and consequently they were all embarrassed; therefore, this was prohibited.

CHARACTERISTICS OF THE OFFENSE

If she wishes to inquire about the meaning, she must first request permission. If permission is not granted, she must not ask; if she does ask, there is a Pācittiya offense. For a bhikkhu... a Dukkaṭa offense.

No offense: If she had previously been given standing permission to ask; if they were already close associates; if the close associate agrees that she may ask and will answer; if the other person comes to her to study and inquire; if both of them go to study and inquire under another person; if the other person asks and she answers; or if the two recite together, even to the extent of misspeaking.

Rule 173:

Any bhikkhuni who, knowing that the other person was there first and she arrived later, or that the other person arrived later while she was there first, and wishing to annoy that person, walks in meditation, stands, sits, or lies down in front of her, commits a Pācittiya offense.

(The intent of this rule is also the same as that of Rule 92.)

CHARACTERISTICS OF THE OFFENSE

For a bhikkhu... a Dukkaṭa offense.

No offense: If she did not know; or if she asked permission; or if permission to walk for exercise had previously been given; or if they walked together. Or if a close companion, or someone approved by a close companion, said, “Go and walk for exercise; I will inform her.” Or if she fell down because of illness, or was seized by force, up to and including danger to her life...

Rule 174:

If a bhikkhuni, knowing that there are bhikkhus within a Sangharama, builds a stupa there, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

According to the act, whether she gathers together stones used for washing the feet, mud, or grass, she commits a Pacittiya offense for each act.

No offense: If she did not know beforehand; or if the old Sangharama had fallen into ruin. Or if the stupa was built first and the Sangharama was established afterward.

Rule 175:

When a bhikkhuni sees a newly ordained bhikkhu, she should rise to welcome him, show him respect, bow to him, inquire after him, and invite him to sit. If she does not do so, except when there is a valid reason, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

No offense: If she is eating, performing the procedure concerning leftover food, or is ill, she is permitted to say, “Venerable Sir, because of such circumstances... I am unable to rise and welcome you.” A bhikkhu... commits a Dukkata offense.

Rule 176:

If a bhikkhuni, wishing to attract attention, walks while swaying her body, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu... commits a Dukkata offense.

No offense: If she has an illness of that kind; or if she must avoid a stick, an elephant, thorns, and so forth. Or if she is wading through water, or if, because she is in mud, she bends to inspect whether her robes are properly arranged.

Rule 177:

If a bhikkhuni adorns herself and applies perfume like a laywoman, she commits a Pacittiya offense.

CHARACTERISTICS OF THE OFFENSE

A bhikkhu... commits a Dukkata offense.

No offense: If she has a particular illness; or if it is done for her parents or for a devout female lay follower who is ill. If she is restrained, or it is done for bathing and combing her hair. Or if she is compelled by force.

Rule 178:

If a bhikkhuni has a female non-Buddhist ascetic apply perfume to her body, she commits a Pacittiya offense.

The Five-Part Vinaya says:

Allowing the hair to grow long is a Pacittiya offense. The hair should be shaved once every half-month; beyond that period, it is considered long. If there is no one to shave it, or if she is forcibly prevented from shaving it, there is no offense.

VII. THE EIGHT PATIDESANIYA DHARMAS27

According to the Mulasarvastivada Vinaya, there are eleven: 1. Milk, 2. Curd, 3. Fresh ghee, 4. Clarified ghee, 5. Oil, 6. Sugar, 7. Honey, 8. Fish, 9. Meat, 10. Dried meat, 11. A family in training.

(Regarding milk, curd, fish, and dried meat, a bhikkhu commits a Pacittiya offense. Regarding fresh ghee, clarified ghee, oil, sugar, and honey, a bhikkhu commits a Dukkata offense. Regarding a family in training, the rule is the same for a bhikkhu.)

Rule 1: Requesting ghee.

The Pratimoksha says:

If a bhikkhuni who is not ill requests ghee and consumes it, she commits a blameworthy offense that must be confessed. She should approach other bhikkhunis and say, “Elder Sisters, I have committed a blameworthy offense. I have done what ought not to have been done. I now confess it before you, Elder Sisters.” This is called a Patidesaniya offense.

Rule 2: Requesting oil.

Rule 3: Requesting honey.

Rule 4: Requesting cane sugar (dark rock sugar).

Rule 5: Requesting milk.

Rule 6: Requesting curd.

Rule 7: Requesting fish.

Rule 8: Requesting meat.

The same applies to each.

It is permitted to request these for a sick person. If one is oneself ill, one is also permitted to request them.

CHARACTERISTICS OF THE OFFENSE

Regarding the first four rules, a bhikkhu likewise commits a Dukkata offense. Regarding the latter four rules, a bhikkhu commits a Pacittiya offense. Members of the latter three assemblies commit a Dukkata offense.

No offense: If it is received without being requested.

The Mahasanghika Vinaya says:

If one knows that at a certain time one regularly suffers from such an illness, and medicine will then be difficult to obtain, there is no offense in requesting it beforehand. If one requests it while not ill and uses it when ill, one commits a Vinayatikrama offense. If one requests it while ill and uses it when not ill, there is no offense. If one requests it while ill and uses it when ill, there is no offense. If one requests it while not ill and uses it while not ill, it is a Patidesaniya offense.

VIII. THE SEKHIYA DHARMAS

These are the same as for bhikkhus. (Only walking while swaying the body and defecating or urinating on fresh grass or vegetables constitute Pacittiya offenses.)

IX. THE SEVEN DHARMAS FOR SETTLING DISPUTES

These are the same as for bhikkhus.

THE PROCEDURE FOR WOMEN’S GOING FORTH AND ORDINATION

(The procedure for women’s going forth and ordination is threefold: first, the precepts of a samaneri; second, those of a siksamana; and third, the bhikkhuni precepts.)

A) THE PROCEDURE FOR GOING FORTH AND RECEIVING THE SAMANERI PRECEPTS

The Bhikkhuni Khandhaka records^[28]:

If a woman wishes to have her hair shaved within the precincts of a bhikkhuni monastery, the Sangha must be informed by a formal announcement, or each member must be informed individually; only afterward may her head be shaved. The text of the announcement is as follows:

– Venerable Sangha of Elder Sisters, please listen! This woman named... wishes to follow the bhikkhuni named... and requests that her hair be shaved. If it is the right time for the Sangha, may the Sangha consent to permit this female devotee to have her hair shaved. This is the announcement.

If she wishes to remain within the monastery precincts, go forth, and receive the samaneri precepts, the bhikkhuni acarya should make the following announcement:

– Venerable Sangha of Elder Sisters, please listen! This woman named... wishes to follow the bhikkhuni named... and requests to go forth. If it is the right time for the Sangha, may the Sangha consent to allow the woman named... to go forth. This is the announcement.

After making the announcement, she is instructed to put on the patchwork kasaya robe^[29], kneel, join her palms, and repeat as follows:

– I, named..., take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and I go forth under the Tathagata. The bhikkhuni named... shall be my preceptor. The Tathagata, the Supremely True One, the Perfectly Enlightened One, is my Blessed One. (Repeat three times.)

She is then instructed to continue:

– I, named..., have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Sangha, and have gone forth under the Tathagata. The bhikkhuni named... shall be my preceptor. The Tathagata, the Supremely True One, the Perfectly Enlightened One, is my Blessed One. (Repeat three times.)

She is instructed to receive the ten samaneri precepts as follows:

– Just as all Buddhas abstain from killing living beings throughout their lives, so too shall I, named..., abstain from killing living beings throughout my life.

– Just as all Buddhas abstain from stealing throughout their lives, so too shall I, named..., abstain from stealing throughout my life.

– Just as all Buddhas abstain from sexual activity throughout their lives, so too shall I, named..., abstain from sexual activity throughout my life.

– Just as all Buddhas abstain from false speech throughout their lives, so too shall I, named..., abstain from false speech throughout my life.

– Just as all Buddhas abstain from drinking intoxicants throughout their lives, so too shall I, named..., abstain from drinking intoxicants throughout my life.

– Just as all Buddhas throughout their lives abstain from wearing garlands of fragrant flowers and applying perfumes to their bodies, so too shall I, named..., throughout my life abstain from wearing garlands of fragrant flowers and applying perfumes to my body.

– Just as all Buddhas throughout their lives abstain from dancing, singing, and musical performances, and from deliberately watching or listening to them, so too shall I, named..., throughout my life abstain from dancing, singing, and musical performances, and from deliberately watching or listening to them.

– Just as all Buddhas abstain from lying on high and luxurious beds throughout their lives, so too shall I, named..., abstain from lying on high and luxurious beds throughout my life.

– Just as all Buddhas abstain from eating at improper times throughout their lives, so too shall I, named..., abstain from eating at improper times throughout my life.

– Just as all Buddhas abstain from accepting or handling valuables, gold, and silver throughout their lives, so too shall I, named..., abstain from accepting or handling gold, silver, and valuables throughout my life.

(The Three Refuges and Ten Precepts above are transmitted by the bhikkhuni acarya, who instructs the candidate in the precepts and has her repeat the words.)

Afterward, the bhikkhuni acarya should admonish her:

– You have now received the ten samaneri precepts. You should uphold and practice them throughout your life and must not transgress them. You should make offerings to the Three Jewels, your preceptor, and your acarya. Whatever they teach in accordance with the Dharma, you must not oppose. You should wholeheartedly honor senior, middle-ranking, and junior members of the Sangha. You should diligently seek skillful means, cultivate meditation, recite sutras, study, and earnestly perform meritorious deeds. You must close the three evil paths and open wide the gate of nirvana. Within the bhikkhuni precepts, you must increase and perfect right conduct so as to realize the fruits of the four paths.

(The preceptor and acarya of a female novice must both be bhikkhunis. A bhikkhu absolutely may not be invited to assume either of these two roles.)

The Mulasarvastivada Miscellaneous Matters states:

Bhikkhunis who have returned to lay life may not go forth again. If they are allowed to go forth, the presiding teacher commits an offense.

B) EXPLANATION OF THE PROCEDURE FOR RECEIVING THE SIKSAMANA PRECEPTS^[30]

An unmarried woman eighteen years of age is permitted to train in the precepts for two years and, upon reaching the age of twenty, to receive full ordination before the Bhikkhuni Sangha. In the case of one who was married at the age of ten, she is permitted to train in the precepts for two years and, upon reaching the age of twelve, to receive full ordination. When she is to be authorized to train in the precepts for two years, the female novice enters the midst of the Bhikkhuni Sangha, bows at their feet, joins her palms, kneels, and declares:

— Venerable Sisters of the Sangha, please listen! I, the female novice named..., request from the Sangha two years of training in the precepts. The bhikkhuni named... is my preceptor. May the Sangha compassionately grant me two years of training in the precepts. (She makes this request three times.)

That female novice should then be instructed to stand where she can be seen but not heard. The bhikkhuni acarya makes the motion:

— Venerable Sisters of the Sangha, please listen! This female novice named... has now come before the Sangha to request two years of training in the precepts. The bhikkhuni named... will serve as her preceptor. If the time is appropriate for the Sangha, may the Sangha consent to grant the female novice named... two years of training in the precepts, with the bhikkhuni named... serving as her preceptor. This is the motion.

— Venerable Sisters of the Sangha, please listen! This female novice named... has now come before the Sangha to request two years of training in the precepts. The bhikkhuni named... will serve as her preceptor. The Sangha now grants this female novice two years of training in the precepts, with the bhikkhuni named... serving as her preceptor. Those Venerable Sisters who consent to granting the female novice named... two years of training in the precepts, with the bhikkhuni named... serving as her preceptor, should remain silent. Whoever does not consent should speak. This is the first proclamation of the karman. (The second and third proclamations of the karman are spoken in the same way.)

— The Sangha has consented to granting the female novice named... two years of training in the precepts, with the bhikkhuni named... serving as her preceptor; therefore, the Sangha remains silent. Thus do I record this matter.

Next, call the candidate in and instruct her to kneel upright before the bhikkhuni acarya, who confers the six rules upon her as follows:

— The Tathagata, the Unattached One, the Perfectly Enlightened One, taught the following six rules. You must listen carefully:

1) You must not engage in impure conduct or perform a sexual act. If a siksamana engages in sexual intercourse, she is not a siksamana and is not a daughter of the Sakyan clan. If, with a defiled mind, she and a man touch and fondle one another, she violates the precept and must undertake anew the two years of training in the precepts. This is a rule that must never be violated throughout your life. Can you observe it?

(She replies that she can.)

2) You must not steal, even so much as a blade of grass. If a siksamana takes property belonging to another worth five coins or more than five coins—whether she takes it herself or instructs another to take it; whether she cuts it herself or tells another to cut it; whether she breaks it herself or instructs another to break it; or whether she burns it, buries it, or causes its appearance to be spoiled—she is not a siksamana and is not a daughter of the Sakyan clan. If she takes property worth less than five coins, she violates the precept and must undertake anew the two years of training in the precepts. This is a rule that must never be violated throughout your life. Can you observe it?

(She replies that she can.)

3) You must not intentionally take the life of a living being, even that of an ant or an insect. If a siksamana intentionally takes a human life with her own hand; procures a knife and gives it to another to take a life; tells someone to die, encourages someone to die, or praises death; gives someone a non-medicine (poison); causes an abortion; or performs spells, curses, or incantations, whether doing so herself or instructing another to do so, she is not a siksamana and is not a daughter of the Sakyan clan. If she takes the life of a living being that is incapable of transformation, she violates the precept and must undertake anew the two years of training in the precepts. This is a rule that must never be violated throughout your life. Can you observe it?

(She replies that she can.)

4) You must not speak falsely, even in jest. If a siksamana untruthfully claims for herself a superior human attainment that she does not possess, saying that she has attained meditative absorption, liberation, purity, right concentration, the fruit of stream-entry, or even arhatship, or saying, “Devas, ghosts, and spirits come to make offerings to me,” she is not a siksamana and is not a daughter of the Sakyan clan. If she intentionally speaks falsely before the assembly, she violates the precept and must undertake anew the two years of training in the precepts. This is a rule that must never be violated throughout your life. Can you observe it?

(She replies that she can.)

5) You must not eat at an improper time. If a siksamana eats at an improper time, she violates the precept and must undertake anew the two years of training in the precepts. This is a rule that must never be violated throughout your life. Can you observe it?

(She replies that she can.)

6) You must not drink intoxicating liquor. If a siksamana drinks intoxicating liquor, she violates the precept and must undertake anew the two years of training in the precepts. This is a rule that must never be violated throughout your life. Can you observe it?

(She replies that she can.)

— A siksamana must train in all the bhikkhuni precepts, except for the matters of food kept overnight, food in relation to a bhikkhuni, and taking food with her own hand to eat. (After this has been said, the customary abbreviated procedure may also be performed as appropriate, followed by the concluding dedication of merit.)

The Mahasanghika Vinaya says:

A siksamana sits below all senior bhikkhunis and above all female novices. What is impure for a siksamana is pure for a bhikkhuni. Conversely, what is impure for a bhikkhuni is also impure for a siksamana.

A bhikkhuni may sleep in the same place as a siksamana for three nights. A siksamana may sleep in the same place as a female novice for three nights. A siksamana may give food to and receive food from a bhikkhuni, except for uncooked food that must be purified by fire; she may handle gold, silver, and money, and may herself receive food from female novices, and so forth.

A bhikkhuni may not tell a siksamana the names of offenses ranging from parajika down to vinaya-transgression, but may say only: “You must not engage in sexual conduct; you must not steal...” On the Bhikkhuni Sangha’s Uposatha or invitation day, the siksamana comes before the Sangha, kneels, joins her palms, and declares as follows:

— Venerable Arya Sangha^[31]! I,..., am pure. May the Sangha acknowledge me. (She declares this in the same way three times and then departs.)

If she commits any of the latter four parajikas, only then must she undertake the training anew. If she violates any precept from the nineteen sanghadisesas^[32] onward, she must confess a duskrta according to the offense committed. If she violates the rules against eating at an improper time, eating food kept overnight, handling money, gold, or silver, drinking intoxicating liquor, or wearing garlands and perfumes—five precepts in all—she must undertake anew the two years of training in the precepts for a period corresponding to the number of days on which she offended.

When she has completed her training in the precepts and wishes to receive full ordination, her bhikkhuni preceptor should make a motion before the Sangha requesting the karman authorizing her to maintain a community. Afterward, she receives full ordination within both divisions of the Sangha.

The Bhikkhuni Khandhaka (Dharmaguptaka Vinaya) records:

She should request a preceptor by making the following declaration:

— Arya, please attend to me single-mindedly! I am named... and now request the Arya to be my preceptor. May the Arya serve as my preceptor. Relying upon the Arya, may I receive the higher ordination. (She says this three times.)

The preceptor replies:

— It is permissible.

C) EXPLANATION OF THE PROCEDURE FOR RECEIVING BHIKKHUNI ORDINATION^[33]

After a siksamana has completed her training in the precepts and has reached the age of twenty, or twelve as applicable, she should be given the higher ordination through a karman consisting of one motion and three proclamations. The bhikkhuni preceptor prepares the five robes, alms bowl, and sitting cloth; invites a bhikkhuni karman-acarya, a bhikkhuni instructing acarya, and seven venerable bhikkhunis to serve as witnesses (in a border region, two witnesses are also permissible). When everything is ready, the ordination candidate is instructed to enter the ordination boundary and stand where she can be seen but not heard. The karman teacher should make a motion appointing the instructor, with the text of the motion as follows:

– Venerable Bhikkhuni Sangha, please listen! This woman named ... seeks to receive full ordination under the bhikkhuni preceptor named .... If the time is appropriate for the Sangha, may the Sangha consent to appoint the bhikkhuni named ... as her instructor. This is the formal motion.

The instructor should go to the woman seeking ordination and say:

– Young woman, this is the antaravāsaka robe; this is the uttarāsaṅga robe; this is the saṅghāṭi robe; this is the saṅkacchika robe; this is the shoulder-covering cloth; this is the alms bowl. Do you have these robes and bowl in full?

She should reply, “I have them in full.” The instructor should say:

– Listen, young woman! Now is the time for utmost sincerity, the time to speak the truth. I will now question you. If something is true, say that it is true; if it is not true, say that it is not true. What is your name?

– My name is ....

– Who is your preceptor?

– My preceptor is Venerable ....

– Are you twenty years old?

– Yes, I am twenty years old.

– Do you have the robes and bowl in full?

– Yes, I do.

– Have your parents permitted you to go forth?

– Yes, they have.

(If she has a husband, ask: Has your husband permitted you to go forth?) If she answers yes, continue asking:

– Do you owe anyone a debt?

If she answers “No,” ask again:

– Are you a bondservant?

– I am not a bondservant.

– Are you a woman?

– Yes, I am.

– A woman may have such ailments as tumors, leprosy, contagious disease, insanity, both sexual characteristics, the two passages joined together, or a constant discharge of urine or feces. Do you have any such ailments?

– No, I do not.

– The Sangha will ask you the same questions that I have asked you. Answer before the Sangha just as you have answered me.

The instructor returns to the Sangha, stands within arm’s reach of the bhikkhunis, and makes the following formal motion:

– Venerable Bhikkhuni Sangha, please listen! This woman named ... seeks to receive full ordination under the bhikkhuni preceptor named .... If the time is appropriate for the Sangha, may the Sangha consent. I have finished questioning her and request permission to call her in. This is the formal motion.

After making the motion, she turns toward the candidate and signals her to come before the Sangha. She gives the candidate her robes and bowl, instructs her to bow to the Sangha, kneel, and join her palms before the kammavācācariya, and directs her to request ordination as follows:

– Venerable Bhikkhuni Sangha, please listen! I, named ..., seek to receive full ordination under the bhikkhuni preceptor named .... I, named ..., now come before the Sangha and request full ordination. May the bhikkhuni named ... be my preceptor. I beseech the Sangha, out of compassion, to rescue me.

After the candidate has made this request three times, the kammavācācariya should make the formal motion:

– Venerable Bhikkhuni Sangha, please listen! This woman named ... seeks to receive full ordination under the bhikkhuni preceptor named .... This woman named ... has now come before the Sangha and requests that full ordination be conferred upon her. May the bhikkhuni named ... be her preceptor. If the time is appropriate for the Sangha, may the Sangha consent to my questioning her concerning the impediments. This is the formal motion.

– Listen, young woman! Now is the time for utmost sincerity, and so forth ... (through the question: Do you have any such ailments?)

After each question has been asked and answered as above, proceed with the formal motion followed by three proclamations:

– Venerable Bhikkhuni Sangha, please listen! This sikkhamānā named ... seeks to receive full ordination under the bhikkhuni preceptor named .... This sikkhamānā named ... has now come before the Sangha and requests that full ordination be conferred upon her. May the bhikkhuni named ... be her preceptor. This sikkhamānā declares herself pure and free of impediments; she is twenty years old, or has been married for twelve years, and possesses the robes and bowl in full. If the time is appropriate for the Sangha, may the Sangha consent to confer full ordination upon this sikkhamānā named .... May the bhikkhuni named ... be her preceptor. This is the formal motion.

– Venerable Bhikkhuni Sangha, please listen! The sikkhamānā named ... now seeks to receive full ordination under the bhikkhuni preceptor named .... This sikkhamānā named ... has now come before the Sangha and requests that full ordination be conferred upon her. May the bhikkhuni named ... be her preceptor. This sikkhamānā declares herself pure and free of impediments; she is twenty years old and possesses the robes and bowl in full. The Sangha now confers full ordination upon this sikkhamānā

named .... May the bhikkhuni named ... be her preceptor. Of the Venerable Sisters, whoever approves of the Sangha conferring full ordination upon this sikkhamānā named ..., with the bhikkhuni named ... as her preceptor, should remain silent; whoever does not approve should

speak. This is the first proclamation. (The second and third proclamations are spoken in the same way.) The Sangha has consented to confer full ordination upon the sikkhamānā named ..., with the bhikkhuni named ... as her preceptor. The Sangha has consented through silence. Thus do I record this matter.

(First, the bhikkhuni preceptor should invite one bhikkhu to serve as the kammavācācariya and nine bhikkhus to serve as witnesses. In a border region, four bhikkhus may serve as witnesses.)

The bhikkhunis must lead the candidate to the Bhikkhu Sangha, where she bows, kneels, and joins her palms. The bhikkhuni instructor-ācariya teaches her to request ordination as follows:

– Venerable Sangha, please listen! I, named ..., seek to receive full ordination under the bhikkhuni preceptor named .... I, named ..., now come before the Sangha and request full ordination. May the bhikkhuni named ... be my preceptor. I beseech the Sangha, out of compassion, to rescue me.

After she has requested ordination three times in this way, the bhikkhu serving as kammavācācariya should ask:

– What is your name? ... (through the question: Do you have any such ailments? Each question and answer is as above.)

He further asks: “Have you trained purely in the precepts?” If the candidate says, “I have trained purely in the precepts,” he must further ask the bhikkhunis: “Has this woman trained purely in the precepts?” If the bhikkhunis reply, “She has trained purely in the precepts,” the kammavācācariya should make the formal motion:

– Venerable Sangha, please listen! This woman named ... seeks to receive full ordination under the bhikkhuni preceptor named .... This woman named ... has now come before the Sangha and requests full ordination. Her bhikkhuni preceptor is named .... This woman named ... has trained purely in the precepts. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now confers full ordination upon .... May the bhikkhuni named ... be her preceptor. This is the formal motion.

– Venerable Sangha, please listen! This woman named ... seeks to receive full ordination under the bhikkhuni preceptor named .... This woman named ... has trained purely in the precepts. The Sangha now confers full ordination upon the woman named .... May the bhikkhuni named ... be her preceptor. Whichever elder approves of the Sangha conferring full ordination upon the woman named ..., with the bhikkhuni named ... as her preceptor, should remain silent; whoever does not approve should speak. This is the first proclamation. (The second and third proclamations are spoken in the same way.)

– The Sangha has consented to confer full ordination upon the woman named ..., with the bhikkhuni named ... as her preceptor. The Sangha has consented through silence. Thus do I record this matter.

After the formal act, it should be said: “You should remember throughout your life the year, month, day, and hour when you received ordination.” Next, the precepts are explained:

– Listen, good woman! These are the eight pārājikas taught by the Tathagata, the Unattached One, the Perfectly Enlightened One. If one transgresses any of them, one is not a bhikkhuni and not a daughter of the Sakyan clan:

1) You must not engage in impure conduct or sexual intercourse. If a bhikkhuni willingly engages in impure conduct or sexual intercourse, even with an animal, she is not a bhikkhuni and not a daughter of the Sakyan clan. This is one of the things that you must never do throughout your life. Can you observe it?

(Answer: I can.)

2) She must not steal, even so much as a blade of grass or a leaf. If a bhikshuni steals from another goods worth five coins or more than five coins; whether she takes them herself or instructs another to take them; whether she breaks them herself or tells another to break them; whether she cuts them herself or tells another to cut them; whether she destroys them herself or instructs another to destroy them; or burns them, buries them, or causes their appearance to be ruined... she is not a bhikshuni, not a daughter of the Sakyan clan. This is one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

3) She must not intentionally take the life of a living being, even that of an ant. If a bhikshuni intentionally takes a human life with her own hand, or places a knife in another’s hand; teaches death, praises death, or exhorts another to die; or administers poison, causes an abortion, or causes death by sorcery, imprecations, spells, or occult arts; whether she does it herself or tells another to do it, she is not a bhikshuni, not a daughter of the Sakyan clan. This is one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

4) She must not speak falsely, even in jest. If a bhikshuni, not actually possessing something and having no personal attainment, declares: “I have attained a superhuman state; I have attained dhyana; I have attained liberation; I have attained samadhi, right concentration; I have attained the fruit of stream-entry, once-returning, non-returning, or arhatship,” or says: “A deva came, a naga came, spirits came to make offerings to me”... she is not a bhikshuni, not a daughter of the Sakyan clan. This is one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

5) She must not engage in physical contact, even with an animal. If a bhikshuni, with a defiled mind, engages in physical contact with a man who has a defiled mind, their bodies touching from below the armpits to above the knees; or if she grasps, rubs, pulls, strokes upward or downward, raises or lowers, shoves or pushes him... she is not a bhikshuni, not a daughter of the Sakyan clan. This is one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

6) She must not commit the eight acts, even with an animal. If a bhikshuni, with a defiled mind, accepts from a man with a defiled mind the holding of her hand, the holding of her robe, entering a secluded place together, standing together, talking together, walking together, bringing their bodies close together, or making an assignation together, then by committing these eight acts she is not a bhikshuni, not a daughter of the Sakyan clan. These eight acts constitute one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

7) She must not conceal another’s offense, even a dushkrita or an offense of wrong speech. If a bhikshuni knows that another bhikshuni has committed a parajika offense, yet neither accuses her herself, reports it to the Sangha, nor makes it known to the assembly; and at a later time that bhikshuni abandons the training, is expelled, is barred from communal life with the Sangha, or joins a non-Buddhist sect, and only then does she say, “Previously, I already knew of this matter”... she is not a bhikshuni, not a daughter of the Sakyan clan. Concealment is a grave offense. This is one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

8) She must not follow a bhikshu who has been formally accused, nor even a monastery steward or a shramanera. If a bhikshuni knows that a bhikshu has been formally accused by the Sangha in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, but that he does not comply and refuses to repent, and before the Sangha has performed the formal act restoring communal life she follows him, another bhikshuni must admonish her, saying: “Younger sister, do you know that the Sangha has now formally accused this bhikshu in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, yet he does not comply and refuses to repent?

The Sangha has not yet performed the formal act restoring communal life. Younger sister, do not follow him.” This bhikshuni must admonish the other bhikshuni three times so that she will relinquish this conduct. If, after being admonished as many as three times, she relinquishes it, that is good; if she does not relinquish it, that bhikshuni is not a bhikshuni, not a daughter of the Sakyan clan.

Because she followed him, this is one of the rules that throughout her life she must not transgress. Can you uphold it?

(Answer: I can.)

– Daughter of good family, listen attentively! The Tathagata, the Unattached One, the Perfectly Enlightened One, taught the Dharma of the four reliances. By relying upon these four things, a bhikshuni may leave the household life, receive full ordination, and become a bhikshuni:

1) By relying upon a robe made from discarded rags, she may leave the household life, receive full ordination, and become a bhikshuni in accordance with the Dharma. Can you uphold this throughout your life?

(Answer: I can.)

If she receives a benefaction from a donor in the form of cloth that has been cut and sewn into a robe, she may accept it.

2) By relying upon alms food, she may leave the household life, receive full ordination, and become a bhikshuni in accordance with the Dharma. Can you uphold this throughout your life?

(Answer: I can.)

If she receives a benefaction, whether food received when dispatched by the Sangha to take a meal, food offered by a donor, food offered on the eighth, fourteenth, or fifteenth day, or on the first day of the month, food from a regular invitation extended to the Sangha, or food from a donor’s invitation, she may accept it.

3) By relying upon sitting beneath a tree, she may leave the household life, receive full ordination, and become a bhikshuni in accordance with the Dharma. Can you uphold this throughout your life?

(Answer: I can.)

If she receives a benefaction in the form of a private room, a peaked-roof dwelling, a small room, a rock cave, or two rooms connected by a single doorway, she should accept it. (According to the Bhikshuni Skandhaka of the Four-Part Vinaya: “Bhikshunis should not dwell in an aranya, except within a royal park.” The Mulasarvastivada Vinaya Miscellany states: “A bhikshuni monastery should not be built outside a town or settlement.” Therefore, the Mulasarvastivada Vinaya says that bhikshunis rely upon only three requisites.)

4) By relying upon prepared medicine (fermented medicine), she may leave the household life, receive full ordination, and become a bhikshuni in accordance with the Dharma. Can you uphold this throughout your life?

(Answer: I can.)

If she receives a benefaction such as ghee, fresh butter, honey, molasses, and so forth, she may accept it.

– You have now received full ordination. The jñapti-caturtha-karman has been duly accomplished in accordance with the Dharma; the acharya is in accordance with the Dharma; the twofold Sangha is in accordance with the Dharma; everything is wholly complete. You should carefully accept instruction given in accordance with the Dharma. You should guide others in performing meritorious deeds, repair monasteries and stupas, and make offerings to the Sangha. Whatever your preceptor and acharya teach you in accordance with the Dharma, you should not oppose. You should study, recite the sutras, and diligently seek skillful means. By doing so, within the Buddha’s teaching you may attain the fruit of stream-entry, once-returning, non-returning, and arhatship. Only then will your practice of leaving the household life not have been in vain, and its resultant reward will be inexhaustible. Whatever you do not yet understand, you should ask your preceptor and acharya.

(Conclude with a dedication of merit as appropriate.)

The newly ordained should be instructed to form a line and walk in front, while the bhikkhunis walk behind (those of junior standing going first). If one wishes to go to the monks’ residence to receive full ordination but encounters danger from bandits along the way, one is permitted to appoint someone to receive the ordination on one’s behalf. The Bhikkhuni Sangha should perform a motion and second proclamation to appoint a pure bhikkhuni free from impediments, and assign two or three bhikkhunis to accompany her.

The appointed bhikkhuni should go before the Sangha, bow at their feet, kneel with palms joined, and three times request ordination on behalf of the other woman. The Sangha should ask what the woman’s name is... Who is her preceptor?

Has she trained purely in the precepts? If the reply is that she has trained purely in the precepts, they should ask the bhikkhuni companion whether this woman has trained purely in the precepts. If the reply is that she has trained purely in the precepts, the Sangha should confer ordination through a motion and three proclamations.

The appointed bhikkhuni should then return to the bhikkhunis’ monastery and say, “Elder Sister, I have received full ordination on your behalf.” One should not appoint another person to go before the Sangha and receive ordination on one’s behalf merely because of some physical beauty.

The Ten Recitations Vinaya says:

A bhikkhuni who has once returned to lay life is not permitted to renounce the household life and receive full ordination again. If, after relinquishing the precepts, her sex changes and she becomes male, there is no offense in allowing her to receive bhikkhu ordination.

The Sarvastivada Matrika says:

If one has committed an uncommon parajika offense and one’s sex changes so that one becomes male, one may be permitted to renounce the household life and receive full ordination.

D) MISCELLANEOUS MATTERS

The Bhikkhuni Khandhaka^[34] records:

Kaludayin insulted and struck bhikkhunis and even used deceitful words to entice them. The Buddha permitted the Bhikkhuni Sangha to perform, through a motion and second proclamation, the formal act of withholding respectful salutations. Kaludayin thereafter complied with the bhikkhunis and dared not oppose them. He requested that the formal act concerning respectful salutations be rescinded, and it was accordingly rescinded...

The group of six bhikkhus went to the bhikkhunis’ residence and, together with the group of six bhikkhunis, played about and made noise, disturbing those practicing meditation. The Buddha said that they should be restrained according to the degree of noise and disturbance. The same applies when bhikkhunis go to the bhikkhus’ residence.

Samaneras belonging to the group of six bhikkhus went to the bhikkhunis’ residence and, together with the samaneris and siksamanas there, played about and made noise, disturbing those practicing meditation. The Buddha instructed that they be summoned, rebuked, and disciplined. If they did not reform, a formal act of withholding respectful salutations should be performed against the two teachers—the preceptor and acarya—of those samaneras.

Samaneris and siksamanas belonging to the group of six bhikkhunis went to the bhikkhus’ residence and, together with the samaneras there, played about and made noise, disturbing those practicing meditation. The Buddha instructed that they be summoned, rebuked, and disciplined. If they did not reform, a formal act relinquishing the duty of instruction should be performed against the two teachers of those samaneris and siksamanas.

Bhikkhunis should not sit in the full lotus posture; they are permitted to sit in the half-lotus posture.

The Mahasanghika Vinaya says:

When a bhikkhu instructs bhikkhunis, he should regard them as his own daughters. Bhikkhunis should regard the person instructing them as the Buddha.

The Mulasarvastivada Miscellaneous Matters says:

One who urges another person to return to lay life commits a sthulatyaya offense.

The capacity of a bhikkhu’s small alms bowl is the capacity of a bhikkhuni’s large bowl.

Bhikkhunis should not fondle other people’s children.

The Nidana says:

During a famine, when alms are difficult to obtain, a bhikkhuni is permitted to come before the Sangha and, through a motion and three proclamations, request permission to travel back and forth to her parents’ home. This bhikkhuni is permitted to go alone, without committing an offense. At her relatives’ homes, she may accept food as she wishes. Once the scarcity has passed, she may no longer go there.

The Muktaka says:

At a bhikkhunis’ dining table, one place should be left vacant at the highest seat. If a samanera subsequently arrives, he should be invited to sit in that vacant place and offered food, for he ranks above the Bhikkhuni Sangha.

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

END OF FASCICLE SEVENTEEN

Notes:

1 Dharmaguptaka Vinaya 27, p. 753c, Taisho 22, no. 1428.

2 Dharmaguptaka Vinaya 27, p. 754c, Taisho 22, no. 1428.

3 Dharmaguptaka Vinaya 27, p. 756c, Taisho 22, no. 1428.

4 “Married at the age of ten” 十歲曾嫁: Literally, this clearly says, “She had a husband at ten years of age.” Some Vinaya masters in our country (Vietnam), however, relying upon customary marriage practices, maintain that there could not have been a case of a ten-year-old girl already having a husband. Therefore, they understand the translated passage in the Dharmaguptaka Vinaya as referring to a woman who had been married but had been separated from her husband for ten years; only after completing those ten years was she permitted to undertake the two-year training in the precepts. (Essentials of Karman Procedures, translated by Most Venerable Thich Dong Minh and edited by Bhikkhu Thich Nguyen Chung).

5 Ten Recitations Vinaya 45, p. 326b17: A samaneri is permitted to train for two years in the six rules by undertaking the status of a siksamana, so that it may be determined whether she is pregnant.

6 Mahasanghika Vinaya 39: The Buddha was dwelling at Sravasti. At that time, there were women of the Sakya, Koliya, and Malla clans who had previously been married and had already endured hardships. Mahaprajapati Gautami addressed the Buddha: “May a married woman who has not yet reached twenty years of age receive full ordination?” The Buddha permitted it. (Essentials of Karman Procedures).

7 Dharmaguptaka Vinaya 28, p. 758c29, Taisho 22, no. 1428.

8 Dharmaguptaka Vinaya 28, p. 760c, Taisho 22, no. 1428.

9 Dharmaguptaka Vinaya 28, p. 763a, Taisho 22, no. 1428.

10 Dharmaguptaka Vinaya 28, p. 764b02, Taisho 22, no. 1428: The expression “twelve years” 十二歲 is corrected in the notes by treating the character “years” 歲 as the character “months” 月Â; thus, it means fewer than twelve months.

11 Pali: ekaṃ vassaṃ dve vuṭṭhāpeyya, to confer full ordination upon two persons within one year. (Note to the Dharmaguptaka Vinaya, translated by Most Venerable Thich Dong Minh).

12 Dharmaguptaka Vinaya 28, p. 764a, Taisho 22, no. 1428.

13 Essential Compendium of the Meanings of Vinaya Matters, Revised and Edited 17, p. 478a05, Manji 40, no. 719: The passage in parentheses is an additional explanation cited by Master Zhixu. Master Zhixu may likewise have mistaken the character “years” for “months,” as in the Dharmaguptaka Vinaya.

14 Dharmaguptaka Vinaya 28, p. 764b, Taisho 22, no. 1428.

15 Dharmaguptaka Vinaya 29, p. 766b, Taisho 22, no. 1428.

16 Dharmaguptaka Vinaya 29, p. 766c, Taisho 22, no. 1428.

17 Dharmaguptaka Vinaya 29, p. 768a, Taisho 22, no. 1428.

18 Dharmaguptaka Vinaya 29, p. 768b, Taisho 22, no. 1428.

19 Trữ khỏa garment [袖-由É+宁]髁衣, close-fitting trousers covering the thighs. Pali: saṅghāṇi, a skirt or shorts. (Note to the Dharmaguptaka Vinaya, translated by Most Venerable Thich Dong Minh).

20 Dharmaguptaka Vinaya 29, p. 770a, Taisho 22, no. 1428.

21 Dharmaguptaka Vinaya 30, p. 771c, Taisho 22, no. 1428.

22 Dharmaguptaka Vinaya 30, p. 772b09: There is no offense when it is for a matter concerning the Buddha, Dharma, or Sangha; for tending the sick; when one has been invited to go; when one is seized by force; when one is bound and led away; when there is danger to life or to the holy life; or when one departs without having been summoned beforehand...

23 A person possessing both male and female sexual faculties.

24 Dharmaguptaka Vinaya 30, p. 774b, Taisho 22, no. 1428.

25 Dharmaguptaka Vinaya 30, p. 775a, Taisho 22, no. 1428.

26 Dharmaguptaka Vinaya 30, p. 775c, Taisho 22, no. 1428.

27 Dharmaguptaka Vinaya 30, p. 778a, Taisho 22, no. 1428.

28 Dharmaguptaka Vinaya 48, Part Three of the Bhikkhuni Khandhaka, p. 923c12, Taisho 22, no. 1428.

29 See note 7 in fascicle 14 of the Vietnamese edition of Essential Compendium of the Meanings of Vinaya Matters, Revised and Edited.

30 Dharmaguptaka Vinaya 48, p. 924a16, Taisho 22, no. 1428.

31 Arya Sangha 阿棃耶僧®: A-lê-da, also called A-di (Skt. ārya), is translated as “Venerable One” or “Noble One.” Here it indicates a form of address used by a woman or a younger person when speaking respectfully to an elder.

32 Nineteen sanghavasesa offenses: This follows the Mahasanghika Vinaya; the Dharmaguptaka Vinaya, however, has seventeen.

33 Dharmaguptaka Vinaya 46, p. 924c07, Taisho 22, no. 1428.

34 Dharmaguptaka Vinaya 49, Part Three of the Bhikkhuni Khandhaka, p. 929a19, Taisho 22, no. 1428.