Bhikkhunī Khandhaka

Bhikkhunī Khandhaka, no. 17.

Numbering added to facilitate references to parallels.*

(DgKd01) Mahāpajāpatī’s story

At that time, the Blessed One was among the Sakyans in the Banyan tree park. Then Mahāpajāpatī, together with 500 Sakyan women, went to the World-honored One, paid respect with her head at his feet, stood at one side, and said to the Buddha: “It’d be good, World-honored One, if you please allowed women to obtain the going forth for the sake of the path in the Buddha’s dhamma.” The Buddha said: “Enough, Gotamī. Don’t say: ‘I wish to let women go forth for the sake of the path.’ Why? Gotamī, if women went forth for the sake of the path in the Buddha’s dhamma, it’d cause the Buddha’s dhamma not to last long.” When Mahāpajāpatī heard the World-honored One’s instruction, she paid respect at the Buddha’s feet, and having circumambulated him, she left. Then the World-honored One left the Sakyans with 1,250 students and went wandering among the people in the country of Kosala. In Kosala, he returned to Jeta’s grove monastery in Sāvatthī. When Mahāpajāpatī heard that the Buddha was in the Jeta’s grove monastery, she and the 500 Sakyan women shaved off their hair, put on monastic robes, and went to the Jeta’s grove monastery in Sāvatthī. They stood outside the gate, with feet cracked from the journey, their bodies covered in dust, and with tears streaming down.

At that time, Ānanda saw them, went there and asked: “Gotamī, Why have you and the 500 Sakyan women shaved your hair, put on monastic robes, and stand here with feet cracked from the journey, with your bodies covered in dust, and with tears streaming down?” She then answered: “We women don’t obtain the going forth and the full ordination in the Buddha’s dhamma.” Ānanda said: “Enough. I’ll go to the Buddha and ask him for you.”

Then Ānanda went to the Buddha, paid respect with his head at the Buddha’s feet, stood at one side, and said to the Buddha: “It’d be good, World-honored One, if you please allowed women to go forth and receive the full ordination in the Buddha’s dhamma.” The Buddha said to Ānanda: “Enough. Don’t wish for women to go forth and receive the full ordination in the Buddha’s dhamma. Why? If women went forth and received the full ordination in the Buddha’s dhamma, it’d cause the Buddha’s dhamma not to last long. Ānanda, as in a lay family with few men and many women, one would know that that family will decline, so too, Ānanda, if women went forth and received the full ordination in the Buddha’s dhamma, it’d cause the Buddha’s dhamma not to last long. Or as a paddy field that’s affected by frost and hail would thus be destroyed, so too, Ānanda, if women went forth and received the full ordination in the Buddha’s dhamma, it’d cause the Buddha’s dhamma not to last long.” Ānanda said to the Buddha: “Mahāpajāpatī had great compassion for the Buddha. When the Buddha’s mother passed away, she breastfed and raised the World-honored One.” The Buddha said to Ānanda: “That’s true, that’s true. She had great compassion for me. When my mother passed away, she breastfed and raised me.

I also had great compassion for Mahāpajāpatī. If someone because of another attains knowledge of the Buddha, the dhamma, and the sangha, this compassion is hard to repay. There are no robes, food, beds, bedding, or medicines that can repay this compassion. My appearance in the world caused Mahāpajāpatī to know the Buddha, the dhamma, and the sangha in this way.” The Buddha (also) said to Ānanda: “If someone because of another acquires faith in the Buddha, the dhamma, and the sangha, this compassion is hard to repay. There are no robes, food, beds, bedding, or medicines that can repay this compassion. My appearance in the world caused Mahāpajāpatī to acquire joyous faith the Buddha, the dhamma, and the sangha in this way.” The Buddha (also) said to Ānanda: “If someone because of another is able to take refuge in the Buddha, the dhamma, and the sangha, to keep the five precepts, to know suffering, the arising, the cessation, and the way, and has no doubt about suffering, the arising, the cessation, and the way, and if they attain the fruit of stream-entry, cut off the bad destinations, have firmly entered the true path, and will attain the cessation of suffering within a maximum of seven rounds of births and deaths, Ānanda, the compassion of such a person is hard to repay. There are no robes, food, beds, bedding, or medicines that can repay this compassion. My appearance in the world caused Mahāpajāpatī to receive the three refuges, … to firmly enter the true path in this way.”

Ānanda said to the Buddha: “If women went forth and received the full ordination in the Buddha’s dhamma, could they attain the fruit of stream-entry … the fruit of arahantship?” The Buddha said to Ānanda: “They could attain it.” Ānanda said to the Buddha: “If women who go forth and receive the full ordination in the Buddha’s dhamma can attain the fruit of stream-entry … the fruit of arahantship, may the Buddha allow them to go forth and receive the full ordination.”

(DgKd02) Garudhammas

The Buddha said to Ānanda: “I now lay down eight rules for women that they can’t transgress for their whole life. If they can practise them, then this is their ordination. Which eight? If a bhikkhunī, even if she has been ordained for 100 years, sees a newly-ordained bhikkhu, she should get up, welcome him, pay respect, lay out a clean seat, and invite him to sit down. She should honor, respect, and praise this rule, and may not transgress it for her whole life. Ānanda, a bhikkhunī shouldn’t abuse a bhikkhu with criticism, she shouldn’t slander him by saying that he has broken the precepts, right view, or proper conduct. She should honor, respect, and praise this rule, and may not transgress it for her whole life. Ānanda, a bhikkhunī shouldn’t charge a bhikkhu, make him remember, or make him admit, she shouldn’t bar him from investigating others’ offenses, cancel his pātimokkha recitation, or cancel his invitation ceremony. A bhikkhunī shouldn’t criticize a bhikkhu, but a bhikkhu should criticize a bhikkhunī.

She should honor, respect, and praise this rule, and may not transgress it for her whole life. A sikkhamānā who has trained in the precepts should ask the bhikkhu sangha for the full ordination. She should honor, respect, and praise this rule, and may not transgress it for her whole life. A bhikkhunī who commits a saṅghādisesa offense should undergo probation Mānatta.* for half a month in both sanghas. She should honor, respect, and praise this rule, and may not transgress it for her whole life. A bhikkhunī should ask the (bhikkhu) sangha for instruction every half-month. She should honor, respect, and praise this rule, and may not transgress it for her whole life. A bhikkhunī shouldn’t spend the rains retreat in a place without bhikkhus. She should honor, respect, and praise this rule, and may not transgress it for her whole life. After the rains retreat, the bhikkhunī sangha should give the bhikkhu sangha an invitation in regard to three things: the seen, the heard, and the suspected. She should honor, respect, and praise this rule, and may not transgress it for her whole life. In this way, Ānanda, I’ve now spoken these eight rules that can’t be transgressed. If women can practise them, then this is their ordination. As people build a bringe over a great body of water and cross it, so too, Ānanda, I’ve now spoken these eight rules for women that can’t be transgressed. If they can practise them, then this is their ordination.”

(DgKd03) Mahāpajāpatī’s story (continued)

When Ānanda had heard the World-honored One’s instruction, he went to Mahāpajāpatī and said: “Women may go forth and receive the full ordination in the Buddha’s dhamma. The World-honored One has laid down eight rules for women that can’t be transgressed. If you can practise them, then this is your ordination.” Then he told her the eight rules as above. Mahāpajāpatī said: “If the World-honored One has spoken these eight rules for women that can’t be transgressed, I and the 500 Sakyan women respectfully accept them. Ānanda, as a young man or woman who is clean and has adorned themselves, has had their head washed and rests in a hall, if someone takes a garland of blue lotus flowers, a garland of atimuttaka flowers, a garland of campaka flowers, a garland of sumanā-jasmine flowers, or a garland of vassikā-jasmine flowers and gives it to them, they’d accept it and wind it around their head, so too, Ānanda, I and the 500 Sakyan women respectfully accept the eight rules that can’t be transgressed, that the World-honored One has spoken for women.”

Then Ānanda went to the World-honored One, paid respect with his head at (the Buddha’s) feet, stood at one side, and said to the Buddha: “Mahāpajāpatī and the others, having heard the eight rules that can’t be transgressed, that the World-honored One has spoken for women, have respectfully accepted them. As a young man or woman who is clean and has adorned themselves, has had their head washed and rests in a hall, if someone takes a flower garland and gives it to them, they’d accept it with both hands and wind it around their head.” “In this way, Ānanda, Mahāpajāpatī and the 500 Sakyan women have obtained the ordination.” The Buddha told Ānanda: “If women hadn’t gone forth in the Buddha’s dhamma, the Buddha’s dhamma would’ve been able to continue long, for 500 years.” When Ānanda heard this, he was unhappy. Heartbroken, full of regret, miserable, with tears streaming down, he first paid respect at the Buddha’s feet, and having circumambulated him, he left.

(DgKd04) Ordination Procedure

Then there was another woman who wanted to receive the full ordination. The bhikkhunīs took her to the Buddha, and they encountered criminals on the road. The criminals then shamed and teased them. The bhikkhunīs told the bhikkhus and the bhikkhus told the Buddha. The Buddha said: “From now on, I allow the bhikkhunīs to give the going forth and the full ordination. You should give the going forth as follows: If you want to shave someone’s head inside the bhikkhunī monastery, you should inform the sangha, or tell each person individually to let them know, and afterwards shave the head. You should carry out the motion as follows: ‘Venerable sisters, may the sangha listen. This So-and-so wants to request So-and-so to shave her head. If the right time has come for the sangha, may the sangha approve that So-and-so’s head be shaven. This is the motion.’ You should carry out the motion like this, and then shave the head. If you want to give the going forth to someone inside the bhikkhunī monastery, you should inform the sangha, or tell each person individually to let them know. You should carry out the motion as follows: ‘Venerable sisters, may the sangha listen. This So-and-so requests the going forth from So-and-so. If the right time has come for the sangha, may the sangha approve to give So-and-so the going forth. This is the motion.’ You should carry out the motion like this, and then give the going forth. You should carry out the going forth as follows: Having instructed the candidate to put on the monastic robes, she should place her right knee on the ground, join her palms, and be instructed to say:

‘I, Venerable So-and-so, take refuge in the Buddha, the dhamma, and the sangha. I now follow the Buddha and go forth. My preceptor is So-and-so. The Tathāgata, without attachment and fully awakened, is my World-honored One.’ The second and the third time should be recited likewise. ‘I, Venerable So-and-so, have taken refuge in the Buddha, the dhamma, and the sangha. I’ve now followed the Buddha and gone forth. My preceptor is So-and-so. The Tathāgata, without attachment and fully awakened, is my World-honored One.’ When she has recited it a second and a third time, you should give her the precepts: ‘Not to kill living beings for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not steal for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not have sex for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not lie for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.”

You may not drink alcohol for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not wear flower garlands, and apply perfume and oil on your body for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not sing, dance, play music, and may not go watch it for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not sit on high, broad, and large beds for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not eat at the wrong time for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” You may not take gold, silver, and jewels for your whole life, this is a sāmaṇerī precept. If you can keep it, answer “I can.” These are the 10 sāmeṇerī precepts. You shouldn’t break them for your whole life.’

I allow an 18 year old girl to train in the (sikkhamānā) precepts for two years, and when she’s 20, to receive the full ordination in the bhikkhunī sangha. If there’s a 10 year old married woman, I allow to train in the (sikkhamānā) precepts for two years, and when she’s 12, to receive the ordination.

You should give her the training precepts for two years as follows: The sāmaṇerī should go into the midst of the sangha, uncover her right shoulder, take off her leather sandals, pay respect at the bhikkhunī sangha’s feet, place her right knee on the ground, join her palms, and say: ‘Venerable sisters, may the sangha listen. I, sāmaṇerī So-and-so, now ask the sangha for the training precepts for two years with bhikkhunī So-and-so as my preceptor. May the sangha give me the training precepts for two years out of compassion.’ The second and the third should be recited likewise. You should take the sāmaṇerī to a place out of earshot but within sight. Then in the sangha, you should choose a capable person who can carry out formal acts as above. She should carry out the motion:

‘Venerable sisters, may the sangha listen. This sāmaṇerī So-and-so now asks the sangha for the training precepts for two years with So-and-so as her preceptor. If the right time has come for the sangha, may the sangha approve to give sāmaṇerī So-and-so the the training precepts for two years with So-and-so as her preceptor. This is the motion.’ ‘Venerable sisters, may the sangha listen. This sāmaṇerī So-and-so now asks the sangha for the training precepts for two years with So-and-so as her preceptor. The sangha now gives sāmaṇerī So-and-so the training precepts for two years with So-and-so as her preceptor. Those of the venerable sisters who accept that the sangha gives this sāmaṇerī So-and-so the training precepts for two years, with So-and-so as her preceptor, should remain silent. Those who don’t accept this should speak. This is the first announcement.’ The second and the third should be recited likewise. ‘The sangha has accepted to give sāmaṇerī So-and-so the training precepts for two years, with So-and-so as her preceptor. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’

You should give her the six rules as follows: ‘So-and-so, listen carefully. The Tathāgata, without attachment and fully awakened, has spoken six rules: You may not commit impure practices and engage in sexual intercourse. If a sikkhamānā engages in sexual intercourse, she’s not a sikkhamānā, not a Sakyan daughter. If she has bodily contact with a man with a defiled mind, she breaks the precept and should be given the precepts again. You therefore may not commit this for your whole life. If you can keep it, answer “I can.” You may not steal even grass and leaves. If a sikkhamānā takes from someone (something worth) five coins or more than five coins, whether she takes it herself or instructs others to take it, or whether she cuts it off herself or instructs others to cut it off, or whether she breaks it herself or instructs others to break it, or if she burns it, buries it, or damages the color, she’s not a sikkhamānā, not a Sakyan daughter. If she takes (something worth) less than five coins, she breaks the precept and should be given the precepts again. You therefore may not commit this for your whole life. If you can keep it, answer “I can.” You may not intentionally take the life of living beings, even ants. If a sikkhamānā intentionally and with her own hand takes the life of a human being, or seeks a knife to give to someone, or teaches, praises and recommends death, or gives someone fake medicines, or causes an abortion, or curses someone with black magic, whether she does it herself or instructs others to do it, she’s not a sikkhamānā, not a Sakyan daughter. If she takes the life of an animal that can’t change shape, she breaks the precept and should be given the precepts again. You therefore may not commit this for your whole life. If you can keep it, answer “I can.”

You may not lie, even as a joke. If a sikkhamānā untruthfully praises herself when doesn’t have (these attainments): “I’ve attained a superhuman state, I’ve attained jhāna, liberation, samādhi, mental unity, the fruit of stream-entry, … of arahantship, and the gods, dragons, and spirits came to make offerings to me,” she’s not a sikkhamānā, not a Sakyan daughter. If she intentionally lies in the sangha, she breaks the precept and should be given the precepts again. You therefore may not commit this for your whole life. If you can keep it, answer “I can.” You may not eat at the wrong time. If a sikkhamānā eats at the wrong time, she breaks the precept and should be given the precepts again. You therefore may not commit this for your whole life. If you can keep it, answer “I can.” You may not drink alcohol. If a sikkhamānā drinks alcohol, she breaks the precept and should be given the precepts again. You therefore may not commit this for your whole life. If you can keep it, answer “I can.”’ A sikkhamānā should train in all bhikkhunī precepts, except that she can hand food to the bhikkhunīs, and can take food herself and eat it. She should request a preceptor and say: “Venerable sister, I, So-and-so, now ask the venerable to be my preceptor. May the venerable act as my preceptor. Supported by the venerable, I’ll be able to receive the full ordination.” The second and the third should be recited likewise. The preceptor should answer: “Okay.”

When a sikkhamānā has trained in the precepts and is either 20 or 12 years old, she should be given the full ordination in a formal act with a motion as fourth. You should give the ordination as follows: Take the ordination candidate to a place out of earshot but within sight. Then the precepts master should choose an advisor: ‘Venerable sisters, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. If the right time has come for the sangha, may the sangha approve that So-and-so acts as the advisor. This is the motion.’ The advisor should go to the candidate and say: ‘This is your lower robe, this is the upper robe, this is the saṅghāṭī, this is the vest, this is the shoulder-covering robe, this is the bowl. Are these your robes and bowl? Listen carefully! Now is a time of sincerity. Now I’ll ask you. If something is true, you should say that it’s true. If not, you should say that it isn’t true. What’s your name? What’s your preceptor’s name? Are you 20 years old? Are your robes and bowl complete? Have your parents or your husband allowed it? Are you not in debt? Are you not a slavewoman? Are you a woman?

Women have the following diseases: leprosy, mild leprosy, abscesses, tuberculosis, and epilepsy. Are you intersex, are your anus and vagina joined, is your vagina small, do you often soil yourself with urine and excrement, are excrement, urine, snot, or saliva often flowing out? Do you have any of these diseases?’ If she answers: ‘No’, you should say: ‘As I’ve asked you about these matters, they’ll also ask you in the same way in the midst of the sangha. You should also answer in the same way.’ When the advisor has asked this, she should return to the sangha with the usual conduct, and stand within arm’s reach of the other bhikkhunīs. She should carry out a motion: ‘Venerable sisters, may the sangha listen. This So-and-so, requests to receive the full ordination from her preceptor So-and-so. If the right time has come for the sangha, may the sangha approve that I, having instructed her, allow her to come. This is the motion.’ She should then say: ‘Come!’ When (the candidate) has come, (the advisor) should take her bowl, instruct her to pay respect at the bhikkhunī sangha’s feet, to kneel in front of the precepts master, to join her palms, and to carry out a motion as follows:

‘Venerable sisters, may the sangha listen. I, So-and-so, request to receive the full ordination from my preceptor So-and-so. I, So-and-so, now ask to receive the full ordination from the sangha with So-and-so as my preceptor. May the sangha rescue me out of compassion.’ The second and the third should be recited likewise. Then the precepts master should carry out a motion: ‘Venerable sisters, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. If the right time has come for the sangha, may the sangha approve that I ask her about the difficulties. This is the motion.’ ‘Listen carefully! Now is a time of sincerity, a time of speaking the truth. Now I’ll ask you. If something is true, you should say that it’s true. If not, you should say that it isn’t true. What’s your name? What’s your preceptor’s name? Are you 20 years old? Are your robes and bowl complete? Have your parents or your husband allowed it? Are you not in debt? Are you not a slavewoman? Are you a woman? Women have the following diseases: leprosy, mild leprosy, abscesses, tuberculosis, and epilepsy. Are you intersex, are your anus and vagina joined, is your vagina small, do you often soil yourself with urine and excrement, are excrement, urine, snot, or saliva often flowing out? Do you have any of these diseases?’ If she answers: ‘No’, the motion should be carried out:

‘Venerable sisters, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. So-and-so has said that she’s pure and without the difficulties, that she’s 20, and that her robes and bowl are complete. If the right time has come for the sangha, may the sangha approve to give So-and-so the full ordination with So-and-so as her preceptor. This is the motion.’ ‘Venerable sisters, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. So-and-so has said that she’s pure and without the difficulties, that she’s 20, and that her robes and bowl are complete. The sangha now gives So-and-so the full ordination with So-and-so as her preceptor. Those of the venerable sisters who accept that the sangha gives So-and-so the full ordination with So-and-so as her preceptor should remain silent. Those who don’t accept this should speak. This is the first announcement.’ The second and the third should be recited likewise. ‘The sangha has accepted to give So-and-so the full ordination with So-and-so as her preceptor. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’

That candidate, together with the bhikkhunī sangha, goes into the midst of the bhikkhu sangha. Having paid respect at the sangha’s feet, she places her right knee on the ground, joins her palms, and says: ‘Venerables, may the sangha listen. I, So-and-so, request to receive the full ordination from my preceptor So-and-so. I, So-and-so, now ask to receive the full ordination from the sangha with So-and-so as my preceptor. May the sangha rescue me out of compassion.’ The second and the third should be recited likewise. (Then the precepts master should ask the questions as above.) Having asked, he should also ask: ‘Have you trained in the precepts? Are you pure?’ If she answers: ‘I’ve trained in the precepts and am pure’, he should ask the other bhikkhunīs: ‘Has she trained in the precepts? Is she pure?’ If they answer: ‘She has trained in the precepts and is pure’, he should carry out the motion: ‘Venerables, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. So-and-so has said that she’s pure and without the difficulties, that she’s old enough, that her robes and bowl are complete, and that she has trained in the precepts and is pure. If the right time has come for the sangha, may the sangha approve that the sangha now gives So-and-so the full ordination with So-and-so as her preceptor. This is the motion.’

‘Venerables, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. So-and-so has said that she’s pure and without the difficulties, that she’s old enough, that her robes and bowl are complete, and that she has trained in the precepts and is pure. The sangha now gives So-and-so the full ordination with So-and-so as her preceptor. Those of the venerables who accept that the sangha gives So-and-so the full ordination with So-and-so as her preceptor should remain silent. Those who don’t accept this should speak. This is the first announcement.’ The second and the third should be recited likewise. ‘The sangha has accepted to give So-and-so the full ordination with So-and-so as her preceptor. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’

‘Good woman, listen carefully! The Tathāgata, without attachment and fully awakened has spoken eight pārājika rules. If a bhikkhunī breaks them, she’s not a bhikkhunī, not a Sakyan daughter. You may not commit impure practices and engage in sexual intercourse. If a bhikkhunī commits impure practices and engages in sexual intercourse, even together with an animal, she’s not a bhikkhunī, not a Sakyan daughter. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not steal even grass and leaves. If a bhikkhunī takes from someone (something worth) five coins or more than five coins, whether she takes it herself or instructs others to take it, or whether she cuts it off herself or instructs others to cut it off, or whether she breaks it herself or instructs others to break it, or if she burns it, buries it, or damages the color, she’s not a bhikkhunī, not a Sakyan daughter. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not take the life of living beings, even ants. If a bhikkhunī with her own hand takes the life of a human being, or gives a knife to someone, or teaches, praises and recommends death, or gives someone fake medicines, or causes an abortion, or curses someone with black magic, whether she does it herself or plans it and instructs others to do it, she’s not a bhikkhunī, not a Sakyan daughter. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not lie, even as a joke. If a bhikkhunī, untruthfully praises herself when doesn’t have (these attainments): “I’ve attained a superhuman state, I’ve attained jhānas, liberations, samādhi, mental unity, the fruit of stream-entry, … of arahantship, and the gods, dragons, and spirits came to make offerings to me,” she’s not a bhikkhunī, not a Sakyan daughter. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not come in bodily contact, even with an animal. If a bhikkhunī with a defiled mind comes in bodily contact with a man with a defiled mind, below the armpits and above the knees; and if they grasp I translate 若摩若捺 as one word, in line with pācittiya 124: 若捉摩. Otherwise 捺 would occur twice in this list.*, rub upwards and downwards, pull, push, lift up, set down, hold, and hastily press each other, she’s not a bhikkhunī, not a Sakyan daughter. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not commit the eight things, even with an animal. If a bhikkhunī with a defiled mind lets a man with a defiled mind hold her hand, and hold her robes, and they stay in a secluded place, and stand together, talk together in the secluded place, walk together, bring their bodies close to each other, and make appointments, committing these eight things, she’s not a bhikkhunī, not a Sakyan daughter. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not conceal another’s heavy offenses, down to dukkaṭas and bad speech. If a bhikkhunī knows that another bhikkhunī has committed a pārājika, and neither charges her herself, nor informs the sangha, nor lets others know, and at a later time, when that bhikkhunī has either disrobed, or been permanently expelled, or been barred from conducting sangha matters with the others, or has joined a non-Buddhist group, says: “I previously already knew that this person had committed such-and-such an offense,” she’s not a bhikkhunī, not a Sakyan daughter, because she concealed another’s heavy offense. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘You may not follow what a suspended bhikkhu says, not even a sāmaṇera. If a bhikkhunī knows that a bhikkhu has been suspended by the sangha according to dhamma and vinaya, according to the Buddha’s teaching, that he has transgressed against proper conduct, not yet repented, and hasn’t yet been allowed to live with the community again, and she still follows what that bhikkhu says, the bhikkhunīs should admonish that bhikkhunī: “Venerable sister, this bhikkhu has been suspended by the sangha, according to dhamma and vinaya, according to the Buddha’s teaching, he has transgressed against proper conduct, not yet repented, and hasn’t yet been allowed to live with the community again. Don’t follow what that bhikkhu says.” If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her up to three times to give up this matter. If she gives it up by the third admonishment, it’s fine. If not, she’s not a bhikkhunī, not a Sakyan daughter, and has committed (the offense) of following a suspended one. You therefore may not commit this for your whole life. Can you keep it?’ She answers: ‘I can.’

‘Good woman, listen carefully! The Tathāgata, without attachment and fully awakened has spoken of four supports. A bhikkhunī relies on these to go forth and receive the full ordination. This is a bhikkhunī rule. Can you keep this for your whole life?’ She answers: ‘I can.’

She relies on rag robes to go forth and receive the full ordination. This is a bhikkhunī rule. Can you keep this for your whole life?’ She answers: ‘I can.’ ‘If you obtain extra requisites and supporters offer you robes, you should accept patchwork robes.’

She relies on almsround to go forth and receive the full ordination. This is a bhikkhunī rule. Can you keep this for your whole life?’ She answers: ‘I can.’ ‘If you obtain extra requisites and the sangha sends food or supporters send food, or if there’s a meal on the eighth and the fifteenth day of the month, or on the first day of the month, or if there’s a permanent meal for the sangha, or if supporters invite you for a meal, you should accept it.’

She relies on living under a tree to go forth and receive the full ordination. This is a bhikkhunī rule. Can you keep this for your whole life?’ She answers: ‘I can.’ ‘If you obtain extra requisites, a separate building, a house with a pointed roof, a small building, a stone house, or two rooms with a common door, you should accept it.’

She relies on fermented urine as medicine to go forth and receive the full ordination. This is a bhikkhunī rule. Can you keep this for your whole life?’ She answers: ‘I can.’ ‘If you obtain extra requisites, ghee, oil, butter, honey, and sugar, you should accept them.’

You’ve received the ordination in a formal act with a motion as fourth according to dhamma. You’ve successfully obtained your place, with a preceptor according to dhamma, with a teacher according to dhamma, and both sanghas have fully ordained you. You should receive good teachings in the dhamma, encourage others to make merit, look after stupas, and support the Buddha, the dhamma, and the sangha. When your preceptor and teachers all instruct you according to dhamma, you may not disobey them. You should learn knowledge, recite suttas, and strive with skillful means to attain the fruit of stream-entry, once-return, non-return, and arahantship in the Buddha’s dhamma. You should mentally determine to make your going-forth successful, not to waste it, with enduring results. As for other things that you don’t know yet, you should ask your preceptor and teachers.’ They leave with the candidate in front.”

(DgKd05) Other ordination rules

At that time, those who had received the full ordination in a formal act with a motion as fourth, said to the Sakyan and Kolīyan bhikkhunīs: “The World-honored One has said the following: ‘The full ordination should be given in a formal act with a motion as fourth.’ We’ve received the ordination, you haven’t received the ordination.” When Mahāpajāpatī bhikkhunī heard this, doubt arose in her mind. The bhikkhus told the Buddha, and the Buddha said: “Mahāpajāpatī bhikkhunī and the Sakyan bhikkhunīs have also received the ordination.”

At that time, someone asked for the ordination while standing. Lay people saw it and then said: “The one who stands among them wants to search for men.” The bhikkhus told the Buddha, and the Buddha said: “You shouldn’t ask for the ordination while standing. You should ask for the ordination while kneeling.”

Then someone asked for the ordination while squatting. She fell on the ground and exposed her body. She was ashamed and not able to ask for the ordination. The bhikkhus told the Buddha, and the Buddha said: “Another bhikkhunī should speak on her behalf.”

(DgKd06) Ordination by messenger

When the Sakyan and Kolīyan bhikkhunīs took a candidate to the (bhikkhu) monastery, they encountered criminals on the way who harrassed them. The bhikkhus told the Buddha and the Buddha said: “I allow to send a messenger to receive the ordination. I allow that when a bhikkhunī is pure and without the difficulties, the sangha carries out a formal act with a motion as second to choose a messenger. In the sangha, they should choose a capable person who can carry out formal acts as above. She should carry out the motion as follows: ‘Venerable sisters, may the sangha listen. If the right time has come for the sangha, may the sangha approve that the sangha now chooses bhikkhunī So-and-so as the messenger to ask the bhikkhu sangha for the full ordination for bhikkhunī So-and-so. This is the motion.’ ‘Venerable sisters, may the sangha listen. The sangha now chooses bhikkhunī So-and-so as the messenger to ask the bhikkhu sangha for the full ordination for bhikkhunī So-and-so. Those of the venerable sisters who accept that the sangha chooses bhikkhunī So-and-so as the messenger to ask the bhikkhu sangha for the full ordination for bhikkhunī So-and-so, should remain silent. Those who don’t accept this should speak.’ ‘The sangha has accepted to choose bhikkhunī So-and-so as the messenger. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’ If she goes alone, she has no protection. They should choose two or three bhikkhunīs to go together. The messenger bhikkhunī should go into the midst of the bhikkhu sangha, pay respect at the sangha’s feet, place her right knee on the ground, join her palms, and carry out the following motion:

‘Venerables, may the sangha listen. This bhikkhunī So-and-so requests to receive the full ordination from So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. May the sangha rescue (her) The Chinese text says “me”.* out of compassion.’ The second and the third should be recited likewise. The bhikkhu sangha should ask: ‘What’s her name? What’s her preceptor’s name? Has she trained in the (sikkhamānā) precepts? Is she pure?’ If (the messenger) answers: ‘She has trained in the precepts and is pure’, they should also ask her companion bhikkhunīs: ‘Has she trained in the precepts and is pure?’ If they answer: ‘She has trained in the precepts and is pure’, then, in the sangha, they should choose a capable person who can carry out formal acts as above. He should carry out the motion: ‘Venerables, may the sangha listen. This bhikkhunī So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so asks to receive the full ordination from the sangha with So-and-so as her preceptor. So-and-so has trained in the precepts, is pure, is old enough, and her robes and bowl are complete. If the right time has come for the sangha, may the sangha approve that the sangha gives So-and-so the full ordination with So-and-so as her preceptor. This is the motion.’

‘Venerables, may the sangha listen. This So-and-so requests to receive the full ordination from her preceptor So-and-so. This So-and-so now asks to receive the full ordination from the sangha with So-and-so as her preceptor. So-and-so has trained in the precepts, is pure, is old enough, and her robes and bowl are complete. The sangha now gives So-and-so the full ordination with So-and-so as her preceptor. Those of the venerables who accept that the sangha gives So-and-so the full ordination with So-and-so as her preceptor should remain silent. Those who don’t accept this should speak. This is the first announcement.’ The second and the third should be recited likewise. ‘The sangha has accepted to give So-and-so the full ordination with So-and-so as her preceptor. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’ The messenger should return to the bhikkhunī monastery and say: ‘Venerable younger sister, you’ve received the full ordination.’”

(DgKd07) Other ordination requirements

The World-honored One had taught like this and had allowed to give ordination by messenger. Then they gave ordination by messenger for people of little beauty. The Buddha said: “You shouldn’t give ordination by messenger for people of little beauty.”

They gave the full ordination to people who constantly menstruated. The blood soiled their bodies and the bedding. The Buddha said: “You shouldn’t give the full ordination to people who menstruate.”

The World-honored One had taught like this and hadn’t allowed to give the full ordination to people who menstruated. They then gave the full ordination to people who didn’t menstruate. They were very unrestrained. The bhikkhus told the Buddha, and the Buddha said: “You shouldn’t give the full ordination to people who don’t menstruate (at all).”

They gave the full ordination to people without breasts. The Buddha said: “You shouldn’t give the full ordination to people without breasts.”

They gave the full ordination to people with one breast. The Buddha said: “You shouldn’t give the full ordination to people with one breast.”

They gave the full ordination to people whose anus and vagina were rotting and decaying. The Buddha said: “You shouldn’t give the full ordination to people whose anus and vagina are rotting and decaying.”

They gave the full ordination to people whose anus and vagina were rotting and stank. The Buddha said: “You shouldn’t give the full ordination to people whose anus and vagina are rotting and stink.”

They gave the full ordination to intersex people. The Buddha said: “You shouldn’t give the full ordination to intersex people.”

Other miscellaneous rules

(DgKd08) Then the bhikkhus gathered in one place to recite dhamma and vinaya together. The bhikkhunīs thought: “Should we also recite dhamma and vinaya?” The Buddha said: “You should recite.” They didn’t know from whom to learn to recite. The Buddha said: “You should learn to recite from the bhikkhus.” The bhikkhus thought: “Are we allowed to recite verses with bhikkhunīs?” The Buddha said: “I allow to recite.” They instructed in front of them, and were ashamed. The Buddha said: “I allow to lay out seats behind the bhikkhus to recite, or I allow to make a screen with any of the 10 kinds of cloths.”

(DgKd09) Then the group-of-six bhikkhunīs for some tiny reason, angry and dissatisfied, renounced the Buddha, the dhamma, and the sangha: “There aren’t only the renunciates that are children of the Sakyan who can practise a monastic life. There are also other renunciates and brahmins. Now we can also practise the monastic life with them.” The bhikkhus told the Buddha, and the Buddha said: “If a bhikkhunī angrily gives up the precepts, she doesn’t accomplish giving up the precepts i.e. she hasn’t disrobed.*.”

(DgKd10) Then the group-of-six bhikkhunīs performed witchcraft and instructed others to do it. The Buddha said: “You shouldn’t do that.”

(DgKd11) Then the group-of-six bhikkhus carried out a formal act for the group-of-six bhikkhunīs, and the bhikkhunīs repeated the words they taught them and didn’t dare to oppose. They asked be released from the formal act, but (the bhikkhus) weren’t willing to release them. When the householders saw it, they said: “Because they didn’t want it, they speak like this.” The bhikkhus told the Buddha, and the Buddha said: “Bhikkhus shouldn’t carry out a formal act for the bhikkhunīs.” Then the bhikkhunīs carried out formal acts. The Buddha said: “I allow the bhikkhunīs to carry out formal acts for the bhikkhunīs. If they don’t know how, I allow the bhikkhus to recite the formal act to one side, and to carry out the formal act afterwards.”

(DgKd12) Then there was a bhikkhu who wanted to disrobe. Mahāpajāpatī bhikkhunī knew about it, had doubts, and didn’t dare to admonish him with a dhamma talk. The World-honored One had taught the following: A bhikkhunī isn’t allowed to criticize a bhikkhu. Then Mahāpajāpatī bhikkhunī went to the World-honored One, paid respect with her head at his feet, stood at one side, and said to the Buddha: “Is a bhikkhunī not allowed to admonish a bhikkhu under all circumstances?” The Buddha said: “It’s not the case that a bhikkhunī isn’t allowed to admonish a bhikkhu under all circumstances. A bhikkhunī shouldn’t abuse a bhikkhu, may not criticize a bhikkhu, shouldn’t slander him, and if he has broken right view, the precepts, or proper conduct, she shouldn’t criticize him for this. Gotamī, if she instructs him to keep the higher virtue, or instructs in the higher mind, the higher wisdom, knowledge, or the recitation of suttas, in such matters she should admonish him.”

(DgKd13) Then the bhikkhunīs’ hair was long. The Buddha said: “I allow to shave it.” When they shaved it themselves, there was a young hairdresser, who shaved the head of a young bhikkhunī. He realized how smooth it was, thoughts of desire arose in him, and he wanted to rape the bhikkhunī. She loudly called out: “Don’t do that! Don’t do that!” When the other bhikkhunīs heard her, they asked: “Why do you loudly call out ‘Don’t do that! Don’t do that!’?” Then she fully explained it. The bhikkhus told the Buddha, and the Buddha said: “When you shave the head, I allow to be together with a companion. If all have thoughts of desire, you shouldn’t let him shave.” Then they had men remove the hair in the nose. The Buddha said: “You shouldn’t have a man remove the hair in the nose.” Then they had men cut the fingernails. The Buddha said: “You shouldn’t have a man cut your fingernails.”

(DgKd14) Then when the bhikkhunīs were in a lay house and a bhikkhu came on almsround, the bhikkhunīs didn’t dare to speak. Why? They were afraid that the bhikkhu would say that the bhikkhunīs instruct about the food. The bhikkhus told the Buddha, and the Buddha said: “I allow to speak with the owner to let them know, but don’t praise them.”

(DgKd15) Then there were bhikkhunīs inside a lay house who, when a bhikkhu came, didn’t get up. They told the Buddha. The Buddha said: “You should get up. If a bhikkhunī eats in one session, or doesn’t eat when the leftover food procedure has been carried out, or is sick, or already has enough food, she should say: ‘Venerable, because I’ve such-and-such a reason I don’t get up.’”

(DgKd16) Then there were bhikkhunīs inside a lay house who sat down without asking the bhikkhus. The bhikkhus told the Buddha, and the Buddha said: “Bhikkhunīs inside a lay house shouldn’t sit down without asking the bhikkhus.”

(DgKd17) Then the group-of-six bhikkhus put on their robes at dawn, took their bowls, and went to a lay house. Inside the lay house, there was a bhikkhunī who often gave teachings. When she saw the bhikkhus coming, she got up and asked: “Venerables, may I sit down?” The bhikkhus said: “Don’t sit down.” The bhikkhunī was used to comfort and couldn’t endure standing for a long time. She fell to the ground and became sick. The bhikkhus told the Buddha, and the Buddha said: “You should consider this person. If it’s suitable to sit, she should sit.”

(DgKd18) Then the bhikkhunīs walked on a road together with bhikkhus. They walked in front, some talked and walked at the same time, some were in front and some behind, some had their robes reversed Inside out and on the wrong shoulder.*, or around the neck, or had their head covered, or both shoulders covered, or wore leather sandals. The bhikkhus told the Buddha, and the Buddha said: “You shouldn’t do that. You should uncover your right shoulder, take off your leather sandals, and stay behind the bhikkhus.”

(DgKd19) Then the bhikkhunīs had matters of the Buddha, the dhamma, and the sangha, and they had to attend to the needs of sick bhikkhunīs. They didn’t dare to walk in front. The Buddha said: “I allow to inform the bhikkhus and then go.” Their life was in danger, or their celibacy was in danger. They were afraid and cautious, and didn’t dare to go without asking. The Buddha said: “If there are such difficulties, I allow to go whether you’ve asked or not.” Then there were bhikkhunīs walking on a road and when they saw bhikkhus, they didn’t move to the side of the road. The Buddha said: “You should move to the side of the road.” Then there were bhikkhunīs walking on a road and when they saw bhikkhus, they moved to the side of the road. It was raining, they slipped, fell to the ground, and became sick. The bhikkhus told the Buddha, and the Buddha said: “If there’s such a reason, the bhikkhunīs should bend their bodies, join their palms, and say: ‘Venerables, excuse us for making the path narrow.’”

(DgKd20) Then there was a supporter who invited both sanghas. They first gave food to the bhikkhunīs, and later gave food to the bhikkhus. They told the Buddha, and the Buddha said: “You shouldn’t first give food to the bhikkhunī sangha. You should first give to the bhikkhu sangha, and afterwards give to the bhikkhunī sangha.”

(DgKd21) Then there was a supporter who invited both sanghas and thought: “The Buddha has taught that we should first give food to the bhikkhu sangha, and afterwards give food to the bhikkhunī sangha.” Then when they had first given to the bhikkhu sangha, the time of the day had already passed. They told the Buddha, and the Buddha said: “If the time is about to pass, you should give at the same time.”

(DgKd22) Then there was a householder who invited the bhikkhunī sangha for a meal for the next day. When, from midnight on, they had prepared all kinds of rich foods, they went in the early morning and informed them that the time had come. Then the bhikkhunīs put on their robes at dawn, took their bowls, and went to their house. There they asked each other about their seniority for a while, and the time of the day passed. The bhikkhus told the Buddha, and the Buddha said: “If the time is passing, I allow the most senior eight bhikkhunīs to sit in order of seniority, and the rest to just sit behind.”

(DgKd23) Then the bhikkhunīs came to a bhikkhu monastery. The Buddha said: “You should give them benches and seats.” The bhikkhunīs’ menstrual fluid flowed out and soiled the stuffed rope beds, wooden beds, and the sleeping equipment. They got up and left. The bhikkhus told the Buddha, and the Buddha said: “A bhikkhunī shouldn’t sit on stuffed rope beds and wooden beds.” They asked for instruction in the monastery, or had been invited, or listened to the dhamma, and there were no places to sit. The Buddha said: “I allow to sit on a stone, on a brick, on a tree stump, on grass, on leaves, or on a beam.” The bhikkhunīs couldn’t bear the pain and subsequently became sick. The Buddha said: “You should tell the bhikkhunīs: ‘If you can take good care of the sitting mat, just sit down.’”

Dharmaguptaka Vinaya, fascicle 48.

Dharmaguptaka Vinaya, fascicle 49.

Translated by the Kāśmīra Tipiṭaka master Buddhayaśas together with Zhú Fóniàn in the later Qin state.

Bhikkhunī Khandhaka, the remainder.

(DgKd24) At that time, the World-honored One was in Vārāṇasī. Then grain had become expensive in the world, people were hungry, and almsfood was hard to get. When the bhikkhunīs had received food and there were some leftovers, they thought: “May we give this food to the bhikkhus?” The Buddha said: “You may give it.” They thought again: “May we offer food to the bhikkhus?” The Buddha said: “You may offer it.” “If we give food stored overnight to the bhikkhus, is it pure?” The Buddha said: “It’s pure.” Then the bhikkhus, having received food, had leftovers and thought: “May we give this food to the bhikkhunīs?” The Buddha said: “You may give it.” “May we offer food to the bhikkhunīs?” The Buddha said: “You may offer and give it.” Then there was food stored overnight and they thought: “If we give it to the bhikkhunīs, is it pure?” The Buddha said: “It’s pure.”

(DgKd25) Then the bhikkhunīs stayed in the wilderness. At a later time, problems arose in the wilderness. The bhikkhus told the Buddha, and the Buddha said: “Bhikkhunīs shouldn’t stay in the wilderness.”

(DgKd26) Then there were bhikkhunīs who lived in lay houses and they saw the husband kiss his wive, caress her body, and grasp her breasts. When the young bhikkhunīs saw this, disenchantment with the Buddha’s dhamma arose in their minds. The bhikkhunīs told the bhikkhus, the bhikkhus told the Buddha, and the Buddha said: “I allow to build residences for the bhikkhunīs separately.” The bhikkhunīs engaged in (various) skills in their separate residences and taught them to others. The Buddha said: “Bhikkhunīs shouldn’t engage in skills in their residences.” The bhikkhunīs sold alcohol in their separate residences. The Buddha said: “You shouldn’t sell alcohol in your separate residences.” The bhikkhunīs put prostitutes into their residences. The Buddha said: “You shouldn’t do that.” They provided incense, flowers, and accessories to adorn the body. The Buddha said: “You shouldn’t do that.”

(DgKd27) Then the group-of-six bhikkhunīs stood on major roads, at crossroads, on markets, and next to garbage heaps. When the householders saw it, they were all upset and criticized them: “These bhikkhunīs have no shame, and they don’t have pure conduct. Outwardly, they praise themselves: ‘We know the true dhamma’, how’s that the true dhamma? They stand in such a place, like prostitutes.” The bhikkhus told the Buddha, and the Buddha said: “Bhikkhunīs shouldn’t stand in such a place.”

(DgKd28) Then the group-of-six bhikkhunīs massaged their bodies with ivory and bones to make them shiny. The bhikkhus told the Buddha, and the Buddha said: “You shouldn’t do that.” The group-of-six bhikkhunīs massaged their bodies with powdered medicines to make them shiny. The Buddha said: “You shouldn’t do that.” Then they rubbed their body hairs to make them curl. The Buddha said: “You shouldn’t do that.” They cut their body hair. The Buddha said: “You shouldn’t do that.” The bhikkhunīs took robes and bound their hips, wanting to become thin and beautiful. The Buddha said: “You shouldn’t do that.” The bhikkhunīs wore women’s clothes. The Buddha said: “You shouldn’t wear that.” The bhikkhunīs wore men’s clothes. The Buddha said: “You shouldn’t wear that. I allow the bhikkhunīs to wear bhikkhunī robes.” The bhikkhunīs put many robes on their bodies, wanting to make them bulky and beautiful. The Buddha said: “You shouldn’t do that.” They didn’t wear their robes properly, wanting to reveal their bodies. The Buddha said: “You shouldn’t do that.” They made the ends of their belts into a bird’s harness. The Buddha said: “You shouldn’t do that.” They made mandāra (flower) belts. The Buddha said: “You shouldn’t do that.” They kept vilīva (bamboo strip) belts. The Buddha said: “You shouldn’t do that.” They kept belts for dancing. The Buddha said: “You shouldn’t keep that.” They bound belts with separated strings around their hips. The Buddha said: “I allow a bhikkhunī to weave a belt and to wind it around the hips once. If she weaves it roundly, I allow to wind it around once more.”

(DgKd29) The bhikkhunīs went to the women’s bathing place to bathe. Then there were female criminals and prostitutes who said to the bhikkhunīs: “You’re young, just beginning to have hair below your armpits. How can you practise celibacy? You can now seize the opportunity to enjoy pleasures. What do you have to regret later? When you’re old you can practise celibacy. Like this you won’t lose out from the beginning to the end.” When the young bhikkhunīs heard this, disenchantment and dissatisfaction with the Buddha’s dhamma arose in their minds. The bhikkhus told the Buddha, and the Buddha said: “A bhikkhunī shouldn’t bathe at the women’s bathing place.” Then the bhikkhunīs bathed side by side with lay men. When the householders saw this, they were all upset and said: “These bhikkhunīs have no shame, they don’t practise celibacy. They praise themselves: ‘We know the true dhamma’, why do they bathe side by side with lay men? There’s no difference to criminals and prostitutes. How is that the true dhamma?” The bhikkhus told the Buddha, and the Buddha said: “A bhikkhunī shouldn’t bathe side by side with lay men.”

(DgKd30) Then there was a woman whose husband had gone on a journey and wasn’t there. She became pregnant from another man. When she had aborted the fetus, she went and said to a bhikkhunī who often gave her teachings: “My husband has gone on a journey and isn’t here. I’ve become pregnant from another man. I’ve already aborted it, please throw it away for me.” She answered: “Okay.” The bhikkhunī then put it in a bowl, covered it with another bowl, put them into a sling bag, took it, and walked on a road. Then a householder in Sāvatthī always made this vow: “If I don’t give food to a renunciate first, I also won’t eat. I must first give and then eat.” The householder had something to do at dawn and wanted to go to another place. So they sent someone and told them: “Go to the paths, streets, and roads. If you see a renunciate, take them here.” When the messenger had received the instruction, they went outside and searched. They saw the bhikkhunī and said: “Venerable, come, we’ll give you food.” The bhikkhunī said: “Enough, enough. I’ve already been offered.” They said: “No, that’s not true, just come, we’ll give you food.” The bhikkhuni said: “Enough, enough, there’s no need.” The messenger then took her by force into the house. Inside the house the messenger said: “Hand over your bowl, we’ll give you food.” The bhikkhunī said: “Enough, enough, it has already been offered.” They said again: “Take out your bowl, we’ll give you food.” And she said again: “There’s no need.” Then they snatched the bowl by force and saw that inside the bowl there was a newly aborted fetus. When the householder saw it, they were upset and said: “This bhikkhunī knows no shame, she doesn’t practise celibacy. Outwardly, she praises herself: ‘I know the true dhamma’, how is that the true dhamma? She aborted a fetus and throws it away. There’s no difference to criminals and prostitutes.” The bhikkhus told the Buddha, and the Buddha said: “If someone died in a lay house, a bhikkhunī shouldn’t throw them away. If a bhikkhunī sees a bhikkhu on almsround in the village, she should take out her bowl and show it to him.”

(DgKd31) Then there was a sick lay person. They came to the bhikkhunīs’ residence and needed someone to look after them. They told the Buddha, and the Buddha said: “I allow to use skillful means to send them away. If it’s someone who has joyous faith and praises the Buddha, the dhamma, and the sangha, then if the bhikkhunīs are able, they may have them looked after.” They later passed away and the bhikkhunīs were afraid and cautious, and didn’t dare to throw them away. They told the Buddha, and the Buddha said: “I allow to throw them away to keep the residence clean.”

(DgKd32) Then the border countries rebelled against king Pasenadi and the people were disturbed. The group-of-six bhikkhunīs wandered among the people there in a dubious, frightening place. When the gang of bandits saw them, they said: “These bhikkhunīs are revered and loved by King Pasenadi. Why don’t we rape them.” When the householders saw this, they were all upset: “These bhikkhunīs have no shame. Outwardly, they praise themselves: ‘We know the true dhamma’, how is that the true dhamma? Why do they wander among the people in a dubious, frightening place? There’s no difference to criminals and prostitutes.” The bhikkhus told the Buddha, and the Buddha said: “Bhikkhunīs shouldn’t wander among the people in a dubious, frightening place in a border country.”

(DgKd33) Then the bhikkhunīs had a residence in the wilderness and the bhikkhus had a residence in a village. They wanted to exchange them. They told the Buddha, and the Buddha said: “I allow to exchange them.” Then the bhikkhunīs had a residence in the wilderness and householders had a residence in a village. They wanted to exchange them. They told the Buddha, and the Buddha said: “I allow to have an attendant exchange them.”

(DgKd34) Then there were two householders who quarreled in their residence. One of them made an offering to the bhikkhunī sangha, and the bhikkhunī sangha accepted it. Then the other householder was upset and said: “These bhikkhunīs know no shame, and they accept too much without limit. Outwardly, they praise themselves: ‘We know the true dhamma’, how is that the true dhamma? When others quarrel in their residence, they just accept things. Even though the donor has no limit, the recipients should know moderation.” The bhikkhus told the Buddha, and the Buddha said: “You shouldn’t accept things from residences where people quarrel.”

(DgKd35) Then there was a bhikkhunī residence in the king’s park and Mahāpajāpatī bhikkhunī wanted to spend the rains retreat there. She was afraid and cautious, and didn’t dare to do it. The World-honored One had taught that bhikkhunīs shouldn’t stay in the wilderness, but the bhikkhunī residence in the king’s park was secure. The bhikkhus told the Buddha, and the Buddha said: “Except for the bhikkhunī residence in the king’s park, you shouldn’t stay in other wildernesses.”

(DgKd36) Then there was a bhikkhunī who didn’t go to the place of instruction. They told the Buddha, and the Buddha said: “You should go.” Then there were bhikkhunīs who had matters of the Buddha, the dhamma, and the sangha, and who had (to attend to) the needs of sick bhikkhunīs. They told the Buddha, and the Buddha said: “I allow that you give consent and leave.”

(DgKd37) Then Kāḷudāyī abused and beat a bhikkhunī, and he spat at her, sprinkled her with flower-watering water, spoke rude words, deceitful words, and advised her.

Abusing” means: “May your vagina be destroyed, rot, burn, and be penetrated by a donkey.”

Beating” means with the hand, with a staff, or with a stone.

Rude words” means talking about whether her private parts are good or bad.

Deceitful words” means: “If a man bathes and is clean, applies nice perfumes on his body, combs and grooms his beard and hair, adorns his body with beautiful flower garlands and ornaments, and takes a peacock-feathered umbrella, how could there be other things more superior than this?” For women also the same.

Advising” means saying: “Venerable sister, you’re still young, just beginning to have hair below your armpits. Why do you need to be so self-deprecating to practise celibacy and don’t seize the opportunity to enjoy the five pleasures for yourself? You should wait until you’re old and then practise celibacy.”

Then disenchantment arose in the young bhikkhunī’s mind and she was dissatisfied with the Buddha’s dhamma.

When the bhikkhunīs heard this, there were those with few wishes, who knew moderation, who practised the austerities, who were keen on training in the precepts, and who knew shame. They rebuked Kāḷudāyī: “Why did you abuse and beat a bhikkhunī, … speak deceitful words, and advise her?” Then the bhikkhunīs told the bhikkhus, and the bhikkhus told the Buddha. The Buddha then gathered the bhikkhu sangha and criticized Kāḷudāyī in countless ways: “Why did you criticize, abuse, and beat a bhikkhunī, … speak deceitful words, and advise her?” When the World-honored One had criticized him in countless ways, he said to the bhikkhus: “I allow that the bhikkhunī sangha carry out a formal act with a motion as second for not paying respect to Kāḷudāyī. They should carry it out as follows: In the sangha, they should choose a capable person who can carry out formal acts as above. She should carry out the motion as follows:

‘Venerable sisters, may the sangha listen. This Kāḷudāyī abuses and beats bhikkhunīs, … speaks deceitful words, and advises them. If the right time has come for the sangha, may the sangha approve to carry out the formal act of not paying respect to Kāḷudāyī. This is the motion.’ ‘Venerable sisters, may the sangha listen. This Kāḷudāyī abuses and beats bhikkhunīs, … speaks deceitful words, and advises them. The sangha now carries out the formal act of not paying respect. Those of the venerable sisters who accept that the sangha carries out the formal act of not paying respect to Kāḷudāyī should remain silent. Those who don’t accept this should speak.’ ‘The sangha has accepted to carry out the formal act of not paying respect to Kāḷudāyī. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’”

Then Kāḷudāyī complied with the bhikkhunī sangha and didn’t dare to disobey. He asked the bhikkhunī sangha to be released from the formal act of not paying respect. The bhikkhus told the Buddha, and the Buddha said: “If he complies with the bhikkhunī sangha and doesn’t dare to disobey, and asks the bhikkhunī sangha to be released from the formal act of not paying respect, the bhikkhunī sangha should release him with a formal act with a motion as second. They should release him as follows: In the sangha, they should choose a capable person who can carry out formal acts as above. She should carry out the motion as follows:

‘Venerable sisters, may the sangha listen. This Kāḷudāyī, for whom the bhikkhunī sangha has carried out a formal act of not paying respect, complies with the bhikkhunī sangha and doesn’t dare to disobey. He now asks the bhikkhunī sangha to be released from the formal act of not paying respect. If the right time has come for the sangha, may the sangha approve that the sangha now releases him from the formal act of not paying respect. This is the motion.’ ‘Venerable sisters, may the sangha listen. This Kāḷudāyī, for whom the bhikkhunī sangha has carried out a formal act of not paying respect, complies with the bhikkhunī sangha and doesn’t dare to disobey. He asks the bhikkhunī sangha to be released from the formal act of not paying respect. The sangha now releases Kāḷudāyī from the formal act of not paying respect. Those of the venerable sisters who accept that the sangha releases Kāḷudāyī from the formal act of not paying respect should remain silent. Those who don’t accept this should speak.’ ‘The sangha has accepted to release Kāḷudāyī from the formal act of not paying respect. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’”

(DgKd38) Then the group-of-six bhikkhus went to the bhikkhunī residence, and stayed together with the group-of-six bhikkhunīs, and they fooled around, sang, cried, and amused themselves together, and disturbed the bhikkhunīs sitting in meditation. The bhikkhus told the Buddha, and the Buddha said: “I allow to bar them.” They just barred them altogether and didn’t allow them to enter the bhikkhunī residence. The Buddha said: “You shouldn’t bar them altogether, you should bar them from the places where they disturb you. If they disturb in the whole residence, you should bar them altogether.”

(DgKd39) Then the group-of-six bhikkhunīs came to the bhikkhu sangha’s residence, and together with the group-of-six bhikkhus, they fooled around, sang, cried, and amused themselves. They told the Buddha, and the Buddha said: “I allow to bar them.” They just barred them altogether. The Buddha said: “You shouldn’t bar them altogether, you should bar them from the places where they disturb you. If they disturb in the whole residence, you should bar them altogether.”

(DgKd40) Then the sāmaṇeras of the group-of-six bhikkhus came to the bhikkhunī residence and stayed together with the sāmaṇerīs and sikkhamānās of the group-of-six bhikkhunīs, and they fooled around, sang, cried, and amused themselves together, and disturbed the bhikkhunīs sitting in meditation. The bhikkhus told the Buddha, and the Buddha said: “I allow to summon and punish them. If they don’t change, you should carry out a formal act of not paying respect to these sāmaṇeras’ preceptors and teachers.”

(DgKd41) Then the sāmaṇerīs and sikkhamānās of the group-of-six bhikkhunīs came to the monastery and stayed together with the sāmaṇeras of the group-of-six bhikkhus, and they fooled around, sang, cried, and amused themselves together, and disturbed the bhikkhus sitting in meditation. The bhikkhus told the Buddha, and the Buddha said: “I allow to summon and punish them. If they don’t change, you should carry out a formal act of exclusion from instruction for these sāmaṇerīs’ preceptors and teachers.

(DgKd42) Then not far from the bhikkhunī residence there was a drain with flowing water. Bhikkhunīs made the flow touch them below their vagina and felt pleasure. They had doubts. The bhikkhus told the Buddha, and the Buddha said: “You haven’t committed a pārājika, you’ve committed a thullaccaya. A bhikkhunī shouldn’t make flowing water touch her vagina.”

(DgKd43) Then Nandā bhikkhunī went to a walking meditation place below some flowering trees. Criminals abducted and raped her. She had doubts and for this reason spoke with the Buddha. The Buddha asked her: “Nandā, did you feel pleasure?” She answered: “It was like hot iron entering my body.” The Buddha said: “There’s no offense. A bhikkhunī shouldn’t go to such a walking meditation place alone.”

(DgKd44) Then Uppalavaṇṇā bhikkhunī did walking meditation in the wilderness. The bhikkhunī was beautiful, and there was a young brahmin who, when he saw her, attached his mind to her. He then grabbed her and wanted to rape her. The bhikkhunī said: “Let me go, I’ll go to the toilet.” He then let her go, and Uppalavaṇṇā bhikkhunī went to the toilet and smeared excrement on her body. The brahmin got angry, and hit her head with a stone so that both her eyes popped out. Uppalavaṇṇā hadn’t remembered that she had psychic powers but later it came to her mind again. Then she flew to the Buddha with her psychic powers, and having paid respect with her head at his feet, she stood at one side. The Buddha said: “This bhikkhunī has joyous faith, her eyes will return as before.” Then as he spoke, they returned as before. The bhikkhunī had doubts. The Buddha said: “There’s no offense. A bhikkhunī shouldn’t go to the wilderness.”

(DgKd45) Then a bhikkhunī had broken the precepts and was pregnant. In an elevated toilet she defecated and urinated and threw the fetus into the toilet. The remover of excrements saw it, was upset, and abused them: “The bhikkhunīs have no shame, they don’t practise pure conduct. Outwardly, they praise themselves: ‘We know the true dhamma’, how’s that the true dhamma? Why do they throw a fetus into the toilet? There’s no difference to criminals and prostitutes.” The bhikkhus told the Buddha, and the Buddha said: “A bhikkhunī shouldn’t defecate and urinate in an elevated toilet.” The bhikkhunīs had doubts and didn’t dare to defecate and urinate in a toilet built on water. The Buddha said: “I allow it.”

(DgKd46) Then the bhikkhunīs sat in the lotus posture. Blood and impurities came out and soiled them in between the heels and the toes. When they went on almsround, insects and grass stuck to their feet. When the householders saw it, they all laughed at them. The bhikkhus told the Buddha, and the Buddha said: “A bhikkhunī shouldn’t sit in the lotus posture.” They had doubts and didn’t dare to sit in the half-lotus posture. The Buddha said: “I allow to sit in half-lotus.”

(DgKd47) At that time, the World-honored One was in Sāvatthī. The group-of-six bhikkhunīs peeked through a hole in a lay house. When the householders saw it, they were all upset and said: “The bhikkhunīs have no shame. Outwardly, they praise themselves: ‘We know the true dhamma’, how’s that the true dhamma? Why do they peek through a hole in someone’s house? There’s no difference to criminals and prostitutes.” The bhikkhus told the Buddha, and the Buddha said: “A bhikkhunī shouldn’t peek through a hole in a lay house.”

(DgKd48) At that time, the Buddha was in Rājagaha. Ānanda, together with a large bhikkhu sangha of 500 people, was wandering among the Magadhans. Then 60 of Ānanda’s students, who were all young, wanted to disrobe. Ānanda went to Rājagaha. Mahākassapa saw from far that Ānanda was coming and said: “This group is about to be lost. You’re young and don’t know moderation.” Ānanda said: “Venerable, white hair already shows on my head. Why does Kassapa have to compare me with a youth?” Kassapa replied: “You, together with young bhikkhus, whose faculties aren’t well-closed, who don’t know moderation in eating, who can’t strive at the beginning and end of the night, go to houses everywhere and just walk around destroying grain. Your group will be lost. You young bhikkhu don’t know moderation.” Thullanandā bhikkhunī heard his words, and said, angry and displeased: “Mahākassapa is a former non-Buddhist renunciate. Why does he often abuse Ānanda, saying that he’s young, and make him unhappy?”

Then Mahākassapa said to Ānanda: “You see this bhikkhunī angrily abusing me like this. Ānanda, except for the World-honored One, I don’t remember having honored any other thing outside the Buddha’s dhamma.” Ānanda said: “Venerable, repent, the woman has no knowledge.” Kassapa again said this three times, and Ānanda also again said three times: “Repent.” When the night had passed, at dawn, Kassapa put on his robes, took his bowl and went to Rājagaha on almsround. Then Thullanandā bhikkhunī saw him and spat at him.

When the bhikkhunīs heard this, there were among them those with few wishes, who knew moderation, who practised the austerities, who were keen on training in the precepts, and who knew shame. They rebuked Thullanandā: “Why did you spit at the venerable Kassapa?” The bhikkhunīs told the bhikkhus, and the bhikkhus told the Buddha. The Buddha then for this reason gathered the bhikkhu sangha, and criticized Thullanandā bhikkhunī: “Why did you spit at the venerable Kassapa?” When the World-honored One had criticized her in countless ways, he said to the bhikkhus: “I allow to summon and punish her. If a bhikkhu summons a bhikkhunī, she should go. If she doesn’t go, she should be dealt with according to the rule. If a bhikkhu summons two bhikkhunīs, three bhikkhunīs, or the sangha, they should go. If they don’t go, they should be dealt with according to the rule. If two bhikkhus summon a bhikkhunī, she should go. If she doesn’t go, she should be dealt with according to the rule. If two bhikkhus summon two bhikkhunīs, three bhikkhunīs, or the sangha, they should go. If they don’t go, they should be dealt with according to the rule. If three bhikkhus summon a bhikkhunī, she should go. If she doesn’t go, she should be dealt with according to the rule. If three bhikkhus summon two bhikkhunīs, three bhikkhunīs, or the sangha, they should go. If they don’t go, they should be dealt with according to the rule. If the sangha summons a bhikkhunī, she should go. If she doesn’t go, she should be dealt with according to the rule. If the sangha summons two bhikkhunīs, three bhikkhunīs, or the sangha, they should go. If they don’t go, they should be dealt with according to the rule.”

(DgKd49) When the group-of-six bhikkhus heard this, they said: “When we want to summon the bhikkhunīs, we’ll just sommon them. When we want to have something done, they should just do it. Why? The World-honored One has said: ‘If a bhikkhu summons a bhikkhunī, she should go. If she doesn’t go, she should be dealt with according to the rule. … Same for the sangha.’” The bhikkhus told the Buddha, and the Buddha said: “You should consider this person. If it’s unsuitable to go, you shouldn’t go.”

The Bhikkhunī Khandhaka is completed.