Confession 124

Origin Story

At that time, the Blessed One was in Sāvatthī in Jeta’s grove, Anāthapiṇḍika’s park.

The bhikkhunīs heard that the World-honored One had laid down a precept that an 18 year-old girl who has trained in the precepts for two years, and who has been given the six rules, may be given the full ordination when she’s 20. Then the bhikkhunīs just ordained people who were blind, infirm, crippled, lame, deaf, mute, and who had all kinds of other diseases that disgraced the sangha.

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 these bhikkhunīs: “The World-honored One has laid down a precept that an 18 year-old girl who has been given the training precepts for two years and who has been given the six rules, may be given the full ordination when she’s 20. Why did you then ordain people who are blind, … diseases that disgrace the sangha?” Then the bhikkhunīs went and told the bhikkhus, and the bhikkhus went and told the World-honored One. The World-honored One for this reason gathered the bhikkhu sangha and criticized these bhikkhunīs: “What you did is wrong, is improper conduct, against the rules of renunciates, an impure practice, a practice not to be followed, shouldn’t be done. A bhikkhunī should give the training precepts to an 18 year old girl for two years, and when she’s 20 give her the full ordination. Why did you then ordain people who are blind, … diseases?” When he had criticized them in countless ways, he said to the bhikkhus:

“From now on, I’ll establish the full ordination for bhikkhunīs as a formal act with a motion as fourth. You should do the following to give (the ordination): Having placed the ordination candidate in a place out of earshot but within sight, the precepts master should then carry out a motion to choose an advisor. She should carry out the motion as follows:

Saṅghakamma

‘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 So-and-so as the advisor. This is the motion.’

Origin Story (continued)

That person should go to the candidate and say: ‘Younger sister, this is the lower robe, this is the upper robe, this is the saṅghāṭī, this is the vest, this is the shoulder-covering robe, Other traditions have the bathing robe as the fifth robe, not the shoulder-covering robe. It’s interesting that the first four robes are transliterations and use the Indic technical terms. The fifth however is not a transliteration. This might be an indication for a later adaptation.* this is the bowl. Do you have these robes and the bowl or not? Younger sister, listen! 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 allowed it? Has your husband allowed it? Are you not in debt? Are you not a slavewoman? Are you a woman?

Women have the following diseases: leprosy, abscesses, mild leprosy, tuberculosis, epilepsy; are you intersex, are your anus and vagina joined, is your vagina small, do you often soil yourself with urine and excrement, are snot and saliva often flowing out? Do you have any of these diseases?’ If she says: ‘No’, you should continue saying: ‘As I’ve asked you about these matters, they’ll also ask you in the same way in the midst of the sangha. As you’ve answered me, in the same way you should also answer in the midst of the sangha.’ When the advisor has asked this, she should return and enter the sangha with the usual conduct, and stand within arm’s reach of the others. She should carry out a motion as follows:

Saṅghakamma

‘Venerable sisters, may the sangha listen. This So-and-so, requests to receive the full ordination from 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.’

Origin Story (continued)

She should then say: ‘Come!’ When (the candidate) has come, the advisor should take her robes and bowl, and having instructed her to pay respect at the bhikkhunī sangha’s feet, (the candidate) should, in front of the precepts master, place her right knee on the ground and join her palms. The advisor should instruct her to carry out a motion as follows:

Saṅghakamma

‘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 time should be recited likewise.

Origin Story (continued)

The precepts master should carry out a motion:

Saṅghakamma

‘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.’

Origin Story (continued)

She should then say: ‘Younger sister, 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 allowed it? Has your husband allowed it? Are you not in debt? Are you not a slavewoman? Are you a woman? Women have the following diseases: leprosy, abscesses, mild leprosy, tuberculosis, epilepsy; are you intersex, are your anus and vagina joined, is your vagina small, do you often soil yourself with urine and excrement, are snot and saliva often flowing out? Do you have any of these diseases?’ If she says: ‘No’, the motion should be carried out:

Saṅghakamma

‘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 herself 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 herself has said that she’s pure and without the difficulties, that she is 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.’

Dharmaguptaka Vinaya, fascicle 27.

Dharmaguptaka Vinaya, fascicle 28 (Part 2.7, explanation of the bhikkhunī rules.)

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

The 178 simple pācittiya rules, part 5.

Origin Story (continued)

Then the bhikkhunī sangha should take the candidate to the bhikkhu sangha. Having uncovered her right shoulder and paid respect at the sangha’s feet, she should place her right knee on the ground, join her palms, and say:

Saṅghakamma

‘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 time should be recited likewise.

Origin Story (continued)

They should ask: ‘What’s your name? What’s your preceptor’s name? … are snot and saliva often flowing out? Have you trained in the precepts, and are you pure?’ If she says: ‘I’ve trained in the precepts and am pure’, they should also ask the other bhikkhunīs: ‘Has this person trained in the precepts and is pure?’ If they say: ‘She has trained in the precepts and is pure’, the precepts master should carry out the motion:

Saṅghakamma

‘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 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 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.’

Origin Story (continued)

‘Clanswoman, listen! These are the eight pārājika rules spoken by the Tathāgata, without attachment and fully awakened. One who commits them is not a bhikkhunī, not a Sakyan daughter. You may not commit impure practices and engage in sexual intercourse. If a bhikkhunī willingly 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?’ One who can should say: ‘I can.’

‘You may not steal even grass and leaves. If a bhikkhunī steals 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?’ One who can should say: ‘I can.’

‘You may not intentionally take the life of living beings, even ants. If a bhikkhunī intentionally and 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 fake medicines, or causes an abortion, or kills someone with a curse of black magic, whether she does it herself or 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?’ One who can should say: ‘I can.’

‘You may not lie, even as a joke. If a bhikkhunī untruthfully praises herself when she doesn’t have (these attainments): “I’ve attained a superhuman state, I’ve attained jhānas, liberation, the mental unity of samādhi, the fruit of stream-entry, of once-return, of non-return, and 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?’ One who can should say: ‘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, and if they’ve their bodies touch each other below the armpits and above the knees; if they grasp I translate 若捉、若摩 as one word, in line with pārājika 5: 若捉摩. Otherwise 若捉 would occur twice in this list.*, pull, push, rub upwards and downwards, lift up, set down, hold, and 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?’ One who can should say: ‘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 enter a secluded place, and in the secluded place they stand together, talk together, 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 because she committed the eight things. You therefore may not commit this for your whole life. Can you keep it?’ One who can should say: ‘I can.’

‘You may not conceal another’s offenses, even dukkaṭas and bad speech. If a bhikkhunī knows that another bhikkhunī has committed a pārājika offense and neither charges her herself, nor informs the sangha or a group, but if at a later time after 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, she should say: “I previously already knew that there was such-and-such a matter,” she’s not a bhikkhunī, not a Sakyan daughter because she concealed a heavy offense. You therefore may not do this for your whole life. Can you keep it?’ One who can should say: ‘I can.’

‘You may not follow what a suspended bhikkhu says, not even a monastery attendant or 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, but that he doesn’t comply, doesn’t repent, and that the sangha hasn’t yet allowed him back to live with the community again, and she still follows him, the bhikkhunīs should admonish that bhikkhunī: “Younger sister, do you know that the sangha has now suspended this bhikkhu, according to dhamma and vinaya, according to the Buddha’s teaching, but he doesn’t comply, doesn’t repent, and the sangha hasn’t yet allowed him back to live with the community again? Don’t follow him.” If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her 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 because she followed a suspended one. You therefore may not commit this for your whole life. Can you keep it?’ One who can should say: ‘I can.’

‘Clanswoman, listen! The Tathāgata, without attachment and fully awakened has spoken of four supports. A bhikkhunī relying on these may go forth, receive the full ordination, and become a bhikkhunī. Relying on rag robes, one may go forth, receive the full ordination, and become a bhikkhunī. Can you therefore keep this for your whole life?’ One who can should say: ‘I can.’ ‘If you obtain extra requisites and supporters offer you robes, if the cloth is cut and stained, you may accept it.’

Relying on almsfood, one may go forth, receive the full ordination, and accomplish becoming a bhikkhunī. Can you therefore keep this for your whole life?’ One who can should say: ‘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, the fourteenth, 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.’

Relying on sitting under a tree, one may go forth, receive the full ordination, and accomplish becoming a bhikkhunī. Can you therefore keep this for your whole life?’ One who can should say: ‘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.’

Relying on fermented urine as medicine, one may go forth, receive the full ordination, and accomplish becoming a bhikkhunī. Can you therefore keep this for your whole life?’ One who can should say: ‘I can.’ ‘If you obtain extra requisites, ghee, oil, butter, honey, and sugar, you should accept them.’

You’ve received the full 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 according to dhamma. You should receive good teachings in the dhamma and encourage others to make merit, look after stupas, and support the sangha. If 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 and the other bhikkhunīs behind.

From now on, I’ll lay down a precept for the bhikkhunīs, and state the 10 principles: … So that the true dhamma may last long. Someone wishing to recite the precept should recite like this:

Final Ruling

‘If a bhikkhunī gives the training precepts to an 18 year old girl for two years and gives her the six rules, and when she’s 20, without the sangha’s approval, just gives her the full ordination, it’s a pācittiya.’”

Explanation

The meaning of “bhikkhunī” is as above.

“Sangha” is as above.

If a bhikkhunī, without the sangha’s approval, gives the full ordination to a 20 year old who has trained in the precepts for two years, and has been given the six rules, when they’ve carried out the three announcements, the preceptor commits a pācittiya. When they’ve carried out the motion and two announcements, it’s three dukkaṭas. When they’ve carried out the motion and one announcement, it’s two dukkaṭas. When they’ve carried out the motion, it’s one dukkaṭa. If the motion hasn’t yet been finished, it’s a dukkaṭa. If they haven’t yet done the motion, when they gather the sangha, or when the assembly is complete, in all cases it’s a dukkaṭa.

For a bhikkhu, it’s a dukkaṭa. This is called “to commit”.

“Not committed” means if a 20 year old, who has trained in the precepts for two years and whom the sangha has approved, receives the full ordination, the offense isn’t committed.

“Not committed” means if she’s the first offender when the precept hadn’t yet been laid down, if she’s mad, if she’s distracted, or if she’s overcome with pain. (End of the 124th rule.)