Mahīśāsaka Vinaya
Bhikkhunī Dhammaka
Mahīśāsaka Vinaya, fascicle 29 (Mahīśāsaka)
Translated by the Kāśmīra Tipiṭaka master Buddhajīva together with Zhú Dàoshēng during the (Liu) Song dynasty.
Part 5.8, bhikkhunī rules.
Numbering added to facilitate references to parallels.*
(MiDm01) Mahāpajāpatī’s story
At that time, the World-honored One was returning to the Sakyans, and when he hadn’t yet reached Kapilavatthu, he stopped under a Banyan tree. King Suddhodana came out to welcome him, and he saw from afar that the World-honored One’s features were exquisite, like a golden mountain. First he paid respect at the Buddha’s feet, and then he spoke this verse:
At birth, a fortune-teller made a prediction
I heard it and paid respect the first time.
When the tree bent, I worshipped you (again). This refers to the Buddha meditating as a child under the rose-apple tree.*
Now that you’ve accomplished the path, I bow the third time.
When he had spoken this verse, he sat at one side. The Buddha spoke all kinds of marvelous dhamma, until he saw the dhamma and attained the fruit. He rose from his seat, uncovered his right shoulder, knelt down, joined his palms, and told the Buddha: “World-honored One, please give me the going forth and the full ordination.” The Buddha then examined this, and saw that if the king went forth, he still wouldn’t attain anything. Then he told the kind: “Don’t be negligent. Gradually, you wil attain this marvelous dhamma yourself.” At this, he asked to receive the three refuges and five precepts. When he had received the five precepts, the Buddha still spoke all kinds of marvelous dhamma. He benefitted from and delighted in the instruction, and returned to his residence. When the king had returned to his palace, he announced three times in the courtyard: “If someone wants to go forth in the Tathāgata’s true dhamma and vinaya, I allow it.”
Then Mahāpajāpatī Gotamī heard the announcement of the king, and surrounded everywhere by 500 Sakyan women, she took two new robes and went out to where the Buddha was. She paid respect with her head at his feet, and told the Buddha: “World-honored One, I’ve myself woven these robes, and now present them to you. Please consent to receiving them.” The Buddha said: “Please offer them to the sangha. You’ll obtain great merit.” She again said the same as above, and the Buddha said: “Please offer them to the sangha. I’m also included in the sangha.” She again said the same as above, and the Buddha said: “I receive one, and you offer one to the sangha.” Then she accepted the instruction and offered to the Buddha and the sangha. Gotamī again said to the Buddha: “Please allow women to go forth and receive the full ordination in the Buddha’s true dhamma.” The Buddha said: “Stop, stop, don’t say this. Why? The previous Buddhas all didn’t allow women to go forth. The women, relying on the Buddha, shaved their heads and wore monastic robes at home. Striving diligently, they attained the paths and fruits. The future Buddhas will also do it like this. I now allow you to follow this method.” Gotamī asked him three times as above, and the Buddha also didn’t allow it three times as above. At this, Gotamī cried loudly, paid respect at his feet, and left.
From Kapilavatthu, the Buddha went wandering among the people together with a large bhikkhu sangha of 1,250 people. Gotamī and the 500 Sakyan women shaved their heads, put on monastic robes, and followed behind weeping. They always stayed overnight in the places where the World-honored One stayed overnight.
Wandering by stages, the Buddha reached Sāvatthī and stayed in Jeta’s grove. Gotamī and the 500 Sakyan women wept at the gate. At dawn, Ānanda saw them in this state and asked them why. They answered: “Venerable, the World-honored One doesn’t allow women to go forth and receive the full ordination. Because of this we grieve. Please speak to the Buddha for us, and let us fulfill our aspiration.” Then Ānanda returned, paid respect with his head at the Buddha’s feet, and told him everything. The Buddha stopped Ānanda also as explained above. Ānanda said the Buddha again: “A few days after the Buddha was born, his mother passed away. Gotamī breastfed the World-honored One until he had grown up. How can one not repay this great compassion?” The Buddha said: “I also have great compassion for Gotamī. Because she relies on me, she knows the Buddha, the dhamma and the sangha, and respect and faith arose. If someone, relying on a good friend, knows the Buddha, the dhamma and the sangha, and arouses faith and respect, if they support the friend their entire life with robes, food, and medicines, they can’t repay it.” Ānanda said to the Buddha again: “If women went forth and received the full ordination, would they be able to attain the four paths and fruits of renunciates?” The Buddha said: “They’d be able to attain them.” Ānanda said: “If they can attain the four paths, why does the World-honored One not allow them to go forth and receive the full ordination?”
(MiDm02) Garudhammas
The Buddha said: “I now allow Gotamī to receive eight rules not to be transgressed. Then this is her going forth and obtainment of the full ordination. Which eight? A bhikkhunī should ask the bhikkhu sangha every half-month for an instructor. A bhikkhunī shouldn’t enter the rains retreat in a place without bhikkhus. At the time of the invitation ceremony, a bhikkhunī should invite the bhikkhu sangha with regards to three things: offenses seen, heard, or suspected. A sikkhamānā who has trained in the precepts for two years should receive the full ordination in both sanghas. A bhikkhunī may not abuse a bhikkhu, and may not tell lay families that a bhikkhu has broken the precepts, has broken proper conduct, or broken right view. A bhikkhunī may not bring up a bhikkhu’s offense, but a bhikkhu may criticize a bhikkhunī. If a bhikkhunī commits a coarse, unwholesome offense, she should undergo probation Mānatta.* for half a month in both sanghas. When she has undergone probation for half a month, she should ask for rehabilitation in both sanghas of 20 persons each. Even if a bhikkhunī has been ordained for 100 years, she should pay respect, get up, and welcome a newly ordained bhikkhu.”
(MiDm03) Mahāpajāpatī’s story (continued)
Ānanda received the instruction and then went and told Gotamī: “Listen carefully. I’ll tell you the Buddha’s instruction.” Gotamī then straightened her robes, paid respect at the Buddha’s feet from afar, knelt down, joined her palms, and listened single-mindedly. Ānanda fully told her the above, and Gotamī said: “Just as a young man or woman who is clean, likes bathing their body, and has put on new, clean clothes, when people give them a garland of campaka flowers, vassikā-jasmine flowers, blue lotus flowers, or atimuttaka flowers, they’d be happy, take it with both hands, lift it up, and put it on their head, so too, I now respectfully receive the World-honored One’s teaching of the rules.” She also told Ānanda: “Please enter for me and tell the World-honored One that I said, that I’ve respectfully accepted the eight rules. Among these eight, I want to make one request. May he allow that bhikkhunīs pay respect to bhikkhus according to seniority. How can a bhikkhunī of 100 years seniority pay respect to a newly ordained bhikkhu?”
Ānanda repeated it to the Buddha, and the Buddha told Ānanda: “That I allow the bhikkhunīs to pay respect to bhikkhus according to seniority isn’t possible. Women are obstructed from five things: they can’t become Sakka, the ruler of gods, Māra, the king of gods, Brahmā, the king of gods, a wheel-turning noble king, or a dhamma king of the three realms. If I hadn’t allowed women to go forth and receive the full ordination, the Buddha’s true dhamma would’ve stayed in the world for 1,000 years. Now that I’ve allowed them to go forth, it’s been cut down to 500 years. It’s like a family with many women and few men, one would know that that family would decline, cease to exist, and not last long.” He also told Ānanda: “If women hadn’t gone forth and received the full ordination in my dhamma, after my parinibbāna the lay men and lay women would’ve taken the four offerings, followed behind a bhikkhu and said: ‘Venerable, out of compassion for me, accept these offerings.’ If they had come through their gates and seen him, they’d have pulled his arm and said: ‘Venerable, have compassion for me, please come over and sit down here for a while, and let me get some peace.’ If they had met him on the road, they all would’ve let down their hair, wiped the bhikkhu’s feet, and spread it out to let him step on it. Now that I’ve allowed the going forth, these things have almost stopped.”
When Ānanda heard this, he felt sadness and regret, and tears streamed down. He told the Buddha: “World-honored One, I earlier hadn’t heard and didn’t know about this matter, when I asked you to allow women to go forth and receive the full ordination. If I had known this earlier, how could I’ve made three requests?” The Buddha told Ānanda: “Don’t weep anymore. Māra clouded your mind, therefore you did this. Now that I’ve allowed women to go forth and receive the full ordination, one should follow what I’ve laid down, one may not depart from it. What I haven’t laid down, one may not wrongly lay down.” Then Ānanda went out, and fully told Gotamī about the Buddha’s instruction. Gotamī was happy and received it respectfully. Then her going forth and reception of the full ordination were completed. She told Ānanda again: “Now how should these 500 Sakyan women receive the full ordination? Please ask for me again.” Ānanda then asked the Buddha, and the Buddha said: “Then I allow that they receive the full ordination with Pajāpatī bhikkhunī as preceptor, in a sangha of 10 bhikkhus, in a formal act with a motion as fourth. I allow to announce three persons at one time. One may not include four.”
(MiDm04) When they had received the ordination, Mahāpajāpatī bhikkhunī went to the Buddha together with the 500 bhikkhunīs, paid respect with her head at his feet, and told the Buddha: “World-honored One, how should we wear the robes?” The Buddha said: “In the same way as the bhikkhus.” She asked again: “How should we eat?” He answered: “I allow to go on almsround.” She asked again: “How should we do the uposatha?” He answered: “I allow a separate uposatha, and to ask the bhikkhu sangha for an instructor every half-month.” She asked again: “How should we settle down for the rains retreat?” He answered: “I allow to settle down under a roof for the three months of the rains retreat.” She asked again: “How should we do the invitation ceremony?” He answered: “I allow a separate invitation ceremony, and to go to the bhikkhu sangha to invite with regards to seen, heard, or suspected offenses.” She asked again: “How should we receive the kaṭhina robe?” He answered: “I allow to receive it in a formal act with a motion as second on the days of the fourth month.” She asked again: “How should we keep leather?” He answered: “I allow to make leather sandals for walking around.” She asked again: “How should we settle disputes?” The Buddha said: “I allow to settle the four matters of dispute with the seven rules for settling disputes.”
(MiDm05) At that time, the bhikkhunīs didn’t give their students the precepts for two years first, and immediately gave the full ordination. They were ignorant and without knowledge, and not able to train in the precepts. They told the Buddha of this. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa. You should do it as follows: First, you give: ‘for two years you may not kill beings, for two years you may not steal, for two years you may not engage in sex, for two years you may not lie, for two years you may not drink alcohol, and for two years you may not eat at the wrong time.’”
(MiDm06) Then there was one bhikkhunī who engaged in matchmaking and committed a saṅghādisesa. She didn’t know what to do. They told the Buddha of this. The Buddha gathered both sanghas because of this matter and told the bhikkhus: “I allow that both sanghas give this bhikkhunī probation for half a month in a formal act with a motion as fourth.
This bhikkhunī should go into the midst of the sangha, uncover her right shoulder, take off her leather sandals, pay respect at both sanghas’ feet, and inform them: ‘Venerables, may the sangha listen. I, bhikkhunī So-and-so, have engaged in matchmaking and committed a saṅghādisesa offense. I now ask the sangha for probation for half a month. May the sangha give me propation for half a month.’ She asks like this three times.
One bhikkhu should announce: ‘Venerables, may the sangha listen. This bhikkhunī So-and-so has engaged in matchmaking and committed a saṅghādisesa offense. She asks the sangha for probation for half a month. The sangha now gives probation for half a month. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
‘Venerables, may the sangha listen. This bhikkhunī So-and-so has engaged in matchmaking and committed a saṅghādisesa offense. She asks the sangha for probation for half a month. The sangha now gives probation for half a month. Those of the venerables who accept it should remain silent. Those who don’t accept it should speak.’ He speaks like this three times.
‘The sangha has given bhikkhunī So-and-so probation for half a month. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’
When the sangha has allowed her to undertake probation, she should get up at dawn, sweep and mop the buildings of the bhikkhunī residence, apply mud to the walls and floors, fetch water and completely fill up all the places where there should be water, she should do all the chores, and if guest bhikkhunīs come, or if bhikkhunīs leave, she should speak with them all. She should also go to the bhikkhu residence with one bhikkhunī as companion, and if there are chores, she should do them all as above. If guest bhikkhus come, or if bhikkhus leave, she should speak with them all. When the day is about to end, she should return to the bhikkhunī residence. When she has practised like this for half a month, she should request the formal act of rehabilitation in both sanghas with 20 persons each, as in the bhikkhu rules.”
(MiDm07) Then the bhikkhunīs didn’t pay respect to the bhikkhus. Nobody instructed them, and they were ignorant and without knowledge, and not able to train in the precepts. They told the Buddha of this. The Buddha criticized them: “I’ve earlier taught the eight rules not to be transgressed: A bhikkhunī who has been ordained for 100 years pays respect to a newly ordained bhikkhu. Why is it that they now don’t pay respect?” Having criticized them, he told the bhikkhus: “From now on, I allow bhikkhus to pay respect to seniors according to seniority. Bhikkhunīs pay respect to all bhikkhus, and among themselves according to seniority. Sikkhamānās pay respect to all bhikkhus, and bhikkhunīs, and among themselves according to seniority. Sāmaṇeras also do the same. Sāmaṇerīs pay respect to all bhikkhus, bhikkhunīs, sikkhamānās, and sāmaṇeras, and among themselves according to seniority.”
(MiDm08) There were bhikkhunīs who were in a high place and paid respect to bhikkhus in a low place, or behind the bhikkhus, or at the side, or by holding (the bhikkhu’s) feet with their hands, or by placing their knees on the ground. They told the Buddha of this. The Buddha said: “You shouldn’t do all this. I allow a bhikkhunī to go not to close to and not too far from a bhikkhu, join her palms, bow her head, and say: ‘I venerate you. vandāmi.*’”
(MiDm09) Then the bhikkhunīs’ hair was long. The Buddha said: “You should ask a woman to shave it. If there’s no woman, I allow to have a man do it. But you may not be alone, and may not have him hold you. There should be another bhikkhunī companion to hold you, and then you have him shave.”
(MiDm10) Then the bhikkhunīs received the suttas from bhikkhunīs and couldn’t remember the recitation. There was also a bhikkhunī who received the pātimokkha from bhikkhunīs and couldn’t remember it for many days. Later they received them from bhikkhus and remembered them. They told the Buddha of this. The Buddha said: “I allow that the bhikkhunīs receive the suttas from bhikkhus. If there’s coarse unwholesome language in the suttas, I allow to give it in writing. If they don’t know how to write, I allow to give it separated by a screen. If there’s no screen to separate them, I allow them to turn their backs to each other and give it.”
(MiDm11) There were bhikkhunīs who did the uposatha together with bhikkhus. When they saw that a bhikkhu had committed an offense, they wanted to bring it up. They told the Buddha of this. The Buddha said: “Bhikkhunīs may not do the uposatha together with bhikkhus. They should ask one bhikkhu every half-month, and have him ask the bhikkhu sangha for an instructor.”
(MiDm12) The bhikkhus didn’t agree to ask. The Buddha said: “I allow the bhikkhunīs to make offerings to them: a bowl bag, a water filter, a waistband, incense, breakfast, or lunch.”
(MiDm13) Some asked when it wasn’t uposatha yet, and some asked when the uposatha was already over. The Buddha said: “You shouldn’t do this. When they announce the consent and purity of the bhikkhus who haven’t come, you should rise from your seat, stand in front of the sangha, and say: ‘Venerables, may the sangha listen. The bhikkhunī sangha of the monastery So-and-so in harmony pays homage at the feet of the bhikkhu sangha in harmony, and asks for an instructor.’
If the sangha has already chosen an instructor, the most senior monk should answer: ‘Receive it from bhikkhu So-and-so.’ If the sangha hasn’t chosen anyone yet, but they’ve someone who is able to teach dhamma, he should answer: ‘Go to bhikkhu So-and-so and receive it.’ If there’s nobody, he should answer: ‘Here there’s no chosen instructor, and there’s also nobody who is able to teach dhamma. Don’t be negligent.’ It seems that the senior monk directly addresses the bhikkhunīs here. But actually only their messenger bhikkhu is present.*
The bhikkhunīs should come the next day and ask: ‘Have you asked for an instructing bhikkhu, and spoken with the sangha?’ The bhikkhu should pass on the senior bhikkhu’s words to them.”
(MiDm14) There were bhikkhunīs who did the invitation ceremony together with bhikkhus. The bhikkhunīs wanted to go to the wilderness to invite the bhikkhus. On the way, they encountered criminals, water, and fire, and their lives were in danger, their celibacy was in danger, and their robes and bowls were in danger. They also waited for each other and delayed the invitation ceremony. They told the Buddha of this. The Buddha said: “Bhikkhunīs may not do the invitation ceremony together with bhikkhus. They should do the invitation ceremony separately, and invite the bhikkhu sangha with regards to seen, heard, or suspected offenses.”
(MiDm15) Then there were no bhikkhus in the village, and the bhikkhunīs went into the wilderness to invite with regards to seen, heard, or suspected offenses. For some, the distance was too far and they didn’t arrive, and sometimes those bhikkhus weren’t in harmony. Thereupon, they weren’t able to invite them. They told the Buddha of this. The Buddha said: “I allow that bhikkhus living in the wilderness come to the village for the bhikkhunīs to do the invitation ceremony, and to be in harmony for them. The bhikkhunīs should first gather their sangha and do the invitation ceremony, and later choose a bhikkhunī to invite the bhikkhu sangha with regards to seen, heard, or suspected offenses.
When they’ve arrived, she uncovers her right shoulder, takes off her leather sandals, and pays respect at the sangha’s feet from afar. Then she enters into the midst of the sangha, joins her palms, bends her body, and tells them: ‘The bhikkhunī sangha of the monastery So-and-so in harmony pays homage at the feet of the bhikkhu sangha in harmony. We, the bhikkhunī sangha in harmony, invite the venerable sangha to speak about seen, heard, or suspected offenses.’ She invites like this three times.”
(MiDm16) Then the bhikkhus said to Pajāpatī bhikkhunī: “You don’t have a preceptor, your going forth and full ordination aren’t valid.” Doubt then arose in her. They told the Buddha of this. The Buddha said: “When you accepted the eight rules not to be transgressed, it was your going forth and full ordination.”
(MiDm17) There was a bhikkhunī who messed around with a bhikkhu and said: “I’m from a good clan, have good manners, and am perfect in women’s chores,” and wanted to serve that bhikkhu. Then defiled attachment arose in his mind. He was no longer happy on the path and thereupon returned to lay life. The bhikkhus told the Buddha of this. The Buddha said: “A bhikkhunī shouldn’t mess around with a bhikkhu. You commit a dukkaṭa.”
(MiDm18) There were bhikkhunīs who came to the bhikkhu residence. Some exposed their chests and flanks, some exposed their thighs and knees. When the bhikkhus saw it, defiled attachment arose in their minds. They were no longer happy on the path and thereupon, they returned to lay life. The bhikkhus told the Buddha of this. The Buddha said: “You shouldn’t do this. From now on, I don’t allow bhikkhunīs to enter a bhikkhu residence.”
(MiDm19) Then they weren’t allowed to enter, and they had no instruction. They were ignorant and without knowledge, and not able to train in the precepts. They told the Buddha of this. The Buddha said: “If it accords with dhamma, a bhikkhunī is allowed to enter. She should call out and come.”
(MiDm20) Then they called out but didn’t come. The Buddha said: “If you call out and don’t come, it’s a dukkaṭa.”
(MiDm21) Then the bhikkhunīs didn’t speak with the bhikkhus. Nobody instructed them. They were ignorant and without knowledge, and not able to train in the precepts. The bhikkhunīs told the Buddha of this. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa.”
(MiDm22) Then Youcuo bhikkhunī often committed offenses. The bhikkhunī sangha carried out a formal act for not seeing offenses, and then she cried and said: “I’m ignorant and the sangha has carried out a formal act for not seeing offenses against me. If I’m in this, I might even commit a coarse offense. May the sangha release me from this formal act.” The bhikkhunīs told the Buddha of this. The Buddha said: “You shouldn’t release her from the formal act. You should choose one bhikkhunī companion in a formal act with a motion as second, to talk with her and spend time with her.
One bhikkhunī should announce: ‘Venerables, may the sangha listen. Now we choose bhikkhunī So-and-so as companion for Youcuo bhikkhunī, to talk with her and spend time with her. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
‘Venerables, may the sangha listen. Now we choose bhikkhunī So-and-so as companion for Youcuo bhikkhunī, to talk with her and spend time with her. Those of the venerables who accept it should remain silent. Those who don’t accept it should speak. The sangha has chosen bhikkhunī So-and-so as companion for Youcuo bhikkhunī. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’”
(MiDm23) There was a bhikkhunī who menstruated and soiled her feet and robes. When she entered the village on almsround, the lay people saw it and criticized her. The Buddha said: “When a bhikkhunī is menstruating, she shouldn’t enter the village on almsround. I allow to prepare provisions, and I also allow that her students ask (for food) for her. If she has no students, I allow that she wear a menstrual robe on almsround.”
(MiDm24) There were women from noble clans who went forth and didn’t wear shoulder-covering robes. When the lay people saw their arms, they fooled around, and everyone felt ashamed. The bhikkhunīs told the Buddha of this. The Buddha said: “I allow to wear a shoulder-covering robe.”
(MiDm25) Ordination Procedure
Then the bhikkhunīs gave the full ordination to students who had trained in the precepts for two years, but who hadn’t been agreed upon. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa. From now on, I allow that the precepter and the teachers agree upon her, and then gather a group of 10.
They go to the place for the ordination ceremony, and take the candidate to a place within sight and out of earshot. The preceptor should ask for a master of ceremony and an instructor. Having found them, the master of ceremony should do a formal act for the instructor, to let her go outside and instruct (the candidate). She should announce: ‘Venerables, may the sangha listen. So-and-so asks for the full ordination from So-and-so. So-and-so will act as instructor. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
This instructor should follow the procedure from the beginning, and first ask the preceptor: ‘Has this candidate trained in the training precepts for the whole period of two years? Are her robes and bowl complete?’ If she says that they’re not complete, the other should tell her to complete them. If she says that they’re complete, the other should ask again: ‘Are they her own? Are they borrowed?’ If she says that they’re borrowed, the other should tell the owner to relinquish them and give them to her. Then she goes to the candidate and says: ‘Don’t be afraid, in a moment we’ll admit you to a lofty place.’
If she’s not fully sure at first, she should unfold the robes a little and examine them, whether there are no obstructions to receiving the ordination. She should ask: ‘Which one is your saṅghāṭī, your upper robe, your lower robe, your shoulder-covering robe, and your bathing robe?’ If (the candidate) doesn’t know, she should tell her to let her know. Next, she should give her the robes and bowl, as explained for the bhikkhus.
She should say again: ‘So-and-so, listen. Now is a time for speaking the truth. I’ll now ask you. If something is so, you should say yes. If not, you should say no. Women have such diseases: Leprosy, mild leprosy, tuberculosis, epilepsy, abscesses, discharge, or a disease that produces grease. Do you have such kinds of serious diseases? You’re not in debt? You’re not married? Has your husband allowed it? You’re not a bondservant of an official? You’re not a slave? Are you a human being? Are you a woman? Are your female organs complete? Are you not a eunuch? Are you not a barren woman? Are your anus and vagina not joined? Do you menstruate? Do you not menstruate permanently? Have you trained in the training precepts for the whole period of two years? Have you already requested a preceptor? Have your parents allowed it? Do you want to receive the full ordination? As I’ve asked now, they’ll also ask you later in the sangha. You should also answer like this there.’
The instructor should return, stand in the midst of the sangha, and tell them: ‘I’ve finished asking her.’
The master of ceremony should inform the sangha: “Venerables, may the sangha listen. So-and-so asks for the full ordination from So-and-so. So-and-so has finished asking her. Now we allow to take her here. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
The instructor should go and take her there, and teach her to pay respect at the sangha’s feet. Having paid resect, she should take her in front of the master of ceremony, teach her to kneel down, join her palms towards the master of ceremony, and ask the sangha for the full ordination. She should teach her to say: ‘I, So-and-so, ask my preceptor So-and-so for the full ordination. I now ask the sangha for the full ordination, with my preceptor So-and-so. May the sangha save me out of compassion.’ She asks like this three times.
Afterwards the instructor returns to her seat, and the master of ceremony should tell the sangha: ‘Venerables, may the sangha listen. This So-and-so asks for the full ordination from So-and-so. She has asked the sangha for the full ordination, with her preceptor So-and-so. I’ll now ask her in the midst of the sangha about the difficulties. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
She should say: ‘Listen. Now is a time for speaking the truth. I’ll now ask you. If something is so, you should say yes. If not, you should say no. … Do you want to receive the ordination?’ All to be asked as above.
Having asked as above, the master of ceremony should again announce: ‘Venerables, may the sangha listen. This So-and-so asks for the full ordination from So-and-so. She has asked the sangha for the full ordination. She says herself that there are no difficulties, has finished training in the precepts for two years, her five robes and bowl are complete, she has requested a preceptor, her parents have allowed it, and she wants to receive the full ordination. The sangha now gives So-and-so the full ordination, with her preceptor So-and-so. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
‘Venerables, may the sangha listen. So-and-so asks for the full ordination from So-and-so. … with her preceptor So-and-so. Those of the venerables who accept it should remain silent. Those who don’t accept it should speak.’ To be recited like this a second and third time.
‘The sangha has given So-and-so the full ordination with her preceptor So-and-so. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’
Her preceptor and teachers should gather a sangha of 10 bhikkhunīs again, and take the candidate to the bhikkhu sangha. At a little distance from the bhikkhus’ master of ceremony, she should place both knees on the ground, and ask for the full ordination. The master of ceremony should teach her to say: ‘I, So-and-so, have asked my preceptor So-and-so for the full ordination, have already received the full ordination in one sangha, am pure and without difficulties, have finished training in the precepts for two years, my robes and bowl are complete, I’ve requested a preceptor, my parents have allowed it, I haven’t committed a coarse, unwholesome offense, and want to receive the full ordination. I now ask the sangha for the full ordination, with my preceptor So-and-so. May the sangha save me out of compassion.’ She asks like this three times.
After three requests, the master of ceremony should say: ‘Venerables, may the sangha listen. This So-and-so asks for the full ordination from So-and-so. She has already received the full ordination in one sangha, is pure and without difficulties, has finished training in the precepts for two years, what should have been done first has been done, her robes and bowl are complete, she has requested a preceptor, her parents have allowed it, she hasn’t committed a coarse, unwholesome offense, and she wants to receive the full ordination. She now asks the sangha for the full ordination, with her preceptor So-and-so. The sangha now gives So-and-so the full ordination, with her preceptor So-and-so. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
‘Venerables, may the sangha listen. This So-and-so asks for the full ordination from So-and-so. … The sangha now gives So-and-so the full ordination, with her preceptor So-and-so. Those of the venerables who accept it should remain silent. Those who don’t accept it should speak.’ To be recited like this a second and third time.
‘The sangha has given So-and-so the full ordination with her preceptor So-and-so. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’
They should say again: ‘So-and-so, listen. The Tathāgata, worthy of offerings and fully awakened, has spoken eight pārājika rules. If a bhikkhunī breaks any one of these rules, she’s not a bhikkhunī, not a Sakyan daughter. You may not be sexually active at all, not even look at a man with a mind of defiled attachment. If a bhikkhunī engages in sexual intercourse, even with an animal, she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
You may not steal at all, not even grass and leaves. If a bhikkhunī in a village or an empty place takes an item that others protect and that (is worth) five coins or more than five coins, she’s not a bhikkhunī, not a Sakyan daughter. You may not commit this for your whole life. If you can keep it, you should say: “I can.”
You may not kill beings at all, not even ants. If a bhikkhunī kills a human being or a human-like being, either herself or by giving them a knife, or by instructing people to kill, or by teaching and praising death, she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
You may not lie at all, not even as a joke. If a bhikkhunī, who doesn’t have a superhuman state herself, says that she has jhānas, liberations, samādhi, mental unity, paths, or fruits, she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
You may not be close to a man. If a bhikkhunī, in a mindstate altered by abundant desire, rubs and touches a man’s body, below the hair, above the knees, or if the man does this rubbing and touching, she may not let him do it, whether he presses her, pinches her, lifts her up, sets her down, holds her, or pulls her; she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
You may not stand and talk with a man at all. If a bhikkhunī, in a mindstate altered by abundant desire, lets a man hold her hand, hold her robe, goes to an appointment, walks with him alone, stands with him alone, talks with him alone, sits with him alone, and brings her body close to him, fulfilling these eight things, she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
You may not follow a bhikkhu’s speech against dhamma at all. If a bhikkhunī knows that a bhikkhu sangha in harmony has suspended a bhikkhu according to dhamma, but follows that bhikkhu, the other bhikkhunīs should say: “Sister, this bhikkhu has been suspended by a bhikkhu sangha in harmony according to dhamma. Don’t follow him.” If she, when admonished like this, holds firmly on to it and doesn’t give it up, they should admonish her a second and a third time. If she gives up this matter at the second or third admonishment, it’s fine. If not, she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
You shouldn’t hide someone else’s coarse, unwholesome offense at all. If a bhikkunī knows that another bhikkhunī has committed a pārājika offense, and if she, when that (other bhikkhunī) later disrobes, dies, wanders far away, is expelled, or changes sex, says to the other bhikkhunīs: “I earlier knew that that bhikkhunī committed a pārājika offense, but I didn’t tell the sangha or another person,” she’s not a bhikkhunī, not a Sakyan daughter. You shouldn’t commit this for your whole life. If you can keep it, you should say: “I can.”
The Buddhas, the World-honored Ones, were able to teach in similes to elucidate and clarify these rules: Just as a needle with the eye broken off will no longer be used as a needle; or as a person who has died, can’t be born again in this body; or as a palmtree whose core has been cut, can’t bud and grow; or as a broken stone can’t be joined together again; so too, if a bhikkunī breaks any of these eight rules, there’s no possibility for her to become a bhikkhunī again.’
They should say again: ‘So-and-so, listen. The Tathāgata, worthy of offerings and fully awakened, has spoken the eight rules not to be transgressed. You shouldn’t transgress them for you whole life. A bhikkhunī should ask the bhikkhu sangha every half-month for an instructor. A bhikkhunī shouldn’t enter the rains retreat in a place without bhikkhus. At the time of the invitation ceremony, a bhikkhunī should invite the bhikkhu sangha with regards to three things: offenses seen, heard, or suspected. A sikkhamānā who has trained in the precepts for two years should receive the full ordination in both sanghas. A bhikkhunī may not abuse a bhikkhu, and may not tell lay families that a bhikkhu has broken proper conduct, has broken the precepts, or broken right view. A bhikkhunī shouldn’t bring up a bhikkhu’s offense, but a bhikkhu may criticize a bhikkhunī. If a bhikkhunī commits a coarse, unwholesome offense, she should undergo probation Mānatta.* for half a month in both sanghas. When she has undergone probation for half a month, she should ask for rehabilitation in both sanghas of 20 persons each. Even if a bhikkhunī has been ordained for 100 years, she should pay respect, get up, and welcome a newly ordained bhikkhu.’
They should say again: ‘So-and-so, listen. The Tathāgata, worthy of offerings and fully awakened, has spoken the four supports. Relying on these for one’s whole life, one goes forth and receives the full ordination. Relying on rag robes, one goes forth and receives the full ordination. If you’re able to, you should say: “I can.”
If you obtain extra cloth, a cotton robe, a woolen robe, a silk robe, a linen robe, a robe for common people, a sunn hemp robe, a new This might be a transliteration of āhuna: offered.* robe, a Kajangala This is the transliteration of a place name.* robe, or a hempen robe, you should accept it.
Relying the method of almsround, one goes forth and receives the full ordination. If you’re able to, you should say: “I can.”
If you obtain extra food, a sangha meal, breakfast, lunch, or an invitation to a meal, you should accept it.
Relying on coarse, worn out bedding, one goes forth and receives the full ordination. If you’re able to, you should say: “I can.”
If you obtain an extra kuti, a multi-storied building, a large or small room, or a rectangular or round building, you should accept it.
Relying on inferior medicines, one goes forth and receives the full ordination. If you’re able to, you should say: “I can.”
If you obtain extra ghee, oil, honey, or sugar, you should accept it.’
They should say again: ‘So-and-so, listen. You’ve received the full ordination in a formal act with a motion as fourth, a formal act according to dhamma. Gods, dragons, spirits, and gandhabbas often have this wish: “When will we obtain a human body, go forth, and receive the full ordination?” You’ve now obtained that. As people obtain kingship, you’ve now received the state of a bhikkhunī in the same way. You should be easy to speak to, and easily accept instruction. You should train in the three categories of precepts, cut off the three poisons, leave the three realms, and attain the fruit of arahantship. As for the other things that you don’t know, your preceptor and teachers will explain them to you.’”
(MiDm26) Ordination by messenger
Then there was a prostitute called Aḍḍhakāsi who had gone forth in the true dhamma and vinaya, and wanted to go to a wilderness residence to receive the full ordination. Criminals heard it and wanted to infest the path and wait there to abduct her. The woman also heard about it and didn’t dare to go. The bhikkhunīs told the Buddha of this. The Buddha said: “I allow to receive the full ordination from a distance in a formal act with a motion as fourth.
Her preceptor and teachers first gather a sangha of 10 bhikkhunīs and give her the ordination. They leave the candidate in one place and lead the sangha of 10 bhikkhunīs to the wilderness place. They all pay respect at the bhikkhu sangha’s feet.
The (bhikkhunīs’) master of ceremony asks the (bhikkhu) sangha for the ordination: ‘Venerables, may the sangha listen. So-and-so asks for the full ordination from So-and-so. She has already received the full ordination in one sangha, is pure and without difficulties, has finished training in the precepts for two years, what should have been done first has been done, her robes and bowl are complete, she has requested a preceptor, her parents have allowed it, she hasn’t committed a coarse, unwholesome offense, and she wants to receive the full ordination. She now asks the sangha for the full ordination, with her preceptor So-and-so. May the sangha save her out of compassion.’ She asks like this three times.
The bhikkhus’ master of ceremony should at her request speak the formal act with a motion as forth as above. When the formal act is finished, the preceptor and teachers lead the sangha of 10 bhikkhunīs back to their original place of the ordination ceremony. They summon the candidate, have her pay respect at the sangha’s feet, and kneel down with joined palm in front of the master or ceremony. The master of ceremony tells her of the formal act with a motion as fourth done by the sangha. Having made her understand, she then fully explains the eight rules of downfall, the four similes to elucidate the rules, the eight rules not to be transgressed, and the four supports, as above, down to ‘As for the other things that you don’t know, your preceptor and teachers will explain them to you.’”
(MiDm27) There were bhikkhunīs who wore brightly colored robes to dress up and look good. The lay people criticized them: “These bhikkhunīs are like prostitutes, they want to look for a man.” The bhikkhunīs told the Buddha of this. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa.”
(MiDm28) There were bhikkhunīs who applied makeup on their eyes. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa.”
(MiDm29) There were bhikkhunīs who had an eye infection and needed to apply something. The Buddha said: “If you’re sick, I allow to apply something.”
(MiDm30) There were bhikkhunīs who walked in front of bhikkhus. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa.”
(MiDm31) There were bhikkhunīs who, when they saw a bhikkhu coming in the distance, stayed put and didn’t dare to walk in front. They were prevented from going on almsround. The Buddha said: “If he walks far away, I allow to walk in front.”
(MiDm32) There were bhikkhunīs who sniffed the air and spat on the ground in front of bhikkhus. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa.”
(MiDm33) There were bhikkhunīs who sat in the lotus position. Menstrual fluid came out and soiled their heels. When people saw it, they critized them. There was also one bhikkhunī who sat in the lotus position and dung beetles and bugs entered into her vagina. From this she became sick. They told the Buddha, and the Buddha said: “All bhikkhunīs should sit in lazy lotus. If they sit in full lotus, they should alternate stretching out a foot. (Otherwise,) you commit a dukkaṭa.”
(MiDm34) There were householders who wanted to exchange residences with the bhikkhunīs. The bhikkhunīs didn’t dare to do it. The Buddha said: “I allow to do an exchange.”
(MiDm35) There were bhikkhunīs who, as in the rule about piercing boots, stretched their robes and pierced them. The Buddha said: “You shouldn’t do this. If the robe curls up and has shrunk, I allow to attach a border.”
(MiDm36) There were bhikkhunīs who urinated and defecated everywhere in the residence, and it stank and was dirty. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa. You should build a toilet.”
(MiDm37) The bhikkhunīs built a deep toilet pit, and placed aborted fetuses inside. The remover of excrements saw it and criticized them: “These people always praise abandoning desire, thoughts of desire, and the heat of desire. But they engage in this thing, fear that people will know about it, and drop fetuses into the toilet! Why don’t they disrobe and experience the five pleasures?” The bhikkhunīs told the Buddha of this. The Buddha said: “You shouldn’t build deep toilet pits. The most depth that I allow is one forearm’s length deep with the hand tilted up, and to make the opening small.”
(MiDm38) There were bhikkhunīs who filled up their bowls and bags with a fetus, and threw them away at dawn. Then there was a problem in king Pasenadi’s border lands, and he sent the army there. Someone who had joyous faith in the Buddha’s dhamma thought: “I’ll now first give a meal to someone gone forth, and then go.” Then he sent messengers to search for one, and they came across such a bhikkhunī and invited her to return with them for a meal offering. The bhikkhunī said: “You go ahead, I’ll follow behind you.” They again earnestly invited her, and then took her forcefully back there. They took out the bowl to put food in, and saw the small baby fetus. Then they criticized her in all kinds of ways: “These people always say that they’ve compassion and think about protecting all beings, but now she has killed a baby herself. This isn’t the practice of renunciates. She has broken the rules of renunciates.” The bhikkhunīs told the bhikkhus of this, and the bhikkhus told the Buddha. The Buddha said: “If a bhikkhunī on almsround sees a bhikkhu, she should take out her bowl and show him.”
(MiDm39) The bhikkhunīs then all took out their bowls, showed them tilted to one side, and were prevented from almsround. The Buddha said: “Just show it superficially, to let them know it’s empty.”
(MiDm40) There was a bhikkhunī who gave birth to a baby boy. They didn’t know what to do. They told the Buddha of this, and the Buddha said: “I allow to choose one bhikkhunī as her companion in a formal act with a motion as second.
One bhikkhunī should announce in the sangha: ‘Venerables, may the sangha listen. This bhikkhunī So-and-so has given birth to a baby boy. Now we choose bhikkhunī So-and-so as her companion. If the right time has come for the sangha, may the sangha approve it. This is the motion.’
‘Venerables, may the sangha listen. This bhikkhunī So-and-so has given birth to a baby boy. Now we choose bhikkhunī So-and-so as her companion. Those of the venerables who accept it should remain silent. Those who don’t accept it should speak. The sangha has chosen bhikkhunī So-and-so as companion for bhikkhunī So-and-so. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’”
(MiDm41) Both bhikkhunīs held the baby, and doubts arose. The Buddha said: “There’s no offense.”
(MiDm42) Both bhikkhunīs slept together with the baby, and doubts arose. The Buddha said: “There’s also no offense.”
(MiDm43) They adorned the baby and kissed it. The Buddha said: “You shouldn’t do this. I allow to bathe him and to breast-feed him. When he’s weaned, you should give him to the bhikkhus to let him go forth. If you don’t want to let him go forth, you should give him to relatives, and the relatives will raise him until he grows up.”
(MiDm44) There were bhikkhunīs who didn’t go in order of seniority to the invitation of the bhikkhu sangha. The Buddha said: “You shouldn’t do this. You should send them to go there in order.”
(MiDm45) There were bhikkhunīs who entered the village and hadn’t tied their lower robe. It fell to the ground and exposed their bodies. The Buddha said: “You should tie it with a waistband.”
(MiDm46) They made the waistbands large and long. The Buddha said: “I allow to wind it around the hips once.”
(MiDm47) They made the waistbands large and wide. The Buddha said: “The most width that I allow is one finger(breadth) wide.”
(MiDm48) They made waistbands in various colors. The Buddha said: “You shouldn’t do this. I allow one uniform color.”
(MiDm49) There were bhikkhunīs who wore light robes and entered the village. The wind blew and exposed their bodies. The Buddha said: “You should place hooks and buttons at the top and the bottom, and tie a belt.”
(MiDm50) There were women who had gone forth from noble clans. When they held the bowl on almsround, they had to hold up their hands. The Buddha said: “I allow to make a sling bag, and to put the bowl inside on almsround.”
(MiDm51) They hung it under their armpits, and sweat soiled it, and dust got inside. The Buddha said: “I allow to make a bowl-covering cloth.”
(MiDm52) There were bhikkhunīs who performed incantations, wanting to kill living beings. The Buddha said: “If you perform incantations, wanting to kill living beings, it’s a thullaccaya. If you use magic arts to raise the dead, wanting to kill living beings, it’s the same.”
(MiDm53) There were bhikkhunīs who kept all kinds of cloths of various colors. The lay people criticized them: “These bhikkhunīs are truly like prostitutes.” The Buddha said: “You shouldn’t do this. You commit a dukkaṭa.”
(MiDm54) The bhikkhus had food stored overnight, and the bhikkhunīs had no food. They didn’t dare to give it to them. The Buddha said: “I allow to give it without offense. If bhikkhunīs give food stored overnight to bhikkhus, it’s the same.”
(MiDm55) There were bhikkhus who went to the bhikkhunīs’ residence, and there was no attendant to offer the food. The Buddha said: “If there’s no attendant, I allow that the bhikkhunīs offer the food to the bhikkhus without offense. If bhikkhus offer food to the bhikkhunīs, it’s the same.”
(MiDm56) There were bhikkhunīs who made alcohol and sold it. Many people criticized them. The Buddha said: “You shouldn’t do this. You commit a thullaccaya.”
(MiDm57) There were bhikkhunīs who kept fields, plows, oxen, and slaves, and they themselves supervised the plowing and sowing. The lay people criticized them: “These bhikkhunīs also supervise the plowing of the fields, what’s the difference to us?” the Buddha said: “You shouldn’t supervise it yourselves. You should let an attendant know. You commit a dukkaṭa.”
(MiDm58) There were bhikkhunīs who went out to make a living. Many people criticized them. The Buddha said: “You shouldn’t do this. You commit a thullaccaya.”
(MiDm59) There were bhikkhunīs who kept prostitutes. They sat in a shop and hired them out. Many people criticized them. The Buddha said: “You shouldn’t do this. You commit a thullaccaya.”
(MiDm60) There were bhikkhunīs who pressed oil and sold it. Many people criticized them. The Buddha said: “You shouldn’t do this. You commit a thullaccaya.”
(MiDm61) There were bhikkhunīs who playfully stumbled over their feet. Many people criticized them. The Buddha said: “You shouldn’t do this. You commit a dukkaṭa. If you hang up a swing yourself to play, it’s the same.”
(MiDm62) There were bhikkhunīs whose residence caught fire. The Buddha said: “You should strike the bell, or to call everyone to gather. All should put out the fire together, by sprinkling earth, dust, or water, or by soaking robes with water and extinguishing it.”
(MiDm63) Then there were many householders who invited the bhikkhunī sangha for a meal. At dawn, the bhikkhunīs put on their robes, took their bowls, and went to the inviting family. They asked each other for their seniority, and then the noon time passed. The householders criticized them: “These bhikkhunīs are truly like brahmin women. They ask each other to find out how much younger or older they are. We’ve now set up an offering, but the noon time has passed. Now what?” They told the Buddha of this, and the Buddha said: “When it’s an event for a large group, I allow the eight most senior persons to ask each other about their seniority to sit in order, and the other people may sit wherever they obtain a seat.”
Mahīśāsaka Vinaya, fascicle 29.