Relinquishment With Confession 1-18

Mahīśāsaka Vinaya, fascicle 12 (Mahīśāsaka).

Translated by the Kāśmīra Tipiṭaka master Buddhajīva together with Zhú Dàoshēng during the (Liu) Song dynasty.

Part 2.3, bhikkhunī vinaya, the nissaggiya pācittiya rules.

Origin Story

The Buddha was in Sāvatthī. At that time, Upāli asked the Buddha: “The World-honored One has laid down the precepts for the bhikkhus: ‘If a bhikkhu has finished his three robes and has relinquished the kaṭhina robe, (he may keep) a spare robe for up to 10 days. If he exceeds that, it’s a nissaggiya pācittiya.’ … ‘If a bhikkhu takes gold, silver, or money himself, or has others take it, or accepts it in his mind, it’s a nissaggiya pācittiya.’ How should I remember these?” The Buddha said: “You should remember them as to be practised by both sanghas. From now on, these precepts should be recited thus:

Final Ruling

‘If a bhikkhunī has finished her three The pātimokkha says “five”.* robes and has relinquished the kaṭhina robe, (she may keep) a spare robe for up to 10 days. If she exceeds that, it’s a nissaggiya pācittiya.

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and stays away overnight from any of her five robes, when the night has passed, unless the sangha has carried out a formal act, it’s a nissaggiya pācittiya.

If a bhikkhunī has finished her robes, has relinquished the kaṭhina robe, and obtains out-of-season cloth, she should accept it if she needs it, quickly sew it, and determine it. If it’s enough, it’s fine. If it’s not enough and she hopes that there’s still a possibility to obtain more to complete it, (she may keep it) for up to one month. If she exceed that, it’s a nissaggiya pācittiya.

If a bhikkhunī asks for a robe from an unrelated male or female householder, unless there’s a reason, it’s a nissaggiya pācittiya. “A reason” means that her robe has been stolen, lost, burnt, washed away, or is breaking up. This is called “a reason”.

If a bhikkhunī, when her robe has been stolen, lost, burnt, washed away, or is breaking up, asks for a robe from an unrelated male or female householder, and if the male or female householder wants to give many robes, that bhikkhunī should accept two robes. If she accepts more than that, it’s a nissaggiya pācittiya.

If unrelated male or female householders say to each other: “With such-and-such a robe fund we’ll make a robe and give it to bhikkhunī So-and-so,” and if that bhikkhunī, without having been invited first, goes and asks these male or female householders: “Are you making a robe for me with such-and-such a robe fund?”, and they answer: “Yes,” and she then says: “It’d be good, male or female householders, if you made such-and-such a robe and give it to me,” in order to get something good, it’s a nissaggiya pācittiya.

If unrelated male or female householders say to each other: “With such-and-such a robe fund, we’ll each make a robe and give it to bhikkhunī So-and-so,” and if that bhikkhunī, without having been invited first, goes and asks these male or female householders: “Are you each making a robe for me with such-and-such a robe fund?”, and they answer: “Yes,” and she then says: “It’d be good, male or female householders, if you made one robe together and give it to me,” in order to get something good, it’s a nissaggiya pācittiya.

If a king, a high official, a brahmin, or a householder sends a messenger with a robe fund for a bhikkhunī, and if that messenger goes to the bhikkhunī and says: “Venerable, that king or a high official sends this robe fund. The venerable should accept it,” the bhikkhunī might say: “I shouldn’t accept a robe fund. If I obtain a pure robe, I’ll accept it with my hands and keep it.” If the messenger says: “Venerable, do you have a manager?”, and the bhikkhunī then indicates a place, the messenger might go to the manager and say: “King or high official So-and-so sends this robe fund for bhikkhunī So-and-so. Accept and arrange it, take it and then give it to her.” If the messenger, after having given it, returns to the bhikkhunī and tells her: “Venerable, I’ve given it to the manager you pointed out. When the venerable needs a robe, you can go there and take one,” and that bhikkhunī goes to the manager two or three times and says: “I need a robe, I need a robe,” and if she obtains it, it’s fine. If she doesn’t obtain it, she may go and stand silently in front of the manager for four, five, or six times. If she obtains it, it’s fine. If she tries to obtain the robe more times, it’s a nissaggiya pācittiya. If she doesn’t obtain the robe, she should either go herself to the place from where the messenger came, or send a message to say: “You sent a robe fund for bhikkhunī So-and-so. That bhikkhunī didn’t obtain it in the end. You should request a refund, don’t let it be lost.” This matter should (be handled) thus.

If a bhikkhunī goes and asks for thread herself, and employs a weaver to weave a robe, it’s a nissaggiya pācittiya.

If a male or female householder has a weaver weave a robe for a bhikkhunī, and if that bhikkhunī, without having been invited first, goes to that weaver and says: “Do you know that this robe is made for me? Weave it well for me to make it very fine and wide. I’ll give you additional compensation,” and if she later gives a meal, or funds for a meal, and obtains (the robe), it’s a nissaggiya pācittiya.

If a bhikkhunī gives a robe to another bhikkhunī, and if later, angry and dissatisfied, she either snatches it back herself or has others snatch it back, and says: “Return my robe, I didn’t give it to you,” it’s a nissaggiya pācittiya.

If a bhikkhunī knows that a supporter wants to give an item to the sangha, and diverts it to herself, it’s a nissaggiya pācittiya.

If a bhikkhunī is sick, she may take four kinds of oral medicines: ghee, oil, honey, and sugar, and once received keep them for up to seven days. If she exceeds that, it’s a nissaggiya pācittiya.

If a bhikkhunī, during the earlier or the later rains retreat, 10 days before the invitation ceremony, obtains an urgent offer of a robe, she should accept it if she needs it, (and keep it) throughout the robe season. If she exceeds that, it’s a nissaggiya pācittiya.

If a bhikkhunī, whose bowl has less than five repairs, still asks for a new bowl, in order to get something good, it’s a nissaggiya pācittiya.

If a bhikkhunī seeks profits with all kinds of sales, it’s a nissaggiya pācittiya.

If a bhikkhunī engages in all kinds of trades with gold, silver, or money, it’s a nissaggiya pācittiya.

If a bhikkhunī takes gold, silver, or money herself, or has others take it, or accepts it in her mind, it’s a nissaggiya pācittiya.’” (18.)