Bhikkhunī Dhammaka

http://cbetaonline.dila.edu.tw/en/T1435_040*

Numbering added to facilitate references to parallels.*

Below, the bhikkhunī rules are explained.

(SarvDm01) The Buddha was in Sāvatthī. At that time, the venerable Upāli asked the Buddha: “World-honored One, when Mahāpajāpatī Gotamī accepted the eight rules of respect, that was her going forth and full ordination, and she attained the status of a bhikkhunī. How should the other bhikkhunīs do that?” The Buddha said: “They should take part in a formal act with a motion as fourth.”

(SarvDm02) The Buddha was in Rājagaha. At that time, the bhikkhus carried out formal acts for the bhikkhunīs, and the bhikkhunīs were unhappy. They told the Buddha of this matter, and the Buddha said: “From now on, bhikkhus shouldn’t carry out formal acts for the bhikkhunīs. Bhikkhunīs should turn to bhikkhunīs to carry out formal acts, except for the formal acts of full ordination, probation (mānatta) and rehabilitation.”

(SarvDm03) The Buddha was in Sāvatthī. At that time, the bhikkhunīs carried out formal acts for the bhikkhus, and the bhikkhus were unhappy. They told the Buddha of this matter, and the Buddha said: “Bhikkhunīs shouldn’t carry out formal acts for the bhikkhus. Bhikkhus should turn to bhikkhus to carry out formal acts, except for the formal act to not pay respect (to a bhikkhu), not talk with him, and not support him.” This is a formal act that only bhikkhunīs can carry out.*

(SarvDm04) The Buddha was in Rājagaha. At that time, because women suffered under their husbands and parents-in-law, they went forth and became bhikkhunīs. Then, because they suffered under their preceptors, teachers, and the bhikkhunīs living with them, they returned to lay life. The householders criticized them: “Those inauspicious, inferior women! We previously were their guardians, then they became bhikkhunīs and received our respect, and now we receive their respect again. They don’t have determination.” They told the Buddha of this matter, and the Buddha said: “If a bhikkhunī disrobes once, she’s not allowed to go forth and receive the full ordination again.”

(SarvDm05) The Buddha was in Rājagaha. At that time, the venerable Mahākassapa, before midday, put on his robes, took his bowl, came down from Vulture’s peak and entered Rājagaha on almsround. Then Thullanandā bhikkhunī walked towards (the space) in front of Mahākassapa, and Mahākassapa said: “Younger sister, either walk quickly or get out of my path.” Then she abused him: “You were formerly a non-Buddhist renunciate. What urgent matter is there, that you won’t walk slowly?” Mahākassapa said: “Evil woman, I didn’t criticize you, I criticized Ānanda.” This seems to refer to the incident at SN 16.11, also mentioned in Chinese parallels and several bhikkhunī khandhakas.* They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that a bhikkhunī walks in front of a bhikkhu. If she walks in front of a bhikkhu, it’s a dukkaṭa.”

(SarvDm06) The Buddha was in Sāvatthī. At that time, Thullanandā bhikkhunī, before midday, put on her robes, took her bowl, and went on almsround. After the meal, she put her sitting cloth on her left shoulder, and went into the Andhavana (Dark Wood) to sit “in the great way” In the parallels, this refers to sitting in full lotus position.* under a tree. Then a snake came and entered into her vagina. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that a bhikkhunī sits in the great way. If she sits in the great way, it’s a dukkaṭa. If she sits with one foot extended, the offense isn’t committed.”

(SarvDm07) The Buddha was in Sāvatthī. At that time, Upāli asked the Buddha: “The World-honored One hasn’t allowed that bhikkhunīs expose a bhikkhu’s seen, heard, or suspected offenses. Might there be reasons for which a bhikkhunī can expose a bhikkhu’s seen heard, or suspected offenses, without committing an offense?” The Buddha said: “No. Except for telling him: ‘Don’t associate with bad friends and bad companions.’”

(SarvDm08) The Buddha was in Sāvatthī. At that time, a bhikkhu instructed another bhikkhu to disrobe, and thus incurred an offense. If he instructs a bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī to disrobe, it’s a dukkaṭa. If a bhikkhunī instructs another bhikkhunī to disrobe, it’s a dukkaṭa. If a bhikkhunī instructs a sikkhamānā, sāmaṇera, sāmaṇerī, or bhikkhu to disrobe, it’s a dukkaṭa. If a sikkhamānā instructs another sikkhāmānā to disrobe, it’s a dukkaṭa. If she instructs a sāmaṇera, sāmaṇerī, bhikkhu, or bhikkhunī to disrobe, it’s a dukkaṭa. If a sāmaṇera instructs another sāmaṇera to disrobe, it’s a dukkaṭa. If he instructs a sāmaṇerī, bhikkhu, bhikkhunī, or sikkhamānā to disrobe, it’s a dukkaṭa. If a sāmaṇerī instructs another sāmaṇerī to disrobe, it’s a dukkaṭa. If she instructs a bhikkhu, bhikkhunī, sikkhamānā, or sāmaṇera to disrobe, it’s a dukkaṭa.

(SarvDm09) If a bhikkhu entices another bhikkhu with all kinds of things, he incurs an offense. If he entices a bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. If a bhikkhunī entices another bhikkhunī with all kinds of things, she commits an offense. If she entices a sikkhamānā, sāmaṇera, sāmaṇerī, or bhikkhu, it’s a dukkaṭa. If a sikkhamānā entices another sikkhāmānā with all kinds of things, it’s a dukkaṭa. If she entices a sāmaṇera, sāmaṇerī, bhikkhu, or bhikkhunī, it’s a dukkaṭa. If a sāmaṇera entices another sāmaṇera with all kinds of things, it’s a dukkaṭa. If he entices a sāmaṇerī, bhikkhu, bhikkhunī, or sikkhamānā, it’s a dukkaṭa. If a sāmaṇerī entices another sāmaṇerī with all kinds of things, it’s a dukkaṭa. If she entices a bhikkhu, bhikkhunī, sikkhamānā, or sāmaṇera, it’s a dukkaṭa.

(SarvDm10) If a bhikkhu grunts at another bhikkhu, it’s a dukkaṭa. If he grunts at a bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. If a bhikkhunī grunts at another bhikkhunī, it’s a dukkaṭa. If she grunts at a sikkhamānā, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. If a bhikkhunī grunts at a bhikkhu, it’s a pācittiya. If a sikkhamānā grunts at another sikkhāmānā, it’s a dukkaṭa. If she grunts at a bhikkhu, bhikkhunī, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. If a sāmaṇera grunts at another sāmaṇera, it’s a dukkaṭa. If he grunts at a bhikkhu, bhikkhunī, sikkhamānā, or sāmaṇerī, it’s a dukkaṭa. If a sāmaṇerī grunts at another sāmaṇerī, it’s a dukkaṭa. If she grunts at a bhikkhu, bhikkhunī, sikkhamānā, or sāmaṇera, it’s a dukkaṭa.

(SarvDm11) If a bhikkhu slights another bhikkhu, it’s a dukkaṭa. If he slights a bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. If a bhikkhunī slights another bhikkhunī, it’s a dukkaṭa. If a bhikkhunī slights a sikkhamānā, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. “Bhikkhu” is missing from the list.* If a sikkhamānā slights another sikkhāmānā, it’s a dukkaṭa. If she slights a sāmaṇera, sāmaṇerī, bhikkhu, or bhikkhunī, it’s a dukkaṭa. If a sāmaṇera slights another sāmaṇera, it’s a dukkaṭa. If he slights a sāmaṇerī, bhikkhu, bhikkhunī, or sikkhamānā, all are dukkaṭas. If a sāmaṇerī slights another sāmaṇerī, it’s a dukkaṭa. If she slights a bhikkhu, bhikkhunī, sikkhamānā, or sāmaṇera, all are dukkaṭas.

(SarvDm12) If a bhikkhu speaks in an unwholesome way with another bhikkhu, he commits an offense. If he speaks in an unwholesome way with a bhikkhunī, sikkhamānā, sāmaṇera, or sāmaṇerī, it’s a dukkaṭa. If a bhikkhunī speaks in an unwholesome way with another bhikkhunī, she commits an offense. If she speaks in an unwholesome way with a sikkhamānā, sāmaṇera, sāmaṇerī, or bhikkhu, it’s a dukkaṭa. If a sikkhamānā speaks in an unwholesome way with another sikkhāmānā, it’s a dukkaṭa. If she speaks in an unwholesome way with a sāmaṇera, sāmaṇerī, bhikkhu, or bhikkhunī, all are dukkaṭas. If a sāmaṇera speaks in an unwholesome way with another sāmaṇera, it’s a dukkaṭa. If he speaks in an unwholesome way with a sāmaṇerī, bhikkhu, bhikkhunī, or sikkhamānā, it’s a dukkaṭa. If it’s a sāmaṇerī with another sāmaṇerī, it’s a dukkaṭa. If it’s with a bhikkhu, bhikkhunī, sikkhamānā, or sāmaṇera, it’s a dukkaṭa.

(SarvDm13) The Buddha was in Sāvatthī. At that time, the bhikkhunīs went to Jeta’s grove to listen to the dhamma. The bhikkhus had laid out seats, and many were still left. Because the bhikkhunīs were suffering after searching for seats, they said to the bhikkhus: “The venerables have already laid out seats, lend us the remaining ones to sit.” The bhikkhus said: “The Buddha hasn’t allowed us yet, when we’ve laid out seats, to give the remaining ones to bhikkhunīs.” The bhikkhus didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, I allow that when the bhikkhus have laid out seats, to give the remaining ones to the bhikkhunīs to sit.”

(SarvDm14) The Buddha was in Rājagaha. At that time, the venerable Mahākassapa, before midday, put on his robes, took his bowl, came down from Vulture’s peak and entered Rājagaha on almsround. Thullanandā bhikkhunī followed behind him, and leaned her elbows against Mahākassapa’s back. Mahākassapa said: “Evil woman, I didn’t criticize you, I criticized Ānanda.” This seems to refer to the incident at SN 16.11, also mentioned in Chinese parallels and several bhikkhunī khandhakas.* They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that a bhikkhunī leans against a bhikkhu’s back. If she leans, it’s a dukkaṭa.”

(SarvDm15) The Buddha was in Sāvatthī. At that time, the bhikkhunīs supporting Devadatta wore multicolored undergarments. The householders ciriticzed them: “These bhikkhunīs say of themselves: ‘We’re virtuous and have merit’, but they wear multicolored clothes, like queens and wives of high officials.” They told the Buddha of this matter, and the Buddha said: “From now on, a bhikkhunī shouldn’t wear multicolored clothes. If she wears them, it’s a dukkaṭa.”

(SarvDm16) The Buddha was in Rājagaha. At that time, the bhikkhunīs tied multi-colored strings, belts of pigs’ intestines, and multi-colored threads around their bodies. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that a bhikkhunī ties multi-colored strings, belts of pigs’ intestines, and multi-colored threads around her body. If she ties them, it’s a dukkaṭa.”

(SarvDm17) The Buddha was in Rājagaha. At that time, the bhikkhunīs supporting Devadatta wore finely pleated robes, robes with feathers, robes that were rising up, and very thin robes. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that a bhikkhunī wears these four kinds of robes. If she wears them, it’s a dukkaṭa.”

(SarvDm18) The Buddha was in Sāvatthī. At that time, Thullanandā bhikkhunī intentionally made concealed groans. The bhikkhunīs asked: “What are you doing?” She answered: “I’m feeling a pleasurable contact.” They told the Buddha of this matter, and the Buddha said: “A bhikkhunīs shouldn’t make concealed groans. If she intentionally makes concealed groans, it’s a dukkaṭa.”

(SarvDm19) The Buddha was in Sāvatthī. There was a certain bhikkhu on almsround who at the same time asked for two portions: First for himself to eat, and then to give to a bhikkhunī after returning to the monastery. When the bhikkhu had asked for two portions of food, the bhikkhunī didn’t come, because it was raining. There was nobody to eat this portion, so he threw it away inside the monastery. A flock of birds gathered and made a lot of noise. After the meal, the Buddha took Ānanda to that place. When the Buddha saw it, he knew, and intentionally asked Ānanda: “Why has that flock of birds gathered here and is making a lot of noise?” Ānanda told the Buddha: “World-honored One, a certain bhikkhu asked for two portions of food: First for himself to eat, and the other portion to give to a bhikkhunī. When the bhikkhu had asked for two portions of food, the bhikkhunī didn’t come, because it was raining. There was nobody to eat this portion, so he threw it away inside the monastery. For this reason, a flock of birds gathered and is making a lot of noise.” The Buddha knew, and intentionally asked Ānanda: “Do the bhikkhus give food to an unrelated bhikkhunī?” Ānanda answered: “World-honored One, yes, they do.” Because of this matter, the Buddha gathered the bhikkhu sangha. Having gathered the sangha, he criticized the bhikkhus with all kinds of reasons: “How can you be called a bhikkhu when you give food to an unrelated bhikkhunī?” The Buddha said to the bhikkhus: “From now on, a bhikkhu shouldn’t give food to an unrelated bhikkhunī. If he gives it, it’s a dukkaṭa.”

(SarvDm20) The Buddha was in Sāvatthī. Then there was a famine in the world and food was hard to obtain on almsround. The bhikkhus obtained food on a holiday, and had many leftovers. The bhikkhunīs searched for food, but didn’t obtain any, and were suffering. They said to the bhikkhus: “Give us the leftovers.” The bhikkhus said: “The Buddha hasn’t allowed that we give leftovers to the bhikkhunīs yet.” They told the Buddha of this matter, and the Buddha said: “In a time of famine such as this one, I allow to give leftovers to the bhikkhunīs.” When the famine in the world had passed and a time of abundance came, the bhikkhus gave leftovers to the bhikkhunīs as during the famine. The bhikkhunīs didn’t accept them and said: “Your leftovers were kept overnight, and for us they’re also leftovers kept overnight. They’re impure for you, and also impure for us.” The bhikkhus didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, the bhikkhus’ leftovers that were kept overnight are pure for the bhikkhunīs, and the bhikkhunīs’ leftovers that were kept overnight are pure for the bhikkhus.”

(SarvDm21) The Buddha was in Sāvatthī. The bhikkhus asked the bhikkhunīs about the states that obstruct the path, and the bhikkhunīs were ashamed and unhappy. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that bhikkhus ask bhikkhunīs about the states that obstruct the path. Bhikkhunīs should ask bhikkhunīs about the states that obstruct the path.”

(SarvDm22) The Buddha was in Sāvatthī. At that time, the bhikkhunīs asked the bhikkhus about the states that obstruct the path, and the bhikkhus were ashamed and unhappy. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that bhikkhunīs ask bhikkhus about the states that obstruct the path. Bhikkhus should ask bhikkhus about the states that obstruct the path.”

(SarvDm23) The Buddha was in Sāvatthī. At that time, the bhikkhunīs gave the full ordination to a sikkhamānā who couldn’t speak properly. The sikkhamānā said to the Buddha: “Ordain me.” But because of her improper speech, she actually said: “Rub me.” The young bhikkhunīs laughed, and because that sikkhamānā was ashamed, she got up and left. Because of this incident, she subsequently didn’t receive the full ordination. They told the Buddha of this matter, and the Buddha said: “From now on, when there’s a sikkhamānā whose speech is improper, the other bhikkhunīs should ask on her behalf. The procedure for asking on her behalf is:

Saṅghakamma

When the bhikkhunī sangha is unanimous and harmonious, the bhikkhunī asking on her behalf should get up from her seat, uncover her right shoulder, kneel down, join her palms, and say: ‘Venerables, may the sangha listen. This sikkhamānā So-and-so, whose speech is improper, asks the sangha for the full ordination, with So-and-so as her preceptor. The sangha should let her cross over and give sikkhamānā So-and-so the full ordination, out of compassion.’ A second time she should say: ‘Venerables, may the sangha listen. This sikkhamānā So-and-so, whose speech is improper, asks the sangha for the full ordination, with So-and-so as her preceptor. The sangha should let her cross over and give sikkhamānā So-and-so the full ordination, with So-and-so as her preceptor, out of compassion.’ A third time she should say: ‘Venerables, may the sangha listen. This sikkhamānā So-and-so, whose speech is improper, asks the sangha for the full ordination, with So-and-so as her preceptor. The sangha should let her cross over and give sikkhamānā So-and-so the full ordination, out of compassion.’”

(SarvDm24) The Buddha was in Rājagaha. At that time, when it was raining and before midday, the venerable Mahākassapa, put on his robes, took his bowl, and entered Rājagaha on almsround. Thullanandā bhikkhunī followed behind him and took a sniff of Mahākassapa. Mahākassapa said: “Younger sister, walk in front of me. Don’t sniff me.” The bhikkhunī said: “The venerable should go first.” And she sniffed him again and again. Mahākassapa said: “Evil woman, I didn’t criticize you, I criticized Ānanda.” This seems to refer to the incident at SN 16.11, also mentioned in Chinese parallels and several bhikkhunī khandhakas.* They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that a bhikkhunī sniffs a bhikkhu. If she sniffs, it’s a dukkaṭa.”

(SarvDm25) The Buddha was in Sāvatthī. At that time, there was a merchant’s wife in the city. Her husband had gone away and wasn’t around, and she had an affair with another man. Her belly slowly grew. Because this woman was afraid of her husband, she had an abortion, and thought: “There’s no accomplice to take away the dead baby.” And worried, she kept this baby. There was a bhikkhunī who often went in and out of this house. Before midday, she put on her robes, took her bowl, and went to this house. She saw the worried woman and asked why. She answered: “My husband isn’t around. I had an affair with someone else and got pregnant. Because I was afraid of my husband’s anger, I had an abortion. But there’s no accomplice to throw (the baby) away for me. Can you take it away for me?” She answered: “I can. If I take it away, who would find out?” Then she placed the dead baby into a storage container, covered it with another storage container, took it away, and threw it away in a secluded place. Then there were some young people out for fun, who saw the bhikkhunī throw away a storage container, and they said to each other: “What was in the storage container she threw away?” They then went and had a look. They saw a small dead baby and said: “These renunciates who are Sakyan children engage in sexual intercourse, and when the bhikkhunīs give birth, they kill the baby and throw it away.” One person told two people, two people told three, and in this way, a bad reputation gradually spread through all of Sāvatthī. There were bhikkhus, who were of few wishes, knew moderation, and practised the austerities. When they heard of this matter, their minds weren’t pleased. They told the Buddha of this matter, and the Buddha said: “From now on, a bhikkhunī shouldn’t throw away someone else’s dead fetus. If she throws it away, she commits an offense.”

(SarvDm26) The Buddha was in Sāvatthī. At that time, Guttā gave birth to a baby boy, Cf. pc 176.* and thought: “The Buddha has laid down a precept that it’s not allowed to touch a man. I’ve given birth to a baby boy and don’t know what to do.” They told the Buddha of this matter, and the Buddha said: “From now on, it’s allowed that a mother touches her own small child, as long as it can’t be away from the mother yet. The other bhikkhunīs shouldn’t touch him. If they touch him, they commit an offense. If he can be away from the mother, and the mother touches him, it’s a dukkaṭa.”

(SarvDm27) The Buddha was in Sāvatthī. At that time, Guttā gave birth to a baby boy, and thought: “The Buddha has laid down a precept that one shouldn’t spend even one night with a man. I’ve given birth to this baby, so what should I do now?” They told the Buddha of this matter, and the Buddha said: “From now on, it’s allowed that they spend the night together, as long as (the baby) isn’t weaned yet. If he can be weaned, and they spend the night together, the mother incurs a dukkaṭa. If the other bhikkhunīs spend the night with him, it’s a pācittiya.”

(SarvDm28) The Buddha was in Sāvatthī. At that time, Guttā gave birth to a baby boy, and thought: “The Buddha said that bhikkhunīs may not spend even one night in a room alone, and that they need to spend the night in the same room with another bhikkhunī. What should I do now?” They told the Buddha of this matter. Because of this, the Buddha gathered the sangha, and said to the bhikkhunīs: “You should carry out a formal act of being alone in a room for Guttā bhikkhunī. If there’s such a bhikkhunī again, you should also carry out the formal act of being along in a room. The procedure for the formal act of being alone in a room is:

Saṅghakamma

When the bhikkhunī sangha is unanimous and harmonious, Guttā bhikkhunī should get up from her seat, remove her shoes, uncover her right shoulder, place her right knee on the ground, and say: ‘Venerable bhikkhunīs, may the sangha listen. I, Guttā, have given birth to a baby boy, and ask the sangha for the formal act of being alone in a room. May the sangha carry out the formal act of being alone in a room for me, out of compassion.’ She asks like this a second and third time. Then one of the bhikkhunīs should announce in the sangha: ‘Venerables, may the sangha listen. This Guttā has given birth to a baby boy, and asks the sangha for the formal act of being alone in a room. If the right time has come for the sangha, may the sangha approve that the sangha carries out the formal act of being alone in a room for Guttā bhikkhunī. This is the motion.’ (They do a) formal act with a motion as second. ‘The sangha has carried out the formal act of being alone in a room for Guttā bhikkhunī. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’”

(SarvDm29) The Buddha was in Sāvatthī. At that time, the bhikkhus went in and out of people’s houses and became friends with them. The female householders said to them: “Let our daughters cross over and become lay followers.” The bhikkhus answered: “We can’t touch women with our hands. How could we be able to let them cross over?” The bhikkhus didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “Out of compassion, you should let them cross over and become lay followers.”

(SarvDm30) The Buddha was in Sāvatthī. At that time, the bhikkhunīs went in and out of people’s houses and became friends with them. The male householders said: “Let our sons cross over and become lay followers.” The bhikkhunīs said: “We can’t touch men with our hands. How could we be able to let them cross over?” They told the Buddha of this matter, and the Buddha said: “Out of compassion, you should let them cross over and become lay followers.”

(SarvDm31) The Buddha was in Sāvatthī. At that time, the bhikkhunīs went in and out of people’s houses and became friends with them. The female householders said to the bhikkhunīs: “Give us a small piece of your patchwork robes, to protect our babies.” The bhikkhunīs said: “Your words are inverted. You lay people should support us. How can you ask for things from us?” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “Out of compassion, I allow to give it.” Cf. pc 132.*

(SarvDm32) The Buddha was in Sāvatthī. At that time, many noble Sakyan women had gone forth and become bhikkhunīs. They went on almsround with bare chests. The householders criticzed them: “These bhikkhunīs say of themselves: ‘We’re virtuous and have merit’, but they go on almsround bare-chested, like queens and wives of high officials.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, it’s allowed that bhikkhunīs use a flank-covering robe to cover their chest while going on almsround.”

(SarvDm33) The Buddha was in Sāvatthī. At that time, there was a bhikkhunī who entered a pleasure park alone. She encountered criminals, who made her strip naked. The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that bhikkhunīs enter pleasure parks, and all other parks. If someone breaks this rule, it’s a dukkaṭa.”

(SarvDm34) The Buddha was in Rājagaha. At that time, the bhikkhunīs supporting Devadatta entered a pond to bathe in front of men. The householders criticized them: “These bhikkhunīs say of themselves: ‘We’re virtuous and have merit’, but they bathe in front of men. There’s no difference to prostitutes.” There were bhikkhunīs, who were of few wishes, knew moderation, and practised the austerities. When they heard of this matter, their minds weren’t pleased, and they told the Buddha of this matter. Because of this, the Buddha gathered the sangha. Having gathered the sangha, he criticized them with all kinds of reasons: “How can you be called bhikkhunīs, when you bathe in front of men? From now on, a bhikkhunī shouldn’t bathe in front of a man. If she bathes, it’s a pācittiya.”

(SarvDm35) The Buddha was in Sāvatthī. At that time, Mahāpajāpatī Gotamī sincerely guarded the Buddha’s dhamma. With subdued speech, she carried out formal acts for the bhikkhunīs, namely the formal act for the cutting of suffering (i.e. full ordination), the formal act of dependence, the formal act of expulsion, and the formal act of submission (i.e. reinstatement after expulsion). The bhikkhunīs treated her with contempt: “So-and-so is our preceptor, So-and-so is our teacher, we’ve received the full ordination from such-and-such a sangha. But this old, inferior bhikkhunī doesn’t know who her preceptor is, who her teacher is, and from which sangha she received the full ordination?” When Gotamī heard this, she was unhappy, and told the Buddha of this matter. Because of this, the Buddha gathered the sangha, and said to the bhikkhunīs: “Don’t make trouble for Mahāpajāpatī Gotamī. When Gotamī accepted the eight rules of respect, she went forth, obtained the full ordination, and became a bhikkhunī.”

(SarvDm36) The Buddha was in Sāvatthī. At that time, Uppalavaṇṇa bhikkhunī, before midday, put on her robes, took her bowl, and entered the city on almsround. After the meal, she put her sitting cloth on her shoulder, and went into the Andhavana (Dark Wood). She laid out her sitting cloth, and sat in half lotus position under a tree. Then there was the son of a brahmin, in whose mind craving and attachment towards the bhikkhunī had arisen. He went to the bhikkhunī and said: “Let’s have sex together.” Uppalavaṇṇā bhikkhunī thought: “If I oppose him, he might take me by force.” She said to him: “Wait a little.” He asked: “Why should I wait a little?” Then the bhikkhunī, with her psychic powers, turned the inside of her body outside. The son of a brahmin said angrily: “That’s disgusting.” Then he beat her head with his fist, and both her eyes popped out. Another bhikkhunī put her eyes into a water jug, and they went to the Buddha. The Buddha said to the bhikkhunīs: “You should make an asseveration of truth: ‘Uppalavaṇṇā bhikkhunī, being immersed in the Buddha’s dhamma, has profoundly joyous faith in the Buddha, the dhamma, and the sangha; there’s nothing pure that she doesn’t offer to the Buddha, the dhamma, and the sangha. By this truth, let her two eyes become as before.’” When the bhikkhunīs had carried out this asseveration of truth, her eyes became as before. The Buddha said to the bhikkhus: “From now on, a bhikkhunī may not stay in the wilderness. If she stays there, she incurs a dukkaṭa.”

(SarvDm37) The Buddha was in Sāvatthī. At that time, the bhikkhunīs were living in dependence upon herders. Because there were the noises of elephants and horses, of men and women, and of small boys and girls, it prevented (the bhikkhunīs) from sitting in meditation, and reciting suttas. Those bhikkhunīs got up early, put on their robes, took their bowls and went to the houses of their relatives, friends, and supporters. The householders asked: “Are you comfortable?” They answered: “We’re not comfortable. Why? We live close to herders, and because of the noises of elephants and horses, of men and women, and of small boys and girls, we’re prevented from sitting in meditation, reciting suttas, and practicing the path.” The householders said: “We’ll build a building for you.” The bhikkhunīs said: “The Buddha hasn’t allowed us to live in a building yet.” They told the Buddha of this matter, and the Buddha said: “From now on, it’s allowed that bhikkhunīs build monasteries.”

(SarvDm38) The Buddha was in Rājagaha. At that time, the bhikkhunīs supporting Devadatta lived together with the virtuous bhikkhunīs, and disturbed them. The virtuous bhikkhunīs, before midday, put on their robes, took their bowls, and went to the houses of their relatives, friends, and supporters. The householders asked: “Are you comfortable?” They answered: “We’re not comfortable.” “Why?” They answered: “We’re living together with the bhikkhunīs supporting Devadatta, and they’re disturbing us.” The householders said: “We’ll build a separate building for you.” The bhikkhunīs said: “The Buddha hasn’t allowed us to live in separate buildings yet.” They told the Buddha of this matter, and the Buddha said: “From now on, it’s allowed that bhikkhunīs build separate buildings.”

(SarvDm39) The Buddha was in Rājagaha. At that time, the bhikkhunīs supporting Devadatta liked to stand outside the gate in a high place, and look around. The householders criticized them: “These bhikkhunīs say of themselves: ‘We’re virtuous and have merit’, but they stand outside the gate in a high place and look around, like prostitutes.” They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed that bhikkhunīs stand outside the gate in a high place and look around. If they stand and look, it’s a pācittiya.” When the Buddha had disallowed standing outside the gate in a high place and looking around, they then looked through the lattice of a window. The householders criticized them: “These bhikkhunīs say of themselves: ‘We’re virtuous and have merit’, but they look through the lattice of a window, like queens and wives of high officials.” There were bhikkhunīs, who were of few wishes and knew moderation. When they heard of this matter, their minds weren’t pleased, and they told the Buddha of this matter. The Buddha criticized them with all kinds of reasons: “How can you be called bhikkhunīs, when you look through the lattice of a window? From now on, you may not look through the lattice of a window. If you look, it’s a dukkaṭa.”

(SarvDm40) The Buddha was in Sāvatthī. At that time, the bhikkhunīs gave the full ordination to a sikkhamānā and asked them: “Are you a woman?” They answered: “I’m intersex.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “An intersex person is an infertile woman. Because they’re an infertile woman, it’s not allowed for them to go forth and receive the full ordination. If they’ve already gone forth and received the full ordination, they should be permanently expelled. Why? An intersex person is an infertile woman, and therefore, in my dhamma, they don’t give birth to the good vinaya procedures.”

(SarvDm41) The Buddha was in Sāvatthī. At that time, the bhikkhunīs gave the full ordination to a sikkhamānā and asked her: “Are you a woman?” She answered: “When I urinate, it comes out through the anus, and when I defecate, it comes out through the vagina.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “A person whose anus and vagina are joined is an infertile woman. You shouldn’t give her the going forth and the full ordination. If she has already gone forth and received the full ordination, she should be permanently expelled. Why? A person whose anus and vagina are joined is an infertile woman, and therefore, in my dhamma, she doesn’t give birth to the good vinaya procedures.”

(SarvDm42) The Buddha was in Sāvatthī. At that time, the bhikkhunīs gave the full ordination to a sikkhamānā and asked her: “Do you menstruate?” She answered: “I constantly menstruate.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “A person who constantly menstruates is an infertile woman. You shouldn’t give her the going forth and the full ordination. If she has already gone forth and received the full ordination, she should be permanently expelled. Why? A person who constantly menstruates is an infertile woman, and therefore, in my dhamma, she doesn’t give birth to the good vinaya procedures.”

(SarvDm43) The Buddha was in Sāvatthī. At that time, the bhikkhunīs gave the full ordination to a sikkhamānā and asked her: “Does your menses stop?” She answered: “I never menstruate.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “A person who never menstruates is an infertile woman. It’s not allowed for her go forth and receive the full ordination. If she has already gone forth and received the full ordination, she should be permanently expelled. Why? A person who never menstruates is an infertile woman, and therefore, in my dhamma, she doesn’t give birth to the good vinaya procedures.”

(SarvDm44) The Buddha was in Sāvatthī. At that time, the bhikkhunīs gave the full ordination to a sikkhamānā and asked her: “Are you a woman?” She answered: “I’ve few female characteristics.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “A person with few female characteristics is an infertile woman. It’s not allowed for her go forth and receive the full ordination. If she has already gone forth and received the full ordination, she should be permanently expelled. Why? A person with few female characteristics is an infertile woman, and therefore, in my dhamma, she doesn’t give birth to the good vinaya procedures.”

(SarvDm45) The Buddha was in Sāvatthī. At that time, Thullanandā bhikkhunī walked around in the streets when her menses hadn’t stopped yet. Blood dripped out and soiled the ground. The householders criticized her: “Inauspicious, inferior woman, when you’re sick with your menses, why do you go out and walk around in the streets?” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, if bhikkhunīs go out and walk around when their menses hasn’t stopped yet, it’s a dukkaṭa.” There were poor bhikkhunīs, who, when their menses hadn’t stopped yet, asked for rice, curries, vegetables, firewood, grass, lamps, and candles from others, and were suffering. They told the Buddha of this matter, and the Buddha said: “You should wrap yourself with a cloth and walk around outside on almsround.”

(SarvDm46) The Buddha was in Rājagaha. At that time, the venerable Mahākassapa, before midday, put on his robes, took his bowl, came down from Vulture’s peak, and entered Rājagaha on almsround. Then Thullanandā bhikkhunī got up early, and stood at the city gate. She watched men come and go to see who was good-looking and who was ugly. Mahākassapa entered, and she spat at him and said: “How inauspicious! I get up early, and see a former non-Buddhist renunciate.” Mahākassapa said: “Evil woman, I didn’t criticize you, I criticized Ānanda.” This seems to refer to the incident at SN 16.11, also mentioned in Chinese parallels and several bhikkhunī khandhakas.* The bhikkhunīs told the Buddha of this matter, and the Buddha said: “The bhikkhunīs shouldn’t spit at a bhikkhu. If someone spits, it’s a dukkaṭa.”

(SarvDm47) The Buddha was in Sāvatthī. At that time, the bhikkhunīs did the confession in front of bhikkhus and disclosed coarse offenses. The bhikkhunīs were ashamed and didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, bhikkhunīs shouldn’t disclose coarse offenses in front of bhikkhus. They should disclose them in front of bhikkhunīs.” When the bhikkhunīs disclosed them, they didn’t know which offense it was, and which category it was included in. They told the Buddha of this matter, and the Buddha said: “They should ask bhikkhus, like this: ‘Venerable, when one does this, one commits which offense? What is the offense called?’ The bhikkhu should answer: ‘When one does this, on incurs such-and-such and offense. It’s included in such-and-such category, and called such-and-such.’”

(SarvDm48) The Buddha was in Sāvatthī. At that time, the bhikkhunīs, when their menses hadn’t stopped yet, went to Jeta’s grove to listen to the dhamma. They sat on the bhikkhus’ seats and left blood stains. The student Tuópiàolì recognized the sangha’s seats on another day when they were being washed, was upset and said: “When the bhikkhunīs have this illness, why do they sit on the sangha’s seats?” They told the Buddha of this matter, and the Buddha said: “From now on, a bhikkhunī, whose menses hasn’t stopped yet, may not sit on the sangha’s seats. If she sits there, it’s a dukkaṭa.”

(SarvDm49) The Buddha was in Rājagaha. At that time, the bhikkhunīs supporting Devadatta stood at a wineshop. When people asked for prices, they were uncomfortable. The householders criticized them: “Why do you renunciates stand at a wineshop?” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, a bhikkhunī shouldn’t stand at a wineshop. If she does, it’s a dukkaṭa.”

(SarvDm50) The Buddha was in Sāvatthī. At that time, Thullanandā bhikkhunī kept a slavewoman as her attendant. The householders criticized her: “These bhikkhunīs say of themselves: ‘We’re virtuous and have merit’, but they keep slavewomen as their attendants, like queens and wives of high officials.” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed to keep a slavewoman as one’s attendant. If someone keeps one as an attendant, it’s a dukkaṭa.”

(SarvDm51) The Buddha was in Sāvatthī. (At that time,) Thullanandā ordained a prostitute as her student. When the morning came, she put on her robes, took her bowl, and entered Sāvatthī on almsround. The householders with whom she had formerly had sex said to other householders: “We formerly had sex with that bhikkhunī.” That bhikkhunī felt anguished. They told the Buddha of this matter, and the Buddha said: “From now on, it’s not allowed to ordain a prostitute. If someone ordains one, it’s a dukkaṭa.” Cf. pc 115.*

(SarvDm52) The Buddha was in Sāvatthī. At that time, the venerable Kāḷudāyī, before midday, put on his robes, took his bowl, and entered the city on almsround. Thullanandā bhikkhunī followed behind him, and touched him with her hand. Kāḷudāyī then kicked and beat her to the ground with his hands and feet, and said: “Evil woman, you spit at Mahākassapa, and you think you can also do this to me?” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, a bhikkhunī may not touch a bhikkhu’s body. If she touches him, she commits an offense.”

(SarvDm53) The Buddha was in Kosambī. At that time, At that time, Garudatissa bhikkhu passed away. He had seven sisters who were bhikkhunīs: Thullanandā, Sundarinandā, Tissā, Upatissā, Vata-tissā, Pālevā(ta)-tissā, and Rakkhatā. They were very capable. They offered a sacrifice to the dead, and burned the corpse. The householders criticized them: “You’ve gone forth and entered the path. Why do you give food and drinks to the dead?” The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “From now on, bhikkhunīs may not offer sacrifices to the dead. If someone offers a sacrifice, it’s a dukkaṭa.”

(SarvDm54) The Buddha was in Sāvatthī. At that time, a bhikkhu lost his male organs which turned into female organs. The bhikkhus didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “Sent them to join the bhikkhunī sangha with their previous seniority from when they went forth and received the full ordination.”

(SarvDm55) The Buddha was in Sāvatthī. At that time, a bhikkhunī lost her female organs and obtained male organs. The bhikkhunīs didn’t know what to do. They told the Buddha of this matter, and the Buddha said: “Sent them to join the bhikkhu sangha with their previous seniority from when they went forth and received the full ordination.”

Sarvāstivāda Vinaya, fascicle 40.