Confession 127

Text of the bhikkhunī ordination ceremony.

Origin Story

The Buddha was in Sāvatthī. At that time, there was a Kapilan woman called Bhaddā, who became a bhikkhunī. She had a sikkhamānā eligible for the full ordination. At that time, Ānanda often chose a group of 10 bhikkhus for the bhikkhunīs, to give the full ordination. Then Ānanda before midday put on his robes, took his bowl, and entered Sāvatthī on almsround. Bhaddā bhikkhunī saw him on almsround in Sāvatthī from a distance, went to him, paid respect with her head at his feet, stood at one side, and said: “Venerable Ānanda, I have a sikkhamānā eligible for the full ordination. Please choose a group of 10 bhikkhus.” Ānanda asked: “Has the bhikkhunī sangha carried out the formal act of dependence on a preceptor?” She answered: “We’ve done it.” “When have you done it?” She answered: “We’ve done it yesterday.” Then Ānanda agreed silently. When Bhaddā bhikkhunī knew that Ānanda had agreed, she paid respect with her head at his feet and left. When Ānanda had finished his almsround and eaten, he went to Jetavana, took a door hook, and wandered from dwelling to dwelling. The Buddha saw from a distance that Ānanda had taken a door hook and was wandering from dwelling to dwelling. The Buddha knew, and intentionally asked Ānanda: “Why have you taken a door hook and wander from dwelling to dwelling?”

The Buddha gathered both sanghas because of this matter. He knew, and intentionally asked Bhaddā bhikkhunī: “Did you really do this?” She answered: “I really did this, World-honored One.” The Buddha criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you use a formal act of dependence on a preceptor that was carried out the previous day to take on a student?” Having criticized her with all kinds of reasons, he said to the bhikkhus: “For 10 benefits, I’ll lay down a precept for the bhikkhunīs. From now on, this precept should be recited thus:

Final Ruling

‘If a bhikkhunī takes on a student with a formal act of dependence on a preceptor carried out the previous day, it’s a pācittiya.’”

Explanations

“Pācittiya” means burn, cook, cover, obstruct. If she doesn’t confess the offense, it can obstruct the path.

Herein, this is an offense: If a bhikkhunī uses a formal act of dependence on a preceptor that was carried out the previous day to take on a student, it’s a pācittiya. Whenever she takes one on, she incurs a pācittiya.

Even though the Buddha had allowed to give the full ordination, the bhikkhunīs didn’t know how to give it. The Buddha said: “The procedure for giving the full ordination is:

Saṅghakamma

The bhikkhunīs arrive first. Someone lets the sikkhamānā enter among the bhikkhunī sangha, and instructs her to pay respect with her head at each sangha member’s feet. The bhikkhunī master of ceremony should instruct her to determine her robes and bowl, and ask: ‘Is this your robe?’ She answers: ‘Yes.’ (The master of ceremony) should instruct her to repeat after her: ‘I, So-and-so, determine this robe as my saṅghāṭī with several strips, and confirm it as a patchwork robe.’ For a second time: ‘I determine this robe as my saṅghāṭī with several strips, and confirm it as a patchwork robe.’ For a third time: ‘I determine this robe as my saṅghāṭī with several strips, and confirm it as a patchwork robe.’ Then she asks: ‘Is this your robe?’ She answers: ‘Yes.’ ‘I, So-and-so, determine this robe as my upper robe, with seven strips, (each consisting of) two long and one short (part), and confirm it as a patchwork robe.’ For a second time: ‘I determine this robe as my upper robe, with seven strips, (each consisting of) two long and one short (part), and confirm it as a patchwork robe.’ For a third time: ‘I determine this robe as my upper robe, with seven strips, (each consisting of) two long and one short (part), and confirm it as a patchwork robe.’

Next (the master of ceremony) asks: ‘Is this your robe?’ She answers: ‘Yes.’ ‘I, So-and-so, determine this robe as my lower robe, with five strips, (each consisting of) one long and one short (part), and confirm it as a patchwork robe.’ For a second time: ‘I determine this robe as my lower robe, with five strips, (each consisting of) one long and one short (part), and confirm it as a patchwork robe.’ For a third time: ‘I determine this robe as my lower robe, with five strips, (each consisting of) one long and one short (part), and confirm it as a patchwork robe.’ If the saṅghāṭī is unpatterned, she determines and confirms this saṅghāṭī as an unpatterned robe. If the upper robe is unpatterned, she determines and confirms this upper robe as an unpatterned robe. If the lower robe is unpatterned, she determines and confirms this lower robe as an unpatterned robe. Next (the master of ceremony) instructs her: ‘Is this robe, a shoulder-covering robe, to be determined, yours?’ She answers: ‘Yes.’ (The master of ceremony) should instruct her to say: ‘I determine this robe as my shoulder-covering robe, four forearm’s lengths long and two and a half wide, and confirm it as my shoulder-covering robe.’ For a second time: ‘I determine this robe as my shoulder-covering robe, four forearm’s lengths long and two and a half wide, and confirm it as my shoulder-covering robe.’ For a third time: ‘I determine this robe as my shoulder-covering robe, four forearm’s lengths long and two and a half wide, and confirm it as my shoulder-covering robe.’

Next (the master of ceremony) instructs her: ‘I determine this robe as my kusūla A kind of skirt.*, four forearm’s lengths long and two and a half wide, and confirm it as my kusūla.’ For a second time: ‘I determine this robe as my kusūla, four forearm’s lengths long and two and a half wide, and confirm it as my kusūla.’ For a third time: ‘I determine this robe as my kusūla, four forearm’s lengths long and two and a half wide, and confirm it as my kusūla.’ Next (the master of ceremony) asks: ‘Is this your bowl?’ She answers: ‘Yes.’ (The master of ceremony) should instruct her to say: ‘I, So-and-so, determine this bowl of the appropriate size, to be used for a long time.’ For a second time: ‘I determine this bowl of the appropriate size, to be used for a long time.’ For a third time: ‘I determine this bowl of the appropriate size, to be used for a long time.’ The robes and bowl have been determined.

Next (the master of ceremony) instructs her to request dependence from her preceptor: ‘I, sikkhamānā So-and-so, ask the venerable to be my preceptor. May the venerable act as my preceptor. Because the venerable is my, So-and-So’s, preceptor, the sangha will carry out the formal act of dependence on a preceptor for me, out of compassion.’ For a second time: ‘I, So-and-so, ask the venerable to be my preceptor. May the venerable act as my preceptor. Because the venerable is my, So-and-So’s, preceptor, the sangha will carry out the formal act of dependence on a preceptor for me, out of compassion.’ For a third time: ‘I, So-and-so, ask the venerable to be my preceptor. May the venerable act as my preceptor. Because the venerable is my, So-and-So’s, preceptor, the sangha will carry out the formal act of dependence on a preceptor for me, out of compassion.’ (The master of ceremony) should ask the preceptor: ‘Can you do it?’ If she answers: ‘I can’, (the master of ceremony) should instruct (the candidate) to stay in a place within sight, but out of earshot.

Then the bhikkhunī master of ceremony should announce in the sangha: ‘Who can act as So-and-so’s teacher?’ If there’s a bhikkhunī who says: ‘I can’, —The Buddha said: “If that bhikkhunī has five qualities, you shouldn’t let her act as a teacher. Which five? She teaches based on desire, anger, fear, and delusion, and she doesn’t know whether she has instructed or not. If she’s accomplished in five qualities, she should act as a teacher. Which five qualities? She doesn’t teach based on desire, anger, fear, and delusion, and she knows whether she has instructed or not.”— then (the master of ceremony) should announce: ‘Venerable bhikkhunīs, may the sangha listen. This sikkhamānā So-and-so wants to receive the full ordination from her preceptor So-and-so. Bhikkhunī So-and-so can act as her teacher, to instruct So-and-so. If the right time has come for the sangha, may the sangha approve bhikkhunī So-and-so as the teacher, to instruct So-and-so. This is the motion.’ ‘Venerable bhikkhunīs, may the sangha listen. This sikkhamānā So-and-so wants to receive the full ordination from her preceptor So-and-so. So-and-so can act as her teacher, to instruct So-and-so. Those of the bhikkhunī sangha who accept to establish So-and-so as the teacher to instruct So-and-so should remain silent. Those who don’t accept this should speak.’ ‘The sangha has established So-and-so as the teacher to instruct So-and-so. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’

(When the formal act is done, (the teacher) should go and instruct (the candidate) to straighten her robes, place her right knee on the ground, join her palms, and then ask her:) ‘So-and-so, listen. Now, as well as later in the midst of the bhikkhunī sangha, a time of sincerity, a time of speaking the truth has come. I’ll now ask you and if something is true, you should say that it’s true. If not, you should say that it isn’t true. I now ask you: Are you a woman? Are you a human being? Are you not a non-human being? Are you not an animal? Are you not an infertile woman? Is there hair on your genitals? Are they not decayed and decomposed? Do you not have a disease in the area below the belt? Are your genitals not malformed? Are your anus and vagina not joined? Is your vagina not small? Are you not unable to give birth? Are you not without breasts? Do you not have just one breast? Do you not menstruate constantly? Do you not never menstruate? Are you not a slave? Are you not a worker? Have you not been bought? Have you not been captured? Are you not a female soldier? Are you not a government official? Have you not committed a judicable crime? Have you not borrowed someone else’s things? Women have diseases such as: leprosy, abscesses, tuberculosis, epilepsy, and long fevers. Do you not have such diseases? Are your parents and husband around? Have your parents and husband allowed you to go forth? Are your five robes and bowl complete? What’s your name? What’s your preceptor’s name?’ She answers: ‘My name is So-and-so, and my preceptor’s name is So-and-so.’ (When the bhikkhunī teacher has finished asking, she should inform the sangha: ‘I finished asking this sikkhamānā So-and-so.’ The bhikkhunī master of ceremony should say: ‘If she’s pure, bring her here.’ Then (the candidate) again pays respect at each sangha member’s feet.)

Next she instructs her to ask for the formal act of dependence on a preceptor. The procedure of the formal act is: ‘I, So-and-so, want to receive the full ordination from my preceptor So-and-so. I now ask the sangha for the formal act of dependence on a preceptor, with So-and-so as my preceptor. The sangha should give me the formal act of dependence on a preceptor, with So-and-so as my preceptor, out of compassion.’ For a second time: ‘I, So-and-so, want to receive the full ordination from my preceptor So-and-so. I now ask the sangha for the formal act of dependence on a preceptor, with So-and-so as my preceptor. The sangha should carry out the formal act of dependence on a preceptor for me, with So-and-so as my preceptor, out of compassion.’ For a third time: ‘I, So-and-so, want to receive the full ordination from my preceptor So-and-so. I now ask the sangha for the formal act of dependence on a preceptor, with So-and-so as my preceptor. The sangha should carry out the formal act of dependence on a preceptor for me, So-and-so, with So-and-so as my preceptor, out of compassion.’

The bhikkhunī master of ceremony should announce in the sangha: ‘Venerable bhikkhunīs, may the sangha listen. This So-and-so wants to receive the full ordination from her preceptor So-and-so. This So-and-so asks the sangha for the formal act of dependence on a preceptor, with So-and-so as her preceptor. If the right time has come for the sangha, may the sangha approve that I now ask So-and-so in the sangha about the states that obstruct the path. This is the motion.’ She should say: ‘So-and-so, listen. Now a time of sincerity, a time of speaking the truth has come. I’ll now ask you in the sangha, and if something is true, you should say that it’s true. If not, you should say that it isn’t true. Are you a woman? Are you a human being? Are you not a non-human being? Are you not an animal? Are you not an infertile woman? Is there hair on your genitals? Are they not decayed and decomposed? Do you not have a disease in the area below the belt? Are your genitals not malformed? Are your anus and vagina not joined? Is your vagina not small? Are you not unable to give birth? Are you not without breasts? Do you not have just one breast? Do you not menstruate constantly? Do you not never menstruate? Are you not a slave? Are you not a worker? Have you not been bought? Have you not been captured? Are you not a female soldier? Are you not a government official? Have you not committed a judicable crime? Have you not borrowed someone else’s things?

Women have diseases such as: leprosy, abscesses, tuberculosis, epilepsy, and long fevers. Do you not have such diseases? Are your parents and husband around? Have your parents and husband allowed you to go forth? Are your five robes and bowl complete? What’s your name? What’s your preceptor’s name?’ She should answer: ‘My name is So-and-so, and my preceptor’s name is So-and-so.’ ‘Might there be something that I haven’t asked for? If I haven’t asked it yet, I’m asking now. If I’ve asked (for everything), you should remain silent.’ Then she should say: ‘You, So-and-so, are silent.’ Then the bhikkhunī master of ceremony should announce in the sangha: ‘Venerable bhikkhunīs, may the sangha listen. Sikkhamānā So-and-so wants to receive the full ordination from her preceptor So-and-so. This So-and-so asks the sangha for the formal act of dependence on a preceptor, with So-and-so as her preceptor. So-and-so said herself that she’s pure and without the states that obstruct the path, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. If the right time has come for the sangha, may the sangha approve that the sangha carries out the formal act of dependence on a preceptor for So-and-so, with her preceptor called So-and-so. This is the motion.’

‘Venerable bhikkhunīs, may the sangha listen. Sikkhamānā So-and-so wants to receive the full ordination from her preceptor So-and-so. This So-and-so asks the sangha for the formal act of dependence on a preceptor, with her preceptor called So-and-so. So-and-so said herself that she’s pure and without the states that obstruct the path, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. The sangha will carry out the formal act of dependence on a preceptor for So-and-so, with her preceptor called So-and-so. Those of the bhikkhunī sangha who accept to carry out the formal act of dependence on a preceptor for So-and-so, with So-and-so as her preceptor, should remain silent. Those who don’t accept this should speak. This is the first announcement.’ For a second time: ‘Venerable bhikkhunīs, may the sangha listen. Sikkhamānā So-and-so wants to receive the full ordination from her preceptor So-and-so. This So-and-so asks the sangha for the formal act of dependence on a preceptor, with her preceptor called So-and-so. So-and-so said herself that she’s pure and without the states that obstruct the path, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. The sangha will carry out the formal act of dependence on a preceptor for So-and-so, with her preceptor called So-and-so. Those of the bhikkhunī sangha who accept to carry out the formal act of dependence on a preceptor for So-and-so, with So-and-so as her preceptor, should remain silent. Those who don’t accept this should speak. This is the second announcement.’

For a third time: ‘Venerable bhikkhunīs, may the sangha listen. Sikkhamānā So-and-so wants to receive the full ordination from her preceptor So-and-so. This So-and-so asks the sangha for the formal act of dependence on a preceptor, with her preceptor called So-and-so. So-and-so said herself that she’s pure and without the states that obstruct the path, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. The sangha will carry out the formal act of dependence on a preceptor for So-and-so, with her preceptor called So-and-so. Those of the bhikkhunī sangha who accept to carry out the formal act of dependence on a preceptor for So-and-so, with her preceptor called So-and-so, should remain silent. Those who don’t accept this should speak. This is the third announcement.’ ‘The sangha has carried out the formal act of dependence on a preceptor for So-and-so, with her preceptor called So-and-so. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’ (The bhikkhunī sangha should carry out this formal act in the bhikkhunī monastery. When they’ve carried it out, they should take (the candidate) to the bhikkhu monastery, and give the full ordination in both sanghas in harmony.)

Having taken (the candidate) to the bhikkhu sangha, and paid respect at each sangha member’s feet, they should instruct her to ask for the full ordination from the sangha: ‘I, So-and-so, want to receive the full ordination from my preceptor So-and-so. I now ask the sangha for the procedure of full ordination, with my preceptor called So-and-so. The sangha should let me cross over and give me the full ordination, out of compassion.’ For a second time: ‘I, So-and-so, want to receive the full ordination from my preceptor So-and-so. I now ask the sangha for the procedure of full ordination, with my preceptor called So-and-so. The sangha should let me cross over and give me the full ordination, out of compassion.’ For a third time: ‘I, So-and-so, want to receive the full ordination from my preceptor So-and-so. I now ask the sangha for the procedure of full ordination, with my preceptor called So-and-so. The sangha should let me cross over and give me the full ordination, out of compassion.’ A bhikkhu should announce in the sangha: ‘Venerables, may the sangha listen. This So-and-so wants to receive the full ordination from her preceptor So-and-so. She now asks the sangha for the full ordination, with her preceptor called So-and-so. If the right time has come for the sangha, may the sangha approve that I now ask So-and-so in the sangha about the six rules. This is the motion.’

He should ask her: ‘So-and-so listen. Now a time of sincerity, a time of speaking the truth has come. I’ll now ask you in the sangha, and if something is true, you should say that it’s true. If not, you should say that it isn’t true. Are you, So-and-so, pure? Have you followed the rules of renunciates since your going forth? Have you trained for two years in the six rules? Has the bhikkhunī sangha carried out the preliminary acts? Has the bhikkhunī sangha in harmony carried out the formal act of dependence on a preceptor? Are your five robes and bowl complete? What’s your name? What’s your preceptor’s name?’ She answers: ‘My name is So-and-so, and my preceptor’s name is So-and-so.’ ‘Might there be something that I haven’t asked for? If I haven’t asked it yet, I’m asking now. If I’ve asked (for everything), you should remain silent.’ ‘Venerables, may the sangha listen. So-and-so wants to receive the full ordination from her preceptor So-and-so. So-and-so now asks the sangha for the full ordination, with her preceptor called So-and-so. So-and-so said herself that she’s pure, follows the rules of renunciates, has trained for two years in the six rules, that the bhikkhunī sangha has carried out the preliminary acts, that the bhikkhunī sangha in harmony has carried out the formal act of dependence on a preceptor, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. If the right time has come for the sangha, may the sangha approve to give So-and-so the full ordination. So-and-so is called So-and-so, and her preceptor is called So-and-so. This is the motion.’

‘Venerables, may the sangha listen. So-and-so wants to receive the full ordination from her preceptor So-and-so. She now asks the sangha for the full ordination, with her preceptor called So-and-so. So-and-so said herself that she’s pure, follows the rules of renunciates, has trained for two years in the six rules, that the bhikkhunī sangha has carried out the preliminary acts, that the bhikkhunī sangha in harmony has carried out the formal act of dependence on a preceptor, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. The sangha will give So-and-so the full ordination, with her preceptor called So-and-so. Those of the venerables who accept to give So-and-so the full ordination, with her preceptor called So-and-so, should remain silent. Those who don’t accept this should speak. This is the first announcement.’ For a second time: ‘Venerables, may the sangha listen. So-and-so wants to receive the full ordination from her preceptor So-and-so. She now asks the sangha for the full ordination, with her preceptor called So-and-so. So-and-so said herself that she’s pure, follows the rules of renunciates, has trained for two years in the six rules, that the bhikkhunī sangha has carried out the preliminary acts, that the bhikkhunī sangha in harmony has carried out the formal act of dependence on a preceptor, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. The sangha will give So-and-so the full ordination, with her preceptor called So-and-so. Those of the venerables who accept to give So-and-so the full ordination, with her preceptor called So-and-so, should remain silent. Those who don’t accept this should speak. This is the second announcement.’

For a third time: ‘Venerables, may the sangha listen. So-and-so wants to receive the full ordination from her preceptor So-and-so. She now asks the sangha for the full ordination, with her preceptor called So-and-so. So-and-so said herself that she’s pure, follows the rules of renunciates, has trained for two years in the six rules, that the bhikkhunī sangha has carried out the preliminary acts, that the bhikkhunī sangha in harmony has carried out the formal act of dependence on a preceptor, and that her five robes and bowl are complete. So-and-so is called So-and-so, and her preceptor is called So-and-so. The sangha will give So-and-so the full ordination, with her preceptor called So-and-so. Those of the venerables who accept to give So-and-so the full ordination, with her preceptor called So-and-so, should remain silent. Those who don’t accept this should speak. This is the third announcement.’ ‘The sangha has given So-and-so the full ordination, with her preceptor called So-and-so. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’ They should instruct her: ‘If someone asks: “How many vassa do you have?”, you should say: “I have no vassa.” “In which season (were you ordained)?”, you should answer accordingly whether it was spring, summer, or winter, with an intercalary month or without an intercalary month. You should answer truthfully about these matters, and you should remember it for your whole life.’

Then they should explain the three supports: ‘Listen, So-and-so. The Buddha, the World-honored One, the Tathāgata, accomplished, and rightly and fully awakened, the one who knows, the one who sees, explained three supports for a fully ordained bhikkhunī. Relying on these things, a bhikkhunī is able to go forth, receive the full ordination, and practise the rules of bhikkhunīs. Which three? The first is relying on rag robes. Relying on this, a bhikkhunī is able to go forth, receive the full ordination, and practise the rules of bhikkhunīs. If she additionally obtains an abundance of robes, such as a red hemp robe, a white hemp robe, a linen robe, owls’ wings’ robe, a silk robe, a woolen robe, or a cotton robe, and other such pure robes, all these abundant robes are allowed. Therefore, you should rely on rag robes for your whole life. Can you keep it? If you can, you should say: “I can.”

The second is: Relying on almsround a bhikkhunī goes forth, receives the full ordination, and practises the rules of bhikkhunīs. If she additionally obtains abundant offerings of food, such as food shared among sangha members, intentionally prepared food, food on the ritual days, meals on the first and sixteenth day of the month, sangha meals, meals in individual buildings, invitational meals both for the sangha or for individuals, and other such pure meals, all these are called abundant and allowed. Therefore, you should rely on almsround for your whole life. Can you keep it? If you can, you should say: “I can.”

The third is: Relying on rotten and discarded medicine, a bhikkhunī goes forth, receives the full ordination, and practises the rules of bhikkhunīs. If she additionally obtains abundant offerings of ghee, oil, honey, sugar, the four kinds of pure fats: from bears, donkeys, pigs, and sturgeons, the five kinds of root medicines: the roots of sarsaparilla Pāli: sāribā/sārivā*, ginger, red monkshood, atis Pāli: ativisā*, and sweet flag; the five kinds of fruit medicines: chebulic myrobalan, emblic myrobalan, belleric myrobalan, black pepper, and long pepper Pāli: pippali*, the five kinds of salts: purple, red, white, black, and soil salt, the five kinds of infusions: from flowers, leaves, roots, stalks, and fruits, or the five kinds of tree gum: asafoetida Pāli: hiṅgu*, resin Pāli: sajjulasa*, taka gum, taka-leaf gum Pāli: takapatti*, and gum from heated taka foliage Pāli: takapaṇṇi*, and other such pure medicines, all these are abundant and allowed. You should rely on rotten and discarded medicines. Can you keep it for your whole life? If you can, you should say: “I can.”’

Next they should explain the eight pārājika rules: ‘Listen, So-and-so. The Buddha, the World-honored One, the Tathāgata, accomplished, and rightly and fully awakened, the one who knows, the one who sees, explained that a fully ordained bhikkhunī has obtained three supports and eight offenses of defeat (pārājikas). If a bhikkhunī commits any of the eight pārājikas, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and has lost her status as a bhikkhunī. Just as when you cut off the crown of a tāla palm tree, it never comes back to life again, never grows again, so too a bhikkhunī who has committed any of the eight pārājikas is not a bhikkhunī, not a renunciate, not a Sakyan daughter, and has lost her status as a bhikkhunī. The Buddha, the World-honored One, has with all kinds of reasons criticized desire, thoughts of desire, desire for desire, sensations of desire, and the heat of desire. The Buddha has praised eliminating desire, removing the thoughts of desire, and cutting off the heat of desire. If a bhikkhunī undertakes the bhikkhunī precepts and rules, doesn’t give up the precepts, doesn’t disclose her weakness in the precepts, follows such thoughts and accepts sexual intercourse, even with an animal, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”

The Buddha has with all kinds of reasons criticized the act of stealing, and praised the act of not stealing. Even just one strand of thread, one inch of patchwork robes, or one drop of oil, you still shouldn’t steal. Herein, the Buddha’s rules cover even very small things down to five coins, or things worth five coins. If a bhikkhunī engages in this action of stealing, so that a king would arrest, beat, bind, or exile her, and say to her: “You criminal, you child, you fool, you’ve fallen into a judicable crime,” if a bhikkhunī steals in this way, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”

The Buddha has with all kinds of reasons criticized killing living beings and praised abstaining from killing. Even from ants, you shouldn’t intentionally take a life, let alone from humans. If a bhikkhunī with her own hands intentionally takes the life of a human, or if she gives someone a knife, or if she teaches death, praises death, and says: “Hey, you, what use is this bad life? Death is better than living,” and goes along with that person’s thoughts to delight in death, if with all kinds of reasons she teaches death, praises death, if she makes a covered fire pit to kill, if she kills by trapping and then trampling someone, if she makes a net, if she makes a snare, if she kills someone with arrows, if she raises a zombie to kill, if she does something resembling raising a zombie to kill, if she cuts off someone’s breath to kill, if she causes an abortion, if she presses on the belly to kill, if she pushes someone into a fire or into water, if she pushes someone down from a high place, if she sends someone to kill someone else on the road, or if when in a mother’s womb first arise two faculties, the body faculty and the mind faculty, at the embryonic stage, an evil thought arises to plan to take that life, and someone dies for these reasons, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”

The Buddha has with all kinds of reasons criticized lying, and with all kinds of reasons praised not lying. Therefore, even as a joke you shouldn’t lie, let alone lying intentionally. If a bhikkhunī who doesn’t know and doesn’t see a superhuman state, says of herself: “I know in this way, I see in this way, I’m an arahant, on the path to arahantship, a non-returner, on the path to non-return, a once-returner, on the path to once-return, a stream-enterer, on the path to stream-entry, I attain the first, second, third, fourth jhāna, I attain the immeasurable mind of love, compassion, joy, and equanimity, I attain the formless concentration of infinite space, infinite consciousness, nothingness, and neither-perception-nor-non-perception, I attain the contemplation of impurity, mindfulness of breathing, the gods came to me, the nāgas (dragons), yakkhas (spirits), ghosts, pisācas (goblins), supaṇṇas (phoenixes), and rakkhasas (demons) came to me, and they asked me and I answered them, I asked them and they answered me”; if a bhikkhunī lies in this way, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and she has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”

The Buddha has with all kinds of reasons criticized desire, thoughts of desire, desire for desire, sensations of desire, and the heat of desire. The Buddha has taught to eliminate desire, to remove thoughts of desire, and to cut off the heat of desire. If a bhikkhunī with a defiled mind allows a man with a defiled mind, having removed her robes, to rub her up and down below the hairline and above the knees and the wrists, to embrace, hold, pull, or push her, to lift her up and set her down, or to dress a wound, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and she has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can, you should say: “I can.”

The Buddha has with all kinds of reasons criticized desire, thoughts of desire, desire for desire, sensations of desire, and the heat of desire. He has taught to eliminate desire, to remove thoughts of desire, and to cut off the heat of desire. If a bhikkhunī with a defiled mind allows a man with a defiled mind to hold her hand, hold her robes, stands together, talks together, makes an appointment, enters a secluded place, waits for the man to come, and moves her body, like a lay woman, if by these eight things, she shows the signs of craving and attachment, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and she has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”

The Buddha has with all kinds of reasons criticized bad friends and bad companions, and praised good friends and good companions. If a bhikkhunī knows that another bhikkhunī has committed a grave offense, and conceals it even for one night, and when this bhikkhunī knows that the other bhikkhunī has either disrobed, or stayed on, or disappeared, or left, and later says: “I already knew earlier that that bhikkhunī had such-and-such an offense, but I didn’t want to tell others myself, nor tell the sangha, nor let people know. They might have said: ‘How can a younger sister disgrace her older sister?’,” she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and she has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”

The Buddha has with all kinds of reasons criticized bad friends and bad companions, and praised good friends and good companions. If a bhikkhunī knows that a bhikkhu has been expelled by a unanimous, harmonious sangha for not seeing (an offense), that he’s alone without a second person, without a companion, without an associate, but doesn’t stop and doesn’t desist, and she follows and helps him, the bhikkhunīs should say to that bhikkhunī: “The unanimous, harmonious sangha has expelled this bhikkhu for not seeing (an offense), and he’s alone without a second person, without a companion, without an associate, but doesn’t stop and doesn’t desist. Don’t follow him.” When that bhikkhunī is admonished by the other bhikkhunīs in this way, and she holds firmly on to this matter and doesn’t give it up, the bhikkhunīs should admonish her a second and a third time to make her give up this matter. If she gives it up at the second or third admonishment, it’s fine. If not, she’s not a bhikkhunī, not a renunciate, not a Sakyan daughter, and she has lost her status as a bhikkhunī. You shouldn’t do this for your whole life. If you can keep it, you should say: “I can.”’

They should say: ‘From now on, you should, with a good and soft mind, gently guide others to follow the Teacher’s teaching. You, So-and-so, have received the full ordination, with a good preceptor, a good teacher, in a good sangha, in a good monastery, with good supporters, in a good place to practise the path, in a good country. What wheel-turning noble kings wish for, but can’t attain, you’ve now attained. You should venerate the three jewels: the Buddha jewel, the dhamma jewel, and the sangha jewel. You should train in the three trainings: the training in right virtue, the training in right concentration, and the training in right wisdom. You should cultivate the three doors to liberation: the empty, the signless, and the desireless. You should strive in the three activities: sitting in meditation, reciting suttas, and assisting in matters of the community. If you strive in this dhamma, you’ll be able to open the doors to the fruits of stream-entry, once-returning, non-returning, and arahantship. Like blue, red, and white lotus flowers in the water grow every day, your wholesome roots will also grow every day. Your preceptor and your teacher will gradually explain the remaining precepts and rules to you in detail.’ Then they should recite the verses:

‘You received the full ordination,

and profoundly know the Buddha’s dhamma;

universal, wholesome, true, and subtle,

a wide and great heap of jewels.

What the god-king Sakka wishes for,

what a wheel-turning king wishes for,

what king Yama wishes for,

you have now attained.

Always strive dilligently,

practise the wholesome states;

energetically striving in the three activities,

you’ll open the door to ambrosia.

In regard to all states,

attain unobstructed wisdom;

As a flower daily grows,

so should your wholesome roots.

The remaining precepts and rules,

spoken by the Buddha, the World-honored One,

will be explained to you in detail

by your preceptor and your teacher.

Pay respect with you head at the sangha’s feet,

Circumambulate them on the right, and leave in happiness.’”

(End of rule 127.)