1. Now at that time Bhikkhunîs, fearing to offend, would not let men salute
them, or cut their hair or nails, or dress their wounds.
p. 367
They told this matter to the Blessed One.
'I allow them, O Bhikkhus, to permit those things.'
2. Now at that time Bhikkhunîs, when sitting on a divan, allowed (other people
thereon) to touch them with their heels.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to sit on a divan 1. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time a certain Bhikkhunî was sick, and without using a divan she
could not be at ease.
They told this matter to the Blessed One.
'I allow Bhikkhunîs, O Bhikkhus, to use a half-divan 2.'
3. [Rule as to construction of privies 3.]
4. Now at that time the Bhikkhunîs used chunam at their baths.
People murmured, saying, 'As the women in the world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to use chunam at her bath. Whosoever does so,
shall be guilty of a dukkata. I allow, O Bhikkhus, the use of clay and the red
powder of rice husks 4.'
p. 368
[Similar paragraph, ending]
'A Bhikkhunî is not, O Bhikkhus, to use scented clay at her bath 1. Whosoever
does so, shall be guilty of a dukkata. I allow, O Bhikkhus, the use of common
clay.'
Now at that time Bhikkhunîs bathing together in the steam-bath room made a
tumult.
They told this matter to the Blessed One.
'Bhikkhunîs are not, O Bhikkhus, to bathe in a steam-bath. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time Bhikkhunîs bathing against the stream allowed the rush of water
against them.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to bathe against the stream. Whosoever does so,
shall be guilty of a dukkata.'
Now at that time Bhikkhunîs bathed in a place not a common bathing-place, and
men of abandoned life violated them.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to bathe at a place not a common bathing-place.
Whosoever does so, shall be guilty of a dukkata.'
Now at that time Bhikkhunîs bathed at a bathing-place used also by men. People
murmured, were indignant, and complained, saying, 'As those women do who are
still living in the pleasures of the world 1.'
They told this matter to the Blessed One.
p. 369
'A Bhikkhunî is not, O Bhikkhus, to bathe at a bathing-place used also by men.
Whosoever does so, shall be guilty of a dukkata. I allow, Bhikkhunîs, O
Bhikkhus, to bathe at a bathing-place used by women.'
________________________
End of the Third Portion for Recitation.
=====================
End of the Tenth Khandhaka, the Bhikkhunî-Khandhaka.
Footnotes
367:1 Pallaṅkam. Compare Mahâvagga V, 10, 4, 5; Cullavagga V, 37, VI, 8, VI, 14;
and the 42nd Bhikkhunî Pâcittiya.
367:2 Addha-pallaṅkam. Probably a cushion, which only one person could use at a
time.
367:3 Compare the Rules for the Bhikkhus, Cullavagga VIII, q, 10, which we have
also left untranslated. Buddhaghosa says here, Hetthâ-vivate uparikkhanne ti
ettha sake kûpo khato hoti upari pana padaramattam eva sabba-disâsu paññâyati
evarûpe pi vattati.
367:4 Kukkusam. Buddhaghosa says here, Kukkusam mattikan p. 368 ti kundakañ k’
eva mattikañ ka. The use of these last two was allowed to Bhikkhus by Cullavagga
VI, 3, I, for building purposes.
368:1 This is apparently covered by the 88th and 89th Bhikkhunî Pâcittiya.
Showing posts with label tenth khandhaka. Show all posts
Showing posts with label tenth khandhaka. Show all posts
Monday, March 28, 2011
Cullavagga - Tenth Khandhaka: Chapter 26
1. Now at that time a certain Bhikkhunî first abandoned the precepts, and then
threw off the robes 1. Afterwards she came back, and asked the Bhikkhunîs to
admit her into the Order again.
They told this matter to the Blessed One.
'A Bhikkhunî ought not, O Bhikkhus, to abandon the precepts. But by having
thrown off the robes she is ipso facto incapable of being a Bhikkhunî.'
2. Now at that time a certain Bhikkhunî, though still wearing the
orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back,
and asked the Bhikkhunîs to receive her into the Order again.
They told this matter to the Blessed One. .
'A Bhikkhunî, O Bhikkhus, who, when still wearing the orange-coloured robe, has
gone over to the Titthiyas, is not to be received again 2.'
Footnotes
366:1 On the distinction between these two phrases, see the note on Mahâvagga
II, 22, 3.
366:2 For the similar rule in the case of Bhikkhus, see Mahâvagga I, 38, 1.
threw off the robes 1. Afterwards she came back, and asked the Bhikkhunîs to
admit her into the Order again.
They told this matter to the Blessed One.
'A Bhikkhunî ought not, O Bhikkhus, to abandon the precepts. But by having
thrown off the robes she is ipso facto incapable of being a Bhikkhunî.'
2. Now at that time a certain Bhikkhunî, though still wearing the
orange-coloured robe, joined a sect of the Titthiyas. Afterwards she came back,
and asked the Bhikkhunîs to receive her into the Order again.
They told this matter to the Blessed One. .
'A Bhikkhunî, O Bhikkhus, who, when still wearing the orange-coloured robe, has
gone over to the Titthiyas, is not to be received again 2.'
Footnotes
366:1 On the distinction between these two phrases, see the note on Mahâvagga
II, 22, 3.
366:2 For the similar rule in the case of Bhikkhus, see Mahâvagga I, 38, 1.
Cullavagga - Tenth Khandhaka: Chapter 25
1. Now at that time a certain woman who had already conceived, but did not know
it, was received into the Order among the Bhikkhunîs. Afterwards her womb moved
within her 2. Then that Bhikkhunî thought: 'How shall I now conduct myself
towards this child?'
They told this matter to the Blessed One.
'I allow her, O Bhikkhus, to bring it up till it have attained to years of
discretion 3.'
Then the Bhikkhunî thought: 'It is not permissible for me to live alone, nor for
any other Bhikkhunî to live with a male child. What course ought I to pursue?'
They told this matter to the Blessed One.
'I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and give her
as a companion to that (first-mentioned) Bhikkhunî.'
p. 365
'And thus, O Bhikkhus, is she to be appointed: First that Bhikkhunî ought to be
asked (whether she be willing to undertake the duty). After she has been asked,
a learned and competent Bhikkhunî ought to lay the motion before the Samgha,
saying:
'"Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let
the Samgha depute N. N. as a companion to M. M. That is the motion.
'"Let the Samgha,"' [&c., as usual, to the end of the Kammavâkâ.]
2. Then that companion Bhikkhunî thought: 'Now how should I conduct myself
towards this child?'
They told this matter to the Blessed One.
'I prescribe that the Bhikkhunîs, O Bhikkhus, conduct themselves towards that
child precisely as they would towards other men, save only as regards the
sleeping under the same roof 1.'
3. Now at that time a certain Bhikkhunî, who had been guilty of a grievous
offence, was living subject to the Mânatta penance 2. Then that Bhikkhunî
thought: 'It is not permissible for me to live alone, and it is not permissible
for any other Bhikkhunî to live with me. What now ought I to do?'
They told this matter to the Blessed One.
I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and to give her
as a companion to that Bhikkhunî. And thus, O Bhikkhus, ought
p. 366
she to be deputed [&c., as in last section but one, down to the end of the
Kammavâkâ].'
Footnotes
364:2 There is a touching story founded on a similar incident which is given as
the Introductory Story to No. 12 of the Jâtakas, translated in Rh. D.'s
'Buddhist Birth Stories,' pp. 199-205. By the 61st Bhikkhunî Pâcittiya it is
lawful or unlawful to initiate a pregnant woman according as she is unconscious
or conscious of the fact of her conception.
364:3 Viññutam pâpunâti. That is, no doubt, to puberty. Compare the opening
phrases of the Introductory Story referred to in the last note (Jâtaka I, 231)
and also Jâtaka III, 437.
365:1 Sâgâram; on which Buddhaghosa has no note.
365:2 For what this implied, see Cullavagga II, 1, 2, and II, 6, 1, and compare
the 5th Garudhamma above, X, 1, 4.
it, was received into the Order among the Bhikkhunîs. Afterwards her womb moved
within her 2. Then that Bhikkhunî thought: 'How shall I now conduct myself
towards this child?'
They told this matter to the Blessed One.
'I allow her, O Bhikkhus, to bring it up till it have attained to years of
discretion 3.'
Then the Bhikkhunî thought: 'It is not permissible for me to live alone, nor for
any other Bhikkhunî to live with a male child. What course ought I to pursue?'
They told this matter to the Blessed One.
'I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and give her
as a companion to that (first-mentioned) Bhikkhunî.'
p. 365
'And thus, O Bhikkhus, is she to be appointed: First that Bhikkhunî ought to be
asked (whether she be willing to undertake the duty). After she has been asked,
a learned and competent Bhikkhunî ought to lay the motion before the Samgha,
saying:
'"Let the Samgha, venerable Ladies, hear me. If it seem meet to the Samgha, let
the Samgha depute N. N. as a companion to M. M. That is the motion.
'"Let the Samgha,"' [&c., as usual, to the end of the Kammavâkâ.]
2. Then that companion Bhikkhunî thought: 'Now how should I conduct myself
towards this child?'
They told this matter to the Blessed One.
'I prescribe that the Bhikkhunîs, O Bhikkhus, conduct themselves towards that
child precisely as they would towards other men, save only as regards the
sleeping under the same roof 1.'
3. Now at that time a certain Bhikkhunî, who had been guilty of a grievous
offence, was living subject to the Mânatta penance 2. Then that Bhikkhunî
thought: 'It is not permissible for me to live alone, and it is not permissible
for any other Bhikkhunî to live with me. What now ought I to do?'
They told this matter to the Blessed One.
I allow the Bhikkhunîs, O Bhikkhus, to depute any one Bhikkhunî, and to give her
as a companion to that Bhikkhunî. And thus, O Bhikkhus, ought
p. 366
she to be deputed [&c., as in last section but one, down to the end of the
Kammavâkâ].'
Footnotes
364:2 There is a touching story founded on a similar incident which is given as
the Introductory Story to No. 12 of the Jâtakas, translated in Rh. D.'s
'Buddhist Birth Stories,' pp. 199-205. By the 61st Bhikkhunî Pâcittiya it is
lawful or unlawful to initiate a pregnant woman according as she is unconscious
or conscious of the fact of her conception.
364:3 Viññutam pâpunâti. That is, no doubt, to puberty. Compare the opening
phrases of the Introductory Story referred to in the last note (Jâtaka I, 231)
and also Jâtaka III, 437.
365:1 Sâgâram; on which Buddhaghosa has no note.
365:2 For what this implied, see Cullavagga II, 1, 2, and II, 6, 1, and compare
the 5th Garudhamma above, X, 1, 4.
Cullavagga - Tenth Khandhaka: Chapter 24
1. Now at that time a certain lay disciple had given to the Bhikkhunî-samgha a
servant's lodge 2 (to live in).
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a stable.'
It did not satisfy (their wants) 3. They told this matter to the Blessed One.
'I allow, O Bhikkhus, a separate residence for Bhikkhunîs.'
That did not satisfy their wants. They told this matter to the Blessed One.
'I allow, O Bhikkhus, building operations 4 (to be carried on for the benefit of
Bhikkhunîs).'
p. 364
That did not satisfy their wants. They told this matter to the Blessed One.
'I allow Bhikkhunîs, O Bhikkhus, to assign certain places to live in to
individual members of the Order 1.'
Footnotes
363:2 This word has already occurred, in a list of various buildings, at
Mahâvagga III, 5, 9, where we have rendered it stable. Buddhaghosa says here
uddositan (MS. udosita) ti bhanda-sâlâ, and as at Mahâvagga I, 61, assa-bhandâ
and hatthi-bhandâ are evidently grooms attending on horses or elephants (compare
Gâtaka I, 62, 3), bhanda-sâlâ may mean a servant's hall for the use of that
particular class of servants. A lawsuit about an uddosita forms the Introductory
Story to the 1st Bhikkhunî Samghâdisesa, but the passage throws no light on the
special meaning of the term. See also the Sutta-vibhaṅga on Nissaggiya II, 3, 5,
and Khudda Sikkhâ III, 19. The Sanskrit equivalent might perhaps be udavasita,
if the reading of the Samanta Pâsâdikâ had any traditional value; but the dd is
not doubtful in the MSS. of the text at any of the passages quoted. Assa-sâlâ is
the word for stable at Gâtaka I, 62, 3.
363:3 Na sammati. See the note on V, 13, 3.
363:4 Navakammam. See the note above at V, 13, 3.
364:1 Puggalikam kâtum. See the note above on X, 15, 1.
servant's lodge 2 (to live in).
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a stable.'
It did not satisfy (their wants) 3. They told this matter to the Blessed One.
'I allow, O Bhikkhus, a separate residence for Bhikkhunîs.'
That did not satisfy their wants. They told this matter to the Blessed One.
'I allow, O Bhikkhus, building operations 4 (to be carried on for the benefit of
Bhikkhunîs).'
p. 364
That did not satisfy their wants. They told this matter to the Blessed One.
'I allow Bhikkhunîs, O Bhikkhus, to assign certain places to live in to
individual members of the Order 1.'
Footnotes
363:2 This word has already occurred, in a list of various buildings, at
Mahâvagga III, 5, 9, where we have rendered it stable. Buddhaghosa says here
uddositan (MS. udosita) ti bhanda-sâlâ, and as at Mahâvagga I, 61, assa-bhandâ
and hatthi-bhandâ are evidently grooms attending on horses or elephants (compare
Gâtaka I, 62, 3), bhanda-sâlâ may mean a servant's hall for the use of that
particular class of servants. A lawsuit about an uddosita forms the Introductory
Story to the 1st Bhikkhunî Samghâdisesa, but the passage throws no light on the
special meaning of the term. See also the Sutta-vibhaṅga on Nissaggiya II, 3, 5,
and Khudda Sikkhâ III, 19. The Sanskrit equivalent might perhaps be udavasita,
if the reading of the Samanta Pâsâdikâ had any traditional value; but the dd is
not doubtful in the MSS. of the text at any of the passages quoted. Assa-sâlâ is
the word for stable at Gâtaka I, 62, 3.
363:3 Na sammati. See the note on V, 13, 3.
363:4 Navakammam. See the note above at V, 13, 3.
364:1 Puggalikam kâtum. See the note above on X, 15, 1.
Cullavagga - Tenth Khandhaka: Chapter 23
23.
Now at that time Bhikkhunîs dwelt in the forest, and men of abandoned life
violated them.
p. 363
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to adopt the forest life. Whosoever does so,
shall be guilty of a dukkata 1.'
Footnotes
363:1 Compare Mahâvagga I, 30, 4, and I, 77, and our note above on X, 17, 8.
Now at that time Bhikkhunîs dwelt in the forest, and men of abandoned life
violated them.
p. 363
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to adopt the forest life. Whosoever does so,
shall be guilty of a dukkata 1.'
Footnotes
363:1 Compare Mahâvagga I, 30, 4, and I, 77, and our note above on X, 17, 8.
Cullavagga - Tenth Khandhaka: Chapter 22
1. Now at that time a courtesan named Addhakâsî 3 had adopted the religious life
under the Bhikkhunîs, and she wanted to go to Sâvatthi to be received as full
member of the Order (to receive the upasampadâ initiation) by the Blessed One
himself. And men of abandoned life heard of it, and beset the road. And when
Addhakâsî, the courtesan, heard that they had done so, she sent a messenger to
the Blessed One, saying: 'I want to receive the upasampadâ initiation: what
course of action should I adopt?'
Then the Blessed One, in that connection, addressed the Bhikkhus, after
delivering a religious discourse 4, and said: 'I allow you, O Bhikkhus, to
confer the upasampadâ initiation (upon Bhikkhunîs) even by a messenger 5.'
p. 361
2. They conferred it by (sending) a Bhikkhu as the messenger.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to confer the upasampadâ initiation on a Bhikkhunî by
sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a
dukkata.'
They conferred it by sending a female student . . . . . a male novice . . . . .
a female novice . . . . . an ignorant, incompetent Bhikkhunî, as the messenger.
[Similar decision in each case.]
'I allow you, O Bhikkhus, to confer the upasampadâ initiation by sending a
learned, competent Bhikkhunî, as a messenger.'
3. 'That Bhikkhunî messenger is to go before the Samgha, and arranging her robe
over one shoulder, is to bow down before the Samgha, and sitting on her heels,
to stretch forth her joined palms, and say "N. N., having been desirous of
receiving the upasampadâ initiation with the lady, M. M. (as her proposer), has
received it on the one hand from the Bhikkhunî-samgha, and has there been
declared free (from the Disqualifications 1). But she is prevented by some
danger or other from coming before the Samgha (to have her initiation confirmed)
2. N. N. asks the Samgha for initiation, Let the Samgha raise her up (out of the
worldly life) out of compassion upon her.' [To be said thrice.]
p. 362
'Then let a learned, competent Bhikkhu lay the motion before the Samgha. "Let
the Samgha, venerable Sirs, hear me. N. N., having been desirous . . . . .
[statement of fact, as before]. If it seem meet to the Samgha, let the Samgha
confer the upasampadâ initiation upon N. N., M. M. being her proposer. That is
the motion.
'"Let the Samgha, venerable Sirs, hear me. N. N., . . . . [statement of fact, as
before]. The Samgha hereby confers the upasampadâ initiation upon N. N., M. M.
being her proposer. Whosoever of the venerable ones approves thereof, let him
keep silence. Whosoever approves not thereof, let him speak. And a second time I
say the same thing. N. N., . . . . . (&c., down to) let him speak. And a third
time I say the same thing. N. N., . . . . . (&c., down to) let him speak.
'"The Samgha has hereby conferred the upasampadâ initiation upon N. N., M. M.
being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do
I understand."'
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger
that she may tell the newly-received Bhikkhunî) what season and what date it is,
tell her what part of the day it is, tell her the whole formula; and tell the
Bhikkhunîs to teach her what are the three things allowed, and what are the
eight things interdicted 1.'
Footnotes
360:3 On the meaning of this nickname or epithet, compare our note on Mahâvagga
VIII, 2 (and see also VIII, 1, 1, and 3).
360:4 As set out in Kullavagga I, 1; Mahâvagga I, 35, 6.
360:5 The ordinary rule, no doubt, required, as in the case of Bhikkhus, p. 361
a Samgha of not less than ten persons (Mahâvagga I, 31, 2, and IX, 4, 1), each
of ten years standing or more (Mahâvagga I, 31, 8). But even for Bhikkhus there
were, under special circumstances, certain relaxations of this rule (Mahâvagga
V, 13, II).
361:1 See above, X, 17, 1, for the twenty-four Disqualifications.
361:2 Compare above, X, 1, 4, and X, 17.
362:1 See above, X, 17, 8.
under the Bhikkhunîs, and she wanted to go to Sâvatthi to be received as full
member of the Order (to receive the upasampadâ initiation) by the Blessed One
himself. And men of abandoned life heard of it, and beset the road. And when
Addhakâsî, the courtesan, heard that they had done so, she sent a messenger to
the Blessed One, saying: 'I want to receive the upasampadâ initiation: what
course of action should I adopt?'
Then the Blessed One, in that connection, addressed the Bhikkhus, after
delivering a religious discourse 4, and said: 'I allow you, O Bhikkhus, to
confer the upasampadâ initiation (upon Bhikkhunîs) even by a messenger 5.'
p. 361
2. They conferred it by (sending) a Bhikkhu as the messenger.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to confer the upasampadâ initiation on a Bhikkhunî by
sending a Bhikkhu as messenger. Whosoever does so, shall be guilty of a
dukkata.'
They conferred it by sending a female student . . . . . a male novice . . . . .
a female novice . . . . . an ignorant, incompetent Bhikkhunî, as the messenger.
[Similar decision in each case.]
'I allow you, O Bhikkhus, to confer the upasampadâ initiation by sending a
learned, competent Bhikkhunî, as a messenger.'
3. 'That Bhikkhunî messenger is to go before the Samgha, and arranging her robe
over one shoulder, is to bow down before the Samgha, and sitting on her heels,
to stretch forth her joined palms, and say "N. N., having been desirous of
receiving the upasampadâ initiation with the lady, M. M. (as her proposer), has
received it on the one hand from the Bhikkhunî-samgha, and has there been
declared free (from the Disqualifications 1). But she is prevented by some
danger or other from coming before the Samgha (to have her initiation confirmed)
2. N. N. asks the Samgha for initiation, Let the Samgha raise her up (out of the
worldly life) out of compassion upon her.' [To be said thrice.]
p. 362
'Then let a learned, competent Bhikkhu lay the motion before the Samgha. "Let
the Samgha, venerable Sirs, hear me. N. N., having been desirous . . . . .
[statement of fact, as before]. If it seem meet to the Samgha, let the Samgha
confer the upasampadâ initiation upon N. N., M. M. being her proposer. That is
the motion.
'"Let the Samgha, venerable Sirs, hear me. N. N., . . . . [statement of fact, as
before]. The Samgha hereby confers the upasampadâ initiation upon N. N., M. M.
being her proposer. Whosoever of the venerable ones approves thereof, let him
keep silence. Whosoever approves not thereof, let him speak. And a second time I
say the same thing. N. N., . . . . . (&c., down to) let him speak. And a third
time I say the same thing. N. N., . . . . . (&c., down to) let him speak.
'"The Samgha has hereby conferred the upasampadâ initiation upon N. N., M. M.
being her proposer. The Samgha approves thereof. Therefore is it silent. Thus do
I understand."'
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger
that she may tell the newly-received Bhikkhunî) what season and what date it is,
tell her what part of the day it is, tell her the whole formula; and tell the
Bhikkhunîs to teach her what are the three things allowed, and what are the
eight things interdicted 1.'
Footnotes
360:3 On the meaning of this nickname or epithet, compare our note on Mahâvagga
VIII, 2 (and see also VIII, 1, 1, and 3).
360:4 As set out in Kullavagga I, 1; Mahâvagga I, 35, 6.
360:5 The ordinary rule, no doubt, required, as in the case of Bhikkhus, p. 361
a Samgha of not less than ten persons (Mahâvagga I, 31, 2, and IX, 4, 1), each
of ten years standing or more (Mahâvagga I, 31, 8). But even for Bhikkhus there
were, under special circumstances, certain relaxations of this rule (Mahâvagga
V, 13, II).
361:1 See above, X, 17, 1, for the twenty-four Disqualifications.
361:2 Compare above, X, 1, 4, and X, 17.
362:1 See above, X, 17, 8.
Cullavagga - Tenth Khandhaka: Chapter 21
21.
Now at that time the Khabbaggiya Bhikkhunîs had themselves carried in vehicles
to which cows were yoked with a bull between them 2, or bulls were yoked with a
cow between them. People were annoyed, murmured, and became indignant, saying:
'That is what is done at the feast of the Gaṅgâ, and the Mali 2.'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so,
shall be dealt with according to law 3.'
Now at that time a certain Bhikkhunî was sick, and unable to go on foot.
They told this matter to the Blessed One.
'I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhunî) 4.'
p. 360
Now the Bhikkhunîs thought: 'Should the carts be yoked with cows or bulls?'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand 1.'
Now at that time a certain Bhikkhunî was much distressed by the jolting of the
cart.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a litter or sedan chair 2.'
Footnotes
359:2 On all these expressions, see our notes above at Mahâvagga V, 9, 3, where
they recur word for word.
359:3 This is the 85th Bhikkhunî Pâkittiya.
359:4 This is repeated from the 85th Bhikkhunî Pâkittiya. The corresponding
permission is given to Bhikkhus by Mahâvagga V, 10, 2.
360:1 Hattha-vattakam. See the note on Mahâvagga V, 10, 3.
360:2 So also for Bhikkhus at Mahâvagga V, 10, 3.
Now at that time the Khabbaggiya Bhikkhunîs had themselves carried in vehicles
to which cows were yoked with a bull between them 2, or bulls were yoked with a
cow between them. People were annoyed, murmured, and became indignant, saying:
'That is what is done at the feast of the Gaṅgâ, and the Mali 2.'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to be carried in a vehicle. Whosoever does so,
shall be dealt with according to law 3.'
Now at that time a certain Bhikkhunî was sick, and unable to go on foot.
They told this matter to the Blessed One.
'I allow the use of a carriage, O Bhikkhus, to a sick (Bhikkhunî) 4.'
p. 360
Now the Bhikkhunîs thought: 'Should the carts be yoked with cows or bulls?'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a cart yoked with cows or bulls, or drawn by hand 1.'
Now at that time a certain Bhikkhunî was much distressed by the jolting of the
cart.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a litter or sedan chair 2.'
Footnotes
359:2 On all these expressions, see our notes above at Mahâvagga V, 9, 3, where
they recur word for word.
359:3 This is the 85th Bhikkhunî Pâkittiya.
359:4 This is repeated from the 85th Bhikkhunî Pâkittiya. The corresponding
permission is given to Bhikkhus by Mahâvagga V, 10, 2.
360:1 Hattha-vattakam. See the note on Mahâvagga V, 10, 3.
360:2 So also for Bhikkhus at Mahâvagga V, 10, 3.
Cullavagga - Tenth Khandhaka: Chapter 20
20.
Now at that time Bhikkhunîs inhibited Bhikkhus from the Uposatha, or from the
Pavâranâ, or from the Exhortation, or issued commands to them, or asked them to
give them leave to rebuke them, or warned them of some offence they supposed
they
p. 359
were committing, or called upon them to remember whether or not they had
committed an offence 1.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to perform any one of these official acts
towards a Bhikkhu. Should she do so, the act is itself invalid, and she is
guilty of a dukkata.'
Now at that time Bhikkhus inhibited Bhikkhunîs [&c., as before, giving the
contrary decision].
Footnotes
359:1 On all these official acts of a Bhikkhunî, see the notes above on
Cullavagga I, 5.
Now at that time Bhikkhunîs inhibited Bhikkhus from the Uposatha, or from the
Pavâranâ, or from the Exhortation, or issued commands to them, or asked them to
give them leave to rebuke them, or warned them of some offence they supposed
they
p. 359
were committing, or called upon them to remember whether or not they had
committed an offence 1.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to perform any one of these official acts
towards a Bhikkhu. Should she do so, the act is itself invalid, and she is
guilty of a dukkata.'
Now at that time Bhikkhus inhibited Bhikkhunîs [&c., as before, giving the
contrary decision].
Footnotes
359:1 On all these official acts of a Bhikkhunî, see the notes above on
Cullavagga I, 5.
Cullavagga - Tenth Khandhaka: Chapter 19
1. Now at that time the Bhikkhunîs did not hold Pavâranâ.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to omit holding Pavâranâ. Whosoever does so,
shall be dealt with according to law 1.'
Now at that time the Bhikkhunîs held Pavâranâ by themselves, and not in the
Bhikkhu-samgha.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to hold Pavâranâ apart, and not in the
Bhikkhu-samgha. Whosoever does so, shall be dealt with according to law 2.'
Now at that time Bhikkhunîs holding Pavâranâ with the Bhikkhus only, and not
apart by themselves, disturbed (the meeting of the Bhikkhu-samgha).
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to hold Pavâranâ with the Bhikkhu-samgha only.
Whosoever does so, shall be guilty oft dukkata 2.'
Now at that time Bhikkhunîs spent all their time
p. 357
before noon holding Pavâranâ [and so had no time left for the early meal].
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that they hold Pavâranâ in the afternoon.'
When holding Pavâranâ in the afternoon, they had not time enough [to conclude
their own ceremony that day, and take part in that of the Bhikkhus].
They told this matter to the Blessed One.
'I allow them, O Bhikkhus, to hold their own Pavâranâ one day, and that with the
Bhikkhus the next day.'
2. Now at that time the whole of the Bhikkhunî-samgha declaring, each one for
herself, her Pavâranâ before the Bhikkhu-samgha, disturbed (the proceedings).
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunî be
deputed to make the Pavâranâ invitation on behalf of the Bhikkhunî-samgha before
the Bhikkhu-samgha. And thus, O Bhikkhus, is she to be deputed:
'"First, the Bhikkhunî is to be asked (whether she be willing to serve). When
that has been done, a learned and discreet Bhikkhunî is to lay this motion
before the Samgha: Let the Samgha, venerable Ladies, hear me. If it seem meet to
the Samgha, let the Samgha depute N. N. to make the Pavâranâ invitation on
behalf of the Bhikkhunî-samgha before the Bhikkhu-samgha. That is the motion.
'"Let the Samgha, venerable Ladies, hear me. The Samgha deputes N. N. to make
the Pavâranâ invitation on behalf of the Bhikkhunî-samgha before the
Bhikkhu-samgha. Whosoever of the venerable
p. 358
ones approves thereof, let her keep silence. Whosoever approves not thereof, let
her speak.
'"N. N. is deputed by the Samgha to make the Pavâranâ invitation on behalf of
the Bhikkhunî-samgha before the Bhikkhu-samgha. The Samgha approves thereof.
Therefore is it silent. Thus do I understand."'
3. 'When that Bhikkhunî has been deputed, she, accompanied by the
Bhikkhunî-samgha, is to go before the Bhikkhu-samgha, arrange her robe over one
shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch
forth her joined palms, and say: "The Bhikkhunî-samgha invites the
Bhikkhu-samgha (to point out to them any faults they may have committed) in
respect of things heard, or seen, or suspected. May the Bhikkhu-samgha speak to
the Bhikkhunî-samgha (if there be anything wherein they have offended) out of
compassion toward them. Then will they, if they perceive the offence, confess
the same. And a second time the Bhikkhunî-samgha . . . . . . [the whole
repeated]. And a third time . . . . . . [the whole repeated] 1."'
Footnotes
356:1 The 57th Bhikkhunî Pâkittiya, which is the same as the 4th Garudhamma
above, X, I, 4.
356:2 See last note.
358:1 This, of course, is the same form that each separate member of the Order
uses before his or her own Samgha. Compare our notes above on the corresponding
passage in the Mahâvagga, IV, I, 4.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to omit holding Pavâranâ. Whosoever does so,
shall be dealt with according to law 1.'
Now at that time the Bhikkhunîs held Pavâranâ by themselves, and not in the
Bhikkhu-samgha.
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to hold Pavâranâ apart, and not in the
Bhikkhu-samgha. Whosoever does so, shall be dealt with according to law 2.'
Now at that time Bhikkhunîs holding Pavâranâ with the Bhikkhus only, and not
apart by themselves, disturbed (the meeting of the Bhikkhu-samgha).
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to hold Pavâranâ with the Bhikkhu-samgha only.
Whosoever does so, shall be guilty oft dukkata 2.'
Now at that time Bhikkhunîs spent all their time
p. 357
before noon holding Pavâranâ [and so had no time left for the early meal].
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that they hold Pavâranâ in the afternoon.'
When holding Pavâranâ in the afternoon, they had not time enough [to conclude
their own ceremony that day, and take part in that of the Bhikkhus].
They told this matter to the Blessed One.
'I allow them, O Bhikkhus, to hold their own Pavâranâ one day, and that with the
Bhikkhus the next day.'
2. Now at that time the whole of the Bhikkhunî-samgha declaring, each one for
herself, her Pavâranâ before the Bhikkhu-samgha, disturbed (the proceedings).
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that some one learned and competent Bhikkhunî be
deputed to make the Pavâranâ invitation on behalf of the Bhikkhunî-samgha before
the Bhikkhu-samgha. And thus, O Bhikkhus, is she to be deputed:
'"First, the Bhikkhunî is to be asked (whether she be willing to serve). When
that has been done, a learned and discreet Bhikkhunî is to lay this motion
before the Samgha: Let the Samgha, venerable Ladies, hear me. If it seem meet to
the Samgha, let the Samgha depute N. N. to make the Pavâranâ invitation on
behalf of the Bhikkhunî-samgha before the Bhikkhu-samgha. That is the motion.
'"Let the Samgha, venerable Ladies, hear me. The Samgha deputes N. N. to make
the Pavâranâ invitation on behalf of the Bhikkhunî-samgha before the
Bhikkhu-samgha. Whosoever of the venerable
p. 358
ones approves thereof, let her keep silence. Whosoever approves not thereof, let
her speak.
'"N. N. is deputed by the Samgha to make the Pavâranâ invitation on behalf of
the Bhikkhunî-samgha before the Bhikkhu-samgha. The Samgha approves thereof.
Therefore is it silent. Thus do I understand."'
3. 'When that Bhikkhunî has been deputed, she, accompanied by the
Bhikkhunî-samgha, is to go before the Bhikkhu-samgha, arrange her robe over one
shoulder, bow down before the Bhikkhus, and sitting on her heels, to stretch
forth her joined palms, and say: "The Bhikkhunî-samgha invites the
Bhikkhu-samgha (to point out to them any faults they may have committed) in
respect of things heard, or seen, or suspected. May the Bhikkhu-samgha speak to
the Bhikkhunî-samgha (if there be anything wherein they have offended) out of
compassion toward them. Then will they, if they perceive the offence, confess
the same. And a second time the Bhikkhunî-samgha . . . . . . [the whole
repeated]. And a third time . . . . . . [the whole repeated] 1."'
Footnotes
356:1 The 57th Bhikkhunî Pâkittiya, which is the same as the 4th Garudhamma
above, X, I, 4.
356:2 See last note.
358:1 This, of course, is the same form that each separate member of the Order
uses before his or her own Samgha. Compare our notes above on the corresponding
passage in the Mahâvagga, IV, I, 4.
Cullavagga - Tenth Khandhaka: Chapter 18
18.
Now at that time Bhikkhunîs wasted their time in the dining-hall, doubting as to
which should take which seat.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that the senior eight Bhikkhunîs shall take their
seats according to seniority, and the rest as they happen to come in.'
Now at that time Bhikkhunîs, on the ground that the Blessed One had so
prescribed, let the eight senior Bhikkhunîs in every other place take
p. 356
exclusive possession (of the first eight seats), and the rest arranged
themselves as they came in.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, as above, only in the case of the dining-hall.
Everywhere else let there be no exclusive right to seats by seniority.'
Now at that time Bhikkhunîs wasted their time in the dining-hall, doubting as to
which should take which seat.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that the senior eight Bhikkhunîs shall take their
seats according to seniority, and the rest as they happen to come in.'
Now at that time Bhikkhunîs, on the ground that the Blessed One had so
prescribed, let the eight senior Bhikkhunîs in every other place take
p. 356
exclusive possession (of the first eight seats), and the rest arranged
themselves as they came in.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, as above, only in the case of the dining-hall.
Everywhere else let there be no exclusive right to seats by seniority.'
Cullavagga - Tenth Khandhaka: Chapter 17
1. Now at that time there were found among the Bhikkhunîs some who were
[deformed in one or other of eleven ways] 1.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that a woman on whom the upasampadâ initiation is
being conferred, is to be questioned as touching the four-and-twenty
Disqualifications 2. And thus, O Bhikkhus, is she to be questioned:
(1-11) "Have you any one or other of the eleven deformities [each repeated as
above]?"
(12-16) "Have you any of the following diseases--leprosy, boils, dry leprosy,
consumption, or fits?"
(17) "Are you a human being 3?"
(18) "Are you a female?"
(.19) "Are you a free woman?"
(20) "Are you free from debts?"
(21) "Are you not in the king's service?"
(22) "Have your father and mother given their consent?"
(23) "Are you full twenty years of age?"
(24) "Are you duly provided with robes and alms-bowl?"
"What is your name?"
p. 350
"What is the name of your proposer 1?"'
2. Now at that time Bhikkhus put the questions as touching the Disqualifications
to Bhikkhunîs 2, and they who were seeking after the upasampadâ initiation
became disconcerted and perplexed, and were unable to answer.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that initiation is to be conferred in the
Bhikkhu-samgha upon a Bhikkhunî who has been initiated on the one side in the
Bhikkhunî-samgha, and has there cleared herself (from the Disqualifications).'
Now at that time the Bhikkhunîs questioned those who desired to receive the
upasampadâ initiation about the Disqualifications, without having had them
instructed beforehand (how to answer). The persons who desired to be ordained
became disconcerted and perplexed, and were not able to answer 3.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that you first instruct the women about to be
initiated (how to answer), and that you then question them as to the
Disqualifications.'
Then they instructed the candidates in the midst of the assembly, and they still
became disconcerted, and could not answer.
They told this matter to the Blessed One.
p. 351
'I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in
the midst of the assembly.
And thus, O Bhikkhus, ought they to be instructed:--First they ought to be made
to choose an instructor 1; when they have chosen an instructor their robes and
bowl must be shown to them: "This is your alms-bowl, this is your waist-cloth,
this is your upper garment, this is your under garment, this is your vest, this
is your bathing dress 2. Go and stand in such and such a place."'
3. Ignorant and incompetent (Bhikkhunîs) instructed them, and they became
disconcerted, perplexed, and unable to answer.
They told this matter to the Blessed One.
'They are not to be instructed, O Bhikkhus, by unlearned, incompetent
Bhikkhunîs. Whosoever does so, shall be guilty of a dukkata. I prescribe, O
Bhikkhus, that they be instructed by learned and competent Bhikkhunîs.'
4. Bhikkhunîs not appointed (to the office of doing so) instructed them.
They told this matter to the Blessed One.
'Let no one, O Bhikkhus, instruct them without
p. 352
having been appointed thereto. Whosoever does so, shall be guilty of a dukkata.
I prescribe, O Bhikkhus, that a Bhikkhunî appointed to the office instruct them.
'And thus, O Bhikkhus, ought she to be appointed--one may either appoint
herself, or one may be appointed by another. And how is a Bhikkhunî to appoint
herself? Let a learned, competent Bhikkhunî lay the following motion (ñatti)
before the Samgha "Let the Samgha, reverend Ladies, hear me. N. N. desires to
receive the upasampadâ initiation from the venerable lady, M. M. If it seem meet
to the Samgha, I will instruct N. N." Thus may a Bhikkhunî appoint herself.
And how is a Bhikkhunî to be appointed by another? Let a learned, competent
Bhikkhunî lay the following resolution before the Samgha: "Let the Samgha,
reverend Ladies, hear me. N. N. desires to receive the upasampadâ initiation
from the venerable lady, M. M. If it seem meet to the Samgha, let A. A. instruct
N. N." Thus may one Bhikkhunî be appointed by another.
5. 'Then let that so appointed Bhikkhunî go to the person who is seeking to be
initiated, and thus address her: "Listen to me, N. N. This is the time for you
to speak the truth, to declare that which is. When you are asked about what has
happened before the Samgha, you ought, if it is so, to answer: "That is so;" if
it is not so, to answer: "That is not so," Be not perplexed, be not
disconcerted. I shall ask you thus: "Are you deformed (&c., down to the end of
the twenty-six questions in § 1)."'
(After the instruction was over, the instructor and the candidate) returned
together to the assembly.
p. 353
'They are not to return together. Let the instructor return first, and lay the
following resolution before the Samgha: "Let the Samgha, reverend Ladies, hear
me. N. N. desires to receive the upasampadâ initiation from the venerable lady,
M. M.; and she has been instructed by me. If it seem meet to the Samgha, let N.
N. come forward." Then let her be told to come forward. Then let her be told to
adjust her upper robe over one shoulder only, to bow down before the Bhikkhunîs,
to sit down on her heels, and stretching forth her joined palms, to ask for the
upasampadâ initiation, saying: "I ask the Samgha, reverend Ladies, for
initiation. May the Samgha, reverend Ladies, raise me up (out of the worldly
life), having pity on me." And a second and a third time is she to repeat that
request.
6. 'Then let a learned and competent Bhikkhunî lay the following resolution
before the Samgha: "Let the Samgha, reverend Ladies, hear me. This person, N.
N., desires to receive the upasampadâ initiation from M. M.; and she has been
instructed by me. If it seem meet to the Samgha, let me question N. N. as
touching the Disqualifications. Listen to me, N. N. [as before, down to the end
of the questions]."
7. 'Then let a learned and competent Bhikkhunî lay the following motion before
the Samgha: "Let the Samgha, reverend Ladies, hear me. This person, N. N.,
desires to receive the upasampadâ initiation from the venerable lady, M. M. She
is free from the Disqualifications, and is duly provided with alms-bowl and
robes. This person, N. N., asks the Samgha for the upasampadâ initiation, the
venerable
p. 354
lady, M. M., being her proposer. If it seem meet to the Samgha, let the Samgha
receive N. N., the venerable lady, M. M., being her proposer. That, then, is the
motion.
'"Let the Samgha, venerable Ladies, hear me. N. N. desires to receive the
upasampadâ, the lady, M. M., being her proposer. The Samgha confers the
upasampadâ upon N. N., the lady, M. M., being her proposer. Whosoever of the
venerable ones agrees thereto, let her keep silence; whosoever agrees not
thereto, let her speak. A second time I say the same thing." [The whole of this
paragraph repeated.] And a third time I say the same thing. [Paragraph
repeated.]
'The Samgha has conferred the upasampadâ upon N. N., the lady, M. M., being her
proposer. The Samgha agrees thereto. Therefore is it silent. Thus do I
understand.'
8. 'Then, further, let her be taken before the Bhikkhu-samgha, and there told to
arrange her robe over one shoulder only, to bow down before the Bhikkhus, and,
sitting down on her heels, to stretch forth her joined palms, and say: "I, Sirs,
N. N., who, being desirous of receiving the upasampadâ initiation from M. M.,
have received it on the one side (of the Samgha, from the Bhikkhunîs), and have
there been declared free (from the Disqualifications), do hereby ask the Samgha
for the upasampadâ." [The rest of the proceedings are the same as before the
Bhikkhunî-samgha.] "May the Samgha, reverend Sirs, raise me up (out of the
worldly life), having pity on me." And a second time do I hereby ask [&c.,
repeated]. And a third time do I hereby ask [the same repeated].
p. 355
[The rest of the proceedings are the same as in the last sections 6 and 7,
putting 'Bhikkhu' for 'Bhikkhunî,' and 'reverend Sirs' for 'reverend Ladies.]
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the
newly-received Bhikkhunî) what season and what date it is, tell her what part of
the day it is, tell her the whole formula 1, and tell the Bhikkhunîs: "You are
to teach her what are the three things allowed 2, and what are the eight things
interdicted 3."'
Footnotes
349:1 Here follow a number of abnormities, deformities, or diseases, all of
which have reference to the womb or its accessories. Some of them are
unintelligible to us. Compare the corresponding section in respect to Bhikkhus
at Mahâvagga I, 68.
349:2 Of these twenty-four, eleven are the deformities just referred to, and the
rest are the same as those for Bhikkhus at Mahâvagga I, 76. The number of
questions is, in fact, twenty-six, but the last two do not refer to
Disqualifications.
349:3 For the reason of this, see Mahâvagga I, 63.
350:1 Pavattinî; corresponding to upagghâya in the case of Bhikkhus.
350:2 This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus,
and not Bhikkhunîs, are to confer the upasampadâ.
350:3 This paragraph is word for word the same as Mahâvagga I, 76, 2 of the
Bhikkhus.
351:1 Upaggham. It should be observed that this expression is found only here,
and in the corresponding section for the Bhikkhus, at Mahâvagga I, 76, 3.
Elsewhere, throughout, Upagghâya is the form used for Bhikkhus, and Pavattinî
for Bhikkhunîs. The word is probably here also, as in the Mahâvagga I, 76, 3, to
be taken as a masculine.
351:2 These last two are omitted in the corresponding section for the Bhikkhus,
Mahâvagga I, 76, 3. On Samkakkhikam, see the note of the Old Commentator on the
96th Bhikkhunî Pâkittiya, and on Udaka-sâtikâ, the same on the 22nd Bhikkhunî
Pâkittiya.
355:1 Samgîti. On the meaning of this curious use of the word, see our note on
the corresponding section for the Bhikkhus (Mahâvagga I, 77).
355:2 The three Nissayas, which are doubtless the same as the 1st, 2nd, and 4th
of the four Resources mentioned in the corresponding paragraph for Bhikkhus
(Mahâvagga I, 77). The third is forbidden to Bhikkhunîs, below, X, 23.
355:3 Attha akaranîyâni. These must bear he same relation to the eight Bhikkhunî
Pârâjikas as the four Interdicts in the corresponding paragraph for the Bhikkhus
(Mahâvagga I, 78) do to the four Bhikkhu Pârâjikas.
[deformed in one or other of eleven ways] 1.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that a woman on whom the upasampadâ initiation is
being conferred, is to be questioned as touching the four-and-twenty
Disqualifications 2. And thus, O Bhikkhus, is she to be questioned:
(1-11) "Have you any one or other of the eleven deformities [each repeated as
above]?"
(12-16) "Have you any of the following diseases--leprosy, boils, dry leprosy,
consumption, or fits?"
(17) "Are you a human being 3?"
(18) "Are you a female?"
(.19) "Are you a free woman?"
(20) "Are you free from debts?"
(21) "Are you not in the king's service?"
(22) "Have your father and mother given their consent?"
(23) "Are you full twenty years of age?"
(24) "Are you duly provided with robes and alms-bowl?"
"What is your name?"
p. 350
"What is the name of your proposer 1?"'
2. Now at that time Bhikkhus put the questions as touching the Disqualifications
to Bhikkhunîs 2, and they who were seeking after the upasampadâ initiation
became disconcerted and perplexed, and were unable to answer.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that initiation is to be conferred in the
Bhikkhu-samgha upon a Bhikkhunî who has been initiated on the one side in the
Bhikkhunî-samgha, and has there cleared herself (from the Disqualifications).'
Now at that time the Bhikkhunîs questioned those who desired to receive the
upasampadâ initiation about the Disqualifications, without having had them
instructed beforehand (how to answer). The persons who desired to be ordained
became disconcerted and perplexed, and were not able to answer 3.
They told this matter to the Blessed One.
'I prescribe, O Bhikkhus, that you first instruct the women about to be
initiated (how to answer), and that you then question them as to the
Disqualifications.'
Then they instructed the candidates in the midst of the assembly, and they still
became disconcerted, and could not answer.
They told this matter to the Blessed One.
p. 351
'I prescribe, O Bhikkhus, that they be instructed aside, and then questioned in
the midst of the assembly.
And thus, O Bhikkhus, ought they to be instructed:--First they ought to be made
to choose an instructor 1; when they have chosen an instructor their robes and
bowl must be shown to them: "This is your alms-bowl, this is your waist-cloth,
this is your upper garment, this is your under garment, this is your vest, this
is your bathing dress 2. Go and stand in such and such a place."'
3. Ignorant and incompetent (Bhikkhunîs) instructed them, and they became
disconcerted, perplexed, and unable to answer.
They told this matter to the Blessed One.
'They are not to be instructed, O Bhikkhus, by unlearned, incompetent
Bhikkhunîs. Whosoever does so, shall be guilty of a dukkata. I prescribe, O
Bhikkhus, that they be instructed by learned and competent Bhikkhunîs.'
4. Bhikkhunîs not appointed (to the office of doing so) instructed them.
They told this matter to the Blessed One.
'Let no one, O Bhikkhus, instruct them without
p. 352
having been appointed thereto. Whosoever does so, shall be guilty of a dukkata.
I prescribe, O Bhikkhus, that a Bhikkhunî appointed to the office instruct them.
'And thus, O Bhikkhus, ought she to be appointed--one may either appoint
herself, or one may be appointed by another. And how is a Bhikkhunî to appoint
herself? Let a learned, competent Bhikkhunî lay the following motion (ñatti)
before the Samgha "Let the Samgha, reverend Ladies, hear me. N. N. desires to
receive the upasampadâ initiation from the venerable lady, M. M. If it seem meet
to the Samgha, I will instruct N. N." Thus may a Bhikkhunî appoint herself.
And how is a Bhikkhunî to be appointed by another? Let a learned, competent
Bhikkhunî lay the following resolution before the Samgha: "Let the Samgha,
reverend Ladies, hear me. N. N. desires to receive the upasampadâ initiation
from the venerable lady, M. M. If it seem meet to the Samgha, let A. A. instruct
N. N." Thus may one Bhikkhunî be appointed by another.
5. 'Then let that so appointed Bhikkhunî go to the person who is seeking to be
initiated, and thus address her: "Listen to me, N. N. This is the time for you
to speak the truth, to declare that which is. When you are asked about what has
happened before the Samgha, you ought, if it is so, to answer: "That is so;" if
it is not so, to answer: "That is not so," Be not perplexed, be not
disconcerted. I shall ask you thus: "Are you deformed (&c., down to the end of
the twenty-six questions in § 1)."'
(After the instruction was over, the instructor and the candidate) returned
together to the assembly.
p. 353
'They are not to return together. Let the instructor return first, and lay the
following resolution before the Samgha: "Let the Samgha, reverend Ladies, hear
me. N. N. desires to receive the upasampadâ initiation from the venerable lady,
M. M.; and she has been instructed by me. If it seem meet to the Samgha, let N.
N. come forward." Then let her be told to come forward. Then let her be told to
adjust her upper robe over one shoulder only, to bow down before the Bhikkhunîs,
to sit down on her heels, and stretching forth her joined palms, to ask for the
upasampadâ initiation, saying: "I ask the Samgha, reverend Ladies, for
initiation. May the Samgha, reverend Ladies, raise me up (out of the worldly
life), having pity on me." And a second and a third time is she to repeat that
request.
6. 'Then let a learned and competent Bhikkhunî lay the following resolution
before the Samgha: "Let the Samgha, reverend Ladies, hear me. This person, N.
N., desires to receive the upasampadâ initiation from M. M.; and she has been
instructed by me. If it seem meet to the Samgha, let me question N. N. as
touching the Disqualifications. Listen to me, N. N. [as before, down to the end
of the questions]."
7. 'Then let a learned and competent Bhikkhunî lay the following motion before
the Samgha: "Let the Samgha, reverend Ladies, hear me. This person, N. N.,
desires to receive the upasampadâ initiation from the venerable lady, M. M. She
is free from the Disqualifications, and is duly provided with alms-bowl and
robes. This person, N. N., asks the Samgha for the upasampadâ initiation, the
venerable
p. 354
lady, M. M., being her proposer. If it seem meet to the Samgha, let the Samgha
receive N. N., the venerable lady, M. M., being her proposer. That, then, is the
motion.
'"Let the Samgha, venerable Ladies, hear me. N. N. desires to receive the
upasampadâ, the lady, M. M., being her proposer. The Samgha confers the
upasampadâ upon N. N., the lady, M. M., being her proposer. Whosoever of the
venerable ones agrees thereto, let her keep silence; whosoever agrees not
thereto, let her speak. A second time I say the same thing." [The whole of this
paragraph repeated.] And a third time I say the same thing. [Paragraph
repeated.]
'The Samgha has conferred the upasampadâ upon N. N., the lady, M. M., being her
proposer. The Samgha agrees thereto. Therefore is it silent. Thus do I
understand.'
8. 'Then, further, let her be taken before the Bhikkhu-samgha, and there told to
arrange her robe over one shoulder only, to bow down before the Bhikkhus, and,
sitting down on her heels, to stretch forth her joined palms, and say: "I, Sirs,
N. N., who, being desirous of receiving the upasampadâ initiation from M. M.,
have received it on the one side (of the Samgha, from the Bhikkhunîs), and have
there been declared free (from the Disqualifications), do hereby ask the Samgha
for the upasampadâ." [The rest of the proceedings are the same as before the
Bhikkhunî-samgha.] "May the Samgha, reverend Sirs, raise me up (out of the
worldly life), having pity on me." And a second time do I hereby ask [&c.,
repeated]. And a third time do I hereby ask [the same repeated].
p. 355
[The rest of the proceedings are the same as in the last sections 6 and 7,
putting 'Bhikkhu' for 'Bhikkhunî,' and 'reverend Sirs' for 'reverend Ladies.]
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the
newly-received Bhikkhunî) what season and what date it is, tell her what part of
the day it is, tell her the whole formula 1, and tell the Bhikkhunîs: "You are
to teach her what are the three things allowed 2, and what are the eight things
interdicted 3."'
Footnotes
349:1 Here follow a number of abnormities, deformities, or diseases, all of
which have reference to the womb or its accessories. Some of them are
unintelligible to us. Compare the corresponding section in respect to Bhikkhus
at Mahâvagga I, 68.
349:2 Of these twenty-four, eleven are the deformities just referred to, and the
rest are the same as those for Bhikkhus at Mahâvagga I, 76. The number of
questions is, in fact, twenty-six, but the last two do not refer to
Disqualifications.
349:3 For the reason of this, see Mahâvagga I, 63.
350:1 Pavattinî; corresponding to upagghâya in the case of Bhikkhus.
350:2 This is in accordance with the rule laid down in X, 2, 2, that Bhikkhus,
and not Bhikkhunîs, are to confer the upasampadâ.
350:3 This paragraph is word for word the same as Mahâvagga I, 76, 2 of the
Bhikkhus.
351:1 Upaggham. It should be observed that this expression is found only here,
and in the corresponding section for the Bhikkhus, at Mahâvagga I, 76, 3.
Elsewhere, throughout, Upagghâya is the form used for Bhikkhus, and Pavattinî
for Bhikkhunîs. The word is probably here also, as in the Mahâvagga I, 76, 3, to
be taken as a masculine.
351:2 These last two are omitted in the corresponding section for the Bhikkhus,
Mahâvagga I, 76, 3. On Samkakkhikam, see the note of the Old Commentator on the
96th Bhikkhunî Pâkittiya, and on Udaka-sâtikâ, the same on the 22nd Bhikkhunî
Pâkittiya.
355:1 Samgîti. On the meaning of this curious use of the word, see our note on
the corresponding section for the Bhikkhus (Mahâvagga I, 77).
355:2 The three Nissayas, which are doubtless the same as the 1st, 2nd, and 4th
of the four Resources mentioned in the corresponding paragraph for Bhikkhus
(Mahâvagga I, 77). The third is forbidden to Bhikkhunîs, below, X, 23.
355:3 Attha akaranîyâni. These must bear he same relation to the eight Bhikkhunî
Pârâjikas as the four Interdicts in the corresponding paragraph for the Bhikkhus
(Mahâvagga I, 78) do to the four Bhikkhu Pârâjikas.
Cullavagga - Tenth Khandhaka: Chapter 16
1. Now at that time the Bhikkhus had come into the possession of some bedding,
and the Bhikkhunîs had none. The Bhikkhunîs sent a messenger to the Bhikkhus,
saying: 'It would be well if their reverences the Bhikkhus would give us some
bedding on loan 1.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give bedding to the Bhikkhunîs on loan.'
2. Now at that time Bhikkhunîs, in their courses, sat down or lay down on
stuffed bedsteads and chairs, and the stuffing was soiled with blood.
They told this matter to the Blessed One.
A Bhikkhunî is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or
chair. Whosoever does so, shall be guilty of a dukkata. I allow the use, O
Bhikkhus, of an indoor's robe 2.'
The indoor's robe got soiled.
p. 348
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to
the knee 1).'
The thigh-cloth slipped down.
They told this matter to the Blessed One.
'I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.'
The thread broke.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep
it up) 2.'
Now at that time the Khabbaggiya Bhikkhunîs used to wear the hip-string always.
The people murmured, &c., saying: 'Like the women who still enjoy the pleasures
of the world!' They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to wear a hip-string for constant use 3. I
allow its use to one who is in her courses.'
Footnotes
347:1 Tâvakâlikam. See the passages quoted in our note above on Kullavagga VI,
18.
347:2 Âvasatha-kîvaram. See the Old Commentary on this word as occurring in the
47th Bhikkhunî Pâkittiya.
348:1 Âni-kolakam. Buddhaghosa has no note on this. Âni must be here 'that part
of the leg immediately above the knee, the front of the thigh.' Compare
Böhtlingk-Roth s.v. No. 2.
348:2 Samvelliyam kati-suttakam. The samvelliyam is the ordinary undress as worn
for the sake of decency, even now, by a labourer working in muddy paddy fields,
or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot
and a half long, about five inches wide at one end, and tapering down to one
inch in width at the other. The broad end is fixed on to a string going round
the waist (kati-suttakam), and hangs down, when put on, in front of the legs.
When worn under other clothes, it remains so; but when the other clothes are
taken off for work the narrow end is passed under the body between the legs, and
twisted round the hip-string behind (at the small of the back) so as to keep it
fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says,
'Such as wrestlers and labourers wear.'
348:3 Its use is also forbidden to Bhikkhus (above, Cullavagga V 2, 1).
and the Bhikkhunîs had none. The Bhikkhunîs sent a messenger to the Bhikkhus,
saying: 'It would be well if their reverences the Bhikkhus would give us some
bedding on loan 1.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give bedding to the Bhikkhunîs on loan.'
2. Now at that time Bhikkhunîs, in their courses, sat down or lay down on
stuffed bedsteads and chairs, and the stuffing was soiled with blood.
They told this matter to the Blessed One.
A Bhikkhunî is not, O Bhikkhus, to sit down or lie down on a stuffed bedstead or
chair. Whosoever does so, shall be guilty of a dukkata. I allow the use, O
Bhikkhus, of an indoor's robe 2.'
The indoor's robe got soiled.
p. 348
They told this matter to the Blessed One.
'I allow, O Bhikkhus, the use of a thigh-cloth (a cloth to reach nearly down to
the knee 1).'
The thigh-cloth slipped down.
They told this matter to the Blessed One.
'I allow it, O Bhikkhus, to be fastened by a thread to be tied round the thigh.'
The thread broke.
They told this matter to the Blessed One.
'I allow, O Bhikkhus, a loin-cloth, and a string going round the hips (to keep
it up) 2.'
Now at that time the Khabbaggiya Bhikkhunîs used to wear the hip-string always.
The people murmured, &c., saying: 'Like the women who still enjoy the pleasures
of the world!' They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to wear a hip-string for constant use 3. I
allow its use to one who is in her courses.'
Footnotes
347:1 Tâvakâlikam. See the passages quoted in our note above on Kullavagga VI,
18.
347:2 Âvasatha-kîvaram. See the Old Commentary on this word as occurring in the
47th Bhikkhunî Pâkittiya.
348:1 Âni-kolakam. Buddhaghosa has no note on this. Âni must be here 'that part
of the leg immediately above the knee, the front of the thigh.' Compare
Böhtlingk-Roth s.v. No. 2.
348:2 Samvelliyam kati-suttakam. The samvelliyam is the ordinary undress as worn
for the sake of decency, even now, by a labourer working in muddy paddy fields,
or at any severe task. It is a wedge-shaped strip of cotton cloth about a foot
and a half long, about five inches wide at one end, and tapering down to one
inch in width at the other. The broad end is fixed on to a string going round
the waist (kati-suttakam), and hangs down, when put on, in front of the legs.
When worn under other clothes, it remains so; but when the other clothes are
taken off for work the narrow end is passed under the body between the legs, and
twisted round the hip-string behind (at the small of the back) so as to keep it
fast. Its use is forbidden to Bhikkhus at V, 29, 5, where Buddhaghosa says,
'Such as wrestlers and labourers wear.'
348:3 Its use is also forbidden to Bhikkhus (above, Cullavagga V 2, 1).
Cullavagga - Tenth Khandhaka: Chapter 15
1. Now at that time the people gave food to the Bhikkhus, and the Bhikkhus gave
to the Bhikkhunîs. The people murmured, were indignant, and complained, saying:
'How can their reverences give away to others what was given for them to
have--as if we did not know how to give gifts?'
They told this matter to the Blessed One.
'A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them
themselves to have. Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus had come into the possession of some (meat for)
food. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give it to the Samgha.'
Too much came into their possession.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give away that which was given to special
individuals (and to keep that which had come into the possession of the Samgha
as a whole 1).'
p. 347
Now at that time food, which had been stored up for the Bhikkhus, had come into
their possession.
They told this matter to the Blessed One.
'I allow food that has been stored up to be enjoyed by the Bhikkhunîs after they
have had it given over to them by the Bhikkhus.'
2. [The same repeated, reading Bhikkhunî for Bhikkhu, and vice versâ.]
Footnotes
346:1 Puggalikam dâtum. On this phrase compare the similar one below at X, 24.
Buddhaghosa has no note either here or there.
to the Bhikkhunîs. The people murmured, were indignant, and complained, saying:
'How can their reverences give away to others what was given for them to
have--as if we did not know how to give gifts?'
They told this matter to the Blessed One.
'A Bhikkhu, O Bhikkhus, is not to give away to others what was given for them
themselves to have. Whosoever does so, shall be guilty of a dukkata.'
Now at that time the Bhikkhus had come into the possession of some (meat for)
food. They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give it to the Samgha.'
Too much came into their possession.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to give away that which was given to special
individuals (and to keep that which had come into the possession of the Samgha
as a whole 1).'
p. 347
Now at that time food, which had been stored up for the Bhikkhus, had come into
their possession.
They told this matter to the Blessed One.
'I allow food that has been stored up to be enjoyed by the Bhikkhunîs after they
have had it given over to them by the Bhikkhus.'
2. [The same repeated, reading Bhikkhunî for Bhikkhu, and vice versâ.]
Footnotes
346:1 Puggalikam dâtum. On this phrase compare the similar one below at X, 24.
Buddhaghosa has no note either here or there.
Cullavagga - Tenth Khandhaka: Chapter 14
14.
The following short section will scarcely bear translating into modern English.
(The translation of this chapter was omitted from original book.--JBH.)
The following short section will scarcely bear translating into modern English.
(The translation of this chapter was omitted from original book.--JBH.)
Cullavagga - Tenth Khandhaka: Chapter 13
1. Now at that time a certain woman, while her husband was on a journey, became
with child by a paramour. She had a premature delivery, and asked a Bhikkhunî, a
confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunî
put it into her bowl, and, covering it over with her upper robe, went away.
Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a
vow not to partake of the first food given to him until he had already given of
it either to a Bhikkhu or to a Bhikkhunî. On seeing the Bhikkhunî; that Bhikkhu
said: 'Come, sister! take some food.'
'No thank you, Sir.'
[And a second and a third time the Bhikkhu made the same request, and received
the same reply. Then he said,]
'Sister! I have made a vow not to partake myself of the first food given to me
until I have already given of it either to a Bhikkhu or to a Bhikkhunî. Come,
sister! take the food.'
Then that Bhikkhunî, being so pressed by the Bhikkhu, pulled out her bowl, and
showed him what was inside of it. And the Bhikkhu was indignant, and annoyed,
and remonstrated, saying: 'How can you do such a thing?' And he told the
Bhikkhus, and they were indignant, &c., and told the Blessed One.
p. 346
'A Bhikkhunî is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever
does so, shall be guilty of a dukkata. I allow a Bhikkhunî, O Bhikkhus, on
seeing a Bhikkhu, to pull out her bowl, and show it to him.'
________________________
with child by a paramour. She had a premature delivery, and asked a Bhikkhunî, a
confederate of hers, to carry away the foetus in her bowl. And that Bhikkhunî
put it into her bowl, and, covering it over with her upper robe, went away.
Now at that time a certain Bhikkhu, who was on an alms-pilgrimage, had made a
vow not to partake of the first food given to him until he had already given of
it either to a Bhikkhu or to a Bhikkhunî. On seeing the Bhikkhunî; that Bhikkhu
said: 'Come, sister! take some food.'
'No thank you, Sir.'
[And a second and a third time the Bhikkhu made the same request, and received
the same reply. Then he said,]
'Sister! I have made a vow not to partake myself of the first food given to me
until I have already given of it either to a Bhikkhu or to a Bhikkhunî. Come,
sister! take the food.'
Then that Bhikkhunî, being so pressed by the Bhikkhu, pulled out her bowl, and
showed him what was inside of it. And the Bhikkhu was indignant, and annoyed,
and remonstrated, saying: 'How can you do such a thing?' And he told the
Bhikkhus, and they were indignant, &c., and told the Blessed One.
p. 346
'A Bhikkhunî is not, O Bhikkhus, to carry away a foetus in her bowl. Whosoever
does so, shall be guilty of a dukkata. I allow a Bhikkhunî, O Bhikkhus, on
seeing a Bhikkhu, to pull out her bowl, and show it to him.'
________________________
Cullavagga - Tenth Khandhaka: Chapter 12
1. Now at that time a certain woman, who had formerly belonged to the clan of
the Mallas 2 had entered the Order of the Bhikkhunîs. She, seeing a weakly
Bhikkhu on the road, struck up against him with the edge of her shoulder, and
knocked him over. The Bhikkhus murmured, were indignant, and complained, saying:
'How can a Bhikkhunî assault a Bhikkhu?'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to assault a
p. 345
Bhikkhu. Whosoever does so, shall be guilty of a dukkata. I prescribe that a
Bhikkhunî, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still
at a distance, and make room for him.'
Footnotes
344:2 Well known as wrestlers.
the Mallas 2 had entered the Order of the Bhikkhunîs. She, seeing a weakly
Bhikkhu on the road, struck up against him with the edge of her shoulder, and
knocked him over. The Bhikkhus murmured, were indignant, and complained, saying:
'How can a Bhikkhunî assault a Bhikkhu?'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to assault a
p. 345
Bhikkhu. Whosoever does so, shall be guilty of a dukkata. I prescribe that a
Bhikkhunî, O Bhikkhus, on seeing a Bhikkhu, should get out of the way when still
at a distance, and make room for him.'
Footnotes
344:2 Well known as wrestlers.
Cullavagga - Tenth Khandhaka: Chapter 11
1. Now at that time a certain Bhikkhunî, when on her death-bed, said: 'After I
am gone, let my set of necessaries 5 belong to the Samgha.' Then the
p. 344
[paragraph continues] Bhikkhus and the Bhikkhunîs disputed as to it,' saying:
'It belongs to us; it belongs to us.'
They told this matter to the Blessed One.
'If, O Bhikkhus, a Bhikkhunî, or a novice under training to become one (a
Sikkhamânâ), when on her death-bed, should say: "After I am gone, let my set of
necessaries belong to the Samgha," then it is the Bhikkhunî-samgha it belongs
to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a
novice under training to become one (a Sâmanera), when on his death-bed, should
say: "After I am gone, let my set of necessaries become the property of the
Samgha," then it is the Bhikkhu-samgha it belongs to; the Bhikkhunî-samgha is
not the owner thereof 1'
Footnotes
343:5 Parikkhâro; that is, the eight things over which a member p. 344 of the
Buddhist Order was allowed proprietary rights--the three robes, the alms-bowl,
razor, needle, girdle, and water-strainer.
344:1 By the rule laid down in the Mahâvagga VIII, 27, the set of robes and the
bowl are to be assigned by the Samgha to those that waited on the sick--at least
in the case of Bhikkhus,--and the analogy would doubtless hold good of the
Bhikkhunîs also.
am gone, let my set of necessaries 5 belong to the Samgha.' Then the
p. 344
[paragraph continues] Bhikkhus and the Bhikkhunîs disputed as to it,' saying:
'It belongs to us; it belongs to us.'
They told this matter to the Blessed One.
'If, O Bhikkhus, a Bhikkhunî, or a novice under training to become one (a
Sikkhamânâ), when on her death-bed, should say: "After I am gone, let my set of
necessaries belong to the Samgha," then it is the Bhikkhunî-samgha it belongs
to; the Bhikkhu-samgha is not the owner thereof. If a Bhikkhu, O Bhikkhus, or a
novice under training to become one (a Sâmanera), when on his death-bed, should
say: "After I am gone, let my set of necessaries become the property of the
Samgha," then it is the Bhikkhu-samgha it belongs to; the Bhikkhunî-samgha is
not the owner thereof 1'
Footnotes
343:5 Parikkhâro; that is, the eight things over which a member p. 344 of the
Buddhist Order was allowed proprietary rights--the three robes, the alms-bowl,
razor, needle, girdle, and water-strainer.
344:1 By the rule laid down in the Mahâvagga VIII, 27, the set of robes and the
bowl are to be assigned by the Samgha to those that waited on the sick--at least
in the case of Bhikkhus,--and the analogy would doubtless hold good of the
Bhikkhunîs also.
Cullavagga - Tenth Khandhaka: Chapter 10
1. Now at that time Bhikkhunîs wore long girdles, and out of them they arranged
fringes 2. The people murmured, were indignant, and complained, saying: 'As the
women who are still enjoying the pleasures of the world do!'
p. 341
'A Bhikkhunî is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall
be guilty of a dukkata. I allow a Bhikkhunî, O Bhikkhus, a girdle that will go
once round the body 1, and fringes are not to be arranged in it. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time Bhikkhunîs arranged fringes in cloth of bambû fibre 2, or in
leather, or in white cotton cloth 3, or in plaited cotton cloth 4, or in fringed
cotton cloth 5, or in white or, in plaited or in fringed kola cloth 6, or in
plaits or fringes made of thread. The people murmured, were indignant, and
complained, saying: 'As the women who are still enjoying the pleasures of the
world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to wear any of these things. Whosoever does so,
shall be guilty of a dukkata.'
2. Now at that time Bhikkhunîs had their backs scrubbed with the steak-bone of
an ox, or slapped with the jaw-bone of an ox; and had their fore-arms 7,
p. 342
and the backs of their hands 1, and their calves 2, and the upper part of their
feet 3, and their thighs, and their faces, and their gums, so slapped. The
people murmured, were indignant, and complained, saying: 'As the women who are
still enjoying the pleasures of the world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to [do any of these things]. Whosoever does so,
shall be guilty of a dukkata.'
3. Now at that time the Khabbaggiya Bhikkhunîs [&c., down to]
' 4A Bhikkhunî is not, O Bhikkhus, to anoint her face, nor to rub ointments on
to her face 5, nor to put chunam on to her face, nor to smear red arsenic on to
her face, nor to paint her body, nor to paint her face, nor to paint her body
and face. Whosoever does so, shall be guilty of a dukkata.'
4. [Similar paragraph concluding,]
'A Bhikkhunî is not, O Bhikkhus, to make (tattoo marks) by the corners of her
eyes 6, or on her cheeks 7, nor to peep out of window 8, nor to stand in the
p. 343
light (of a half-opened door) 1, nor to have dances performed, nor to keep
courtesans, nor to keep a tavern, nor to keep a slaughter-house, nor to open a
shop, nor, to practise usury, nor to supply men slaves or women slaves, or men
servants or maid servants, or animals, nor to carry on the business of florist
and seedsman 2, nor to carry the razor case 3.'
[Similar paragraph concluding,]
'A Bhikkhunî is not, O Bhikkhus, to wear robes that are all of a blue, light
yellow, crimson, black, brownish-yellow, or dark yellow colour nor to wear robes
with skirts to them which are not made of torn pieces of cloth, or are long, or
have flowers worked on them, or cobras' hoods; nor to wear jackets, nor dresses
made of the fibre of the Tirîtaka plant 4. Whosoever does so, shall be guilty of
a dukkata.'
Footnotes
340:2 Pâsuke namentîti gihidârikâyo viya ghanapattakena kâyabandhanena pâsuke
namanatthâya bandhanti, says Buddhaghosa. Pâsuka is probably equal to the
Sanskrit pârsvaka, and means a fringe arranged round the body, as shown in Plate
LI of Cunningham's 'Bharhut Tope,' being so called from the rib-like arrangement
of the strings or cloth or other substance of which it was made. On
corresponding girdles worn by men and forbidden to Bhikkhus, see Kullavagga V,
29, 2.
341:1 Ekapariyâkatan ti ekavâram parikkhipanakam, says the Samanta Pâsâdikâ.
341:2 Vilivena pattenâti (sic) sanheti veluvilvehi (sic) katapattena.
341:3 Dussapattenâti setavatthapattena.
341:4 Dussaveniyâti dussena kataveniyâ.
341:5 Dussavattiyâti dussena katavattiyâ.
341:6 Kolapattâdisu kolakâvâsam kolan ti veditabbam.
341:7 Hattham kottâpentîti aggam bâham kottâpetvâ morapattâdîhi kittakam
karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks
figured on Plate LII of Cunningham's 'Bharhut Tope,' referred to in the note on
the next section, is a representation of a peacock's feathers. On atthilla, see
Buddhaghosa's note at p. 327 of the text. Compare the prohibition of the use by
Bhikkhus of back-scratchers and other like things (Kullavagga V, 1, 1) connected
with shampooing of luxurious bathing.
342:1 Hattha-kokkhan ti pitthi-hattham.
342:2 Pâdan ti gaṅgham.
342:3 Pâda-kokkhan ti pitthi-pâdam.
342:4 This paragraph has already occurred above, V, 2, 5 of the Bhikkhus.
342:5 These two injunctions are found also in the 90th and 91st Bhikkhunî
Pâkittiyas.
342:6 Avaṅgam karontîti avaṅga-dese adhomukham lekham karonti (B.). Avaṅga =
Sanskrit apâṅga.
342:7 Visesakam karontîti ganda-padese vikitra-santhânam visesakam karonti (B.).
A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham's
'Bharhut Tope.'
342:8 Olokentîti vâtapânam vivaritvâ vîthim olokenti (B.).
343:1 Sâloke titthantîti dvârom vivaritvâ upaddha-kâyam dassentiyo titthanti
(B.). Compare Theri-gâthâ 73.
343:2 Harîtaka-pannikam pakinantîti harîtakañ k’ eva panniñ ka pakinanti,
pakinnakâpanam pasârentîli vuttam hoti (B.). Compare pannika-upâsako in the
Gâtaka I, 411 = II, 180.
343:3 Namatakam dhâreti. See V, 27, 3, and our note above on V, 11, 1. The
expression evidently means here 'to be a barber.'
343:4 This paragraph has already occurred above, in respect to the Bhikkhus
(Mahâvagga VIII, 29), where see our notes on the various items.
fringes 2. The people murmured, were indignant, and complained, saying: 'As the
women who are still enjoying the pleasures of the world do!'
p. 341
'A Bhikkhunî is not, O Bhikkhus, to wear a long girdle. Whosoever does so, shall
be guilty of a dukkata. I allow a Bhikkhunî, O Bhikkhus, a girdle that will go
once round the body 1, and fringes are not to be arranged in it. Whosoever does
so, shall be guilty of a dukkata.'
Now at that time Bhikkhunîs arranged fringes in cloth of bambû fibre 2, or in
leather, or in white cotton cloth 3, or in plaited cotton cloth 4, or in fringed
cotton cloth 5, or in white or, in plaited or in fringed kola cloth 6, or in
plaits or fringes made of thread. The people murmured, were indignant, and
complained, saying: 'As the women who are still enjoying the pleasures of the
world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to wear any of these things. Whosoever does so,
shall be guilty of a dukkata.'
2. Now at that time Bhikkhunîs had their backs scrubbed with the steak-bone of
an ox, or slapped with the jaw-bone of an ox; and had their fore-arms 7,
p. 342
and the backs of their hands 1, and their calves 2, and the upper part of their
feet 3, and their thighs, and their faces, and their gums, so slapped. The
people murmured, were indignant, and complained, saying: 'As the women who are
still enjoying the pleasures of the world do!'
They told this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to [do any of these things]. Whosoever does so,
shall be guilty of a dukkata.'
3. Now at that time the Khabbaggiya Bhikkhunîs [&c., down to]
' 4A Bhikkhunî is not, O Bhikkhus, to anoint her face, nor to rub ointments on
to her face 5, nor to put chunam on to her face, nor to smear red arsenic on to
her face, nor to paint her body, nor to paint her face, nor to paint her body
and face. Whosoever does so, shall be guilty of a dukkata.'
4. [Similar paragraph concluding,]
'A Bhikkhunî is not, O Bhikkhus, to make (tattoo marks) by the corners of her
eyes 6, or on her cheeks 7, nor to peep out of window 8, nor to stand in the
p. 343
light (of a half-opened door) 1, nor to have dances performed, nor to keep
courtesans, nor to keep a tavern, nor to keep a slaughter-house, nor to open a
shop, nor, to practise usury, nor to supply men slaves or women slaves, or men
servants or maid servants, or animals, nor to carry on the business of florist
and seedsman 2, nor to carry the razor case 3.'
[Similar paragraph concluding,]
'A Bhikkhunî is not, O Bhikkhus, to wear robes that are all of a blue, light
yellow, crimson, black, brownish-yellow, or dark yellow colour nor to wear robes
with skirts to them which are not made of torn pieces of cloth, or are long, or
have flowers worked on them, or cobras' hoods; nor to wear jackets, nor dresses
made of the fibre of the Tirîtaka plant 4. Whosoever does so, shall be guilty of
a dukkata.'
Footnotes
340:2 Pâsuke namentîti gihidârikâyo viya ghanapattakena kâyabandhanena pâsuke
namanatthâya bandhanti, says Buddhaghosa. Pâsuka is probably equal to the
Sanskrit pârsvaka, and means a fringe arranged round the body, as shown in Plate
LI of Cunningham's 'Bharhut Tope,' being so called from the rib-like arrangement
of the strings or cloth or other substance of which it was made. On
corresponding girdles worn by men and forbidden to Bhikkhus, see Kullavagga V,
29, 2.
341:1 Ekapariyâkatan ti ekavâram parikkhipanakam, says the Samanta Pâsâdikâ.
341:2 Vilivena pattenâti (sic) sanheti veluvilvehi (sic) katapattena.
341:3 Dussapattenâti setavatthapattena.
341:4 Dussaveniyâti dussena kataveniyâ.
341:5 Dussavattiyâti dussena katavattiyâ.
341:6 Kolapattâdisu kolakâvâsam kolan ti veditabbam.
341:7 Hattham kottâpentîti aggam bâham kottâpetvâ morapattâdîhi kittakam
karonti, says Buddhaghosa. The meaning is not clear. No. 10 of the tattoo marks
figured on Plate LII of Cunningham's 'Bharhut Tope,' referred to in the note on
the next section, is a representation of a peacock's feathers. On atthilla, see
Buddhaghosa's note at p. 327 of the text. Compare the prohibition of the use by
Bhikkhus of back-scratchers and other like things (Kullavagga V, 1, 1) connected
with shampooing of luxurious bathing.
342:1 Hattha-kokkhan ti pitthi-hattham.
342:2 Pâdan ti gaṅgham.
342:3 Pâda-kokkhan ti pitthi-pâdam.
342:4 This paragraph has already occurred above, V, 2, 5 of the Bhikkhus.
342:5 These two injunctions are found also in the 90th and 91st Bhikkhunî
Pâkittiyas.
342:6 Avaṅgam karontîti avaṅga-dese adhomukham lekham karonti (B.). Avaṅga =
Sanskrit apâṅga.
342:7 Visesakam karontîti ganda-padese vikitra-santhânam visesakam karonti (B.).
A number of tattoo marks on the cheeks are figured in Plate LII of Cunningham's
'Bharhut Tope.'
342:8 Olokentîti vâtapânam vivaritvâ vîthim olokenti (B.).
343:1 Sâloke titthantîti dvârom vivaritvâ upaddha-kâyam dassentiyo titthanti
(B.). Compare Theri-gâthâ 73.
343:2 Harîtaka-pannikam pakinantîti harîtakañ k’ eva panniñ ka pakinanti,
pakinnakâpanam pasârentîli vuttam hoti (B.). Compare pannika-upâsako in the
Gâtaka I, 411 = II, 180.
343:3 Namatakam dhâreti. See V, 27, 3, and our note above on V, 11, 1. The
expression evidently means here 'to be a barber.'
343:4 This paragraph has already occurred above, in respect to the Bhikkhus
(Mahâvagga VIII, 29), where see our notes on the various items.
Cullavagga - Tenth Khandhaka: Chapter 9
1. Now when the Blessed One had stayed at Vesâlî as long as he thought fit, he
sat out towards Sâvatthi; and, journeying straight on, he in due course arrived
thereat. And there, at Sâvatthi, the Blessed One remained in the Getavana,
Anâtha Pindika's Park.
Now at that time the Khabbaggiya Bhikkhus threw dirty water over Bhikkhunîs,
thinking, perhaps, they would fall in love with them 1.
They told this matter to the Blessed One.
'A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhunî. Whosoever
does so, shall be guilty of a dukkata. I allow a penalty, O Bhikkhus, to be
imposed on that Bhikkhu.
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on him?'
They told this matter to the Blessed One.
'That Bhikkhu is to be declared to be one who is not to be saluted by the
Bhikkhunî-samgha 2.'
Now at that time the Khabbaggiya Bhikkhus uncovered their bodies, or their
thighs, or their private parts, and showed them to Bhikkhunîs, or addressed
Bhikkhunîs with wicked words, or associated with Bhikkhunîs, thinking, perhaps,
they would fall in love with them 3.
They told this matter to the Blessed One.
p. 336
'A Bhikkhu is not, O Bhikkhus, to do [any of these things]. Whosoever does,
shall be guilty of a dukkata. I allow, O Bhikkhus, a penalty to be imposed on
that Bhikkhu.'
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on him?'
They told this matter to the Blessed One.
'That Bhikkhu is to be declared to be one who is not to be saluted by the
Bhikkhunî-samgha.'
2. [The last section repeated of the Khabbaggiya Bhikkhunîs, the decision being
the same down to]
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on her?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to prohibit her (from entering a Vihâra) 1.'
When the prohibition was laid upon them, they would not accept it. They told
this matter to the Blessed One.
'I allow you, O Bhikkhus, to inhibit them from the Exhortation.'
3. Then the Bhikkhus thought: 'Is it lawful to hold Uposatha with a Bhikkhunî
who has been inhibited from the Exhortation, or is it not lawful?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to hold Uposatha with a Bhikkhunî who has been
inhibited from the Exhortation until such time as her case has been settled.'
Now at that time the venerable Udâyi, after having inhibited the Exhortation (to
one or more Bhikkhunîs), went away on a journey. The Bhikkhunîs
p. 337
murmured, were indignant, and complained, saying: 'How can the venerable Udâyi
[act so]?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to go on a journey after having inhibited the
Exhortation. Whosoever does so, shall be guilty of a dukkata.'
Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation,
They told this matter to the Blessed One.
'The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent
Bhikkhu. When such a one does so, he shall be guilty of a dukkata.'
Now at that time Bhikkhus inhibited the Exhortation without grounds and without
cause.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to inhibit the Exhortation without ground and without
cause. Whosoever does so, shall be guilty of a dukkata.'
Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a
decision (on the matter out of which the inhibition arose).
They told this matter to the Blessed One.
'When, O Bhikkhus, you have inhibited the Exhortation, you are not to abstain
from giving a decision (on the matter out of which the inhibition arose).
Whosoever does so, shall be guilty of a dukkata.'
4. Now at that time Bhikkhunîs did not go to the Exhortation. They told this
matter to the Blessed One.
'A Bhikkhunî, O Bhikkhus, is not to omit going to the Exhortation. Whosoever
does so, shall be dealt with according to the rule 1.'
p. 338
Now at that time the whole Bhikkhunî-samgha went to the Exhortation together.
The people murmured, were indignant, and complained, saying: 'There are their
wives, there are their mistresses; now will they take pleasure together.'
They told this matter to the Blessed One.
'The whole Bhikkhunî-samgha is not, O Bhikkhus, to go to the Exhortation
together. And if it should so go, it is guilty of a dukkata. I allow, O
Bhikkhus, four or five Bhikkhunîs to go together.'
[The same when four or five went the decision ending,]
'I allow, O Bhikkhus, two or three Bhikkhunîs to go together to Exhortation; and
let them go up to some one Bhikkhu, and arrange their robes over one shoulder,
and, sitting down on their heels, let them stretch forth their joined palms, and
thus address him: "The Bhikkhunî-samgha salutes the feet of the Bhikkhu-samgha,
and requests permission to come for the purpose of the Exhortation being held;
may that be granted, they say, to the Bhikkhunî-samgha."
'Then he who is entrusted with the recitation of the Pâtimokkha is to ask: "Is
there any Bhikkhu who has been appointed to hold the Exhortation of the
Bhikkhunîs?"
'If a Bhikkhu has been appointed thereto, the reciter of the Pâtimokkha is to
say: "Such and such a Bhikkhu has been appointed to hold Exhortation to the
Bhikkhunîs. Let the Bhikkhunî-samgha come to him accordingly."
'If no Bhikkhu has been appointed thereto the reciter of the Pâtimokkha is to
say: "Which of the venerable ones is able to hold Exhortation to
p. 339
the Bhikkhunîs?" If any one is able to do so, and is possessed of the eight
qualifications 1, he is to appoint him thereto, and is to say: "Such and such a
Bhikkhu is appointed to hold Exhortation to the Bhikkhunîs. Let the
Bhikkhunî-samgha come to him."
'If no one is able to do so, the reciter of the Pâtimokkha is to say: "There is
no Bhikkhu appointed to hold Exhortation to the Bhikkhunîs. May the
Bhikkhunî-samgha obtain its desire in peace 2."'
5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation.
They told this matter to the Blessed One.
'The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept
it, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu was stupid. To him the Bhikkhunîs went, and
said: 'Sir, please to accept the (duty of holding) Exhortation.'
'I, sister, am stupid. How can I accept the Exhortation?'
'You should take it, Sir; for thus has it been laid down by the Blessed One:
"Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunîs."'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.'
[The same repeated of a sick Bhikkhu, and a
p. 340
[paragraph continues] Bhikkhu on a journey. The same case put of a Bhikkhu
living in the jungle. The decision is,]
'I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation,
and to appoint a time and place for the meeting 1, saying: "There will I perform
it."'
Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They
told this matter to the Blessed One.
'The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time Bhikkhunîs did not attend at the place appointed. They told
this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to omit attending at the place appointed.
Whosoever does so, shall be guilty of a dukkata.'
Footnotes
335:1 On sâraggeyyun compare sâraggati at V, 3, I.
335:2 On this decision compare the 'sending to Coventry' of Khanna for levity of
conduct towards Bhikkhus at Mahâ-parinibbâna Sutta VI, 4, and Kullavagga XI, 1,
12 (where the penalty is called Brahma-danda).
335:3 On sampayogeti compare Kullavagga I, 5, at the end.
336:1 Âvaranan ti vihârapavesane nivâranam, says Buddhaghosa.
337:1 Bhikkhunî Pâkittiya LVIII.
339:1 These are given at length in the Sutta Vibhaṅga, Pâkittiya XXI, 2, 1.
339:2 Pâsâdikena sampâdetu, on which Buddhaghosa has no note. Perhaps 'by means
of faith' would be a better rendering.
340:1 On samketam, see our note above on Mahâvagga VIII, 23, 3.
sat out towards Sâvatthi; and, journeying straight on, he in due course arrived
thereat. And there, at Sâvatthi, the Blessed One remained in the Getavana,
Anâtha Pindika's Park.
Now at that time the Khabbaggiya Bhikkhus threw dirty water over Bhikkhunîs,
thinking, perhaps, they would fall in love with them 1.
They told this matter to the Blessed One.
'A Bhikkhu is not, O Bhikkhus, to throw dirty water at a Bhikkhunî. Whosoever
does so, shall be guilty of a dukkata. I allow a penalty, O Bhikkhus, to be
imposed on that Bhikkhu.
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on him?'
They told this matter to the Blessed One.
'That Bhikkhu is to be declared to be one who is not to be saluted by the
Bhikkhunî-samgha 2.'
Now at that time the Khabbaggiya Bhikkhus uncovered their bodies, or their
thighs, or their private parts, and showed them to Bhikkhunîs, or addressed
Bhikkhunîs with wicked words, or associated with Bhikkhunîs, thinking, perhaps,
they would fall in love with them 3.
They told this matter to the Blessed One.
p. 336
'A Bhikkhu is not, O Bhikkhus, to do [any of these things]. Whosoever does,
shall be guilty of a dukkata. I allow, O Bhikkhus, a penalty to be imposed on
that Bhikkhu.'
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on him?'
They told this matter to the Blessed One.
'That Bhikkhu is to be declared to be one who is not to be saluted by the
Bhikkhunî-samgha.'
2. [The last section repeated of the Khabbaggiya Bhikkhunîs, the decision being
the same down to]
Then the Bhikkhus thought: 'What penalty is it that ought to be imposed on her?'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to prohibit her (from entering a Vihâra) 1.'
When the prohibition was laid upon them, they would not accept it. They told
this matter to the Blessed One.
'I allow you, O Bhikkhus, to inhibit them from the Exhortation.'
3. Then the Bhikkhus thought: 'Is it lawful to hold Uposatha with a Bhikkhunî
who has been inhibited from the Exhortation, or is it not lawful?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to hold Uposatha with a Bhikkhunî who has been
inhibited from the Exhortation until such time as her case has been settled.'
Now at that time the venerable Udâyi, after having inhibited the Exhortation (to
one or more Bhikkhunîs), went away on a journey. The Bhikkhunîs
p. 337
murmured, were indignant, and complained, saying: 'How can the venerable Udâyi
[act so]?'
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to go on a journey after having inhibited the
Exhortation. Whosoever does so, shall be guilty of a dukkata.'
Now at that time foolish and incompetent Bhikkhus inhibited the Exhortation,
They told this matter to the Blessed One.
'The Exhortation is not, O Bhikkhus, to be inhibited by a foolish, incompetent
Bhikkhu. When such a one does so, he shall be guilty of a dukkata.'
Now at that time Bhikkhus inhibited the Exhortation without grounds and without
cause.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to inhibit the Exhortation without ground and without
cause. Whosoever does so, shall be guilty of a dukkata.'
Now at that time Bhikkhus, who had inhibited the Exhortation, would not give a
decision (on the matter out of which the inhibition arose).
They told this matter to the Blessed One.
'When, O Bhikkhus, you have inhibited the Exhortation, you are not to abstain
from giving a decision (on the matter out of which the inhibition arose).
Whosoever does so, shall be guilty of a dukkata.'
4. Now at that time Bhikkhunîs did not go to the Exhortation. They told this
matter to the Blessed One.
'A Bhikkhunî, O Bhikkhus, is not to omit going to the Exhortation. Whosoever
does so, shall be dealt with according to the rule 1.'
p. 338
Now at that time the whole Bhikkhunî-samgha went to the Exhortation together.
The people murmured, were indignant, and complained, saying: 'There are their
wives, there are their mistresses; now will they take pleasure together.'
They told this matter to the Blessed One.
'The whole Bhikkhunî-samgha is not, O Bhikkhus, to go to the Exhortation
together. And if it should so go, it is guilty of a dukkata. I allow, O
Bhikkhus, four or five Bhikkhunîs to go together.'
[The same when four or five went the decision ending,]
'I allow, O Bhikkhus, two or three Bhikkhunîs to go together to Exhortation; and
let them go up to some one Bhikkhu, and arrange their robes over one shoulder,
and, sitting down on their heels, let them stretch forth their joined palms, and
thus address him: "The Bhikkhunî-samgha salutes the feet of the Bhikkhu-samgha,
and requests permission to come for the purpose of the Exhortation being held;
may that be granted, they say, to the Bhikkhunî-samgha."
'Then he who is entrusted with the recitation of the Pâtimokkha is to ask: "Is
there any Bhikkhu who has been appointed to hold the Exhortation of the
Bhikkhunîs?"
'If a Bhikkhu has been appointed thereto, the reciter of the Pâtimokkha is to
say: "Such and such a Bhikkhu has been appointed to hold Exhortation to the
Bhikkhunîs. Let the Bhikkhunî-samgha come to him accordingly."
'If no Bhikkhu has been appointed thereto the reciter of the Pâtimokkha is to
say: "Which of the venerable ones is able to hold Exhortation to
p. 339
the Bhikkhunîs?" If any one is able to do so, and is possessed of the eight
qualifications 1, he is to appoint him thereto, and is to say: "Such and such a
Bhikkhu is appointed to hold Exhortation to the Bhikkhunîs. Let the
Bhikkhunî-samgha come to him."
'If no one is able to do so, the reciter of the Pâtimokkha is to say: "There is
no Bhikkhu appointed to hold Exhortation to the Bhikkhunîs. May the
Bhikkhunî-samgha obtain its desire in peace 2."'
5. Now at that time Bhikkhus did not accept the (office of holding) Exhortation.
They told this matter to the Blessed One.
'The Exhortation is not, O Bhikkhus, to be declined. Whosoever shall not accept
it, shall be guilty of a dukkata.'
Now at that time a certain Bhikkhu was stupid. To him the Bhikkhunîs went, and
said: 'Sir, please to accept the (duty of holding) Exhortation.'
'I, sister, am stupid. How can I accept the Exhortation?'
'You should take it, Sir; for thus has it been laid down by the Blessed One:
"Bhikkhus are to accept the (duty of holding) Exhortation to the Bhikkhunîs."'
They told this matter to the Blessed One.
'I allow, O Bhikkhus, all the rest, save the stupid, to accept the Exhortation.'
[The same repeated of a sick Bhikkhu, and a
p. 340
[paragraph continues] Bhikkhu on a journey. The same case put of a Bhikkhu
living in the jungle. The decision is,]
'I allow a Bhikkhu living in the jungle, O Bhikkhus, to accept the Exhortation,
and to appoint a time and place for the meeting 1, saying: "There will I perform
it."'
Now at that time Bhikkhus accepted the Exhortation, but did not perform it. They
told this matter to the Blessed One.
'The Exhortation, O Bhikkhus, is not to be neglected. Whosoever does so, shall
be guilty of a dukkata.'
Now at that time Bhikkhunîs did not attend at the place appointed. They told
this matter to the Blessed One.
'A Bhikkhunî is not, O Bhikkhus, to omit attending at the place appointed.
Whosoever does so, shall be guilty of a dukkata.'
Footnotes
335:1 On sâraggeyyun compare sâraggati at V, 3, I.
335:2 On this decision compare the 'sending to Coventry' of Khanna for levity of
conduct towards Bhikkhus at Mahâ-parinibbâna Sutta VI, 4, and Kullavagga XI, 1,
12 (where the penalty is called Brahma-danda).
335:3 On sampayogeti compare Kullavagga I, 5, at the end.
336:1 Âvaranan ti vihârapavesane nivâranam, says Buddhaghosa.
337:1 Bhikkhunî Pâkittiya LVIII.
339:1 These are given at length in the Sutta Vibhaṅga, Pâkittiya XXI, 2, 1.
339:2 Pâsâdikena sampâdetu, on which Buddhaghosa has no note. Perhaps 'by means
of faith' would be a better rendering.
340:1 On samketam, see our note above on Mahâvagga VIII, 23, 3.
Cullavagga - Tenth Khandhaka: Chapter 8
1. Now at that time a Bhikkhunî, a pupil of the Bhikkhunî Uppalavannâ, followed
the Blessed One for seven years, learning the Vinaya; but she, being forgetful,
lost it as fast as she received it. And that Bhikkhunî heard that the Blessed
One was about to go to Sâvatthi. Then she thought: 'For seven years have I
followed the Blessed One, learning the Vinaya; and, being forgetful, I have lost
it as fast as I received it. Hard is it for a woman to follow the Blessed One
her life long. What now shall I do?'
And that Bhikkhunî told this matter to the Bhikkhunîs, and they told it to the
Bhikkhus, and the Bhikkhus told it to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to teach the Vinaya to Bhikkhunîs.'
________________________
Here ends the First Portion for Recitation.
Footnotes
334:1 Ropetum, on which Buddhaghosa says: Tagganiyâdisu imam nâma kammam etissâ
kâtabban ti evam ropetvâ.
the Blessed One for seven years, learning the Vinaya; but she, being forgetful,
lost it as fast as she received it. And that Bhikkhunî heard that the Blessed
One was about to go to Sâvatthi. Then she thought: 'For seven years have I
followed the Blessed One, learning the Vinaya; and, being forgetful, I have lost
it as fast as I received it. Hard is it for a woman to follow the Blessed One
her life long. What now shall I do?'
And that Bhikkhunî told this matter to the Bhikkhunîs, and they told it to the
Bhikkhus, and the Bhikkhus told it to the Blessed One.
'I allow Bhikkhus, O Bhikkhus, to teach the Vinaya to Bhikkhunîs.'
________________________
Here ends the First Portion for Recitation.
Footnotes
334:1 Ropetum, on which Buddhaghosa says: Tagganiyâdisu imam nâma kammam etissâ
kâtabban ti evam ropetvâ.
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