Tripiṭaka Cūḷavagga
The Small Division
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Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu.
Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
At this time Mahāpajāpati Gotamī went to the Buddha, bowed down to him,
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
“Sir, please allow women to go forth into homelessness on the spiritual path proclaimed by the Buddha.”
“Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.
“Let it be, Gotami, don’t pursue this idea.”
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
the same question
“Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.
and got the same reply.
“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti—
“The Buddha doesn’t allow women to go forth,”
dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
and sad and tearful she bowed down, circumambulated him with her right side toward him, and left.
Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.
When the Buddha had stayed at Kapilavatthu for as long as he liked, he set out wandering toward Vesālī.
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
he stayed in the hall with the peaked roof in the Great Wood.
Atha kho mahāpajāpati gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi.
In the meantime Mahāpajāpati shaved her hair, put on ocher robes, and set out for Vesālī together with a number of Sakyan women.
Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami.
When she eventually arrived, she went to the hall with the peaked roof in the Great Wood.
Atha kho mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.
She then stood outside the gatehouse, sad and tearful, covered in dust, her feet swollen.
Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ.
Venerable Ānanda saw her there
“kissa tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?
“Why are you standing outside the gatehouse like this?”
“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
“Because, Venerable Ānanda, the Buddha doesn’t allow women to go forth.”
“Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
“Well then, Gotamī, please wait here for a moment while I ask the Buddha.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Venerable Ānanda went to the Buddha, bowed, sat down,
“esā, bhante, mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā—
“Sir, Mahāpajāpati Gotamī is standing outside the gatehouse, sad and tearful, covered in dust, her feet swollen.
‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti.
She says you won’t allow women to go forth.
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
Sir, please allow women to go forth.”
“Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.
“Let it be, Ānanda, don’t pursue this idea.”
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
the same question
“Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.
and got the same reply.
“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ;
“The Buddha doesn’t allow women to go forth.
yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
What if I try another approach?”
“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti?
“If women were allowed to go forth, would they be capable of realizing the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of perfection?”
“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti.
“Yes, they would.”
“Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātuṁ;
“If that’s so, sir,
bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā, posikā, khīrassa dāyikā, bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi;
and considering that Mahāpajāpati has been very helpful to you—she’s your aunt who nurtured you, brought you up, and breastfed you when your own mother died—
sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
please allow women to go forth.”
“Sace, ānanda, mahāpajāpati gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā.
“Ānanda, if Mahāpajāpati accepts these eight important principles,
Vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ.
A nun who has been fully ordained for a hundred years should bow down to a monk who was given the full ordination on that very day, and she should stand up for him, raise her joined palms to him, and do acts of respect toward him.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle is to be honored and respected all one’s life, and is not to be breached.
Na bhikkhuniyā abhikkhuke āvāse vassaṁ vasitabbaṁ.
A nun shouldn’t spend the rainy-season residence in a monastery without monks.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Anvaddhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā—
Every half-month a nun should seek two things from the Sangha of monks:
uposathapucchakañca, ovādūpasaṅkamanañca.
asking it about the observance day and going to it for the instruction.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Vassaṁvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṁ—
A nun who has completed the rainy-season residence should invite correction from both Sanghas in regard to three things:
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ.
A nun who has committed a heavy offense must undertake a trial period for a half-month toward both Sanghas.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.
A trainee nun who has trained for two years in the six rules may seek for full ordination in both Sanghas.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Na bhikkhuniyā kenaci pariyāyena bhikkhu akkositabbo paribhāsitabbo.
A nun may not in any way abuse or revile a monk.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho.
From today onwards, nuns may not correct monks, but monks may correct nuns.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle too is to be honored and respected all one’s life, and is not to be breached.
Sace, ānanda, mahāpajāpati gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.
Ānanda, if Mahāpajāpati accepts these eight important principles, that will be her full ordination.”
Atha kho āyasmā ānando bhagavato santike aṭṭha garudhamme uggahetvā yena mahāpajāpati gotamī tenupasaṅkami, upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca—
After learning these eight important principles from the Buddha, Ānanda went to Mahāpajāpati and said,
“sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā.
“If you accept eight important principles, Gotami, that will be your full ordination.”
Vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ.
And he told her the principles.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Na bhikkhuniyā abhikkhuke āvāse vassaṁ vasitabbaṁ.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Anvaddhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā—
uposathapucchakañca, ovādūpasaṅkamanañca.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Vassaṁvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṁ—
diṭṭhena vā, sutena vā, parisaṅkāya vā.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Na bhikkhuniyā kenaci pariyāyena bhikkhu akkositabbo paribhāsitabbo.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho.
Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo, yuvā, maṇḍanakajātiko sīsaṁnahāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya;
She replied, “Just as a young woman or man—someone fond of adornments, who has just washed their hair—would receive a garland of lotuses, jasmine, or sandan flowers with both hands and place it on their head,
evameva kho ahaṁ, bhante, ānanda ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti.
so too, do I receive these eight important principles, not to be breached for life.”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ānanda then went to the Buddha, bowed, sat down,
“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā, upasampannā bhagavato mātucchā”ti.
“Sir, Mahāpajāpati has accepted the eight important principles. Your aunt is now ordained.”
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassaṁ saddhammo tiṭṭheyya.
“Ānanda, if women had not been allowed to go forth on this spiritual path proclaimed by the Buddha, the spiritual life would have lasted a long time—the true Teaching would have lasted a thousand years.
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati.
But now that women have been allowed to go forth, the spiritual life won’t last long—
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.
the true Teaching will only last five hundred years.
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhathenakehi;
Just as families with many women and few men are easily robbed by thieves,
evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth.
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti;
Just as a ripe field of rice affected by whiteheads won’t last long,
evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth.
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti;
Just as a ripe field of sugarcane attacked by red rot won’t last long,
evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth.
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya;
Just as a man might, as a safeguard, surround a large pool with an embankment to stop the water from overflowing,
evameva kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti.
so too, have I, as a safeguard, laid down the eight important principles, not to be breached for life.”
Bhikkhunīnaṁ aṭṭha garudhammā niṭṭhitā.
The eight important principles for nuns are finished.
Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Mahāpajāpati went to the Buddha, bowed down,
“kathāhaṁ, bhante, imāsu sākiyānīsu paṭipajjāmī”ti?
“Sir, what should I do with these Sakyan women?”
Atha kho bhagavā mahāpajāpatiṁ gotamiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha then instructed, inspired, and gladdened her with a teaching,
Atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which she bowed down, circumambulated him with her right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a Teaching and addressed the monks:
“anujānāmi, bhikkhave, bhikkhūhi bhikkhuniyo upasampādetun”ti.
“I allow monks to give the full ordination to nuns.”
Atha kho tā bhikkhuniyo mahāpajāpatiṁ gotamiṁ etadavocuṁ—
Soon afterwards those nuns said to Mahāpajāpati,
evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā”ti.
for the Buddha has laid down that monks should give the full ordination to nuns.”
Atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Mahāpajāpati then went to Venerable Ānanda, bowed down,
‘ayyā anupasampannā, mayañcamhā upasampannā;
evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā’”ti.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
And Ānanda went to the Buddha, bowed, sat down,
‘imā maṁ, bhante ānanda, bhikkhuniyo evamāhaṁsu—
ayyā anupasampannā, mayañcamhā upasampannā;
evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā’”ti.
“Yadaggena, ānanda, mahāpajāpatiyā gotamiyā aṭṭha garudhammā paṭiggahitā, tadeva sā upasampannā”ti.
The Buddha replied, “Mahāpajāpati was ordained from the moment she accepted the eight important principles.”
Atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
On another occasion Mahāpajāpati went to Venerable Ānanda, bowed down,
“ekāhaṁ, bhante ānanda, bhagavantaṁ varaṁ yācāmi.
“Venerable Ānanda, I wish to ask the Buddha for a favor:
Sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman”ti.
‘Sir, please allow the monks and nuns to bow down to one another according to seniority, and likewise to rise up for one another, raise their joined palms to one another, and do acts of respect toward one another according to seniority.’”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Venerable Ānanda went to the Buddha, bowed, sat down,
‘ekāhaṁ, bhante ānanda, bhagavantaṁ varaṁ yācāmi.
Sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’”ti.
“Aṭṭhānametaṁ, ānanda, anavakāso, yaṁ tathāgato anujāneyya mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ.
The Buddha replied, “It’s impossible, Ānanda, that I would allow bowing down to women, or rising up for them, raising one’s joined palms to them, or doing acts of respect toward them.
Imehi nāma, ānanda, aññatitthiyā durakkhātadhammā mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ na karissanti;
Even the monastics of other religions with their flawed teachings don’t do these things.
kimaṅgaṁ pana tathāgato anujānissati mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman”ti?
So how, then, could I allow them?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
“na, bhikkhave, mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ.
“You shouldn’t bow down to a woman, or rise up for, raise your joined palms to, or do acts of respect toward a woman.
Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
On another occasion Mahāpajāpati went to the Buddha, bowed down,
“yāni tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti?
“Sir, how should we practice those training rules that the nuns have in common with the monks?”
“Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, yathā bhikkhū sikkhanti tathā tesu sikkhāpadesu sikkhathā”ti.
“You should practice them in the same way as the monks do.”
“Yāni pana tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti?
“And how should we practice those training rules that the nuns don’t have in common with the monks?”
“Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, yathāpaññattesu sikkhāpadesu sikkhathā”ti.
“You should practice them as they have been laid down.”
Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
On another occasion Mahāpajāpati went to the Buddha, bowed down,
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti.
“Sir, please give me a teaching in brief. I’ll then stay by myself, secluded, heedful, energetic, and diligent.”
ime dhammā sarāgāya saṁvattanti no virāgāya, saññogāya saṁvattanti no visaññogāya, ācayāya saṁvattanti no apacayāya, mahicchatāya saṁvattanti no appicchatāya, asantuṭṭhiyā saṁvattanti no santuṭṭhiyā, saṅgaṇikāya saṁvattanti no pavivekāya, kosajjāya saṁvattanti no vīriyārambhāya, dubbharatāya saṁvattanti no subharatāya;
lead to passion, not to dispassion; to bondage, not to freedom from bondage; to an increase in things, not to a reduction in things; to great desires, not fewness of desires; to discontent, not to contentment; to socializing, not to seclusion; to laziness, not to being energetic; to being burdensome, not to being unburdensome—
neso dhammo, neso vinayo, netaṁ satthusāsananti.
as not the Teaching, not the training, not the Teacher’s instruction.
ime dhammā virāgāya saṁvattanti no sarāgāya, visaññogāya saṁvattanti no saññogāya, apacayāya saṁvattanti no ācayāya, appicchatāya saṁvattanti no mahicchatāya, santuṭṭhiyā saṁvattanti no asantuṭṭhiyā, pavivekāya saṁvattanti no saṅgaṇikāya, vīriyārambhāya saṁvattanti no kosajjāya, subharatāya saṁvattanti no dubbharatāya;
lead to dispassion, not to passion; to freedom from bondage, not to bondage; to a reduction in things, not to an increase in things; to fewness of desires, not to great desires; to contentment, not to discontent; to seclusion, not to socializing; to being energetic, not to laziness; to being unburdensome, not to being unburdensome—
eso dhammo, eso vinayo, etaṁ satthusāsanan”ti.
as the Teaching, the training, the Teacher’s instruction.”
Tena kho pana samayena bhikkhunīnaṁ pātimokkhaṁ na uddisīyati.
At that time the Monastic Code was not being recited to the nuns.
“anujānāmi, bhikkhave, bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti.
“The Monastic Code should be recited to the nuns.”
“kena nu kho bhikkhunīnaṁ pātimokkhaṁ uddisitabban”ti?
“Who should recite the Monastic Code to the nuns?”
“Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti.
“The monks should recite the Monastic Code to the nuns.”
Tena kho pana samayena bhikkhū bhikkhunupassayaṁ upasaṅkamitvā bhikkhunīnaṁ pātimokkhaṁ uddisanti.
Soon afterwards the monks went to the nuns’ dwelling place to recite the Monastic Code.
“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti.
“They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.”
“Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitabbaṁ.
“Monks, you shouldn’t recite the Monastic Code to the nuns.
Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti.
Nuns should recite the Monastic Code to the nuns.”
Tena kho pana samayena bhikkhuniyo āpattiṁ na paṭikaronti.
At that time the nuns did not make amends for their offenses.
“Na, bhikkhave, bhikkhuniyā āpatti na paṭikātabbā.
“A nun should make amends for her offenses.
Yā na paṭikareyya, āpatti dukkaṭassā”ti.
If she doesn’t, she commits an offense of wrong conduct.”
“kena nu kho bhikkhunīnaṁ āpatti paṭiggahetabbā”ti?
“Who should receive the confession of offenses from the nuns?”
“Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.
“The monks should receive the confession of offenses from the nuns.”
Tena kho pana samayena bhikkhuniyo rathikāyapi byūhepi siṅghāṭakepi bhikkhuṁ passitvā pattaṁ bhūmiyaṁ nikkhipitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā āpattiṁ paṭikaronti.
Soon afterwards, when the nuns saw a monk on a street, in a cul-de-sac, or at an intersection, they would put down their bowls, arrange their upper robes over one shoulder, squat on their heels, raise their joined palms, and make amends for their offenses.
“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, rattiṁ vimānetvā idāni khamāpentī”ti.
“They’re their wives! They’re their mistresses! Having offended them at night, they now ask for forgiveness.”
“Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ āpatti paṭiggahetabbā.
“Monks, you shouldn’t receive confessions from the nuns.
Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.
Nuns should receive the confession of offenses from the nuns.”
Tena kho pana samayena bhikkhunīnaṁ kammaṁ na kariyati.
At that time the nuns’ legal procedures were not being done.
“Anujānāmi, bhikkhave, bhikkhunīnaṁ kammaṁ kātun”ti.
“Monks, I allow the doing of the nuns’ legal procedures.”
“Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ kātun”ti.
“The monks should do the nuns’ legal procedures.”
Tena kho pana samayena katakammā bhikkhuniyo rathikāyapi byūhepi siṅghāṭakepi bhikkhuṁ passitvā pattaṁ bhūmiyaṁ nikkhipitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā khamāpenti “evaṁ nūna kātabban”ti maññamānā.
Soon afterwards, when nuns who had had a legal procedure done against them saw a monk on a street, in a cul-de-sac, or at an intersection, they would put down their bowls, arrange their upper robes over one shoulder, squat on their heels, raise their joined palms, and ask for forgiveness, thinking, “This is the way to do it.”
“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, rattiṁ vimānetvā idāni khamāpentī”ti.
“They’re their wives! They’re their mistresses! Having offended them at night, they now ask for forgiveness.”
“Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ kātabbaṁ.
“Monks, you shouldn’t do the nuns’ legal procedures.
Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ kammaṁ kātun”ti.
The nuns should do the nuns’ legal procedures.”
Tena kho pana samayena bhikkhuniyo saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti.
On one occasion the nuns were arguing and disputing in the midst of the Sangha, attacking one another verbally,
“Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ adhikaraṇaṁ vūpasametun”ti.
“I allow the monks to resolve the nuns’ legal issues.”
Tena kho pana samayena bhikkhū bhikkhunīnaṁ adhikaraṇaṁ vūpasamenti.
Soon afterwards the monks were resolving a legal issue for the nuns.
Tasmiṁ kho pana adhikaraṇe vinicchiyamāne dissanti bhikkhuniyo kammappattāyopi āpattigāminiyopi.
While they were discussing that legal issue, there were nuns who deserved to have a legal procedure done against them and who had committed an offense.
“sādhu, bhante, ayyāva bhikkhunīnaṁ kammaṁ karontu, ayyāva bhikkhunīnaṁ āpattiṁ paṭiggaṇhantu;
“Venerables, please do the procedure against those nuns and receive their confession of offenses,
evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhunīnaṁ adhikaraṇaṁ vūpasametabban”ti.
for the Buddha has laid down that the nuns’ legal issues should be resolved by the monks.”
“Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ āropetvā bhikkhunīnaṁ niyyādetuṁ—
“Monks, I allow you to determine the nature of the nuns’ legal procedure, before handing it over to the nuns to do it.
bhikkhunīhi bhikkhunīnaṁ kammaṁ kātuṁ, bhikkhūhi bhikkhunīnaṁ āpattiṁ āropetvā bhikkhunīnaṁ niyyādetuṁ, bhikkhunīhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.
And I allow you to charge a nun with an offense, before handing it over to the nuns for them to receive the confession.”
Tena kho pana samayena uppalavaṇṇāya bhikkhuniyā antevāsinī bhikkhunī satta vassāni bhagavantaṁ anubandhā hoti vinayaṁ pariyāpuṇantī.
At that time a nun who was a pupil of the nun Uppalavaṇṇā had followed the Buddha around for seven years to learn the Monastic Law.
Tassā muṭṭhassatiniyā gahito gahito mussati.
But because of her absentmindedness, she repeatedly forgot what she had learned.
“ahaṁ kho satta vassāni bhagavantaṁ anubandhiṁ vinayaṁ pariyāpuṇantī.
Dukkaraṁ kho pana mātugāmena yāvajīvaṁ satthāraṁ anubandhituṁ.
“It’s hard for a woman to follow the Teacher around all her life.
Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
She told the nuns what she had thought,
“Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ vinayaṁ vācetun”ti.
“I allow monks to teach the Monastic Law to the nuns.”
Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Sāvatthī.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti—
At that time the monks from the group of six tried to attract the nuns by splashing them with muddy water.
appeva nāma amhesu sārajjeyyunti.
“Na, bhikkhave, bhikkhunā bhikkhuniyo kaddamodakena osiñcitabbā.
“Monks, you shouldn’t splash the nuns with muddy water.
Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti.
I allow the nuns to penalize a monk who acts like this.”
“Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti.
“The Sangha of nuns shouldn’t pay respect to such a monk.”
Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā bhikkhunīnaṁ dassenti …pe…
Soon afterwards the monks from the group of six tried to attract the nuns by exposing their bodies to them,
ūruṁ vivaritvā bhikkhunīnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṁ sampayojenti—
by exposing their thighs to them, and by exposing their genitals to them. And they spoke indecently to the nuns and associated inappropriately with them.
appeva nāma amhesu sārajjeyyunti.
“Na, bhikkhave, bhikkhunā kāyo vivaritvā bhikkhunīnaṁ dassetabbo, na ūru vivaritvā bhikkhunīnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassetabbaṁ, na bhikkhuniyo obhāsitabbā, na bhikkhunīhi saddhiṁ sampayojetabbaṁ.
“Monks, you shouldn’t expose your body to the nuns; you shouldn’t expose your thighs to the nuns; you shouldn’t expose your genitals to the nuns; you shouldn’t speak indecently to the nuns; and you shouldn’t associate inappropriately with the nuns.
Yo sampayojeyya, āpatti dukkaṭassa.
If you associate inappropriately with the nuns, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti.
I allow the nuns to penalize a monk who acts like this.”
“Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti.
“The Sangha of nuns shouldn’t pay respect to such a monk.”
Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ kaddamodakena osiñcanti—
Soon afterwards the nuns from the group of six tried to attract a monk by splashing him with muddy water.
appeva nāma amhesu sārajjeyyunti.
“Na, bhikkhave, bhikkhuniyā bhikkhu kaddamodakena osiñcitabbo.
“A nun shouldn’t splash a monk with muddy water.
Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti.
I allow you to penalize such a nun.”
“Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti.
“I allow you to cancel her half-monthly instruction.”
Tena kho pana samayena chabbaggiyā bhikkhuniyo kāyaṁ vivaritvā bhikkhūnaṁ dassenti, thanaṁ vivaritvā bhikkhūnaṁ dassenti, ūruṁ vivaritvā bhikkhūnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhūnaṁ dassenti, bhikkhū obhāsenti, bhikkhūhi saddhiṁ sampayojenti—
At that time the nuns from the group of six tried to attract the monks by exposing their bodies to them, by exposing their breasts to them, by exposing their thighs to them, and by exposing their genitals to them. And they spoke indecently to the monks and associated inappropriately with them.
appeva nāma amhesu sārajjeyyunti.
“Na, bhikkhave, bhikkhuniyā kāyo vivaritvā bhikkhūnaṁ dassetabbo …pe…
“A nun shouldn’t expose her body to the monks;
na thano vivaritvā bhikkhūnaṁ dassetabbo, na ūru vivaritvā bhikkhūnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhūnaṁ dassetabbaṁ, na bhikkhū obhāsitabbā, na bhikkhūhi saddhiṁ sampayojetabbaṁ.
she shouldn’t expose her breasts to the monks; she shouldn’t expose her thighs to the monks; she shouldn’t expose her genitals to the monks; she shouldn’t speak indecently to the monks; and she shouldn’t associate inappropriately with the monks.
Yā sampayojeyya, āpatti dukkaṭassa.
If she associates inappropriately with the monks, she commits an offense of wrong conduct.
Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti.
I allow the monks to penalize such a nun.”
“Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti.
“I allow you to cancel her half-monthly instruction.”
“kappati nu kho ovādaṭṭhapitāya bhikkhuniyā saddhiṁ uposathaṁ kātuṁ, na nu kho kappatī”ti?
“Is it allowable or not to do the observance-day ceremony with a nun whose half-monthly instruction has been canceled?”
“Na, bhikkhave, ovādaṭṭhapitāya bhikkhuniyā saddhiṁ uposatho kātabbo, yāva na taṁ adhikaraṇaṁ vūpasantaṁ hotī”ti.
“Until that legal issue has been resolved, it’s not allowable to do the observance-day ceremony with a nun whose half-monthly instruction has been canceled.”
Tena kho pana samayena āyasmā udāyī ovādaṁ ṭhapetvā cārikaṁ pakkāmi.
On one occasion Venerable Udāyī canceled the half-monthly instruction and then set out wandering.
“kathañhi nāma ayyo udāyī ovādaṁ ṭhapetvā cārikaṁ pakkamissatī”ti.
“How could Venerable Udāyī do this?”
“Na, bhikkhave, ovādaṁ ṭhapetvā cārikā pakkamitabbā.
“Monks, you shouldn’t cancel the half-monthly instruction and then set out wandering.
Tena kho pana samayena bālā abyattā ovādaṁ ṭhapenti.
At that time there were ignorant and incompetent monks who canceled the half-monthly instruction.
“Na, bhikkhave, bālena abyattena ovādo ṭhapetabbo.
“A monk who’s ignorant and incompetent shouldn’t cancel the half-monthly instruction.
Tena kho pana samayena bhikkhū avatthusmiṁ akāraṇe ovādaṁ ṭhapenti.
At that time there were monks who canceled the half-monthly instruction without reason.
“Na, bhikkhave, avatthusmiṁ akāraṇe ovādo ṭhapetabbo.
“A monk shouldn’t cancel the half-monthly instruction without reason.
Tena kho pana samayena bhikkhū ovādaṁ ṭhapetvā vinicchayaṁ na denti.
At that time there were monks who did not investigate after canceling the half-monthly instruction.
“Na, bhikkhave, ovādaṁ ṭhapetvā vinicchayo na dātabbo.
“You should investigate after canceling the half-monthly instruction.
Tena kho pana samayena bhikkhuniyo ovādaṁ na gacchanti.
At that time there were nuns who did not go to the half-monthly instruction.
“Na, bhikkhave, bhikkhuniyā ovādo na gantabbo.
“A nun should go to the half-monthly instruction.
Yā na gaccheyya, yathādhammo kāretabbo”ti.
If she doesn’t, she should be dealt with according to the rule.”
Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṁ gacchati.
At that time the entire Sangha of nuns went to the half-monthly instruction.
“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti.
“They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.”
“Na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo.
“The whole Sangha of nuns shouldn’t go to the half-monthly instruction.
Anujānāmi, bhikkhave, catūhi pañcahi bhikkhunīhi ovādaṁ gantun”ti.
Four or five nuns should go to the instruction.”
Tena kho pana samayena catasso pañca bhikkhuniyo ovādaṁ gacchanti.
Soon afterwards four or five nuns went to the half-monthly instruction.
“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti.
“They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.”
“Na, bhikkhave, catūhi pañcahi bhikkhunīhi ovādo gantabbo.
“Four or five nuns shouldn’t go to the half-monthly instruction.
Anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṁ gantuṁ.
Two or three nuns should go to the instruction.
Ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
They should go to a monk, arrange their upper robes over one shoulder, bow down at his feet, squat on their heels, raise their joined palms, and say,
‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati;
‘Venerable, the Sangha of nuns bows down at the feet of the Sangha of monks and asks to come for the half-monthly instruction.
labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamanan’ti.
Please allow the Sangha of nuns to come for the instruction.’
Tena bhikkhunā pātimokkhuddesako upasaṅkamitvā evamassa vacanīyo—
That monk should go to the reciter of the Monastic Code and tell him
‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati;
of the nuns’ request.
labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamanan’ti.
‘atthi koci bhikkhu bhikkhunovādako sammato’ti?
‘Is there anyone who has been appointed as an instructor of the nuns?’
Sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—
If there is, the reciter should say,
‘itthannāmo bhikkhu bhikkhunovādako sammato, taṁ bhikkhunisaṅgho upasaṅkamatū’ti.
‘Monk so-and-so has been appointed. The Sangha of nuns should approach him.’
Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—
If there isn’t, the reciter should say,
Sace koci ussahati bhikkhuniyo ovadituṁ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo—
If there is someone who is suitable and who has the eight required qualities, he should be appointed. The reciter should then say,
‘itthannāmo bhikkhu bhikkhunovādako sammato, taṁ bhikkhunisaṅgho upasaṅkamatū’ti.
‘Monk so-and-so has been appointed. The Sangha of nuns should approach him.’
Sace na koci ussahati bhikkhuniyo ovadituṁ, pātimokkhuddesakena vattabbo—
If no-one is able to instruct the nuns, the reciter of the Monastic Code should say,
‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’”ti.
‘No monk has been appointed as an instructor of the nuns. The Sangha of nuns should carry on with serenity.’”
Tena kho pana samayena bhikkhū ovādaṁ na gaṇhanti.
On one occasion there were monks who did not agree to give the half-monthly instruction.
Tena kho pana samayena aññataro bhikkhu bālo hoti.
On one occasion the nuns went to a monk who was ignorant
bhikkhūhi bhikkhunīnaṁ ovādo gahetabbo”ti.
that a monk should agree to give the instruction to the nuns.”
“Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, avasesehi ovādaṁ gahetun”ti.
“Except if you’re ignorant, you should agree to give the half-monthly instruction.”
Tena kho pana samayena aññataro bhikkhu gilāno hoti.
On one occasion the nuns went to a monk who was sick
ṭhapetvā bālaṁ, avasesehi ovādo gahetabbo”ti.
that a monk should agree to give the instruction to the nuns, except if he’s ignorant.”
“Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, avasesehi ovādaṁ gahetun”ti.
“Except if you’re ignorant or sick, you should agree to give the half-monthly instruction.”
Tena kho pana samayena aññataro bhikkhu gamiko hoti.
On one occasion the nuns went to a monk who was about to depart
ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, avasesehi ovādo gahetabbo”ti.
that a monk should agree to give the instruction to the nuns, except if he’s ignorant or sick.”
“Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, ṭhapetvā gamikaṁ, avasesehi ovādaṁ gahetun”ti.
“Except if you’re ignorant, sick, or about to depart, you should agree to give the half-monthly instruction.”
Tena kho pana samayena aññataro bhikkhu araññe viharati.
On one occasion the nuns went to a monk who was staying in the wilderness
ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, ṭhapetvā gamikaṁ, avasesehi ovādo gahetabbo”ti.
that a monk should agree to give the instruction to the nuns, except if he’s ignorant, sick, or about to depart.”
“Anujānāmi, bhikkhave, āraññikena bhikkhunā ovādaṁ gahetuṁ, saṅketañca kātuṁ—
“If you’re staying in the wilderness, you should agree to give the half-monthly instruction. You should make an appointment, saying,
Tena kho pana samayena bhikkhū ovādaṁ gahetvā na ārocenti.
At that time there were monks who agreed to give the half-monthly instruction without informing.
“Na, bhikkhave, ovādo na ārocetabbo.
“When you have agreed to give the half-monthly instruction, you should inform.
Tena kho pana samayena bhikkhū ovādaṁ gahetvā na paccāharanti.
At that time there were monks who had agreed to give the half-monthly instruction, but did not return to give it.
“Na, bhikkhave, ovādo na paccāharitabbo.
“You should return to give the half-monthly instruction.
Yo na paccāhareyya, āpatti dukkaṭassā”ti.
If you don’t, you commit an offense of wrong conduct.”
Tena kho pana samayena bhikkhuniyo saṅketaṁ na gacchanti.
On one occasion the nuns did not go to the appointment.
Yā na gaccheyya, āpatti dukkaṭassā”ti.
If she doesn’t, she commits an offense of wrong conduct.”
Tena kho pana samayena bhikkhuniyo dīghāni kāyabandhanāni dhārenti, teheva phāsukā nāmenti.
At that time there were nuns who wore long belts that they made into corsets.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā dīghaṁ kāyabandhanaṁ dhāretabbaṁ.
“A nun shouldn’t wear a long belt.
Anujānāmi, bhikkhave, bhikkhuniyā ekapariyākataṁ kāyabandhanaṁ, na ca tena phāsukā nāmetabbā.
I allow a nun to wear a belt that goes once around her body, but she shouldn’t make a corset out of it.
Tena kho pana samayena bhikkhuniyo vilīvena paṭṭena phāsukā nāmenti …pe…
There were nuns who made corsets out of strips of split bamboo,
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā vilīvena paṭṭena phāsukā nāmetabbā …pe…
“A nun shouldn’t make a corset out of strips of split bamboo, strips of leather, strips of fabric, interlaced fabric, rolled-up fabric, strips of cloth, interlaced cloth, rolled-up cloth, interlaced strings,
Tena kho pana samayena bhikkhuniyo aṭṭhillena jaghanaṁ ghaṁsāpenti …pe…
There were nuns who had their loins rubbed with bones,
gohanukena jaghanaṁ koṭṭāpenti, hatthaṁ koṭṭāpenti, hatthakocchaṁ koṭṭāpenti, pādaṁ koṭṭāpenti, pādakocchaṁ koṭṭāpenti, ūruṁ koṭṭāpenti, mukhaṁ koṭṭāpenti, dantamaṁsaṁ koṭṭāpenti.
their loins tapped with a cow’s jaw bone, their palms tapped, the backs of their hands tapped, the soles of their feet tapped, the tops of their feet tapped, their thighs tapped, their faces tapped, and their gums tapped with a cow’s jaw bone.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā aṭṭhillena jaghanaṁ ghaṁsāpetabbaṁ …pe…
“A nun shouldn’t have her loins rubbed with bones, her loins tapped with a cow’s jaw bone, her palms tapped, the back of her hands tapped, the soles of her feet tapped, the top of her feet tapped, her thighs tapped, her face tapped,
Tena kho pana samayena chabbaggiyā bhikkhuniyo mukhaṁ ālimpanti …pe…
The nuns from the group of six used facial ointments,
mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti.
applied facial creams, powdered their face, applied rouge to their face, wore cosmetics on their body, wore cosmetics on their face, and wore cosmetics on their body and face.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo.
apply facial creams, powder her face, apply rouge to her face, wear cosmetics on her body, wear cosmetics on her face, or wear cosmetics on her body and face.
Tena kho pana samayena chabbaggiyā bhikkhuniyo avaṅgaṁ karonti …pe…
The nuns from the group of six made up their eyes,
visesakaṁ karonti, olokanakena olokenti, sāloke tiṭṭhanti;
applied facial marks, stared out the windows, exposed themselves to view,
naccaṁ kārāpenti, vesiṁ vuṭṭhāpenti, pānāgāraṁ ṭhapenti, sūnaṁ ṭhapenti, āpaṇaṁ pasārenti, vaḍḍhiṁ payojenti, vaṇijjaṁ payojenti, dāsaṁ upaṭṭhāpenti, dāsiṁ upaṭṭhāpenti, kammakāraṁ upaṭṭhāpenti, kammakāriṁ upaṭṭhāpenti, tiracchānagataṁ upaṭṭhāpenti, harītakapakkikaṁ pakiṇanti, namatakaṁ dhārenti.
organized dancing, appointed sex workers, set up bars, set up slaughterhouses, set up shops, made loans, engaged in trade, were attended on by slaves, were attended on by servants, were attended on by animals, traded in raw and cooked greens, and wore felt.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
na visesakaṁ kātabbaṁ, na olokanakena oloketabbaṁ, na sāloke ṭhātabbaṁ, na naccaṁ kārāpetabbaṁ, na vesī vuṭṭhāpetabbā, na pānāgāraṁ ṭhapetabbaṁ, na sūnā ṭhapetabbā, na āpaṇo pasāretabbo, na vaḍḍhi payojetabbā, na vaṇijjā payojetabbā, na dāso upaṭṭhāpetabbo, na dāsī upaṭṭhāpetabbā, na kammakāro upaṭṭhāpetabbo, na kammakārī upaṭṭhāpetabbā, na tiracchānagato upaṭṭhāpetabbo, na harītakapakkikaṁ pakiṇitabbaṁ, na namatakaṁ dhāretabbaṁ.
apply facial marks, stare out a window, expose herself to view, organize dancing, appoint a sex worker, set up a bar, set up a slaughterhouse, set up a shop, make a loan, engage in trade, be attended on by a slave, be attended on by a servant, be attended on by animals, trade in raw and cooked greens, or wear felt.
Tena kho pana samayena chabbaggiyā bhikkhuniyo sabbanīlakāni cīvarāni dhārenti …pe…
The nuns from the group of six wore entirely blue robes,
sabbapītakāni cīvarāni dhārenti, sabbalohitakāni cīvarāni dhārenti, sabbamañjiṭṭhikāni cīvarāni dhārenti, sabbakaṇhāni cīvarāni dhārenti, sabbamahāraṅgarattāni cīvarāni dhārenti, sabbamahānāmarattāni cīvarāni dhārenti, acchinnadasāni cīvarāni dhārenti, dīghadasāni cīvarāni dhārenti, pupphadasāni cīvarāni dhārenti, phaladasāni cīvarāni dhārenti, kañcukaṁ dhārenti, tirīṭakaṁ dhārenti.
entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with fruit designs, close-fitting jackets, and Lodh-tree robes.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā sabbanīlakāni cīvarāni dhāretabbāni …pe…
“A nun shouldn’t wear entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with fruit designs, close-fitting jackets,
Tena kho pana samayena aññatarā bhikkhunī kālaṁ karontī evamāha—
On one occasion a nun who was dying said,
“mamaccayena mayhaṁ parikkhāro saṅghassa hotū”ti.
“When I’m dead, give my requisites to the Sangha.”
Tattha bhikkhū ca bhikkhuniyo ca vivadanti—
The monks and the nuns argued with one another, saying
‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ.
‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ.
‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of nuns, not for the Sangha of monks.
‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetaṁ.
‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetan”ti.
‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of monks, not for the Sangha of nuns.”
Tena kho pana samayena aññatarā itthī purāṇamallī bhikkhunīsu pabbajitā hoti.
At one time a woman who was a former wrestler went forth as a nun.
Sā rathikāya dubbalakaṁ bhikkhuṁ passitvā aṁsakūṭena pahāraṁ datvā pātesi.
Seeing a weak monk on a street, she hit him with her shoulder. He fell over.
Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā dūratova okkamitvā maggaṁ dātun”ti.
When a nun sees a monk coming, she should make way for him by stepping off the path.”
Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti.
At one time a certain woman became pregnant by a lover while her husband was away.
Sā gabbhaṁ pātetvā kulūpikaṁ bhikkhuniṁ etadavoca—
After having an abortion, she said to the nun who was associating with her family,
“handayye, imaṁ gabbhaṁ pattena nīharā”ti.
“Venerable, please take this fetus away in your almsbowl.”
Atha kho sā bhikkhunī taṁ gabbhaṁ patte pakkhipitvā saṅghāṭiyā paṭicchādetvā agamāsi.
The nun did as asked, covered her bowl with her upper robe, and left.
Tena kho pana samayena aññatarena piṇḍacārikena bhikkhunā samādānaṁ kataṁ hoti—
At that time a certain alms-collecting monk had resolved
“yāhaṁ paṭhamaṁ bhikkhaṁ labhissāmi, na taṁ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī”ti.
not to eat without giving the first almsfood he had received to another monk or nun.
“handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti.
‘yāhaṁ paṭhamaṁ bhikkhaṁ labhissāmi, na taṁ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī’ti.
his resolution
Atha kho sā bhikkhunī tena bhikkhunā nippīḷiyamānā nīharitvā pattaṁ dassesi—
Being pressured by that monk, the nun brought out her bowl and showed it to him, saying,
“kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti.
“How could a nun take a fetus away in her bowl?”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized her,
“kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti.
“How could a nun take a fetus away in her bowl?”
“Na, bhikkhave, bhikkhuniyā pattena gabbho nīharitabbo.
“A nun shouldn’t take a fetus away in her bowl.
Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā nīharitvā pattaṁ dassetun”ti.
When a nun sees a monk, she should bring out her almsbowl and show it to him.”
Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassenti.
Soon afterwards, when the nuns from the group of six saw a monk, they turned their bowls upside down and showed him the bottom.
“kathañhi nāma chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassessantī”ti.
“How could the nuns from the group of six do this?”
“Na, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassetabbaṁ.
“When a nun sees a monk, she shouldn’t turn her almsbowl upside down and show him the bottom.
Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā ukkujjitvā pattaṁ dassetuṁ.
When a nun sees a monk, she should turn her bowl upright and then show it to him.
Yañca patte āmisaṁ hoti, tena ca bhikkhu nimantetabbo”ti.
And she should offer whatever food is in her bowl to that monk.”
Tena kho pana samayena sāvatthiyaṁ rathikāya purisabyañjanaṁ chaḍḍitaṁ hoti.
On one occasion a penis had been thrown out on a street in Sāvatthī.
Atha kho tā bhikkhuniyo upassayaṁ gantvā bhikkhunīnaṁ etamatthaṁ ārocesuṁ.
When they had returned to the nuns’ dwelling place, they told the nuns what had happened.
Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti—
The nuns of few desires complained and criticized them,
“kathañhi nāma bhikkhuniyo purisabyañjanaṁ upanijjhāyissantī”ti.
“How could those nuns stare at a penis?”
“Na, bhikkhave, bhikkhuniyā purisabyañjanaṁ upanijjhāyitabbaṁ.
“A nun shouldn’t stare at a penis.
Yā upanijjhāyeyya, āpatti dukkaṭassā”ti.
If she does, she commits an offense of wrong conduct.”
Tena kho pana samayena manussā bhikkhūnaṁ āmisaṁ denti.
On one occasion people gave requisites to the monks,
“kathañhi nāma bhadantā attano paribhogatthāya dinnaṁ aññesaṁ dassanti.
“How can the venerables give away to others what has been given to them for their own use?
“Na, bhikkhave, attano paribhogatthāya dinnaṁ aññesaṁ dātabbaṁ.
“Monks, you shouldn’t give away to others what has been given to you for your own use.
Tena kho pana samayena bhikkhūnaṁ āmisaṁ ussannaṁ hoti.
On one occasion the monks had an abundance of requisites.
“Anujānāmi, bhikkhave, puggalikampi dātun”ti.
“I allow individuals to give away what belongs to them.”
Tena kho pana samayena bhikkhūnaṁ sannidhikataṁ āmisaṁ ussannaṁ hoti.
On one occasion the monks had an abundance of stored requisites.
“Anujānāmi, bhikkhave, bhikkhūnaṁ sannidhiṁ bhikkhunīhi paṭiggāhāpetvā paribhuñjitun”ti.
“I allow what’s stored by the monks to be received and used by the nuns.”
Tena kho pana samayena manussā bhikkhunīnaṁ āmisaṁ denti.
On one occasion people gave requisites to the nuns,
“kathañhi nāma bhikkhuniyo attano paribhogatthāya dinnaṁ aññesaṁ dassanti.
“How can the nuns give away to others what has been given to them for their own use?
“Na, bhikkhave, bhikkhuniyā attano paribhogatthāya dinnaṁ aññesaṁ dātabbaṁ.
“A nun shouldn’t give away to others what has been given to her for her own use.
Tena kho pana samayena bhikkhunīnaṁ āmisaṁ ussannaṁ hoti.
On one occasion the nuns had an abundance of requisites.
“Anujānāmi, bhikkhave, puggalikampi dātun”ti.
“I allow individuals to give away what belongs to them.”
Tena kho pana samayena bhikkhunīnaṁ sannidhikataṁ āmisaṁ ussannaṁ hoti.
On one occasion the nuns had an abundance of stored requisites.
“Anujānāmi, bhikkhave, bhikkhunīnaṁ sannidhiṁ bhikkhūhi paṭiggāhāpetvā paribhuñjitun”ti.
“I allow what’s stored by the nuns to be received and used by the monks.”
Tena kho pana samayena bhikkhūnaṁ senāsanaṁ ussannaṁ hoti, bhikkhunīnaṁ na hoti.
On one occasion the monks had an abundance of furniture, but the nuns were lacking.
“sādhu, bhante, ayyā amhākaṁ senāsanaṁ dentu tāvakālikan”ti.
“Venerables, please lend us some furniture.”
“Anujānāmi, bhikkhave, bhikkhunīnaṁ senāsanaṁ dātuṁ tāvakālikan”ti.
“I allow you to lend furniture to the nuns.”
Tena kho pana samayena utuniyo bhikkhuniyo onaddhamañcaṁ onaddhapīṭhaṁ abhinisīdantipi abhinipajjantipi.
Menstruating nuns sat down and lay down on upholstered beds and benches.
“Na, bhikkhave, bhikkhuniyā onaddhamañcaṁ onaddhapīṭhaṁ abhinisīditabbaṁ abhinipajjitabbaṁ.
“A nun shouldn’t sit down or lay down on upholstered beds or benches.
Yā abhinisīdeyya vā abhinipajjeyya vā āpatti dukkaṭassa.
If she does, she commits an offense of wrong conduct.
“Anujānāmi, bhikkhave, suttakena bandhitvā ūruyā bandhitun”ti.
“I allow the nuns to attach a string and then bind it to the thigh.”
Tena kho pana samayena chabbaggiyā bhikkhuniyo sabbakālaṁ kaṭisuttakaṁ dhārenti.
Soon afterwards the nuns from the group of six wore girdles all the time.
“seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā sabbakālaṁ kaṭisuttakaṁ dhāretabbaṁ.
“A nun shouldn’t wear a girdle all the time.
Anujānāmi, bhikkhave, utuniyā kaṭisuttakan”ti.
I allow a nun to wear a girdle while she’s menstruating.”
Tena kho pana samayena upasampannāyo dissanti—
At that time the full ordination had been given to
animittāpi, nimittamattāpi, alohitāpi, dhuvalohitāpi, dhuvacoḷāpi, paggharantīpi, sikharaṇīpi, itthipaṇḍakāpi, vepurisikāpi, sambhinnāpi, ubhatobyañjanāpi.
women who lacked genitals, who had incomplete genitals, who did not menstruate, who menstruated continuously, who always wore menstruation pads, who were incontinent, who had genital prolapse, who lacked sexual organs, who were manlike, who had fistula, who were hermaphrodites.
“Anujānāmi, bhikkhave, upasampādentiyā catuvīsati antarāyike dhamme pucchituṁ.
“The nun who is giving the full ordination should ask about twenty-four obstacles.
‘nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā?
‘Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite?
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro?
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī?
Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king?
Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’”ti?
Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’”
Tena kho pana samayena bhikkhū bhikkhunīnaṁ antarāyike dhamme pucchanti.
Soon afterwards the monks asked the nuns about the obstacles.
Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
Those seeking the full ordination were embarrassed, humiliated, and unable to respond.
“Anujānāmi, bhikkhave, ekatoupasampannāya bhikkhunisaṅghe visuddhāya bhikkhusaṅghe upasampādetun”ti.
“Only when a woman who’s free from obstacles has been fully ordained on one side in the Sangha of nuns, should you give her the full ordination in the Sangha of monks.”
Tena kho pana samayena bhikkhuniyo ananusiṭṭhā upasampadāpekkhāyo antarāyike dhamme pucchanti.
The nuns asked those seeking the full ordination about the obstacles without first instructing them.
Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
They were embarrassed, humiliated, and unable to respond.
“Anujānāmi, bhikkhave, paṭhamaṁ anusāsitvā pacchā antarāyike dhamme pucchitun”ti.
“The nuns should instruct first and then ask about the obstacles.”
Tattheva saṅghamajjhe anusāsanti.
They instructed them right there in the midst of the Sangha.
Upasampadāpekkhāyo tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
Once again those seeking the full ordination were embarrassed, humiliated, and unable to respond.
“Anujānāmi, bhikkhave, ekamantaṁ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṁ.
“The nuns should instruct them at a distance and then ask about the obstacles in the midst of the Sangha.
Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ—
Her bowl and robes should then be pointed out to her:
‘ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako, idaṁ saṅkaccikaṁ, ayaṁ udakasāṭikā;
‘This is your bowl, this your outer robe, this your upper robe, this your sarong, this your chest wrap, and this your bathing robe.
Duranusiṭṭhā upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond.
“Na, bhikkhave, bālāya abyattāya anusāsitabbā.
“A nun who’s ignorant and incompetent shouldn’t instruct.
Anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya anusāsitun”ti.
A nun who’s competent and capable should instruct.”
“Na, bhikkhave, asammatāya anusāsitabbā.
“A nun shouldn’t instruct if she hasn’t been appointed.
Anujānāmi, bhikkhave, sammatāya anusāsituṁ.
I allow a nun to instruct if she’s been appointed to do so.
attanā vā attānaṁ sammannitabbaṁ, parāya vā parā sammannitabbā.
One is either appointed through oneself or through another.
Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
A competent and capable nun should inform the Sangha:
Itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmā itthannāmaṁ anusāseyyan’ti.
If the Sangha is ready, I will instruct so-and-so.’
Evaṁ attanāva attānaṁ sammannitabbaṁ.
Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
A competent and capable nun should inform the Sangha:
Itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, itthannāmā itthannāmaṁ anusāseyyā’ti.
If the Sangha is ready, so-and-so will instruct so-and-so.’
Evaṁ parāya parā sammannitabbā.
Tāya sammatāya bhikkhuniyā upasampadāpekkhaṁ upasaṅkamitvā evamassa vacanīyā—
The appointed nun should go to the one seeking the full ordination and say this:
Yaṁ jātaṁ taṁ saṅghamajjhe pucchante santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ.
You will be asked in the midst of the Sangha about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.”
nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā?
“Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite?
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro?
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī?
Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king?
Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’ti?
Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?”’”
Anusāsikāya paṭhamataraṁ āgantvā saṅgho ñāpetabbo—
The instructor should return first and inform the Sangha:
Itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, itthannāmā āgaccheyyā’ti.
If the Sangha is ready, so-and-so should come.’
Ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhunīnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbā—
She should then arrange her upper robe over one shoulder, pay respect at the feet of the nuns, squat on her heels, and raise her joined palms. She should then ask for the full ordination:
Dutiyampi, ayye, saṅghaṁ upasampadaṁ yācāmi.
For the second time, venerables, I ask the Sangha for the full ordination.
Tatiyampi, ayye, saṅghaṁ upasampadaṁ yācāmi.
For the third time, venerables, I ask the Sangha for the full ordination.
Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
A competent and capable nun should then inform the Sangha:
Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmaṁ antarāyike dhamme puccheyyanti.
If the Sangha is ready, I will ask so-and-so about the obstacles.
Yaṁ jātaṁ taṁ pucchāmi santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ.
I will ask you about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.”
Nasi animittā …pe…
So: Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a hermaphrodite? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes?
Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
A competent and capable nun should inform the Sangha:
Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ.
She is free from obstacles and her bowl and robes are complete.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya ayyāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmāya ayyāya pavattiniyā.
If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as her mentor.
Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ.
She is free from obstacles and her bowl and robes are complete.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya ayyāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Saṅgho itthannāmaṁ upasampādeti itthannāmāya ayyāya pavattiniyā.
The Sangha gives the full ordination to so-and-so with so-and-so as her mentor.
Yassā ayyāya khamati itthannāmāya upasampadā itthannāmāya ayyāya pavattiniyā, sā tuṇhassa;
Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent.
Dutiyampi etamatthaṁ vadāmi …pe…
For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives the full ordination to so-and-so with so-and-so as her mentor. Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent. Any nun who doesn’t approve should speak up.
Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
So-and-so is seeking the full ordination with venerable so-and-so.
Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ.
She is free from obstacles and her bowl and robes are complete.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya ayyāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Saṅgho itthannāmaṁ upasampādeti itthannāmāya ayyāya pavattiniyā.
The Sangha gives the full ordination to so-and-so with so-and-so as her mentor.
Yassā ayyāya khamati itthannāmāya upasampadā itthannāmāya ayyāya pavattiniyā, sā tuṇhassa;
Any nun who approves of giving the full ordination to so-and-so with so-and-so as her mentor should remain silent.
Upasampannā saṅghena itthannāmā itthannāmāya ayyāya pavattiniyā.
The Sangha has given the full ordination to so-and-so with so-and-so as her mentor.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Tāvadeva taṁ ādāya bhikkhusaṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbā—
Straightaway she should be taken to the Sangha of monks. She should arrange her upper robe over one shoulder, pay respect at the feet of the monks, squat on her heels, and raise her joined palms. She should then ask for the full ordination:
‘ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
‘Venerables, I’m seeking the full ordination with venerable so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā;
I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns.
Ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
Venerables, I’m seeking the full ordination with venerable so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns.
Dutiyampi, ayyā, saṅghaṁ upasampadaṁ yācāmi.
For the second time, I ask the Sangha for the full ordination.
Ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā.
Venerables, I’m seeking the full ordination with venerable so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns.
Tatiyampi, ayyā, saṅghaṁ upasampadaṁ yācāmi.
For the third time, I ask the Sangha for the full ordination.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Ayaṁ itthannāmā itthannāmāya upasampadāpekkhā.
So-and-so is seeking the full ordination with so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā.
She is asking the Sangha for the full ordination with so-and-so as her mentor.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya, itthannāmāya pavattiniyā.
If the Sangha is ready, it should give her the full ordination with so-and-so as her mentor.
Ayaṁ itthannāmā itthannāmāya upasampadāpekkhā.
So-and-so is seeking the full ordination with so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā.
The Sangha gives her the full ordination with so-and-so as her mentor.
Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa;
Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent.
Dutiyampi etamatthaṁ vadāmi …pe…
For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives her the full ordination with so-and-so as her mentor. Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent. Any monk who doesn’t approve should speak up.
Ayaṁ itthannāmā itthannāmāya upasampadāpekkhā.
So-and-so is seeking the full ordination with so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā.
The Sangha gives her the full ordination with so-and-so as her mentor.
Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa;
Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent.
Upasampannā saṅghena itthannāmā itthannāmāya pavattiniyā.
The Sangha has given so-and-so the full ordination with so-and-so as her mentor.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, bhikkhuniyo vattabbā—
Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone.
imissā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā”ti.
The nuns should be told to point out the three supports and the eight things not to be done.”
Tena kho pana samayena bhikkhuniyo bhattagge āsanaṁ saṅkasāyantiyo kālaṁ vītināmesuṁ.
On one occasion the right time for eating passed while the nuns were trying to find the right seats in the dining hall.
“Anujānāmi, bhikkhave, aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikan”ti.
“I allow eight nuns to be seated according to seniority, but the rest according to their time of arrival.”
“bhagavatā anuññātaṁ aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikan”ti—
the Buddha’s allowance,
sabbattha aṭṭheva bhikkhuniyo yathāvuḍḍhaṁ paṭibāhanti, avasesāyo yathāgatikaṁ.
eight nuns reserved places everywhere according to seniority, the rest getting places according to their time of arrival.
“Anujānāmi, bhikkhave, bhattagge aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikaṁ;
“I allow eight nuns to be seated in the dining hall according to seniority and the rest according to their time of arrival,
Yā paṭibāheyya, āpatti dukkaṭassā”ti.
If a nun makes a reservation anywhere apart from the dining hall, she commits an offense of wrong conduct.”
Tena kho pana samayena bhikkhuniyo na pavārenti.
At that time the nuns did not do the invitation ceremony.
Yā na pavāreyya, yathādhammo kāretabbo”ti.
If she doesn’t, she should be dealt with according to the rule.”
Tena kho pana samayena bhikkhuniyo attanā pavāretvā bhikkhusaṅghaṁ na pavārenti.
At that time the nuns did the invitation ceremony among themselves, but not with the Sangha of monks.
“Na, bhikkhave, bhikkhuniyā attanā pavāretvā bhikkhusaṅgho na pavāretabbo.
“After doing the invitation ceremony with the nuns, a nun should do the invitation ceremony with the monks.
Yā na pavāreyya, yathādhammo kāretabbo”ti.
If she doesn’t, she should be dealt with according to the rule.”
Tena kho pana samayena bhikkhuniyo bhikkhūhi saddhiṁ ekato pavārentiyo kolāhalaṁ akaṁsu.
The nuns did their invitation ceremony together with the monks. They made a racket.
“Na, bhikkhave, bhikkhuniyā bhikkhūhi saddhiṁ ekato pavāretabbaṁ.
“The nuns shouldn’t do their invitation ceremony together with the monks.
Tena kho pana samayena bhikkhuniyo purebhattaṁ pavārentiyo kālaṁ vītināmesuṁ.
On one occasion when the nuns did the invitation ceremony before the meal, they did not finish until after the time for eating.
“Anujānāmi, bhikkhave, pacchābhattaṁ pavāretun”ti.
“I allow the nuns to do the invitation ceremony after the meal.”
Pacchābhattaṁ pavārentiyo vikāle ahesuṁ.
Doing the invitation ceremony after the meal, they did not finish until it was too late in the evening.
“Anujānāmi, bhikkhave, ajjatanā bhikkhunisaṅghaṁ pavāretvā aparajju bhikkhusaṅghaṁ pavāretun”ti.
“I allow the nuns to do the invitation ceremony among themselves on one day and with the monks on the following day.”
Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalaṁ akāsi.
At that time the whole Sangha of nuns did the invitation ceremony. They made a racket.
“Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ byattaṁ paṭibalaṁ sammannituṁ—
“I allow the nuns to appoint one capable and competent nun
bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ.
to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
First a nun should be asked, and then a competent and capable nun should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ.
If the Sangha is ready, it should appoint nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
Saṅgho itthannāmaṁ bhikkhuniṁ sammannati bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ.
The Sangha appoints nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ, sā tuṇhassa;
Any nun who approves of appointing nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns should remain silent.
Sammatā saṅghena itthannāmā bhikkhunī bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ.
The Sangha has appointed nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Tāya sammatāya bhikkhuniyā bhikkhunisaṅghaṁ ādāya bhikkhusaṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
The appointed nun should take the Sangha of nuns to the Sangha of monks. She should then arrange her upper robe over one shoulder, squat on her heels, raise her joined palms, and say:
‘bhikkhunisaṅgho, ayyā, bhikkhusaṅghaṁ pavāreti—
‘Venerables, the Sangha of nuns invites the Sangha of monks to correct it concerning
Vadatu, ayyā, bhikkhusaṅgho bhikkhunisaṅghaṁ anukampaṁ upādāya, passanto paṭikarissati.
Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends.
Dutiyampi, ayyā …pe…
For the second time, the Sangha of nuns invites the Sangha of monks to correct it concerning what you’ve seen, heard, or suspect. Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends.
tatiyampi, ayyā, bhikkhunisaṅgho bhikkhusaṅghaṁ pavāreti—
For the third time, the Sangha of nuns invites the Sangha of monks to correct it concerning
Vadatu, ayyā, bhikkhusaṅgho bhikkhunisaṅghaṁ anukampaṁ upādāya, passanto paṭikarissatī’”ti.
Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends.’”
Tena kho pana samayena bhikkhuniyo bhikkhūnaṁ uposathaṁ ṭhapenti, pavāraṇaṁ ṭhapenti, savacanīyaṁ karonti, anuvādaṁ paṭṭhapenti, okāsaṁ kārenti, codenti, sārenti.
At that time the nuns canceled the monks’ observance-day ceremony and their invitation ceremony; they directed them, gave them instructions, got permission from them to correct them, accused them of offenses, and reminded them of offenses.
“Na, bhikkhave, bhikkhuniyā bhikkhussa uposatho ṭhapetabbo;
“A nun shouldn’t cancel the observance-day ceremony of a monk.
Tena kho pana samayena bhikkhū bhikkhunīnaṁ uposathaṁ ṭhapenti, pavāraṇaṁ ṭhapenti, savacanīyaṁ karonti, anuvādaṁ paṭṭhapenti, okāsaṁ kārenti, codenti, sārenti.
At that time the monks canceled the nuns’ observance-day ceremony and their invitation ceremony; they directed them, gave them instructions, got permission from them to correct them, accused them of offenses, and reminded them of offenses.
“Anujānāmi, bhikkhave, bhikkhunā bhikkhuniyā uposathaṁ ṭhapetuṁ;
“A monk may cancel the observance-day ceremony of a nun.
Tena kho pana samayena chabbaggiyā bhikkhuniyo yānena yāyanti—
At that time the nuns from the group of six traveled in vehicles,
itthiyuttenapi purisantarena, purisayuttenapi itthantarena.
sometimes pulled by women with men inside, at other times pulled by men with women inside.
Yā yāyeyya, yathādhammo kāretabbo”ti.
If she does, she should be dealt with according to the rule.”
Tena kho pana samayena aññatarā bhikkhunī gilānā hoti, na sakkoti padasā gantuṁ.
Soon afterwards there was a sick nun who was unable to go on foot.
“Anujānāmi, bhikkhave, itthiyuttaṁ purisayuttaṁ hatthavaṭṭakan”ti.
“I allow a rickshaw pulled either by men or by women.”
Tena kho pana samayena aññatarissā bhikkhuniyā yānugghātena bāḷhataraṁ aphāsu ahosi.
Soon afterwards a certain nun was even more uncomfortable when jolted around in a vehicle.
Tena kho pana samayena aḍḍhakāsī gaṇikā bhikkhunīsu pabbajitā hoti.
At that time the courtesan Aḍḍhakāsī had gone forth with the nuns.
“bhagavato santike upasampajjissāmī”ti.
to get the full ordination in the presence of the Buddha.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, dūtenapi upasampādetun”ti.
“I allow you to give the full ordination also by messenger.”
“Na, bhikkhave, bhikkhudūtena upasampādetabbā.
“You shouldn’t give the full ordination with a monk as messenger.
bālāya abyattāya dūtena upasampādenti.
They ordained with an ignorant and incompetent nun as messenger.
“Na, bhikkhave, bālāya abyattāya dūtena upasampādetabbā.
“You shouldn’t give the full ordination with an ignorant and incompetent nun as messenger.
Anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya dūtena upasampādetunti.
You should give the full ordination with a capable and competent nun as messenger.
Tāya dūtāya bhikkhuniyā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
That messenger nun should go to the Sangha, arrange her upper robe over one shoulder, bow down at the feet of the monks, squat on her heels, raise her joined palms, and say:
‘itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā.
‘Venerables, so-and-so is seeking the full ordination with venerable so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā.
Venerables, so-and-so is seeking the full ordination with venerable so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Dutiyampi, ayyā, itthannāmā saṅghaṁ upasampadaṁ yācati.
For the second time, she asks the Sangha for the full ordination.
Itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā.
Venerables, so-and-so is seeking the full ordination with venerable so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Tatiyampi, ayyā, itthannāmā saṅghaṁ upasampadaṁ yācati.
For the third time, she asks the Sangha for the full ordination.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Itthannāmā itthannāmāya upasampadāpekkhā.
So-and-so is seeking the full ordination with so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmāya pavattiniyā.
If the Sangha is ready, it should give her the full ordination with so-and-so as her mentor.
Itthannāmā itthannāmāya upasampadāpekkhā.
So-and-so is seeking the full ordination with so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā.
The Sangha gives her the full ordination with so-and-so as her mentor.
Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa;
Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent.
Dutiyampi etamatthaṁ vadāmi …pe…
For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. She’s not present because of an obstruction. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives her the full ordination with so-and-so as her mentor. Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent. Any monk who doesn’t approve should speak up.
Itthannāmā itthannāmāya upasampadāpekkhā.
So-and-so is seeking the full ordination with so-and-so.
Ekatoupasampannā bhikkhunisaṅghe, visuddhā.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā.
The Sangha gives her the full ordination with so-and-so as her mentor.
Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa;
Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent.
Upasampannā saṅghena itthannāmā itthannāmāya pavattiniyā.
The Sangha has given so-and-so the full ordination with so-and-so as her mentor.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, bhikkhuniyo vattabbā—
Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone.
tassā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā”ti.
The nuns should be told to point out the three supports and the eight things not to be done to the newly ordained nun.”
Tena kho pana samayena bhikkhuniyo araññe viharanti.
At that time nuns were staying in the wilderness.
Tena kho pana samayena aññatarena upāsakena bhikkhunisaṅghassa uddosito dinno hoti.
On one occasion a lay follower gave a storehouse to the Sangha of nuns.
Tena kho pana samayena aññatarā itthī sannisinnagabbhā bhikkhunīsu pabbajitā hoti.
At one time a pregnant woman went forth as a nun.
“Anujānāmi, bhikkhave, posetuṁ, yāva so dārako viññutaṁ pāpuṇātī”ti.
“I allow you to rear him until he becomes self-reliant.”
“mayā ca na labbhā ekikāya vatthuṁ, aññāya ca bhikkhuniyā na labbhā dārakena saha vatthuṁ, kathaṁ nu kho mayā paṭipajjitabban”ti?
“I’m not allowed to stay by myself and other nuns are not allowed to stay with a male child. What should I do now?”
“Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ sammannitvā tassā bhikkhuniyā dutiyaṁ dātuṁ.
“The nuns should appoint a nun as her companion.
Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
First a nun should be asked, and then a capable and competent nun should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ sammanneyya itthannāmāya bhikkhuniyā dutiyaṁ.
If the Sangha is ready, it should appoint nun so-and-so as a companion to nun so-and-so.
Saṅgho itthannāmaṁ bhikkhuniṁ sammannati itthannāmāya bhikkhuniyā dutiyaṁ.
The Sangha appoints nun so-and-so as a companion to nun so-and-so.
Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti itthannāmāya bhikkhuniyā dutiyāya, sā tuṇhassa;
Any nun who approves of appointing nun so-and-so as a companion to nun so-and-so should remain silent.
Sammatā saṅghena itthannāmā bhikkhunī itthannāmāya bhikkhuniyā dutiyā.
The Sangha has appointed nun so-and-so as a companion to nun so-and-so.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
“kathaṁ nu kho mayā imasmiṁ dārake paṭipajjitabban”ti?
“How should I act in regard to this boy?”
“Anujānāmi, bhikkhave, ṭhapetvā sāgāraṁ yathā aññasmiṁ purise paṭipajjanti evaṁ tasmiṁ dārake paṭipajjitun”ti.
“Apart from staying in the same dwelling, the companion nun should act toward him as she would toward any other male.”
Tena kho pana samayena aññatarā bhikkhunī garudhammaṁ ajjhāpannā hoti mānattacārinī.
On one occasion a nun who had committed a heavy offense was undertaking the trial period.
“mayā ca na labbhā ekikāya vatthuṁ, aññāya ca bhikkhuniyā na labbhā saha mayā vatthuṁ, kathaṁ nu kho mayā paṭipajjitabban”ti?
“I’m not allowed to stay by myself and other nuns are not allowed to stay with me. What should I do now?”
“Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ sammannitvā tassā bhikkhuniyā dutiyaṁ dātuṁ.
“You should appoint a nun as her companion.
Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—
First a nun should be asked, and then a capable and competent nun should inform the Sangha:
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ sammanneyya itthannāmāya bhikkhuniyā dutiyaṁ.
If the Sangha is ready, it should appoint nun so-and-so as a companion to nun so-and-so.
Saṅgho itthannāmaṁ bhikkhuniṁ sammannati itthannāmāya bhikkhuniyā dutiyaṁ.
The Sangha appoints nun so-and-so as a companion to nun so-and-so.
Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti itthannāmāya bhikkhuniyā dutiyāya, sā tuṇhassa;
Any nun who approves of appointing nun so-and-so as a companion to nun so-and-so should remain silent.
Sammatā saṅghena itthannāmā bhikkhunī itthannāmāya bhikkhuniyā dutiyā.
The Sangha has appointed nun so-and-so as a companion to nun so-and-so.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññatarā bhikkhunī sikkhaṁ paccakkhāya vibbhami.
On one occasion a nun verbally renounced the training and disrobed.
Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci.
Later she returned and asked the nuns for the full ordination.
Tena kho pana samayena aññatarā bhikkhunī sakāvāsā titthāyatanaṁ saṅkami.
On one occasion a nun joined another religious community while still wearing her robes.
Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci.
Later she returned and asked the nuns for the full ordination.
“Yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṁ saṅkantā, sā āgatā na upasampādetabbā”ti.
“If a nun goes over to another religious community while still wearing her robes and then returns, she shouldn’t be given the full ordination again.”
Tena kho pana samayena bhikkhuniyo purisehi abhivādanaṁ, kesacchedanaṁ, nakhacchedanaṁ, vaṇappaṭikammaṁ, kukkuccāyantā na sādiyanti.
At that time the nuns, being afraid of wrongdoing, did not consent to men bowing down to them, or to men shaving their heads, cutting their nails, or treating their sores.
Tena kho pana samayena bhikkhuniyo pallaṅkena nisīdanti paṇhisamphassaṁ sādiyantī.
At that time the nuns were sitting cross-legged, enjoying the touch of their heels.
“Anujānāmi, bhikkhave, bhikkhuniyā aḍḍhapallaṅkan”ti.
“I allow a nun to sit half-cross-legged.”
Tena kho pana samayena bhikkhuniyo vaccakuṭiyā vaccaṁ karonti.
At that time the nuns were using a restroom for defecating.
Chabbaggiyā bhikkhuniyo tattheva gabbhaṁ pātenti.
And the nuns from the group of six performed abortions there.
“Na, bhikkhave, bhikkhuniyā vaccakuṭiyā vacco kātabbo.
“A nun shouldn’t defecate in a restroom.
Anujānāmi, bhikkhave, heṭṭhā vivaṭe uparipaṭicchanne vaccaṁ kātun”ti.
I allow the nuns to defecate in a place that’s open underneath but concealed on top.”
Tena kho pana samayena bhikkhuniyo cuṇṇena nahāyanti.
At that time the nuns were bathing with bath powder.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
Tena kho pana samayena bhikkhuniyo vāsitakāya mattikāya nahāyanti.
At that time the nuns were bathing with scented clay.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā vāsitakāya mattikāya nahāyitabbaṁ.
“A nun shouldn’t bathe with scented clay.
Tena kho pana samayena bhikkhuniyo jantāghare nahāyantiyo kolāhalaṁ akaṁsu.
On one occasion when the nuns were bathing in a sauna, they made a racket.
Tena kho pana samayena bhikkhuniyo paṭisote nahāyanti dhārāsamphassaṁ sādiyantī.
On one occasion the nuns were bathing against the stream, enjoying the touch of the current.
“Na, bhikkhave, bhikkhuniyā paṭisote nahāyitabbaṁ.
“A nun shouldn’t bathe against the stream.
Tena kho pana samayena bhikkhuniyo atitthe nahāyanti.
On one occasion the nuns bathed away from a ford.
Tena kho pana samayena bhikkhuniyo purisatitthe nahāyanti.
On one occasion the nuns bathed at a ford for men.
seyyathāpi gihinī kāmabhoginiyo”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, bhikkhuniyā purisatitthe nahāyitabbaṁ.
“A nun shouldn’t bathe at a ford for men.