1. The account of Mahāpajāpati Gotamī 1. Mahāpajāpatigotamīvatthu

At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At this time Mahāpajāpati Gotamī went to the Buddha, bowed down to him, Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“Sir, please allow women to go forth into homelessness on the spiritual path proclaimed by the Buddha.” “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.

“Let it be, Gotami, don’t pursue this idea.” “Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.

A second time Dutiyampi kho …pe… and a third time she asked tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca—the same question “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. and got the same reply. “Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. She thought, Atha kho mahāpajāpati gotamī—“The Buddha doesn’t allow women to go forth,” “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti—and sad and tearful she bowed down, circumambulated him with her right side toward him, and left. dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

When the Buddha had stayed at Kapilavatthu for as long as he liked, he set out wandering toward Vesālī. Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena vesālī tadavasari. he stayed in the hall with the peaked roof in the Great Wood. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

In the meantime Mahāpajāpati shaved her hair, put on ocher robes, and set out for Vesālī together with a number of Sakyan women. Atha kho mahāpajāpati gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi. When she eventually arrived, she went to the hall with the peaked roof in the Great Wood. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. She then stood outside the gatehouse, sad and tearful, covered in dust, her feet swollen. Atha kho mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.

Venerable Ānanda saw her there Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ. and said to her, Disvāna mahāpajāpatiṁ gotamiṁ etadavoca—“Why are you standing outside the gatehouse like this?” “kissa tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?

“Because, Venerable Ānanda, the Buddha doesn’t allow women to go forth.” “Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.

“Well then, Gotamī, please wait here for a moment while I ask the Buddha.” “Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.

Venerable Ānanda went to the Buddha, bowed, sat down, Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“Sir, Mahāpajāpati Gotamī is standing outside the gatehouse, sad and tearful, covered in dust, her feet swollen. “esā, bhante, mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā—She says you won’t allow women to go forth. ‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti. Sir, please allow women to go forth.” Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.

“Let it be, Ānanda, don’t pursue this idea.” “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.

A second time Dutiyampi kho …pe… and a third time he asked tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca—the same question “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. and got the same reply. “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.

Ānanda thought, Atha kho āyasmā ānando—“The Buddha doesn’t allow women to go forth. “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ; What if I try another approach?” yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. He then said, Atha kho āyasmā ānando bhagavantaṁ etadavoca—“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 nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti?

“Yes, they would.” “Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti.

“If that’s so, sir, “Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātuṁ; 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—bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā, posikā, khīrassa dāyikā, bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi; please allow women to go forth.” sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.

2. The eight important principles 2. Aṭṭhagarudhamma

“Ānanda, if Mahāpajāpati accepts these eight important principles, “Sace, ānanda, mahāpajāpati gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā. that will be her full ordination: Hotu upasampadā.

1. 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. Vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ. This principle is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
2. A nun shouldn’t spend the rainy-season residence in a monastery without monks. Na bhikkhuniyā abhikkhuke āvāse vassaṁ vasitabbaṁ. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
3. Every half-month a nun should seek two things from the Sangha of monks: Anvaddhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā—asking it about the observance day and going to it for the instruction. uposathapucchakañca, ovādūpasaṅkamanañca. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
4. A nun who has completed the rainy-season residence should invite correction from both Sanghas in regard to three things: Vassaṁvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṁ—what has been seen, heard, or suspected. diṭṭhena vā, sutena vā, parisaṅkāya vā. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
5. A nun who has committed a heavy offense must undertake a trial period for a half-month toward both Sanghas. Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
6. A trainee nun who has trained for two years in the six rules may seek for full ordination in both Sanghas. Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
7. A nun may not in any way abuse or revile a monk. Na bhikkhuniyā kenaci pariyāyena bhikkhu akkositabbo paribhāsitabbo. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
8. From today onwards, nuns may not correct monks, but monks may correct nuns. Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho. This principle too is to be honored and respected all one’s life, and is not to be breached. Ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.

Ānanda, if Mahāpajāpati accepts these eight important principles, that will be her full ordination.” Sace, ānanda, mahāpajāpati gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.

After learning these eight important principles from the Buddha, Ānanda went to Mahāpajāpati and said, Atha kho āyasmā ānando bhagavato santike aṭṭha garudhamme uggahetvā yena mahāpajāpati gotamī tenupasaṅkami, upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca—“If you accept eight important principles, Gotami, that will be your full ordination.” “sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā. And he told her the principles. Vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ. 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.

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, “Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo, yuvā, maṇḍanakajātiko sīsaṁnahāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya; so too, do I receive these eight important principles, not to be breached for life.” evameva kho ahaṁ, bhante, ānanda ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti.

Ānanda then went to the Buddha, bowed, sat down, Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“Sir, Mahāpajāpati has accepted the eight important principles. Your aunt is now ordained.” “paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā, upasampannā bhagavato mātucchā”ti.

“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. “Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassaṁ saddhammo tiṭṭheyya. But now that women have been allowed to go forth, the spiritual life won’t last long—Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati. the true Teaching will only last five hundred years. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.

Just as families with many women and few men are easily robbed by thieves, Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhathenakehi; so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.

Just as a ripe field of rice affected by whiteheads won’t last long, Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti; so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.

Just as a ripe field of sugarcane attacked by red rot won’t last long, Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti; so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.

Just as a man might, as a safeguard, surround a large pool with an embankment to stop the water from overflowing, Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya; so too, have I, as a safeguard, laid down the eight important principles, not to be breached for life.” evameva kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti.

The eight important principles for nuns are finished. Bhikkhunīnaṁ aṭṭha garudhammā niṭṭhitā.

3. The allowance for the full ordination of nuns 3. Bhikkhunīupasampadānujānana

Mahāpajāpati went to the Buddha, bowed down, Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“Sir, what should I do with these Sakyan women?” “kathāhaṁ, bhante, imāsu sākiyānīsu paṭipajjāmī”ti? The Buddha then instructed, inspired, and gladdened her with a teaching, Atha kho bhagavā mahāpajāpatiṁ gotamiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. after which she bowed down, circumambulated him with her right side toward him, and left. Atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Soon afterwards the Buddha gave a Teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow monks to give the full ordination to nuns.” “anujānāmi, bhikkhave, bhikkhūhi bhikkhuniyo upasampādetun”ti.

Soon afterwards those nuns said to Mahāpajāpati, Atha kho tā bhikkhuniyo mahāpajāpatiṁ gotamiṁ etadavocuṁ—“We’re ordained, but you’re not, “ayyā anupasampannā, mayañcamhā upasampannā; for the Buddha has laid down that monks should give the full ordination to nuns.” evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā”ti.

Mahāpajāpati then went to Venerable Ānanda, bowed down, Atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and told him Ekamantaṁ ṭhitā kho mahāpajāpati gotamī āyasmantaṁ ānandaṁ etadavoca—what the Sakyan women had said. “imā maṁ, bhante ānanda, bhikkhuniyo evamāhaṁsu—‘ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā’”ti.

And Ānanda went to the Buddha, bowed, sat down, Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—what Mahāpajāpati had said. “mahāpajāpati, bhante, gotamī evamāha—‘imā maṁ, bhante ānanda, bhikkhuniyo evamāhaṁsu—ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā’”ti.

The Buddha replied, “Mahāpajāpati was ordained from the moment she accepted the eight important principles.” “Yadaggena, ānanda, mahāpajāpatiyā gotamiyā aṭṭha garudhammā paṭiggahitā, tadeva sā upasampannā”ti.

On another occasion Mahāpajāpati went to Venerable Ānanda, bowed down, Atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhitā kho mahāpajāpati gotamī āyasmantaṁ ānandaṁ etadavoca—“Venerable Ānanda, I wish to ask the Buddha for a favor: “ekāhaṁ, bhante ānanda, bhagavantaṁ varaṁ yācāmi. ‘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.’” Sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman”ti.

Venerable Ānanda went to the Buddha, bowed, sat down, Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told the Buddha Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—what Mahāpajāpati had said. “mahāpajāpati, bhante, gotamī evamāha—‘ekāhaṁ, bhante ānanda, bhagavantaṁ varaṁ yācāmi. Sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’”ti.

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. “Aṭṭhānametaṁ, ānanda, anavakāso, yaṁ tathāgato anujāneyya mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. Even the monastics of other religions with their flawed teachings don’t do these things. Imehi nāma, ānanda, aññatitthiyā durakkhātadhammā mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ na karissanti; So how, then, could I allow them?” kimaṅgaṁ pana tathāgato anujānissati mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman”ti?

The Buddha then gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“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. “na, bhikkhave, mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ. If you do, you commit an offense of wrong conduct.” Yo kareyya, āpatti dukkaṭassā”ti.

On another occasion Mahāpajāpati went to the Buddha, bowed down, Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“Sir, how should we practice those training rules that the nuns have in common with the monks?” “yāni tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti?

“You should practice them in the same way as the monks do.” “Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, yathā bhikkhū sikkhanti tathā tesu sikkhāpadesu sikkhathā”ti.

“And how should we practice those training rules that the nuns don’t have in common with the monks?” “Yāni pana tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti?

“You should practice them as they have been laid down.” “Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, yathāpaññattesu sikkhāpadesu sikkhathā”ti.

On another occasion Mahāpajāpati went to the Buddha, bowed down, Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“Sir, please give me a teaching in brief. I’ll then stay by myself, secluded, heedful, energetic, and diligent.” “sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti.

“Those things, Gotami, that you know “Ye kho tvaṁ, gotami, dhamme jāneyyāsi—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—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; you should definitely regard them ekaṁsena, gotami, dhāreyyāsi—as not the Teaching, not the training, not the Teacher’s instruction. neso dhammo, neso vinayo, netaṁ satthusāsananti. But those things that you know Ye ca kho tvaṁ, gotami, dhamme jāneyyāsi—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—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; you should definitely regard them ekaṁsena, gotami, dhāreyyāsi—as the Teaching, the training, the Teacher’s instruction.” eso dhammo, eso vinayo, etaṁ satthusāsanan”ti.

At that time the Monastic Code was not being recited to the nuns. Tena kho pana samayena bhikkhunīnaṁ pātimokkhaṁ na uddisīyati. They told the Buddha. … Bhagavato etamatthaṁ ārocesuṁ …pe… “The Monastic Code should be recited to the nuns.” “anujānāmi, bhikkhave, bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti. The nuns thought, Atha kho bhikkhūnaṁ etadahosi—“Who should recite the Monastic Code to the nuns?” “kena nu kho bhikkhunīnaṁ pātimokkhaṁ uddisitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should recite the Monastic Code to the nuns.” “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti.

Soon afterwards the monks went to the nuns’ dwelling place to recite the Monastic Code. Tena kho pana samayena bhikkhū bhikkhunupassayaṁ upasaṅkamitvā bhikkhunīnaṁ pātimokkhaṁ uddisanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.” “jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, you shouldn’t recite the Monastic Code to the nuns. “Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitabbaṁ. If you do, you commit an offense of wrong conduct. Yo uddiseyya, āpatti dukkaṭassa. Nuns should recite the Monastic Code to the nuns.” Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti.

The nuns did not know Bhikkhuniyo na jānanti—how to recite it. “evaṁ pātimokkhaṁ uddisitabban”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should tell the nuns “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—how to recite the Monastic Code.” ‘evaṁ pātimokkhaṁ uddiseyyāthā’”ti.

At that time the nuns did not make amends for their offenses. Tena kho pana samayena bhikkhuniyo āpattiṁ na paṭikaronti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun should make amends for her offenses. “Na, bhikkhave, bhikkhuniyā āpatti na paṭikātabbā. If she doesn’t, she commits an offense of wrong conduct.” Yā na paṭikareyya, āpatti dukkaṭassā”ti.

The nuns did not know Bhikkhuniyo na jānanti—how to make amends. “evaṁ āpatti paṭikātabbā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should tell the nuns “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—how to make amends for an offense.” ‘evaṁ āpattiṁ paṭikareyyāthā’”ti. The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should receive the confession of offenses from the nuns?” “kena nu kho bhikkhunīnaṁ āpatti paṭiggahetabbā”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should receive the confession of offenses from the nuns.” “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.

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. Tena kho pana samayena bhikkhuniyo rathikāyapi byūhepi siṅghāṭakepi bhikkhuṁ passitvā pattaṁ bhūmiyaṁ nikkhipitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā āpattiṁ paṭikaronti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re their wives! They’re their mistresses! Having offended them at night, they now ask for forgiveness.” “jāyāyo imā imesaṁ, jāriyo imā imesaṁ, rattiṁ vimānetvā idāni khamāpentī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, you shouldn’t receive confessions from the nuns. “Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ āpatti paṭiggahetabbā. If you do, you commit an offense of wrong conduct. Yo paṭiggaṇheyya, āpatti dukkaṭassa. Nuns should receive the confession of offenses from the nuns.” Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.

The nuns did not know Bhikkhuniyo na jānanti—how to receive confessions. “evaṁ āpatti paṭiggahetabbā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should tell the nuns “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—how to receive confessions.” ‘evaṁ āpattiṁ paṭiggaṇheyyāthā’”ti.

At that time the nuns’ legal procedures were not being done. Tena kho pana samayena bhikkhunīnaṁ kammaṁ na kariyati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “Monks, I allow the doing of the nuns’ legal procedures.” “Anujānāmi, bhikkhave, bhikkhunīnaṁ kammaṁ kātun”ti. The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Who should do the nuns’ procedures?” “kena nu kho bhikkhunīnaṁ kammaṁ kātabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should do the nuns’ legal procedures.” “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ kātun”ti.

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.” 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. People complained and criticized them, Manussā tatheva ujjhāyanti khiyyanti vipācenti—“They’re their wives! They’re their mistresses! Having offended them at night, they now ask for forgiveness.” “jāyāyo imā imesaṁ, jāriyo imā imesaṁ, rattiṁ vimānetvā idāni khamāpentī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, you shouldn’t do the nuns’ legal procedures. “Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ kātabbaṁ. If you do, you commit an offense of wrong conduct. Yo kareyya, āpatti dukkaṭassa. The nuns should do the nuns’ legal procedures.” Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ kammaṁ kātun”ti.

The nuns did not know Bhikkhuniyo na jānanti—how to do procedures. “evaṁ kammaṁ kātabban”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “The monks should tell the nuns “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—how to do legal procedures.” ‘evaṁ kammaṁ kareyyāthā’”ti.

On one occasion the nuns were arguing and disputing in the midst of the Sangha, attacking one another verbally, Tena kho pana samayena bhikkhuniyo saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. and they were not able to resolve that legal issue. Na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the monks to resolve the nuns’ legal issues.” “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ adhikaraṇaṁ vūpasametun”ti.

Soon afterwards the monks were resolving a legal issue for the nuns. Tena kho pana samayena bhikkhū bhikkhunīnaṁ adhikaraṇaṁ vūpasamenti. 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. Tasmiṁ kho pana adhikaraṇe vinicchiyamāne dissanti bhikkhuniyo kammappattāyopi āpattigāminiyopi. The nuns said, Bhikkhuniyo evamāhaṁsu—“Venerables, please do the procedure against those nuns and receive their confession of offenses, “sādhu, bhante, ayyāva bhikkhunīnaṁ kammaṁ karontu, ayyāva bhikkhunīnaṁ āpattiṁ paṭiggaṇhantu; for the Buddha has laid down that the nuns’ legal issues should be resolved by the monks.” evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhunīnaṁ adhikaraṇaṁ vūpasametabban”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, I allow you to determine the nature of the nuns’ legal procedure, before handing it over to the nuns to do it. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ āropetvā bhikkhunīnaṁ niyyādetuṁ—And I allow you to charge a nun with an offense, before handing it over to the nuns for them to receive the confession.” bhikkhunīhi bhikkhunīnaṁ kammaṁ kātuṁ, bhikkhūhi bhikkhunīnaṁ āpattiṁ āropetvā bhikkhunīnaṁ niyyādetuṁ, bhikkhunīhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.

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. Tena kho pana samayena uppalavaṇṇāya bhikkhuniyā antevāsinī bhikkhunī satta vassāni bhagavantaṁ anubandhā hoti vinayaṁ pariyāpuṇantī. But because of her absentmindedness, she repeatedly forgot what she had learned. Tassā muṭṭhassatiniyā gahito gahito mussati. When she heard Assosi kho sā bhikkhunī—that the Buddha wanted to go to Sāvatthī, “bhagavā kira sāvatthiṁ gantukāmo”ti. she reflected Atha kho tassā bhikkhuniyā etadahosi—“ahaṁ kho satta vassāni bhagavantaṁ anubandhiṁ vinayaṁ pariyāpuṇantī. on her absentmindedness and thought, Tassā me muṭṭhassatiniyā gahito gahito mussati. “It’s hard for a woman to follow the Teacher around all her life. Dukkaraṁ kho pana mātugāmena yāvajīvaṁ satthāraṁ anubandhituṁ. So, what should I do?” Kathaṁ nu kho mayā paṭipajjitabban”ti? She told the nuns what she had thought, Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. who in turn told the monks, Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. who then told the Buddha. The Buddha said, Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

“I allow monks to teach the Monastic Law to the nuns.” “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ vinayaṁ vācetun”ti.

The first section for recitation is finished. Paṭhamabhāṇavāro niṭṭhito.

Regulations on the instruction

When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Sāvatthī. Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time the monks from the group of six tried to attract the nuns by splashing them with muddy water. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti—appeva nāma amhesu sārajjeyyunti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, you shouldn’t splash the nuns with muddy water. “Na, bhikkhave, bhikkhunā bhikkhuniyo kaddamodakena osiñcitabbā. If you do, you commit an offense of wrong conduct. Yo osiñceyya, āpatti dukkaṭassa. I allow the nuns to penalize a monk who acts like this.” Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“What sort of penalty should they impose?” “kiṁ nu kho daṇḍakammaṁ kātabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The Sangha of nuns shouldn’t pay respect to such a monk.” “Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti.

Soon afterwards the monks from the group of six tried to attract the nuns by exposing their bodies to them, Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā bhikkhunīnaṁ dassenti …pe… 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. ūruṁ vivaritvā bhikkhunīnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṁ sampayojenti—appeva nāma amhesu sārajjeyyunti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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. “Na, bhikkhave, bhikkhunā kāyo vivaritvā bhikkhunīnaṁ dassetabbo, na ūru vivaritvā bhikkhunīnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassetabbaṁ, na bhikkhuniyo obhāsitabbā, na bhikkhunīhi saddhiṁ sampayojetabbaṁ. If you associate inappropriately with the nuns, you commit an offense of wrong conduct. Yo sampayojeyya, āpatti dukkaṭassa. I allow the nuns to penalize a monk who acts like this.” Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“What sort of penalty can they impose?” “kiṁ nu kho daṇḍakammaṁ kātabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The Sangha of nuns shouldn’t pay respect to such a monk.” “Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti.

Soon afterwards the nuns from the group of six tried to attract a monk by splashing him with muddy water. Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ kaddamodakena osiñcanti—appeva nāma amhesu sārajjeyyunti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t splash a monk with muddy water. “Na, bhikkhave, bhikkhuniyā bhikkhu kaddamodakena osiñcitabbo. If she does, she commits an offense of wrong conduct. Yā osiñceyya, āpatti dukkaṭassa. I allow you to penalize such a nun.” Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“What sort of penalty can we impose?” “kiṁ nu kho daṇḍakammaṁ kātabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to place restrictions on her.” “Anujānāmi, bhikkhave, āvaraṇaṁ kātun”ti.

She did not adhere to the restrictions. Āvaraṇe kate na ādiyanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to cancel her half-monthly instruction.” “Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti.

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. 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—appeva nāma amhesu sārajjeyyunti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t expose her body to the monks; “Na, bhikkhave, bhikkhuniyā kāyo vivaritvā bhikkhūnaṁ dassetabbo …pe… 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. na thano vivaritvā bhikkhūnaṁ dassetabbo, na ūru vivaritvā bhikkhūnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhūnaṁ dassetabbaṁ, na bhikkhū obhāsitabbā, na bhikkhūhi saddhiṁ sampayojetabbaṁ. If she associates inappropriately with the monks, she commits an offense of wrong conduct. Yā sampayojeyya, āpatti dukkaṭassa. I allow the monks to penalize such a nun.” Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“What sort of penalty can we impose?” “kiṁ nu kho daṇḍakammaṁ kātabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to place restrictions on her.” “Anujānāmi, bhikkhave, āvaraṇaṁ kātun”ti.

She did not adhere to the restrictions. Āvaraṇe kate na ādiyanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to cancel her half-monthly instruction.” “Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Is it allowable or not to do the observance-day ceremony with a nun whose half-monthly instruction has been canceled?” “kappati nu kho ovādaṭṭhapitāya bhikkhuniyā saddhiṁ uposathaṁ kātuṁ, na nu kho kappatī”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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.” “Na, bhikkhave, ovādaṭṭhapitāya bhikkhuniyā saddhiṁ uposatho kātabbo, yāva na taṁ adhikaraṇaṁ vūpasantaṁ hotī”ti.

On one occasion Venerable Udāyī canceled the half-monthly instruction and then set out wandering. Tena kho pana samayena āyasmā udāyī ovādaṁ ṭhapetvā cārikaṁ pakkāmi. The nuns complained and criticized him, Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—“How could Venerable Udāyī do this?” “kathañhi nāma ayyo udāyī ovādaṁ ṭhapetvā cārikaṁ pakkamissatī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, you shouldn’t cancel the half-monthly instruction and then set out wandering. “Na, bhikkhave, ovādaṁ ṭhapetvā cārikā pakkamitabbā. If you do, you commit an offense of wrong conduct.” Yo pakkameyya, āpatti dukkaṭassā”ti.

At that time there were ignorant and incompetent monks who canceled the half-monthly instruction. Tena kho pana samayena bālā abyattā ovādaṁ ṭhapenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A monk who’s ignorant and incompetent shouldn’t cancel the half-monthly instruction. “Na, bhikkhave, bālena abyattena ovādo ṭhapetabbo. If he does, he commits an offense of wrong conduct.” Yo ṭhapeyya, āpatti dukkaṭassā”ti.

At that time there were monks who canceled the half-monthly instruction without reason. Tena kho pana samayena bhikkhū avatthusmiṁ akāraṇe ovādaṁ ṭhapenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A monk shouldn’t cancel the half-monthly instruction without reason. “Na, bhikkhave, avatthusmiṁ akāraṇe ovādo ṭhapetabbo. If he does, he commits an offense of wrong conduct.” Yo ṭhapeyya, āpatti dukkaṭassā”ti.

At that time there were monks who did not investigate after canceling the half-monthly instruction. Tena kho pana samayena bhikkhū ovādaṁ ṭhapetvā vinicchayaṁ na denti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should investigate after canceling the half-monthly instruction. “Na, bhikkhave, ovādaṁ ṭhapetvā vinicchayo na dātabbo. If you don’t, you commit an offense of wrong conduct.” Yo na dadeyya, āpatti dukkaṭassā”ti.

At that time there were nuns who did not go to the half-monthly instruction. Tena kho pana samayena bhikkhuniyo ovādaṁ na gacchanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun should go to the half-monthly instruction. “Na, bhikkhave, bhikkhuniyā ovādo na gantabbo. If she doesn’t, she should be dealt with according to the rule.” Yā na gaccheyya, yathādhammo kāretabbo”ti.

At that time the entire Sangha of nuns went to the half-monthly instruction. Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṁ gacchati. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.” “jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The whole Sangha of nuns shouldn’t go to the half-monthly instruction. “Na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo. If it does, there’s an offense of wrong conduct. Gaccheyya ce, āpatti dukkaṭassa. Four or five nuns should go to the instruction.” Anujānāmi, bhikkhave, catūhi pañcahi bhikkhunīhi ovādaṁ gantun”ti.

Soon afterwards four or five nuns went to the half-monthly instruction. Tena kho pana samayena catasso pañca bhikkhuniyo ovādaṁ gacchanti. People complained and criticized them, Manussā tatheva ujjhāyanti khiyyanti vipācenti—“They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.” “jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Four or five nuns shouldn’t go to the half-monthly instruction. “Na, bhikkhave, catūhi pañcahi bhikkhunīhi ovādo gantabbo. If they do, there’s an offense of wrong conduct. Gaccheyyuñce, āpatti dukkaṭassa. Two or three nuns should go to the instruction. Anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṁ gantuṁ.

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, Ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘Venerable, the Sangha of nuns bows down at the feet of the Sangha of monks and asks to come for the half-monthly instruction. ‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati; Please allow the Sangha of nuns to come for the instruction.’ labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamanan’ti.

That monk should go to the reciter of the Monastic Code and tell him Tena bhikkhunā pātimokkhuddesako upasaṅkamitvā evamassa vacanīyo—of the nuns’ request. ‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati; labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamanan’ti. The reciter should say, Pātimokkhuddesakena vattabbo—‘Is there anyone who has been appointed as an instructor of the nuns?’ ‘atthi koci bhikkhu bhikkhunovādako sammato’ti? If there is, the reciter should say, Sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—‘Monk so-and-so has been appointed. The Sangha of nuns should approach him.’ ‘itthannāmo bhikkhu bhikkhunovādako sammato, taṁ bhikkhunisaṅgho upasaṅkamatū’ti. If there isn’t, the reciter should say, Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—‘Who’s suitable to instruct the nuns?’ ‘ko āyasmā ussahati bhikkhuniyo ovaditun’ti? If there is someone who is suitable and who has the eight required qualities, he should be appointed. The reciter should then say, Sace koci ussahati bhikkhuniyo ovadituṁ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo—‘Monk so-and-so has been appointed. The Sangha of nuns should approach him.’ ‘itthannāmo bhikkhu bhikkhunovādako sammato, taṁ bhikkhunisaṅgho upasaṅkamatū’ti. If no-one is able to instruct the nuns, the reciter of the Monastic Code should say, Sace na koci ussahati bhikkhuniyo ovadituṁ, pātimokkhuddesakena vattabbo—‘No monk has been appointed as an instructor of the nuns. The Sangha of nuns should carry on with serenity.’” ‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’”ti.

On one occasion there were monks who did not agree to give the half-monthly instruction. Tena kho pana samayena bhikkhū ovādaṁ na gaṇhanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should agree to give the half-monthly instruction. “Na, bhikkhave, ovādo na gahetabbo. If you don’t, you commit an offense of wrong conduct.” Yo na gaṇheyya, āpatti dukkaṭassā”ti.

On one occasion the nuns went to a monk who was ignorant Tena kho pana samayena aññataro bhikkhu bālo hoti. and said, Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“Venerable, please agree to give the half-monthly instruction.” “ovādaṁ, ayya, gaṇhāhī”ti.

“But I’m ignorant, sisters. “Ahañhi, bhaginī, bālo; How can I agree to give the instruction?” kathāhaṁ ovādaṁ gaṇhāmī”ti?

“Please agree to give the instruction, “Gaṇhāhayya, ovādaṁ; for the Buddha has laid down evañhi bhagavatā paññattaṁ—that a monk should agree to give the instruction to the nuns.” bhikkhūhi bhikkhunīnaṁ ovādo gahetabbo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Except if you’re ignorant, you should agree to give the half-monthly instruction.” “Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, avasesehi ovādaṁ gahetun”ti.

On one occasion the nuns went to a monk who was sick Tena kho pana samayena aññataro bhikkhu gilāno hoti. and said, Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“Venerable, please agree to give the half-monthly instruction.” “ovādaṁ, ayya, gaṇhāhī”ti.

“But I’m sick, sisters. “Ahañhi, bhaginī, gilāno; How can I agree to give the instruction?” kathāhaṁ ovādaṁ gaṇhāmī”ti?

“Please agree to give the instruction, “Gaṇhāhayya, ovādaṁ; for the Buddha has laid down evañhi bhagavatā paññattaṁ—that a monk should agree to give the instruction to the nuns, except if he’s ignorant.” ṭhapetvā bālaṁ, avasesehi ovādo gahetabbo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Except if you’re ignorant or sick, you should agree to give the half-monthly instruction.” “Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, avasesehi ovādaṁ gahetun”ti.

On one occasion the nuns went to a monk who was about to depart Tena kho pana samayena aññataro bhikkhu gamiko hoti. and said, Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“Venerable, please agree to give the half-monthly instruction.” “ovādaṁ, ayya, gaṇhāhī”ti.

“But I’m about to depart, sisters. “Ahañhi, bhaginī, gamiko; How can I agree to give the instruction?” kathāhaṁ ovādaṁ gaṇhāmī”ti?

“Please agree to give the instruction, “Gaṇhāhayya, ovādaṁ; for the Buddha has laid down evañhi bhagavatā paññattaṁ—that a monk should agree to give the instruction to the nuns, except if he’s ignorant or sick.” ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, avasesehi ovādo gahetabbo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Except if you’re ignorant, sick, or about to depart, you should agree to give the half-monthly instruction.” “Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, ṭhapetvā gamikaṁ, avasesehi ovādaṁ gahetun”ti.

On one occasion the nuns went to a monk who was staying in the wilderness Tena kho pana samayena aññataro bhikkhu araññe viharati. and said, Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“Venerable, please agree to give the half-monthly instruction.” “ovādaṁ, ayya, gaṇhāhī”ti.

“But I’m staying in the wilderness, sisters. “Ahañhi, bhaginī, araññe viharāmi; How can I agree to give the instruction?” kathāhaṁ ovādaṁ gaṇhāmī”ti?

“Please agree to give the instruction, “Gaṇhāhayya, ovādaṁ; for the Buddha has laid down evañhi bhagavatā paññattaṁ—that a monk should agree to give the instruction to the nuns, except if he’s ignorant, sick, or about to depart.” ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, ṭhapetvā gamikaṁ, avasesehi ovādo gahetabbo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“If you’re staying in the wilderness, you should agree to give the half-monthly instruction. You should make an appointment, saying, “Anujānāmi, bhikkhave, āraññikena bhikkhunā ovādaṁ gahetuṁ, saṅketañca kātuṁ—‘I’ll return here.’” atra patiharissāmī”ti.

At that time there were monks who agreed to give the half-monthly instruction without informing. Tena kho pana samayena bhikkhū ovādaṁ gahetvā na ārocenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“When you have agreed to give the half-monthly instruction, you should inform. “Na, bhikkhave, ovādo na ārocetabbo. If you don’t, you commit an offense of wrong conduct.” Yo na āroceyya, āpatti dukkaṭassā”ti.

At that time there were monks who had agreed to give the half-monthly instruction, but did not return to give it. Tena kho pana samayena bhikkhū ovādaṁ gahetvā na paccāharanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should return to give the half-monthly instruction. “Na, bhikkhave, ovādo na paccāharitabbo. If you don’t, you commit an offense of wrong conduct.” Yo na paccāhareyya, āpatti dukkaṭassā”ti.

On one occasion the nuns did not go to the appointment. Tena kho pana samayena bhikkhuniyo saṅketaṁ na gacchanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun should go to the appointment. “Na, bhikkhave, bhikkhuniyā saṅketaṁ na gantabbaṁ. If she doesn’t, she commits an offense of wrong conduct.” Yā na gaccheyya, āpatti dukkaṭassā”ti.

Beautification and indulgence

At that time there were nuns who wore long belts that they made into corsets. Tena kho pana samayena bhikkhuniyo dīghāni kāyabandhanāni dhārenti, teheva phāsukā nāmenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t wear a long belt. “Na, bhikkhave, bhikkhuniyā dīghaṁ kāyabandhanaṁ dhāretabbaṁ. If she does, she commits an offense of wrong conduct. Yā dhāreyya, āpatti dukkaṭassa. I allow a nun to wear a belt that goes once around her body, but she shouldn’t make a corset out of it. Anujānāmi, bhikkhave, bhikkhuniyā ekapariyākataṁ kāyabandhanaṁ, na ca tena phāsukā nāmetabbā. If she does, she commits an offense of wrong conduct.” Yā nāmeyya, āpatti dukkaṭassā”ti.

There were nuns who made corsets out of strips of split bamboo, Tena kho pana samayena bhikkhuniyo vilīvena paṭṭena phāsukā nāmenti …pe… out of strips of leather, cammapaṭṭena phāsukā nāmenti. out of strips of fabric, Dussapaṭṭena phāsukā nāmenti. out of interlaced fabric, Dussaveṇiyā phāsukā nāmenti. out of rolled-up fabric, Dussavaṭṭiyā phāsukā nāmenti. out of strips of cloth, Coḷapaṭṭena phāsukā nāmenti. out of interlaced cloth, Coḷaveṇiyā phāsukā nāmenti. out of rolled-up cloth, Coḷavaṭṭiyā phāsukā nāmenti. out of interlaced strings, Suttaveṇiyā phāsukā nāmenti. and out of rolled-up strings. Suttavaṭṭiyā phāsukā nāmenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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, “Na, bhikkhave, bhikkhuniyā vilīvena paṭṭena phāsukā nāmetabbā …pe… or rolled-up strings. na suttavaṭṭiyā phāsukā nāmetabbā. If she does, she commits an offense of wrong conduct.” Yā nāmeyya, āpatti dukkaṭassā”ti.

There were nuns who had their loins rubbed with bones, Tena kho pana samayena bhikkhuniyo aṭṭhillena jaghanaṁ ghaṁsāpenti …pe… 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. gohanukena jaghanaṁ koṭṭāpenti, hatthaṁ koṭṭāpenti, hatthakocchaṁ koṭṭāpenti, pādaṁ koṭṭāpenti, pādakocchaṁ koṭṭāpenti, ūruṁ koṭṭāpenti, mukhaṁ koṭṭāpenti, dantamaṁsaṁ koṭṭāpenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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, “Na, bhikkhave, bhikkhuniyā aṭṭhillena jaghanaṁ ghaṁsāpetabbaṁ …pe… or her gums tapped with a cow’s jaw bone. na dantamaṁsaṁ koṭṭāpetabbaṁ. If she does, she commits an offense of wrong conduct.” Yā koṭṭāpeyya, āpatti dukkaṭassā”ti.

The nuns from the group of six used facial ointments, Tena kho pana samayena chabbaggiyā bhikkhuniyo mukhaṁ ālimpanti …pe… 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. mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t use facial ointments, “Na, bhikkhave, bhikkhuniyā mukhaṁ ālimpitabbaṁ …pe… 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. na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo. If she does, she commits an offense of wrong conduct.” Yā kareyya, āpatti dukkaṭassā”ti.

The nuns from the group of six made up their eyes, Tena kho pana samayena chabbaggiyā bhikkhuniyo avaṅgaṁ karonti …pe… applied facial marks, stared out the windows, exposed themselves to view, visesakaṁ karonti, olokanakena olokenti, sāloke tiṭṭhanti; 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. 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. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t make up her eyes, “Na, bhikkhave, bhikkhuniyā avaṅgaṁ kātabbaṁ …pe… 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. 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. If she does, she commits an offense of wrong conduct.” Yā dhāreyya, āpatti dukkaṭassā”ti.

The nuns from the group of six wore entirely blue robes, Tena kho pana samayena chabbaggiyā bhikkhuniyo sabbanīlakāni cīvarāni dhārenti …pe… 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. 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. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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, “Na, bhikkhave, bhikkhuniyā sabbanīlakāni cīvarāni dhāretabbāni …pe… or Lodh-tree robes. na tirīṭakaṁ dhāretabbaṁ. If she does, she commits an offense of wrong conduct.” Yā dhāreyya, āpatti dukkaṭassā”ti.

Various rules

On one occasion a nun who was dying said, Tena kho pana samayena aññatarā bhikkhunī kālaṁ karontī evamāha—“When I’m dead, give my requisites to the Sangha.” “mamaccayena mayhaṁ parikkhāro saṅghassa hotū”ti. The monks and the nuns argued with one another, saying Tattha bhikkhū ca bhikkhuniyo ca vivadanti—it belonged to their Sangha. “amhākaṁ hoti, amhākaṁ hotī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“If a dying nun, “Bhikkhunī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya—‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ. a dying trainee nun, Sikkhamānā ce, bhikkhave …pe… or a dying novice nun says, sāmaṇerī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya—‘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 bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ. But if a dying monk, Bhikkhu ce, bhikkhave, kālaṁ karonto evaṁ vadeyya—‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetaṁ. a dying novice monk, Sāmaṇero ce, bhikkhave …pe… a dying male lay follower, upāsako ce, bhikkhave …pe… a dying female lay follower, upāsikā ce, bhikkhave …pe… or anyone else who is dying says, añño ce, bhikkhave, koci kālaṁ karonto evaṁ vadeyya—‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of monks, not for the Sangha of nuns.” ‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetan”ti.

At one time a woman who was a former wrestler went forth as a nun. Tena kho pana samayena aññatarā itthī purāṇamallī bhikkhunīsu pabbajitā hoti. Seeing a weak monk on a street, she hit him with her shoulder. He fell over. Sā rathikāya dubbalakaṁ bhikkhuṁ passitvā aṁsakūṭena pahāraṁ datvā pātesi. The monks complained and criticized her, Bhikkhū ujjhāyanti khiyyanti vipācenti—“How could a nun hit a monk?” “kathañhi nāma, bhikkhunī, bhikkhussa pahāraṁ dassatī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t hit a monk. “Na, bhikkhave, bhikkhuniyā bhikkhussa pahāro dātabbo. If she does, she commits an offense of wrong conduct. Yā dadeyya, āpatti dukkaṭassa. When a nun sees a monk coming, she should make way for him by stepping off the path.” Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā dūratova okkamitvā maggaṁ dātun”ti.

At one time a certain woman became pregnant by a lover while her husband was away. Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. After having an abortion, she said to the nun who was associating with her family, Sā gabbhaṁ pātetvā kulūpikaṁ bhikkhuniṁ etadavoca—“Venerable, please take this fetus away in your almsbowl.” “handayye, imaṁ gabbhaṁ pattena nīharā”ti. The nun did as asked, covered her bowl with her upper robe, and left. Atha kho sā bhikkhunī taṁ gabbhaṁ patte pakkhipitvā saṅghāṭiyā paṭicchādetvā agamāsi.

At that time a certain alms-collecting monk had resolved Tena kho pana samayena aññatarena piṇḍacārikena bhikkhunā samādānaṁ kataṁ hoti—not to eat without giving the first almsfood he had received to another monk or nun. “yāhaṁ paṭhamaṁ bhikkhaṁ labhissāmi, na taṁ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī”ti. He saw that nun and said, Atha kho so bhikkhu taṁ bhikkhuniṁ passitvā etadavoca—“Sister, please accept some almsfood.” “handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti. “There’s no need, venerable.” “Alaṁ, ayyā”ti.

He repeated his request a second Dutiyampi kho …pe… and a third time, tatiyampi kho so bhikkhu taṁ bhikkhuniṁ etadavoca—“handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti. but received the same reply. “Alaṁ, ayyā”ti. He then told her about “Mayā kho, bhagini, samādānaṁ kataṁ—his resolution ‘yāhaṁ paṭhamaṁ bhikkhaṁ labhissāmi, na taṁ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī’ti. and again requested her to accept some almsfood. Handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti. Being pressured by that monk, the nun brought out her bowl and showed it to him, saying, Atha kho sā bhikkhunī tena bhikkhunā nippīḷiyamānā nīharitvā pattaṁ dassesi—“See sir, there’s a fetus in my bowl. “passa, ayya, patte gabbhaṁ; Please don’t tell anyone.” mā ca kassaci ārocesī”ti.

But he complained and criticized her, Atha kho so bhikkhu ujjhāyati khiyyati vipāceti—“How could a nun take a fetus away in her bowl?” “kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti. He told the monks. Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. The monks of few desires complained and criticized her, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could a nun take a fetus away in her bowl?” “kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t take a fetus away in her bowl. “Na, bhikkhave, bhikkhuniyā pattena gabbho nīharitabbo. If she does, she commits an offense of wrong conduct. Yā nīhareyya, āpatti dukkaṭassa. When a nun sees a monk, she should bring out her almsbowl and show it to him.” Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā nīharitvā pattaṁ dassetun”ti.

Soon afterwards, when the nuns from the group of six saw a monk, they turned their bowls upside down and showed him the bottom. Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassenti. The monks complained and criticized them, Bhikkhū ujjhāyanti khiyyanti vipācenti—“How could the nuns from the group of six do this?” “kathañhi nāma chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassessantī”ti. They told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

“When a nun sees a monk, she shouldn’t turn her almsbowl upside down and show him the bottom. “Na, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassetabbaṁ. If she does, she commits an offense of wrong conduct. Yā dasseyya, āpatti dukkaṭassa. When a nun sees a monk, she should turn her bowl upright and then show it to him. Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā ukkujjitvā pattaṁ dassetuṁ. And she should offer whatever food is in her bowl to that monk.” Yañca patte āmisaṁ hoti, tena ca bhikkhu nimantetabbo”ti.

On one occasion a penis had been thrown out on a street in Sāvatthī. Tena kho pana samayena sāvatthiyaṁ rathikāya purisabyañjanaṁ chaḍḍitaṁ hoti. The nuns stared at it. Taṁ bhikkhuniyo sakkaccaṁ upanijjhāyiṁsu. People jeered at them, Manussā ukkuṭṭhiṁ akaṁsu. and the nuns felt humiliated. Tā bhikkhuniyo maṅkū ahesuṁ. When they had returned to the nuns’ dwelling place, they told the nuns what had happened. Atha kho tā bhikkhuniyo upassayaṁ gantvā bhikkhunīnaṁ etamatthaṁ ārocesuṁ. The nuns of few desires complained and criticized them, Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti—“How could those nuns stare at a penis?” “kathañhi nāma bhikkhuniyo purisabyañjanaṁ upanijjhāyissantī”ti. They told the monks, Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. who in turn told the Buddha. He said, Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t stare at a penis. “Na, bhikkhave, bhikkhuniyā purisabyañjanaṁ upanijjhāyitabbaṁ. If she does, she commits an offense of wrong conduct.” Yā upanijjhāyeyya, āpatti dukkaṭassā”ti.

Requisites

On one occasion people gave requisites to the monks, Tena kho pana samayena manussā bhikkhūnaṁ āmisaṁ denti. who then gave them to the nuns. Bhikkhū bhikkhunīnaṁ denti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the venerables give away to others what has been given to them for their own use? “kathañhi nāma bhadantā attano paribhogatthāya dinnaṁ aññesaṁ dassanti. Don’t we know how to give?” Mayampi na jānāma dānaṁ dātun”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Monks, you shouldn’t give away to others what has been given to you for your own use. “Na, bhikkhave, attano paribhogatthāya dinnaṁ aññesaṁ dātabbaṁ. If you do, you commit an offense of wrong conduct.” Yo dadeyya, āpatti dukkaṭassā”ti.

On one occasion the monks had an abundance of requisites. Tena kho pana samayena bhikkhūnaṁ āmisaṁ ussannaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to give to the Sangha.” “Anujānāmi, bhikkhave, saṅghassa dātun”ti.

The abundance became even greater. Bāḷhataraṁ ussannaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow individuals to give away what belongs to them.” “Anujānāmi, bhikkhave, puggalikampi dātun”ti.

On one occasion the monks had an abundance of stored requisites. Tena kho pana samayena bhikkhūnaṁ sannidhikataṁ āmisaṁ ussannaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow what’s stored by the monks to be received and used by the nuns.” “Anujānāmi, bhikkhave, bhikkhūnaṁ sannidhiṁ bhikkhunīhi paṭiggāhāpetvā paribhuñjitun”ti.

On one occasion people gave requisites to the nuns, Tena kho pana samayena manussā bhikkhunīnaṁ āmisaṁ denti. who then gave them to the monks. Bhikkhuniyo bhikkhūnaṁ denti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the nuns give away to others what has been given to them for their own use? “kathañhi nāma bhikkhuniyo attano paribhogatthāya dinnaṁ aññesaṁ dassanti. Don’t we know how to give?” Mayampi na jānāma dānaṁ dātun”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t give away to others what has been given to her for her own use. “Na, bhikkhave, bhikkhuniyā attano paribhogatthāya dinnaṁ aññesaṁ dātabbaṁ. If she does, she commits an offense of wrong conduct.” Yā dadeyya, āpatti dukkaṭassā”ti.

On one occasion the nuns had an abundance of requisites. Tena kho pana samayena bhikkhunīnaṁ āmisaṁ ussannaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a nun to give to the Sangha.” “Anujānāmi, bhikkhave, saṅghassa dātun”ti.

The abundance became even greater. Bāḷhataraṁ ussannaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow individuals to give away what belongs to them.” “Anujānāmi, bhikkhave, puggalikampi dātun”ti.

On one occasion the nuns had an abundance of stored requisites. Tena kho pana samayena bhikkhunīnaṁ sannidhikataṁ āmisaṁ ussannaṁ hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow what’s stored by the nuns to be received and used by the monks.” “Anujānāmi, bhikkhave, bhikkhunīnaṁ sannidhiṁ bhikkhūhi paṭiggāhāpetvā paribhuñjitun”ti.

On one occasion the monks had an abundance of furniture, but the nuns were lacking. Tena kho pana samayena bhikkhūnaṁ senāsanaṁ ussannaṁ hoti, bhikkhunīnaṁ na hoti. The nuns sent a message to the monks, saying, Bhikkhuniyo bhikkhūnaṁ santike dūtaṁ pāhesuṁ—“Venerables, please lend us some furniture.” “sādhu, bhante, ayyā amhākaṁ senāsanaṁ dentu tāvakālikan”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to lend furniture to the nuns.” “Anujānāmi, bhikkhave, bhikkhunīnaṁ senāsanaṁ dātuṁ tāvakālikan”ti.

Menstruating nuns sat down and lay down on upholstered beds and benches. Tena kho pana samayena utuniyo bhikkhuniyo onaddhamañcaṁ onaddhapīṭhaṁ abhinisīdantipi abhinipajjantipi. The furniture was stained with blood. Senāsanaṁ lohitena makkhiyyati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t sit down or lay down on upholstered beds or benches. “Na, bhikkhave, bhikkhuniyā onaddhamañcaṁ onaddhapīṭhaṁ abhinisīditabbaṁ abhinipajjitabbaṁ. If she does, she commits an offense of wrong conduct. Yā abhinisīdeyya vā abhinipajjeyya vā āpatti dukkaṭassa. I allow a communal robe.” Anujānāmi, bhikkhave, āvasathacīvaran”ti.

The communal robe became stained with blood. Āvasathacīvaraṁ lohitena makkhiyyati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow menstruation pads.” “Anujānāmi, bhikkhave, āṇicoḷakan”ti.

The pads fell off. Coḷakaṁ nipatati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the nuns to attach a string and then bind it to the thigh.” “Anujānāmi, bhikkhave, suttakena bandhitvā ūruyā bandhitun”ti.

The string snapped. Suttaṁ chijjati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a loin cloth and a girdle.” “Anujānāmi, bhikkhave, saṁvelliyaṁ, kaṭisuttakan”ti.

Soon afterwards the nuns from the group of six wore girdles all the time. Tena kho pana samayena chabbaggiyā bhikkhuniyo sabbakālaṁ kaṭisuttakaṁ dhārenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t wear a girdle all the time. “Na, bhikkhave, bhikkhuniyā sabbakālaṁ kaṭisuttakaṁ dhāretabbaṁ. If she does, she commits an offense of wrong conduct. Yā dhāreyya, āpatti dukkaṭassa. I allow a nun to wear a girdle while she’s menstruating.” Anujānāmi, bhikkhave, utuniyā kaṭisuttakan”ti.

The second section for recitation is finished. Dutiyabhāṇavāro niṭṭhito.

The ordination ceremony

At that time the full ordination had been given to Tena kho pana samayena upasampannāyo dissanti—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. animittāpi, nimittamattāpi, alohitāpi, dhuvalohitāpi, dhuvacoḷāpi, paggharantīpi, sikharaṇīpi, itthipaṇḍakāpi, vepurisikāpi, sambhinnāpi, ubhatobyañjanāpi. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The nun who is giving the full ordination should ask about twenty-four obstacles. “Anujānāmi, bhikkhave, upasampādentiyā catuvīsati antarāyike dhamme pucchituṁ.

And it should be done like this: Evañca pana, bhikkhave, pucchitabbā—‘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? ‘nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? Do you have any of these diseases: Santi te evarūpā ābādhā—leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Do you have permission from your parents and husband? Anuññātāsi mātāpitūhi, sāmikena? 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?’” Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’”ti?

Soon afterwards the monks asked the nuns about the obstacles. Tena kho pana samayena bhikkhū bhikkhunīnaṁ antarāyike dhamme pucchanti. Those seeking the full ordination were embarrassed, humiliated, and unable to respond. Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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.” “Anujānāmi, bhikkhave, ekatoupasampannāya bhikkhunisaṅghe visuddhāya bhikkhusaṅghe upasampādetun”ti.

The nuns asked those seeking the full ordination about the obstacles without first instructing them. Tena kho pana samayena bhikkhuniyo ananusiṭṭhā upasampadāpekkhāyo antarāyike dhamme pucchanti. They were embarrassed, humiliated, and unable to respond. Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The nuns should instruct first and then ask about the obstacles.” “Anujānāmi, bhikkhave, paṭhamaṁ anusāsitvā pacchā antarāyike dhamme pucchitun”ti.

They instructed them right there in the midst of the Sangha. Tattheva saṅghamajjhe anusāsanti. Once again those seeking the full ordination were embarrassed, humiliated, and unable to respond. Upasampadāpekkhāyo tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The nuns should instruct them at a distance and then ask about the obstacles in the midst of the Sangha. “Anujānāmi, bhikkhave, ekamantaṁ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṁ.

And it should be done like this. Evañca pana, bhikkhave, anusāsitabbā. First the candidate should be told to choose a preceptor. Paṭhamaṁ upajjhaṁ gāhāpetabbā. Her bowl and robes should then be pointed out to her: Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ—‘This is your bowl, this your outer robe, this your upper robe, this your sarong, this your chest wrap, and this your bathing robe. ‘ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako, idaṁ saṅkaccikaṁ, ayaṁ udakasāṭikā; Now please go and stand over there.’” gaccha amumhi okāse tiṭṭhāhī’”ti.

They were instructed by nuns who were ignorant and incompetent. Bālā abyattā anusāsanti. And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond. Duranusiṭṭhā upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun who’s ignorant and incompetent shouldn’t instruct. “Na, bhikkhave, bālāya abyattāya anusāsitabbā. If she does, she commits an offense of wrong conduct. Yā anusāseyya, āpatti dukkaṭassa. A nun who’s competent and capable should instruct.” Anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya anusāsitun”ti.

They instructed without having been appointed. Asammatā anusāsanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t instruct if she hasn’t been appointed. “Na, bhikkhave, asammatāya anusāsitabbā. If she does, she commits an offense of wrong conduct. Yā anusāseyya, āpatti dukkaṭassa. I allow a nun to instruct if she’s been appointed to do so. Anujānāmi, bhikkhave, sammatāya anusāsituṁ.

And it should be done like this. Evañca pana, bhikkhave, sammannitabbā—One is either appointed through oneself or through another. attanā vā attānaṁ sammannitabbaṁ, parāya vā parā sammannitabbā. And how is one appointed through oneself? Kathañca attanāva attānaṁ sammannitabbaṁ? A competent and capable nun should inform the Sangha: Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

Evaṁ attanāva attānaṁ sammannitabbaṁ.

And how is one appointed through another? Kathañca parāya parā sammannitabbā? A competent and capable nun should inform the Sangha: Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

Evaṁ parāya parā sammannitabbā.

The appointed nun should go to the one seeking the full ordination and say this: Tāya sammatāya bhikkhuniyā upasampadāpekkhaṁ upasaṅkamitvā evamassa vacanīyā—‘Listen, so-and-so. ‘suṇasi itthannāme. Now is the time for you to tell the truth. Ayaṁ te saccakālo, bhūtakālo. 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.” Yaṁ jātaṁ taṁ saṅghamajjhe pucchante santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ. Don’t be embarrassed or humiliated. Mā kho vitthāyi, mā kho maṅku ahosi. This is what they’ll ask you: Evaṁ taṁ pucchissanti—“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? nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? Do you have any of these diseases: Santi te evarūpā ābādhā—leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Do you have permission from your parents and husband? Anuññātāsi mātāpitūhi, sāmikena? 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?”’” Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’ti?

They then returned to the Sangha together. Ekato āgacchanti.

“They shouldn’t return together. Na ekato āgantabbaṁ.

The instructor should return first and inform the Sangha: Anusāsikāya paṭhamataraṁ āgantvā saṅgho ñāpetabbo—

And she should be told to come. ‘Āgacchāhī’ti vattabbā. 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: Ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhunīnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbā—

‘Venerables, I ask the Sangha for the full ordination. ‘saṅghaṁ, ayye, upasampadaṁ yācāmi. Please lift me up out of compassion. Ullumpatu maṁ, ayye, saṅgho anukampaṁ upādāya. For the second time, venerables, I ask the Sangha for the full ordination. Dutiyampi, ayye, saṅghaṁ upasampadaṁ yācāmi. Please lift me up out of compassion. Ullumpatu maṁ, ayye, saṅgho anukampaṁ upādāya. For the third time, venerables, I ask the Sangha for the full ordination. Tatiyampi, ayye, saṅghaṁ upasampadaṁ yācāmi. Please lift me up out of compassion.’ Ullumpatu maṁ, ayye, saṅgho anukampaṁ upādāyā’ti.

A competent and capable nun should then inform the Sangha: Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

A competent and capable nun should inform the Sangha: Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

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: Tāvadeva taṁ ādāya bhikkhusaṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbā—

‘Venerables, I’m seeking the full ordination with venerable so-and-so. ‘ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. Ekatoupasampannā bhikkhunisaṅghe, visuddhā; I ask the Sangha for the full ordination. saṅghaṁ, ayyā, upasampadaṁ yācāmi. Please lift me up out of compassion. Ullumpatu maṁ, ayyā, saṅgho anukampaṁ upādāya.

Venerables, I’m seeking the full ordination with venerable so-and-so. Ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. For the second time, I ask the Sangha for the full ordination. Dutiyampi, ayyā, saṅghaṁ upasampadaṁ yācāmi. Please lift me up out of compassion. Ullumpatu maṁ, ayyā, saṅgho anukampaṁ upādāya.

Venerables, I’m seeking the full ordination with venerable so-and-so. Ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. For the third time, I ask the Sangha for the full ordination. Tatiyampi, ayyā, saṅghaṁ upasampadaṁ yācāmi. Please lift me up out of compassion.’ Ullumpatu maṁ, ayyā, saṅgho anukampaṁ upādāyā’ti.

A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone. Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, bhikkhuniyo vattabbā—The nuns should be told to point out the three supports and the eight things not to be done.” imissā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā”ti.

On one occasion the right time for eating passed while the nuns were trying to find the right seats in the dining hall. Tena kho pana samayena bhikkhuniyo bhattagge āsanaṁ saṅkasāyantiyo kālaṁ vītināmesuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow eight nuns to be seated according to seniority, but the rest according to their time of arrival.” “Anujānāmi, bhikkhave, aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikan”ti.

When they heard about Tena kho pana samayena bhikkhuniyo—the Buddha’s allowance, “bhagavatā anuññātaṁ aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikan”ti—eight nuns reserved places everywhere according to seniority, the rest getting places according to their time of arrival. sabbattha aṭṭheva bhikkhuniyo yathāvuḍḍhaṁ paṭibāhanti, avasesāyo yathāgatikaṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow eight nuns to be seated in the dining hall according to seniority and the rest according to their time of arrival, “Anujānāmi, bhikkhave, bhattagge aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikaṁ; but not anywhere else. aññattha sabbattha yathāvuḍḍhaṁ na paṭibāhitabbaṁ. If a nun makes a reservation anywhere apart from the dining hall, she commits an offense of wrong conduct.” Yā paṭibāheyya, āpatti dukkaṭassā”ti.

Invitation

At that time the nuns did not do the invitation ceremony. Tena kho pana samayena bhikkhuniyo na pavārenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun should do the invitation ceremony. “Na, bhikkhave, bhikkhuniyā na pavāretabbaṁ. If she doesn’t, she should be dealt with according to the rule.” Yā na pavāreyya, yathādhammo kāretabbo”ti.

At that time the nuns did the invitation ceremony among themselves, but not with the Sangha of monks. Tena kho pana samayena bhikkhuniyo attanā pavāretvā bhikkhusaṅghaṁ na pavārenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“After doing the invitation ceremony with the nuns, a nun should do the invitation ceremony with the monks. “Na, bhikkhave, bhikkhuniyā attanā pavāretvā bhikkhusaṅgho na pavāretabbo. If she doesn’t, she should be dealt with according to the rule.” Yā na pavāreyya, yathādhammo kāretabbo”ti.

The nuns did their invitation ceremony together with the monks. They made a racket. Tena kho pana samayena bhikkhuniyo bhikkhūhi saddhiṁ ekato pavārentiyo kolāhalaṁ akaṁsu. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The nuns shouldn’t do their invitation ceremony together with the monks. “Na, bhikkhave, bhikkhuniyā bhikkhūhi saddhiṁ ekato pavāretabbaṁ. Any nun who does commits an offense of wrong conduct.” Yā pavāreyya, āpatti dukkaṭassā”ti.

On one occasion when the nuns did the invitation ceremony before the meal, they did not finish until after the time for eating. Tena kho pana samayena bhikkhuniyo purebhattaṁ pavārentiyo kālaṁ vītināmesuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the nuns to do the invitation ceremony after the meal.” “Anujānāmi, bhikkhave, pacchābhattaṁ pavāretun”ti.

Doing the invitation ceremony after the meal, they did not finish until it was too late in the evening. Pacchābhattaṁ pavārentiyo vikāle ahesuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the nuns to do the invitation ceremony among themselves on one day and with the monks on the following day.” “Anujānāmi, bhikkhave, ajjatanā bhikkhunisaṅghaṁ pavāretvā aparajju bhikkhusaṅghaṁ pavāretun”ti.

At that time the whole Sangha of nuns did the invitation ceremony. They made a racket. Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalaṁ akāsi. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the nuns to appoint one capable and competent nun “Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ byattaṁ paṭibalaṁ sammannituṁ—to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns. bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ. She should be appointed like this. Evañca pana, bhikkhave, sammannitabbā. First a nun should be asked, and then a competent and capable nun should inform the Sangha: Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

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: Tāya sammatāya bhikkhuniyā bhikkhunisaṅghaṁ ādāya bhikkhusaṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘Venerables, the Sangha of nuns invites the Sangha of monks to correct it concerning ‘bhikkhunisaṅgho, ayyā, bhikkhusaṅghaṁ pavāreti—what you’ve seen, heard, or suspect. diṭṭhena vā, sutena vā parisaṅkāya vā. Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends. Vadatu, ayyā, bhikkhusaṅgho bhikkhunisaṅghaṁ anukampaṁ upādāya, passanto paṭikarissati. 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. Dutiyampi, ayyā …pe… For the third time, the Sangha of nuns invites the Sangha of monks to correct it concerning tatiyampi, ayyā, bhikkhunisaṅgho bhikkhusaṅghaṁ pavāreti—what you’ve seen, heard, or suspect. diṭṭhena vā, sutena vā, parisaṅkāya vā. Please correct the Sangha of nuns, venerables, out of compassion. If the Sangha of nuns sees a fault, it will make amends.’” Vadatu, ayyā, bhikkhusaṅgho bhikkhunisaṅghaṁ anukampaṁ upādāya, passanto paṭikarissatī’”ti.

Mutual authority between monks and nuns

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. Tena kho pana samayena bhikkhuniyo bhikkhūnaṁ uposathaṁ ṭhapenti, pavāraṇaṁ ṭhapenti, savacanīyaṁ karonti, anuvādaṁ paṭṭhapenti, okāsaṁ kārenti, codenti, sārenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t cancel the observance-day ceremony of a monk. “Na, bhikkhave, bhikkhuniyā bhikkhussa uposatho ṭhapetabbo; If she does, it’s not valid, ṭhapitopi aṭṭhapito; and she commits an offense of wrong conduct. ṭhapentiyā āpatti dukkaṭassa.

A nun shouldn’t cancel the invitation ceremony of a monk. Na pavāraṇā ṭhapetabbā; If she does, it’s not valid, ṭhapitāpi aṭṭhapitā; and she commits an offense of wrong conduct. ṭhapentiyā āpatti dukkaṭassa.

A nun shouldn’t direct a monk. Na savacanīyaṁ kātabbaṁ; If she does, it’s not valid, katampi akataṁ; and she commits an offense of wrong conduct. karontiyā āpatti dukkaṭassa.

A nun shouldn’t give instructions to a monk. Na anuvādo paṭṭhapetabbo; If she does, it’s not valid, paṭṭhapitopi appaṭṭhapito; and she commits an offense of wrong conduct. paṭṭhapentiyā āpatti dukkaṭassa.

A nun shouldn’t get permission from a monk to correct him. Na okāso kāretabbo; If she does, it’s not valid, kāritopi akārito; and she commits an offense of wrong conduct. kārentiyā āpatti dukkaṭassa.

A nun shouldn’t accuse a monk of an offense. Na codetabbo; If she does, it’s not valid, coditopi acodito; and she commits an offense of wrong conduct. codentiyā āpatti dukkaṭassa.

A nun shouldn’t remind a monk of an offense. Na sāretabbo; If she does, it’s not valid, sāritopi asārito; and she commits an offense of wrong conduct.” sārentiyā āpatti dukkaṭassā”ti.

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. Tena kho pana samayena bhikkhū bhikkhunīnaṁ uposathaṁ ṭhapenti, pavāraṇaṁ ṭhapenti, savacanīyaṁ karonti, anuvādaṁ paṭṭhapenti, okāsaṁ kārenti, codenti, sārenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A monk may cancel the observance-day ceremony of a nun. “Anujānāmi, bhikkhave, bhikkhunā bhikkhuniyā uposathaṁ ṭhapetuṁ; If he does, it’s valid, ṭhapitopi suṭṭhapito; and there’s no offense for him. ṭhapentassa anāpatti.

A monk may cancel the invitation ceremony of a nun. Pavāraṇaṁ ṭhapetuṁ; If he does, it’s valid, ṭhapitāpi suṭṭhapitā; and there’s no offense for him. ṭhapentassa anāpatti.

A monk may direct a nun. Savacanīyaṁ kātuṁ; If he does, it’s valid, katampi sukataṁ; and there’s no offense for him. karontassa anāpatti.

A monk may give instructions to a nun. Anuvādaṁ paṭṭhapetuṁ; If he does, it’s valid, paṭṭhapitopi suppaṭṭhapito; and there’s no offense for him. paṭṭhapentassa anāpatti.

A monk may get permission from a nun to correct her. Okāsaṁ kāretuṁ; If he does, it’s valid, kāritopi sukārito; and there’s no offense for him. kārentassa anāpatti.

A monk may accuse a nun of an offense. Codetuṁ; If he does, it’s valid, coditāpi sucoditā; and there’s no offense for him. codentassa anāpatti.

A monk may remind a nun of an offense. Sāretuṁ; If he does, it’s valid, sāritāpi susāritā; and there’s no offense for him.” sārentassa anāpattī”ti.

At that time the nuns from the group of six traveled in vehicles, Tena kho pana samayena chabbaggiyā bhikkhuniyo yānena yāyanti—sometimes pulled by women with men inside, at other times pulled by men with women inside. itthiyuttenapi purisantarena, purisayuttenapi itthantarena. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “You’d think they were at the Ganges festival!” seyyathāpi gaṅgāmahiyāyā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t travel in a vehicle. “Na, bhikkhave, bhikkhuniyā yānena yāyitabbaṁ. If she does, she should be dealt with according to the rule.” Yā yāyeyya, yathādhammo kāretabbo”ti.

Soon afterwards there was a sick nun who was unable to go on foot. Tena kho pana samayena aññatarā bhikkhunī gilānā hoti, na sakkoti padasā gantuṁ. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a vehicle for one who is sick.” “Anujānāmi, bhikkhave, gilānāya yānan”ti.

The nuns thought, Atha kho bhikkhunīnaṁ etadahosi—“A vehicle pulled by women or by men?” “itthiyuttaṁ nu kho, purisayuttaṁ nu kho”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a rickshaw pulled either by men or by women.” “Anujānāmi, bhikkhave, itthiyuttaṁ purisayuttaṁ hatthavaṭṭakan”ti.

Soon afterwards a certain nun was even more uncomfortable when jolted around in a vehicle. Tena kho pana samayena aññatarissā bhikkhuniyā yānugghātena bāḷhataraṁ aphāsu ahosi. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a palanquin and a litter.” “Anujānāmi, bhikkhave, sivikaṁ pāṭaṅkin”ti.

Ordination by messenger

At that time the courtesan Aḍḍhakāsī had gone forth with the nuns. Tena kho pana samayena aḍḍhakāsī gaṇikā bhikkhunīsu pabbajitā hoti. She wanted to go to Sāvatthī Sā ca sāvatthiṁ gantukāmā hoti—to get the full ordination in the presence of the Buddha. “bhagavato santike upasampajjissāmī”ti. Some scoundrels heard Assosuṁ kho dhuttā—about this “aḍḍhakāsī kira gaṇikā sāvatthiṁ gantukāmā”ti. and besieged the road. Te magge pariyuṭṭhiṁsu. When Aḍḍhakāsī heard Assosi kho aḍḍhakāsī gaṇikā—about this, “dhuttā kira magge pariyuṭṭhitā”ti. she sent a message to the Buddha, saying, Bhagavato santike dūtaṁ pāhesi—“I want the full ordination. “ahañhi upasampajjitukāmā; What should I do?” kathaṁ nu kho mayā paṭipajjitabban”ti? Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow you to give the full ordination also by messenger.” “anujānāmi, bhikkhave, dūtenapi upasampādetun”ti.

They ordained with a monk as messenger. Bhikkhudūtena upasampādenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t give the full ordination with a monk as messenger. “Na, bhikkhave, bhikkhudūtena upasampādetabbā. If you do, you commit an offense of wrong conduct.” Yo upasampādeyya, āpatti dukkaṭassā”ti.

They ordained with a trainee nun as messenger … Sikkhamānadūtena upasampādenti …pe… They ordained with a novice monk as messenger … sāmaṇeradūtena upasampādenti …pe… They ordained with a novice nun as messenger … sāmaṇeridūtena upasampādenti …pe… They ordained with an ignorant and incompetent nun as messenger. bālāya abyattāya dūtena upasampādenti.

“You shouldn’t give the full ordination with an ignorant and incompetent nun as messenger. “Na, bhikkhave, bālāya abyattāya dūtena upasampādetabbā. If you do, you commit an offense of wrong conduct. Yo upasampādeyya, āpatti dukkaṭassa. You should give the full ordination with a capable and competent nun as messenger. Anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya dūtena upasampādetunti.

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: Tāya dūtāya bhikkhuniyā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—

‘Venerables, so-and-so is seeking the full ordination with venerable so-and-so. ‘itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. She hasn’t come because of an obstruction. Sā kenacideva antarāyena na āgacchati. She asks the Sangha for the full ordination. Itthannāmā, ayyā, saṅghaṁ upasampadaṁ yācati. Please lift her up out of compassion. Ullumpatu taṁ, ayyā, saṅgho anukampaṁ upādāya.

Venerables, so-and-so is seeking the full ordination with venerable so-and-so. Itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. She hasn’t come because of an obstruction. Sā kenacideva antarāyena na āgacchati. For the second time, she asks the Sangha for the full ordination. Dutiyampi, ayyā, itthannāmā saṅghaṁ upasampadaṁ yācati. Please lift her up out of compassion. Ullumpatu taṁ, ayyā, saṅgho anukampaṁ upādāya.

Venerables, so-and-so is seeking the full ordination with venerable so-and-so. Itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. She hasn’t come because of an obstruction. Sā kenacideva antarāyena na āgacchati. For the third time, she asks the Sangha for the full ordination. Tatiyampi, ayyā, itthannāmā saṅghaṁ upasampadaṁ yācati. Please lift her up out of compassion.’ Ullumpatu taṁ, ayyā, saṅgho anukampaṁ upādāyā’ti.

A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone. Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, bhikkhuniyo vattabbā—The nuns should be told to point out the three supports and the eight things not to be done to the newly ordained nun.” tassā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā”ti.

Various regulations for nuns

At that time nuns were staying in the wilderness. Tena kho pana samayena bhikkhuniyo araññe viharanti. Scoundrels raped them. Dhuttā dūsenti. They told the Buddha. Bhagavato etamatthaṁ, ārocesuṁ.

“A nun shouldn’t stay in the wilderness. “Na, bhikkhave, bhikkhuniyā araññe vatthabbaṁ. If she does, she commits an offense of wrong conduct.” Yā vaseyya, āpatti dukkaṭassā”ti.

On one occasion a lay follower gave a storehouse to the Sangha of nuns. Tena kho pana samayena aññatarena upāsakena bhikkhunisaṅghassa uddosito dinno hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a storehouse.” “Anujānāmi, bhikkhave, uddositan”ti.

The storehouse was insufficient. Uddosito na sammati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a dwelling place.” “Anujānāmi, bhikkhave, upassayan”ti.

The dwelling place was insufficient. Upassayo na sammati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow building work.” “Anujānāmi, bhikkhave, navakamman”ti.

The building work was insufficient. Navakammaṁ na sammati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to build for individuals.” “Anujānāmi, bhikkhave, puggalikampi kātun”ti.

At one time a pregnant woman went forth as a nun. Tena kho pana samayena aññatarā itthī sannisinnagabbhā bhikkhunīsu pabbajitā hoti. After giving birth, Tassā pabbajitāya gabbho vuṭṭhāti. she asked the nuns Atha kho tassā bhikkhuniyā etadahosi—what to do with the baby boy. “kathaṁ nu kho mayā imasmiṁ dārake paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to rear him until he becomes self-reliant.” “Anujānāmi, bhikkhave, posetuṁ, yāva so dārako viññutaṁ pāpuṇātī”ti.

That nun thought, Atha kho tassā bhikkhuniyā etadahosi—“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?” “mayā ca na labbhā ekikāya vatthuṁ, aññāya ca bhikkhuniyā na labbhā dārakena saha vatthuṁ, kathaṁ nu kho mayā paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“The nuns should appoint a nun as her companion. “Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ sammannitvā tassā bhikkhuniyā dutiyaṁ dātuṁ.

And she should be appointed like this. Evañca pana, bhikkhave, sammannitabbā. First a nun should be asked, and then a capable and competent nun should inform the Sangha: Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

That companion nun thought, Atha kho tassā dutiyikāya bhikkhuniyā etadahosi—“How should I act in regard to this boy?” “kathaṁ nu kho mayā imasmiṁ dārake paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Apart from staying in the same dwelling, the companion nun should act toward him as she would toward any other male.” “Anujānāmi, bhikkhave, ṭhapetvā sāgāraṁ yathā aññasmiṁ purise paṭipajjanti evaṁ tasmiṁ dārake paṭipajjitun”ti.

On one occasion a nun who had committed a heavy offense was undertaking the trial period. Tena kho pana samayena aññatarā bhikkhunī garudhammaṁ ajjhāpannā hoti mānattacārinī. She thought, Atha kho tassā bhikkhuniyā etadahosi—“I’m not allowed to stay by myself and other nuns are not allowed to stay with me. What should I do now?” “mayā ca na labbhā ekikāya vatthuṁ, aññāya ca bhikkhuniyā na labbhā saha mayā vatthuṁ, kathaṁ nu kho mayā paṭipajjitabban”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should appoint a nun as her companion. “Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ sammannitvā tassā bhikkhuniyā dutiyaṁ dātuṁ.

And she should be appointed like this. Evañca pana, bhikkhave, sammannitabbā. First a nun should be asked, and then a capable and competent nun should inform the Sangha: Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—

On one occasion a nun verbally renounced the training and disrobed. Tena kho pana samayena aññatarā bhikkhunī sikkhaṁ paccakkhāya vibbhami. Later she returned and asked the nuns for the full ordination. Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun can’t verbally renounce the training. “Na, bhikkhave, bhikkhuniyā sikkhāpaccakkhānaṁ; When she disrobes, she is no longer a nun.” yadeva sā vibbhantā tadeva sā abhikkhunī”ti.

On one occasion a nun joined another religious community while still wearing her robes. Tena kho pana samayena aññatarā bhikkhunī sakāvāsā titthāyatanaṁ saṅkami. Later she returned and asked the nuns for the full ordination. Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“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.” “Yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṁ saṅkantā, sā āgatā na upasampādetabbā”ti.

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 purisehi abhivādanaṁ, kesacchedanaṁ, nakhacchedanaṁ, vaṇappaṭikammaṁ, kukkuccāyantā na sādiyanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to consent to these things.” “Anujānāmi, bhikkhave, sāditun”ti.

At that time the nuns were sitting cross-legged, enjoying the touch of their heels. Tena kho pana samayena bhikkhuniyo pallaṅkena nisīdanti paṇhisamphassaṁ sādiyantī. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t sit cross-legged. “Na, bhikkhave, bhikkhuniyā pallaṅkena nisīditabbaṁ. If she does, she commits an offense of wrong conduct.” Yā nisīdeyya, āpatti dukkaṭassā”ti.

On one occasion there was a sick nun Tena kho pana samayena aññatarā bhikkhunī gilānā hoti. who was not comfortable without sitting cross-legged. Tassā vinā pallaṅkena na phāsu hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a nun to sit half-cross-legged.” “Anujānāmi, bhikkhave, bhikkhuniyā aḍḍhapallaṅkan”ti.

At that time the nuns were using a restroom for defecating. Tena kho pana samayena bhikkhuniyo vaccakuṭiyā vaccaṁ karonti. And the nuns from the group of six performed abortions there. Chabbaggiyā bhikkhuniyo tattheva gabbhaṁ pātenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t defecate in a restroom. “Na, bhikkhave, bhikkhuniyā vaccakuṭiyā vacco kātabbo. If she does, she commits an offense of wrong conduct. Yā kareyya, āpatti dukkaṭassa. I allow the nuns to defecate in a place that’s open underneath but concealed on top.” Anujānāmi, bhikkhave, heṭṭhā vivaṭe uparipaṭicchanne vaccaṁ kātun”ti.

At that time the nuns were bathing with bath powder. Tena kho pana samayena bhikkhuniyo cuṇṇena nahāyanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t bathe with bath powder. “Na, bhikkhave, bhikkhuniyā cuṇṇena nahāyitabbaṁ. If she does, she commits an offense of wrong conduct. Yā nahāyeyya, āpatti dukkaṭassa. I allow bran and clay.” Anujānāmi, bhikkhave, kukkusaṁ mattikan”ti.

At that time the nuns were bathing with scented clay. Tena kho pana samayena bhikkhuniyo vāsitakāya mattikāya nahāyanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t bathe with scented clay. “Na, bhikkhave, bhikkhuniyā vāsitakāya mattikāya nahāyitabbaṁ. If she does, she commits an offense of wrong conduct. Yā nahāyeyya, āpatti dukkaṭassa. I allow ordinary clay.” Anujānāmi, bhikkhave, pakatimattikan”ti.

On one occasion when the nuns were bathing in a sauna, they made a racket. Tena kho pana samayena bhikkhuniyo jantāghare nahāyantiyo kolāhalaṁ akaṁsu. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t bathe in a sauna. “Na, bhikkhave, bhikkhuniyā jantāghare nahāyitabbaṁ. If she does, she commits an offense of wrong conduct.” Yā nahāyeyya, āpatti dukkaṭassā”ti.

On one occasion the nuns were bathing against the stream, enjoying the touch of the current. Tena kho pana samayena bhikkhuniyo paṭisote nahāyanti dhārāsamphassaṁ sādiyantī. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t bathe against the stream. “Na, bhikkhave, bhikkhuniyā paṭisote nahāyitabbaṁ. If she does, she commits an offense of wrong conduct.” Yā nahāyeyya, āpatti dukkaṭassā”ti.

On one occasion the nuns bathed away from a ford. Tena kho pana samayena bhikkhuniyo atitthe nahāyanti. Scoundrels raped them. Dhuttā dūsenti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t bathe away from a ford. “Na, bhikkhave, bhikkhuniyā atitthe nahāyitabbaṁ. If she does, she commits an offense of wrong conduct.” Yā nahāyeyya, āpatti dukkaṭassā”ti.

On one occasion the nuns bathed at a ford for men. Tena kho pana samayena bhikkhuniyo purisatitthe nahāyanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti …pe… “They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihinī kāmabhoginiyo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“A nun shouldn’t bathe at a ford for men. “Na, bhikkhave, bhikkhuniyā purisatitthe nahāyitabbaṁ. If she does, she commits an offense of wrong conduct. Yā nahāyeyya, āpatti dukkaṭassa. A nun should bathe at a ford for women.” Anujānāmi, bhikkhave, mahilātitthe nahāyitun”ti.

The third section for recitation is finished. Tatiyabhāṇavāro niṭṭhito.

The tenth chapter on nuns is finished. Bhikkhunikkhandhako dasamo.

In this chapter there are one hundred topics. Imasmiṁ khandhake vatthū ekasataṁ.

The chapter on nuns is finished. Bhikkhunikkhandhako niṭṭhito.