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The chapter on nuns (PLI-TV-KD20)
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- brahmali
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- Mã SuttaCentral: PLI-TV-KD20
Invitation
At that time the nuns did not do the invitation ceremony.51
They told the Buddha.
“A nun should do the invitation ceremony.
If she doesn’t, she should be dealt with according to the rule.”52
At that time the nuns did the invitation ceremony among themselves, but not with the Sangha of monks.
They told the Buddha.
“After doing the invitation ceremony with the nuns, a nun should do the invitation ceremony with the monks.
If she doesn’t, she should be dealt with according to the rule.”
The nuns did their invitation ceremony together with the monks. They made a racket.53
They told the Buddha.
“The nuns shouldn’t do their invitation ceremony together with the monks.
Any nun who does commits an offense of wrong conduct.”
On one occasion when the nuns did the invitation ceremony before the meal, they did not finish until after the time for eating.
They told the Buddha.
“I allow the nuns to do the invitation ceremony after the meal.”
Doing the invitation ceremony after the meal, they did not finish until it was too late in the evening.
They told the Buddha.
“I allow the nuns to do the invitation ceremony among themselves on one day and with the monks on the following day.”
At that time the whole Sangha of nuns did the invitation ceremony. They made a racket.
They told the Buddha.
“I allow the nuns to appoint one capable and competent nun
to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
She should be appointed like this.
First a nun should be asked, and then a competent and capable nun should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
If the Sangha is ready, it should appoint nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
This is the motion.
Please, venerables, I ask the Sangha to listen.
The Sangha appoints nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
Any nun who approves of appointing nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns should remain silent.
Any nun who doesn’t approve should speak up.
The Sangha has appointed nun so-and-so to do the invitation ceremony with the Sangha of monks on behalf of the Sangha of nuns.
The Sangha approves and is therefore silent. I will remember it thus.’
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:
‘Venerables, 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.54
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.
For the third 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.’”
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.55
They told the Buddha.
“A nun shouldn’t cancel the observance-day ceremony of a monk.
If she does, it’s not valid,
and she commits an offense of wrong conduct.
A nun shouldn’t cancel the invitation ceremony of a monk.
If she does, it’s not valid,
and she commits an offense of wrong conduct.
A nun shouldn’t direct a monk.
If she does, it’s not valid,
and she commits an offense of wrong conduct.
A nun shouldn’t give instructions to a monk.
If she does, it’s not valid,
and she commits an offense of wrong conduct.
A nun shouldn’t ask permission from a monk to correct him.
If she does, it’s not valid,
and she commits an offense of wrong conduct.
A nun shouldn’t accuse a monk of an offense.
If she does, it’s not valid,
and she commits an offense of wrong conduct.
A nun shouldn’t remind a monk of an offense.
If she does, it’s not valid,
and she commits an offense of wrong conduct.”
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.
They told the Buddha.
“A monk may cancel the observance-day ceremony of a nun.
If he does, it’s valid,
and there’s no offense for him.
A monk may cancel the invitation ceremony of a nun.
If he does, it’s valid,
and there’s no offense for him.
A monk may direct a nun.
If he does, it’s valid,
and there’s no offense for him.
A monk may give instructions to a nun.
If he does, it’s valid,
and there’s no offense for him.
A monk may ask permission from a nun to correct her.
If he does, it’s valid,
and there’s no offense for him.
A monk may accuse a nun of an offense.
If he does, it’s valid,
and there’s no offense for him.
A monk may remind a nun of an offense.
If he does, it’s valid,
and there’s no offense for him.”
At that time the nuns from the group of six traveled in vehicles,
sometimes pulled by women with men inside, at other times pulled by men with women inside.
People complained and criticized them,
“You’d think they were at the Ganges festival!”
They told the Buddha.
“A nun shouldn’t travel in a vehicle.
If she does, she should be dealt with according to the rule.”56
Soon afterwards there was a sick nun who was unable to go on foot.
They told the Buddha.
“I allow a vehicle for one who is sick.”
The nuns thought,
“A vehicle pulled by women or by men?”
They told the Buddha.
“I allow a rickshaw pulled either by men or by women.”
Soon afterwards a certain nun was even more uncomfortable when jolted around in a vehicle.
They told the Buddha.
“I allow a palanquin and a litter.”
Ordination by messenger
At that time the courtesan Aḍḍhakāsī had gone forth with the nuns.
She wanted to go to Sāvatthī
to get the full ordination in the presence of the Buddha.
Some scoundrels heard
about this
and besieged the road.
When Aḍḍhakāsī heard
about this,
she sent a message to the Buddha, saying,
“I want the full ordination.
What should I do?”
Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow you to give the full ordination also by messenger.”
They ordained with a monk as messenger.
They told the Buddha.
“You shouldn’t give the full ordination with a monk as messenger.
If you do, you commit an offense of wrong conduct.”
They ordained with a trainee nun as messenger …
They ordained with a novice monk as messenger …
They ordained with a novice nun as messenger …
They ordained with an ignorant and incompetent nun as messenger.
“You shouldn’t give the full ordination with an ignorant and incompetent nun as messenger.
If you do, you commit an offense of wrong conduct.
You should give the full ordination with a capable and competent nun as messenger.
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:
‘Venerables, so-and-so is seeking the full ordination with venerable so-and-so.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.57
She hasn’t come because of an obstruction.
She asks the Sangha for the full ordination.
Please lift her up out of compassion.
Venerables, so-and-so is seeking the full ordination with venerable so-and-so.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
She hasn’t come because of an obstruction.
For the second time, she asks the Sangha for the full ordination.
Please lift her up out of compassion.
Venerables, so-and-so is seeking the full ordination with venerable so-and-so.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
She hasn’t come because of an obstruction.
For the third time, she asks the Sangha for the full ordination.
Please lift her up out of compassion.’
A competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with so-and-so.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
She is not present because of an obstruction.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
If the Sangha is ready, it should give so-and-so the full ordination with so-and-so as her mentor.
This is the motion.
Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with so-and-so.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
She is not present because of an obstruction.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
The Sangha gives so-and-so the full ordination with so-and-so as her mentor.
Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent.
Any monk who doesn’t approve should speak up.
For the second time, I speak on this matter. Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with so-and-so. She is free from obstacles and has been fully ordained on one side in the Sangha of nuns. She is not present because of an obstruction. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives so-and-so the full ordination with so-and-so as her mentor. Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent. Any monk who doesn’t approve should speak up.
For the third time, I speak on this matter.
Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with so-and-so.
She is free from obstacles and has been fully ordained on one side in the Sangha of nuns.
She is not present because of an obstruction.
So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor.
The Sangha gives so-and-so the full ordination with so-and-so as her mentor.
Any monk who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent.
Any monk who doesn’t approve should speak up.
The Sangha has given so-and-so the full ordination with so-and-so as her mentor.
The Sangha approves and is therefore silent. I will remember it thus.’
Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone.
The nuns should be told to point out the three supports and the eight things not to be done to the newly ordained nun.”
Various regulations for nuns
At that time nuns were staying in the wilderness.
Scoundrels raped them.58
They told the Buddha.
“A nun shouldn’t stay in the wilderness.
If she does, she commits an offense of wrong conduct.”
On one occasion a lay follower gave a storehouse to the Sangha of nuns.
They told the Buddha.
“I allow a storehouse.”
The storehouse was too small.
They told the Buddha.
“I allow a nunnery.”59
The nunnery was too small.
They told the Buddha.
“I allow building work.”60
The building work was insufficient.
They told the Buddha.
“I allow you to build for individuals.”
At one time a pregnant woman went forth as a nun.
After giving birth,
she asked the nuns
what to do with the baby boy.
They told the Buddha.
“I allow you to rear him until he becomes self-reliant.”61
That nun thought,
“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?”62
They told the Buddha.
“The nuns should appoint a nun as her companion.
And she should be appointed like this.
First a nun should be asked, and then a capable and competent nun should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
If the Sangha is ready, it should appoint nun so-and-so as a companion to nun so-and-so.
This is the motion.
Please, venerables, I ask the Sangha to listen.
The Sangha appoints nun so-and-so as a companion to nun so-and-so.
Any nun who approves of appointing nun so-and-so as a companion to nun so-and-so should remain silent.
Any nun who doesn’t approve should speak up.
The Sangha has appointed nun so-and-so as a companion to nun so-and-so.
The Sangha approves and is therefore silent. I will remember it thus.’”
That companion nun thought,
“How should I act in regard to this boy?”
They told the Buddha.
“Apart from staying in the same dwelling, the companion nun should act toward him as she would toward any other male.”63
On one occasion a nun who had committed a heavy offense was undertaking the trial period.
She thought,
“I’m not allowed to stay by myself and other nuns are not allowed to stay with me. What should I do now?”64
They told the Buddha.
“You should appoint a nun as her companion.
And she should be appointed like this.
First a nun should be asked, and then a capable and competent nun should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
If the Sangha is ready, it should appoint nun so-and-so as a companion to nun so-and-so.
This is the motion.
Please, venerables, I ask the Sangha to listen.
The Sangha appoints nun so-and-so as a companion to nun so-and-so.
Any nun who approves of appointing nun so-and-so as a companion to nun so-and-so should remain silent.
Any nun who doesn’t approve should speak up.
The Sangha has appointed nun so-and-so as a companion to nun so-and-so.
The Sangha approves and is therefore silent. I will remember it thus.’”
On one occasion a nun verbally renounced the training and disrobed.65
Later she returned and asked the nuns for the full ordination.
They told the Buddha.
“A nun can’t verbally renounce the training.66
When she disrobes, she is no longer a nun.”67
On one occasion a nun joined another religious community while still wearing her robes.68
Later she returned and asked the nuns for the full ordination.
They told the Buddha.
“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.”69
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.
They told the Buddha.
“I allow you to consent to these things.”
At that time the nuns were sitting cross-legged, enjoying the touch of their heels.
They told the Buddha.
“A nun shouldn’t sit cross-legged.
If she does, she commits an offense of wrong conduct.”
On one occasion there was a sick nun
who was not comfortable without sitting cross-legged.
They told the Buddha.
“I allow a nun to sit half-cross-legged.”70
At that time the nuns were using a restroom for defecating.
And the nuns from the group of six performed abortions there.
They told the Buddha.
“A nun shouldn’t defecate in a restroom.
If she does, she commits an offense of wrong conduct.
I allow the nuns to defecate in a place that’s open underneath but concealed on top.”
At that time the nuns were bathing with bath powder.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“A nun shouldn’t bathe with bath powder.
If she does, she commits an offense of wrong conduct.
I allow bran and clay.”
At that time the nuns were bathing with scented clay.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“A nun shouldn’t bathe with scented clay.
If she does, she commits an offense of wrong conduct.
I allow ordinary clay.”
On one occasion when the nuns were bathing in a sauna, they made a racket.
They told the Buddha.
“A nun shouldn’t bathe in a sauna.
If she does, she commits an offense of wrong conduct.”
On one occasion the nuns were bathing against the stream, enjoying the touch of the current.
They told the Buddha.
“A nun shouldn’t bathe against the stream.
If she does, she commits an offense of wrong conduct.”
On one occasion the nuns bathed away from a ford.
Scoundrels raped them.
They told the Buddha.
“A nun shouldn’t bathe away from a ford.
If she does, she commits an offense of wrong conduct.”
On one occasion the nuns bathed at a ford for men.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“A nun shouldn’t bathe at a ford for men.
If she does, she commits an offense of wrong conduct.
A nun should bathe at a ford for women.”
The third section for recitation is finished.
The tenth chapter on nuns is finished.
In this chapter there are one hundred topics.
This is the summary:
“Gotamī asked for the going forth,
The Buddha did not allow it;
Kapilavatthu to Vesāli,
Did the Leader go.
At the gatehouse covered in dust,
Declared to Ānanda;
He asked wisely about capability,
About mother and upbringing.
One hundred years and that very day,
Without monks, seeking;
Invitation, heavy offense,
Two years, not abusing.
And may not, eight principles,
Practicing all one’s life;
Receiving the important principles,
That was her ordination.
A thousand years, just five,
Thieves, whiteheads;
Red rot, with similes,
Thus the true Teaching was injured.
Not to mention he would make a dyke,
Again he stabilized the true Teaching;
To ordain, venerable,
Bow down according to seniority.
They will not, how then,
Common, not in common;
Instruction, and Monastic Code,
Who, nunnery.
And they do not know, he told,
And did not do, with monks;
To receive by monks,
Receiving by nuns.
He told, procedure by monks,
They complained, or with nuns;
To tell, and arguing,
Having determined, and with Uppalā.
At Sāvatthī, muddy water,
Non-respect, body, and thigh;
And genitals, indecent speech,
The group associated inappropriately.
Non-respect, penalty,
So again the nuns;
And restriction, instruction,
Is it allowable, he set out wandering.
Ignorant, reason, investigation,
Instruction, Sangha, with five;
Two or three, they did not agree,
Ignorant ones, sick, departing.
Forest-dweller, without telling,
And they did not return;
Long, and split bamboo, leather,
Fabric, and interlaced, rolled up;
Cloth, and interlaced, and rolled up,
And interlaced string, rolled up.
Bone, cow’s jaw bone,
Hand, back of hand, so foot;
Thigh, face, gums,
Ointment, applied creams, powdered.
They applied, body cosmetics,
Facial cosmetics, so both;
Eye cosmetics, facial mark, staring,
With exposed to view, and with dancing.
Sex worker, bar, slaughterhouse,
Shop, loan, trade;
Male and female slaves, male servants,
Female servants, they would attend on.
Animals, greens,
They wore felt;
Blue, yellow, red,
Magenta, and black robes.
Orange and beige,
Single piece, and just long;
Floral, fruit, and close-fitting jacket,
And lodh tree, they wore.
Nun, of a trainee nun,
Of a novice nun, after death;
The requisites are handed back,
Just the nuns are the owners.
Of a monk, of a novice monk,
Of a lay follower, a female lay follower;
And the requisites of others,
It should be handed back, the monks are the owners.
Female wrestler, fetus, the bottom of the bowl,
Genitals, and with requisite;
Abundance, greater,
Stored up requisites.
As above for the monks,71
So it should be done for the nuns;
Dwelling, menstruating,
It was stained, and menstruation pads.
They snapped, and all the times,
Also those without genitals were seen;
Genitals, and just blood,
Just so continuous blood.
Continuous pad, incontinent,
Prolapse, without sexual organs;
And manlike, fistula,
And also gynandromorph.
Having set out without genitals etc.,
As far as gynandromorph;
This is according to the repetition above,
Leprosy, abscesses, and mild leprosy.
Tuberculosis and epilepsy, are you human,
Are you a woman, and are you free;
Debtless, not employed by the king,
And permitted, twenty.
And full set, what name,
What is the name of your mentor;
Of the twenty-four obstacles,
Having asked, ordination.
They were embarrassed, not instructed,
And just so in the midst of the Sangha;
Choosing a preceptor, outer robe,
Upper robe, sarong.
Chest wrap, and bathing robe,
Having pointed out, should send away;
Ignorant ones, not appointed,
She should ask, interval on asking.
Ordained on one side,
Again so with the Sangha of monks;
Time, season, and date,
Jointly, three supports.
Eight things not to be done,
The right time, everywhere, just eight;
The nuns did not invite,
And just so the Sangha of monks.
Racket, before the meal,
And too late, racket;
Observance-day ceremony, invitation ceremony,
Direction, instruction.
Permission, accused, they reminded,
Was prohibited by the Great Sage;
In that way a monk to a nun,
Was allowed by the Great Sage.
Vehicle, sick, and pulled,
Jolted around in a vehicle, Aḍḍhakāsī;
Monk, trainee nun, novice monk,
And novice nun, with an ignorant one.
In the wilderness, with a lay follower,
Storehouse, nunnery;
Not sufficient, building work,
Pregnant, by herself.
And the same building, heavy offense,
And verbally renounced, joined;
And bowing down, and hair,
And nails, treating sores.
Cross-legged, and sick,
Feces, with bath powder, scented;
In a sauna, against the stream,
Away from a ford, and with men.
Mahāgotamī asked,
And so did Ānanda wisely;
There are four assemblies,
Going forth in the instruction of the Victor.
For the purpose of seeing the urgency,
And for the purpose of growth in the true Teaching;
Like medicine for the sick,
So it was taught by the Buddha.
Thus trained in the true Teaching,
Other women too;
They go to where there is no death,
Having gone there, they do not sorrow.”
The chapter on nuns is finished.
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