Theravāda Collection on Monastic Law The Small Division The chapter on nuns 1. The account of Mahāpajāpati Gotamī

At one time the Buddha was staying in the Sakyan country in the Banyan Tree Monastery at Kapilavatthu. At this time Mahāpajāpati Gotamī went to the Buddha, bowed down to him, and said, “Sir, please allow women to go forth into homelessness on the spiritual path proclaimed by the Buddha.” “Let it be, Gotami, don’t pursue this idea.” A second time and a third time she asked the same question and got the same reply. She thought, “The Buddha doesn’t allow women to go forth,” and sad and tearful she bowed down, circumambulated him with her right side toward him, and left. When the Buddha had stayed at Kapilavatthu for as long as he liked, he set out wandering toward Vesālī. When he eventually arrived, he stayed in the house with the peaked roof in the Great Wood. In the meantime Mahāpajāpati shaved her hair, put on ocher robes, and set out for Vesālī together with a number of Sakyan women. When she eventually arrived, she went to the house with the peaked roof in the Great Wood. She then stood outside the gatehouse, sad and tearful, covered in dust, her feet swollen. Venerable Ānanda saw her there and said to her, “Why are you standing outside the gatehouse like this?” “Because, Venerable Ānanda, the Buddha doesn’t allow women to go forth.” “Well then, Gotamī, please wait here for a moment while I ask the Buddha.” Venerable Ānanda went to the Buddha, bowed, sat down, and said, “Sir, Mahāpajāpati Gotamī is standing outside the gatehouse, sad and tearful, covered in dust, her feet swollen. She says you won’t allow women to go forth. Sir, please allow women to go forth.” “Let it be, Ānanda, don’t pursue this idea.” A second time and a third time he asked the same question and got the same reply. Ānanda thought, “The Buddha doesn’t allow women to go forth. What if I try another approach?” He then said, “If women were allowed to go forth, would they be capable of realizing the fruit of streamentry, the fruit of once-returning, the fruit of non-returning, and the fruit of perfection?” “Yes, they would.” “If that’s so, sir, 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—please allow women to go forth.” 2. The eight important principles “Ānanda, if Mahāpajāpati accepts these eight important principles, that will be her full ordination: 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. This principle is to be honored and respected all one’s life, and is not to be breached. A nun shouldn’t spend the rainy-season residence in a monastery without monks. This principle too is to be honored and respected all one’s life, and is not to be breached. Every half-month a nun should seek two things from the Sangha of monks: asking it about the observance day and going to it for the instruction. This principle too is to be honored and respected all one’s life, and is not to be breached. A nun who has completed the rainy-season residence should invite correction from both Sanghas in regard to three things: what has been seen, heard, or suspected. This principle too is to be honored and respected all one’s life, and is not to be breached. A nun who has committed a heavy offense must undertake a trial period for a half-month toward both Sanghas. This principle too is to be honored and respected all one’s life, and is not to be breached. A trainee nun who has trained for two years in the six rules may seek for full ordination in both Sanghas. This principle too is to be honored and respected all one’s life, and is not to be breached. A nun may not in any way abuse or revile a monk. This principle too is to be honored and respected all one’s life, and is not to be breached. From today onwards, nuns may not correct monks, but monks may correct nuns. This principle too is to be honored and respected all one’s life, and is not to be breached. Ānanda, if Mahāpajāpati accepts these eight important principles, that will be her full ordination.” After learning these eight important principles from the Buddha, Ānanda went to Mahāpajāpati and said, “If you accept eight important principles, Gotami, that will be your full ordination.” And he told her the principles. She replied, “Just as a young woman or man—someone fond of adornments, who has just washed their hair—would receive a garland of water lilies, jasmine, or sandan flowers with both hands and place it on their head, so too, do I receive these eight important principles, not to be breached for life.” Ānanda then went to the Buddha, bowed, sat down, and said, “Sir, Mahāpajāpati has accepted the eight important principles. Your aunt is now ordained.” “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. But now that women have been allowed to go forth, the spiritual life won’t last long—the true Teaching will only last five hundred years. Just as families with many women and few men are easily robbed by thieves, so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. Just as a ripe field of rice affected by whiteheads won’t last long, so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. Just as a ripe field of sugarcane attacked by red rot won’t last long, so too, the spiritual life doesn’t last long on a spiritual path where women are allowed to go forth. Just as a man might, as a safeguard, surround a large pool with an embankment to stop the water from overflowing, so too, have I, as a safeguard, laid down the eight important principles, not to be breached for life.” The eight important principles for nuns are finished.

3. The allowance for the full ordination of nuns Mahāpajāpati went to the Buddha, bowed down, and said, “Sir, what should I do with these Sakyan women?” The Buddha then instructed, inspired, and gladdened her with a teaching, after which she bowed down, circumambulated him with her right side toward him, and left. Soon afterwards the Buddha gave a Teaching and addressed the monks: “I allow monks to give the full ordination to nuns.” Soon afterwards those nuns said to Mahāpajāpati, “We’re ordained, but you’re not, for the Buddha has laid down that monks should give the full ordination to nuns.” Mahāpajāpati then went to Venerable Ānanda, bowed down, and told him what the Sakyan women had said. And Ānanda went to the Buddha, bowed, sat down, and told him what Mahāpajāpati had said. The Buddha replied, “Mahāpajāpati was ordained from the moment she accepted the eight important principles.”

On another occasion Mahāpajāpati went to Venerable Ānanda, bowed down, and said, “Venerable Ānanda, I wish to ask the Buddha for a favor: ‘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.’” Venerable Ānanda went to the Buddha, bowed, sat down, and told the Buddha what Mahāpajāpati had said. 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. Even the monastics of other religions with their flawed teachings don’t do these things. So how, then, could I allow them?” The Buddha then gave a teaching and addressed the monks: “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. If you do, you commit an offense of wrong conduct.”

On another occasion Mahāpajāpati went to the Buddha, bowed down, and said, “Sir, how should we practice those training rules that the nuns have in common with the monks?” “You should practice them in the same way as the monks do.” “And how should we practice those training rules that the nuns don’t have in common with the monks?” “You should practice them as they have been laid down.”

On another occasion Mahāpajāpati went to the Buddha, bowed down, and said, “Sir, please give me a teaching in brief. I’ll then stay by myself, secluded, heedful, energetic, and diligent.” “Those things, Gotami, that you know 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—you should definitely regard them as not the Teaching, not the training, not the Teacher’s instruction. But those things that you know 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—you should definitely regard them as the Teaching, the training, the Teacher’s instruction.”

At that time the Monastic Code was not being recited to the nuns. They told the Buddha. … “The Monastic Code should be recited to the nuns.” The nuns thought, “Who should recite the Monastic Code to the nuns?” They told the Buddha. “The monks should recite the Monastic Code to the nuns.” Soon afterwards the monks went to the nunnery to recite the Monastic Code. People complained and criticized them, “They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.” They told the Buddha. “Monks, you shouldn’t recite the Monastic Code to the nuns. If you do, you commit an offense of wrong conduct. Nuns should recite the Monastic Code to the nuns.” The nuns did not know how to recite it. They told the Buddha. “The monks should tell the nuns how to recite the Monastic Code.” At that time the nuns did not make amends for their offenses. They told the Buddha. “A nun should make amends for her offenses. If she doesn’t, she commits an offense of wrong conduct.” The nuns did not know how to make amends. They told the Buddha. “The monks should tell the nuns how to make amends for an offense.” The monks thought, “Who should receive the confession of offenses from the nuns?” They told the Buddha. “The monks should receive the confession of offenses from the nuns.” 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. People complained and criticized them, “They’re their wives! They’re their mistresses! Having offended them at night, they now ask for forgiveness.” They told the Buddha. “Monks, you shouldn’t receive confessions from the nuns. If you do, you commit an offense of wrong conduct. Nuns should receive the confession of offenses from the nuns.” The nuns did not know how to receive confessions. They told the Buddha. “The monks should tell the nuns how to receive confessions.” At that time the nuns’ legal procedures were not being done. They told the Buddha. “Monks, I allow the doing of the nuns’ legal procedures.” The monks thought, “Who should do the nuns’ procedures?” They told the Buddha. “The monks should do the nuns’ legal procedures.” 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.” People complained and criticized them, “They’re their wives! They’re their mistresses! Having offended them at night, they now ask for forgiveness.” They told the Buddha. “Monks, you shouldn’t do the nuns’ legal procedures. If you do, you commit an offense of wrong conduct. The nuns should do the nuns’ legal procedures.” The nuns did not know how to do procedures. They told the Buddha. “The monks should tell the nuns how to do legal procedures.”

On one occasion the nuns were arguing and disputing in the midst of the Sangha, attacking one another verbally, and they were not able to resolve that legal issue. They told the Buddha. “I allow the monks to resolve the nuns’ legal issues.” Soon afterwards the monks were resolving a legal issue for the nuns. 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. The nuns said, “Venerables, please do the procedure against those nuns and receive their confession of offenses, for the Buddha has laid down that the nuns’ legal issues should be resolved by the monks.” They told the Buddha. “Monks, I allow you to determine the nature of the nuns’ legal procedure, before handing it over to the nuns to do it. And I allow you to charge a nun with an offense, before handing it over to the nuns for them to receive the confession.”

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. But because of her absentmindedness, she repeatedly forgot what she had learned. When she heard that the Buddha wanted to go to Sāvatthī, she reflected on her absentmindedness and thought, “It’s hard for a woman to follow the Teacher around all her life. So, what should I do?” She told the nuns what she had thought, who in turn told the monks, who then told the Buddha. The Buddha said, “I allow monks to teach the Monastic Law to the nuns.” The first section for recitation is finished.

Regulations on the instructionWhen the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks from the group of six tried to attract the nuns by splashing them with muddy water. They told the Buddha. “Monks, you shouldn’t splash the nuns with muddy water. If you do, you commit an offense of wrong conduct. I allow the nuns to penalize a monk who acts like this.” The monks thought, “What sort of penalty should they impose?” They told the Buddha. “The Sangha of nuns shouldn’t pay respect to such a monk.” Soon afterwards the monks from the group of six tried to attract the nuns by exposing their bodies to them, 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. They told the Buddha. “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. If you associate inappropriately with the nuns, you commit an offense of wrong conduct. I allow the nuns to penalize a monk who acts like this.” The monks thought, “What sort of penalty can they impose?” They told the Buddha. “The Sangha of nuns shouldn’t pay respect to such a monk.” Soon afterwards the nuns from the group of six tried to attract a monk by splashing him with muddy water. They told the Buddha. “A nun shouldn’t splash a monk with muddy water. If she does, she commits an offense of wrong conduct. I allow you to penalize such a nun.” The monks thought, “What sort of penalty can we impose?” They told the Buddha. “I allow you to place restrictions on her.” She did not adhere to the restrictions. They told the Buddha. “I allow you to cancel her half-monthly instruction.” 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. They told the Buddha. “A nun shouldn’t expose her body to the monks; 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. If she associates inappropriately with the monks, she commits an offense of wrong conduct. I allow the monks to penalize such a nun.” The monks thought, “What sort of penalty can we impose?” They told the Buddha. “I allow you to place restrictions on her.” She did not adhere to the restrictions. They told the Buddha. “I allow you to cancel her half-monthly instruction.” The monks thought, “Is it allowable or not to do the observance-day ceremony with a nun whose half-monthly instruction has been canceled?” They told the Buddha. “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.” On one occasion Venerable Udāyī canceled the half-monthly instruction and then set out wandering. The nuns complained and criticized him, “How could Venerable Udāyī do this?” They told the Buddha. “Monks, you shouldn’t cancel the half-monthly instruction and then set out wandering. If you do, you commit an offense of wrong conduct.” At that time there were ignorant and incompetent monks who canceled the half-monthly instruction. They told the Buddha. “A monk who’s ignorant and incompetent shouldn’t cancel the half-monthly instruction. If he does, he commits an offense of wrong conduct.” At that time there were monks who canceled the half-monthly instruction without reason. They told the Buddha. “A monk shouldn’t cancel the half-monthly instruction without reason. If he does, he commits an offense of wrong conduct.” At that time there were monks who did not investigate after canceling the half-monthly instruction. They told the Buddha. “You should investigate after canceling the half-monthly instruction. If you don’t, you commit an offense of wrong conduct.” At that time there were nuns who did not go to the half-monthly instruction. They told the Buddha. “A nun should go to the half-monthly instruction. If she doesn’t, she should be dealt with according to the rule.” At that time the entire Sangha of nuns went to the half-monthly instruction. People complained and criticized them, “They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.” They told the Buddha. “The whole Sangha of nuns shouldn’t go to the half-monthly instruction. If it does, there’s an offense of wrong conduct. Four or five nuns should go to the instruction.” Soon afterwards four or five nuns went to the half-monthly instruction. People complained and criticized them, “They’re their wives! They’re their mistresses! Now they’re going to enjoy themselves together.” They told the Buddha. “Four or five nuns shouldn’t go to the half-monthly instruction. If they do, there’s an offense of wrong conduct. Two or three nuns should go to the instruction. 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, ‘Venerable, the Sangha of nuns bows down at the feet of the Sangha of monks and asks to come for the half-monthly instruction. Please allow the Sangha of nuns to come for the instruction.’ That monk should go to the reciter of the Monastic Code and tell him of the nuns’ request. The reciter should say, ‘Is there anyone who has been appointed as an instructor of the nuns?’ If there is, the reciter should say, ‘Monk so-and-so has been appointed. The Sangha of nuns should approach him.’ If there isn’t, the reciter should say, ‘Who’s suitable to instruct the nuns?’ If there is someone who is suitable and who has the eight required qualities, he should be appointed. The reciter should then say, ‘Monk so-and-so has been appointed. The Sangha of nuns should approach him.’ If no-one is able to instruct the nuns, the reciter of the Monastic Code should say, ‘No monk has been appointed as an instructor of the nuns. The Sangha of nuns should carry on with serenity.’” On one occasion there were monks who did not agree to give the half-monthly instruction. They told the Buddha. “You should agree to give the half-monthly instruction. If you don’t, you commit an offense of wrong conduct.” On one occasion the nuns went to a monk who was ignorant and said, “Venerable, please agree to give the half-monthly instruction.” “But I’m ignorant, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down that a monk should agree to give the instruction to the nuns.” They told the Buddha. “Except if you’re ignorant, you should agree to give the half-monthly instruction.” On one occasion the nuns went to a monk who was sick and said, “Venerable, please agree to give the half-monthly instruction.” “But I’m sick, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down that a monk should agree to give the instruction to the nuns, except if he’s ignorant.” They told the Buddha. “Except if you’re ignorant or sick, you should agree to give the half-monthly instruction.” On one occasion the nuns went to a monk who was about to depart and said, “Venerable, please agree to give the half-monthly instruction.” “But I’m about to depart, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down that a monk should agree to give the instruction to the nuns, except if he’s ignorant or sick.” They told the Buddha. “Except if you’re ignorant, sick, or about to depart, you should agree to give the half-monthly instruction.” On one occasion the nuns went to a monk who was staying in the wilderness and said, “Venerable, please agree to give the half-monthly instruction.” “But I’m staying in the wilderness, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down that a monk should agree to give the instruction to the nuns, except if he’s ignorant, sick, or about to depart.” They told the Buddha. “If you’re staying in the wilderness, you should agree to give the half-monthly instruction. You should make an appointment, saying, ‘I’ll return here.’” At that time there were monks who agreed to give the half-monthly instruction without informing. They told the Buddha. “When you have agreed to give the half-monthly instruction, you should inform. If you don’t, you commit an offense of wrong conduct.” At that time there were monks who had agreed to give the half-monthly instruction, but did not return to give it. They told the Buddha. “You should return to give the half-monthly instruction. If you don’t, you commit an offense of wrong conduct.” On one occasion the nuns did not go to the appointment. They told the Buddha. “A nun should go to the appointment. If she doesn’t, she commits an offense of wrong conduct.”

Beautification and indulgenceAt that time there were nuns who wore long belts that they made into corsets. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t wear a long belt. If she does, she commits an offense of wrong conduct. I allow a nun to wear a belt that goes once around her body, but she shouldn’t make a corset out of it. If she does, she commits an offense of wrong conduct.” There were nuns who made corsets out of strips of split bamboo, out of strips of leather, out of strips of fabric, out of interlaced fabric, out of rolled-up fabric, out of strips of cloth, out of interlaced cloth, out of rolled-up cloth, out of interlaced strings, and out of rolled-up strings. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “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, or rolled-up strings. If she does, she commits an offense of wrong conduct.” There were nuns who had their loins rubbed with bones, 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. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “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, or her gums tapped with a cow’s jaw bone. If she does, she commits an offense of wrong conduct.” The nuns from the group of six used facial ointments, 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. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t use facial ointments, 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. If she does, she commits an offense of wrong conduct.” The nuns from the group of six made up their eyes, applied facial marks, stared out the windows, exposed themselves to view, 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. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t make up her eyes, 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. If she does, she commits an offense of wrong conduct.” The nuns from the group of six wore 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, and Lodh-tree robes. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “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, or Lodh-tree robes. If she does, she commits an offense of wrong conduct.”

Various rulesOn one occasion a nun who was dying said, “When I’m dead, give my requisites to the Sangha.” The monks and the nuns argued with one another, saying it belonged to their Sangha. They told the Buddha. “If a dying nun, a dying trainee nun, or a dying novice nun says, ‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of nuns, not for the Sangha of monks. But if a dying monk, a dying novice monk, a dying male lay follower, a dying female lay follower, or anyone else who is dying says, ‘When I’m dead, give my requisites to the Sangha,’ then they’re for the Sangha of monks, not for the Sangha of nuns.”

At one time a woman who was a former wrestler went forth as a nun. Seeing a weak monk on a street, she hit him with her shoulder. He fell over. The monks complained and criticized her, “How could a nun hit a monk?” They told the Buddha. “A nun shouldn’t hit a monk. If she does, she commits an offense of wrong conduct. When a nun sees a monk coming, she should make way for him by stepping off the path.”

At one time a certain woman became pregnant by a lover while her husband was away. After having an abortion, she said to the nun who was associating with her family, “Venerable, please take this fetus away in your almsbowl.” The nun did as asked, covered her bowl with her upper robe, and left. At that time a certain alms-collecting monk had resolved not to eat without giving the first almsfood he had received to another monk or nun. He saw that nun and said, “Sister, please accept some almsfood.” “There’s no need, venerable.” He repeated his request a second and a third time, but received the same reply. He then told her about his resolution and again requested her to accept some almsfood. Being pressured by that monk, the nun brought out her bowl and showed it to him, saying, “See sir, there’s a fetus in my bowl. Please don’t tell anyone.” But he complained and criticized her, “How could a nun take a fetus away in her bowl?” He told the monks. The monks of few desires complained and criticized her, “How could a nun take a fetus away in her bowl?” They told the Buddha. “A nun shouldn’t take a fetus away in her bowl. If she does, she commits an offense of wrong conduct. When a nun sees a monk, she should bring out her almsbowl and show it to him.” Soon afterwards, when the nuns from the group of six saw a monk, they turned their bowls upside down and showed him the bottom. The monks complained and criticized them, “How could the nuns from the group of six do this?” They told the Buddha. “When a nun sees a monk, she shouldn’t turn her almsbowl upside down and show him the bottom. If she does, she commits an offense of wrong conduct. When a nun sees a monk, she should turn her bowl upright and then show it to him. And she should offer whatever food is in her bowl to that monk.”

On one occasion a penis had been thrown out on a street in Sāvatthī. The nuns stared at it. People jeered at them, and the nuns felt humiliated. When they had returned to the nunnery, they told the nuns what had happened. The nuns of few desires complained and criticized them, “How could those nuns stare at a penis?” They told the monks, who in turn told the Buddha. He said, “A nun shouldn’t stare at a penis. If she does, she commits an offense of wrong conduct.”

RequisitesOn one occasion people gave requisites to the monks, who then gave them to the nuns. People complained and criticized them, “How can the venerables give away to others what has been given to them for their own use? Don’t we know how to give?” They told the Buddha. “Monks, you shouldn’t give away to others what has been given to you for your own use. If you do, you commit an offense of wrong conduct.” On one occasion the monks had an abundance of requisites. They told the Buddha. “I allow you to give to the Sangha.” The abundance became even greater. They told the Buddha. “I allow individuals to give away what belongs to them.” On one occasion the monks had an abundance of stored requisites. They told the Buddha. “I allow what’s stored by the monks to be received and used by the nuns.” On one occasion people gave requisites to the nuns, who then gave them to the monks. People complained and criticized them, “How can the nuns give away to others what has been given to them for their own use? Don’t we know how to give?” They told the Buddha. “A nun shouldn’t give away to others what has been given to her for her own use. If she does, she commits an offense of wrong conduct.” On one occasion the nuns had an abundance of requisites. They told the Buddha. “I allow a nun to give to the Sangha.” The abundance became even greater. They told the Buddha. “I allow individuals to give away what belongs to them.” On one occasion the nuns had an abundance of stored requisites. They told the Buddha. “I allow what’s stored by the nuns to be received and used by the monks.”

On one occasion the monks had an abundance of furniture, but the nuns were lacking. The nuns sent a message to the monks, saying, “Venerables, please lend us some furniture.” They told the Buddha. “I allow you to lend furniture to the nuns.” Menstruating nuns sat down and lay down on upholstered beds and benches. The furniture was stained with blood. They told the Buddha. “A nun shouldn’t sit down or lay down on upholstered beds or benches. If she does, she commits an offense of wrong conduct. I allow a communal robe.” The communal robe became stained with blood. They told the Buddha. “I allow menstruation pads.” The pads fell off. They told the Buddha. “I allow the nuns to attach a string and then bind it to the thigh.” The string snapped. They told the Buddha. “I allow a loin cloth and a girdle.” Soon afterwards the nuns from the group of six wore girdles all the time. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t wear a girdle all the time. If she does, she commits an offense of wrong conduct. I allow a nun to wear a girdle while she’s menstruating.” The second section for recitation is finished.

The ordination ceremony At that time the full ordination had been given to 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 gynandromorphs. They told the Buddha. “The nun who is giving the full ordination should ask about twenty-four obstacles. And it should be done like this: ‘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 gynandromorph? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’” Soon afterwards the monks asked the nuns about the obstacles. Those seeking the full ordination were embarrassed, humiliated, and unable to respond. They told the Buddha. “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.” The nuns asked those seeking the full ordination about the obstacles without first instructing them. They were embarrassed, humiliated, and unable to respond. They told the Buddha. “The nuns should instruct first and then ask about the obstacles.” They instructed them right there in the midst of the Sangha. Once again those seeking the full ordination were embarrassed, humiliated, and unable to respond. They told the Buddha. “The nuns should instruct them at a distance and then ask about the obstacles in the midst of the Sangha. And it should be done like this. First the candidate should be told to choose a preceptor. Her bowl and robes should then be pointed out to her: ‘This is your bowl, this your outer robe, this your upper robe, this your sarong, this your chest wrap, and this your bathing robe. Now please go and stand over there.’” They were instructed by nuns who were ignorant and incompetent. And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond. They told the Buddha. “A nun who’s ignorant and incompetent shouldn’t instruct. If she does, she commits an offense of wrong conduct. A nun who’s competent and capable should instruct.” They instructed without having been appointed. They told the Buddha. “A nun shouldn’t instruct if she hasn’t been appointed. If she does, she commits an offense of wrong conduct. I allow a nun to instruct if she’s been appointed to do so. And it should be done like this. One is either appointed through oneself or through another. And how is one appointed through oneself? A competent and capable nun should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. If the Sangha is ready, I so-and-so will instruct so-and-so.’ And how is one appointed through another? A competent and capable nun should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. If the Sangha is ready, so-and-so will instruct so-and-so.’ The appointed nun should go to the one seeking the full ordination and say this: ‘Listen, so-and-so. Now is the time for you to tell the truth. 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.” Don’t be embarrassed or humiliated. This is what they’ll ask you: “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 gynandromorph? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?”’” They then returned to the Sangha together. “They shouldn’t return together. The instructor should return first and inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She has been instructed by me. If the Sangha is ready, so-and-so should come.’ And she should be told to come. 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: ‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the second time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion. For the third time, venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion.’ A competent and capable nun should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. If the Sangha is ready, I so-and-so will ask so-and-so about the obstacles. Listen, so-and-so. Now is the time for you to tell the truth. I will ask you about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.” So: Do you lack genitals? Are your genitals incomplete? Do you not menstruate? Do you menstruate continuously? Do you always wear a menstruation pad? Are you incontinent? Do you have genital prolapse? Do you lack sexual organs? Are you manlike? Do you have fistula? Are you a gynandromorph? Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a woman? Are you free from slavery? Are you free from debt? Are you employed by the king? Do you have permission from your parents and husband? Are you twenty years old? Do you have a full set of bowl and robes? What’s your name? What’s the name of your mentor?’ A competent and capable nun should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. So-and-so is seeking the full ordination with venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. 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 venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives so-and-so the full ordination with so-and-so as her mentor. Any nun who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent. Any nun 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 venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives so-and-so the full ordination with so-and-so as her mentor. Any nun who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent. Any nun 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 venerable so-and-so. She is free from obstacles and her bowl and robes are complete. So-and-so is asking the Sangha for the full ordination with so-and-so as her mentor. The Sangha gives so-and-so the full ordination with so-and-so as her mentor. Any nun who approves of giving so-and-so the full ordination with so-and-so as her mentor should remain silent. Any nun 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 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: ‘Venerables, I’m seeking the full ordination with venerable so-and-so. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. I ask the Sangha for the full ordination. Please lift me up out of compassion. Venerables, I’m seeking the full ordination with venerable so-and-so. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. For the second time, I ask the Sangha for the full ordination. Please lift me up out of compassion. Venerables, I’m seeking the full ordination with venerable so-and-so. I’m free from obstacles and have been fully ordained on one side in the Sangha of nuns. For the third time, I ask the Sangha for the full ordination. Please lift me 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. 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. 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. 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. 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.”

On one occasion the right time for eating passed while the nuns were trying to find the right seats in the dining hall. They told the Buddha. “I allow eight nuns to be seated according to seniority, but the rest according to their time of arrival.” When they heard about the Buddha’s allowance, eight nuns reserved places everywhere according to seniority, the rest getting places according to their time of arrival. They told the Buddha. “I allow eight nuns to be seated in the dining hall according to seniority and the rest according to their time of arrival, but not anywhere else. If a nun makes a reservation anywhere apart from the dining hall, she commits an offense of wrong conduct.”

InvitationAt that time the nuns did not do the invitation ceremony. They told the Buddha. “A nun should do the invitation ceremony. If she doesn’t, she should be dealt with according to the rule.” 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. 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. 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 nunsAt 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. 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.” 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 messengerAt 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. 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 nunsAt that time nuns were staying in the wilderness. Scoundrels raped them. 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.” The nunnery was too small. They told the Buddha. “I allow building work.” 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.” 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?” 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.” 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?” 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. Later she returned and asked the nuns for the full ordination. They told the Buddha. “A nun can’t verbally renounce the training. When she disrobes, she is no longer a nun.” On one occasion a nun joined another religious community while still wearing her robes. 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.”

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.” 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, 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.

Theravāda Vinayapiṭaka Cūḷavagga 20. Bhikkhunikkhandhaka 1. Mahāpajāpatigotamīvatthu

Tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. Dutiyampi kho …pe… tatiyampi kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. Atha kho mahāpajāpati gotamī—“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti—dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho mahāpajāpati gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Atha kho mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi. Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ. Disvāna mahāpajāpatiṁ gotamiṁ etadavoca—“kissa tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti? “Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“esā, bhante, mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā—‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. Dutiyampi kho …pe… tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca—“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. “Alaṁ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. Atha kho āyasmā ānando—“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ; yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. Atha kho āyasmā ānando bhagavantaṁ etadavoca—“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti? “Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti. “Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātuṁ; bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā, posikā, khīrassa dāyikā, bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi; sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. 2. Aṭṭhagarudhamma “Sace, ānanda, mahāpajāpati gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā. Hotu upasampadā. 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, ānanda, mahāpajāpati gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti. Atha kho āyasmā ānando bhagavato santike aṭṭha garudhamme uggahetvā yena mahāpajāpati gotamī tenupasaṅkami, upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca—“sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā. 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. “Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo, yuvā, maṇḍanakajātiko sīsaṁnahāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya; evameva kho ahaṁ, bhante, ānanda ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā, upasampannā bhagavato mātucchā”ti. “Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassaṁ saddhammo tiṭṭheyya. Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati. Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhathenakehi; evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti; evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti; evameva kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya; evameva kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti. Bhikkhunīnaṁ aṭṭha garudhammā niṭṭhitā.

3. Bhikkhunīupasampadānujānana Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“kathāhaṁ, bhante, imāsu sākiyānīsu paṭipajjāmī”ti? Atha kho bhagavā mahāpajāpatiṁ gotamiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, bhikkhūhi bhikkhuniyo upasampādetun”ti. Atha kho tā bhikkhuniyo mahāpajāpatiṁ gotamiṁ etadavocuṁ—“ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā”ti. Atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī āyasmantaṁ ānandaṁ etadavoca—“imā maṁ, bhante ānanda, bhikkhuniyo evamāhaṁsu—‘ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā’”ti. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“mahāpajāpati, bhante, gotamī evamāha—‘imā maṁ, bhante ānanda, bhikkhuniyo evamāhaṁsu—ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhuniyo upasampādetabbā’”ti. “Yadaggena, ānanda, mahāpajāpatiyā gotamiyā aṭṭha garudhammā paṭiggahitā, tadeva sā upasampannā”ti.

Atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī āyasmantaṁ ānandaṁ etadavoca—“ekāhaṁ, bhante ānanda, bhagavantaṁ varaṁ yācāmi. Sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman”ti. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“mahāpajāpati, bhante, gotamī evamāha—‘ekāhaṁ, bhante ānanda, bhagavantaṁ varaṁ yācāmi. Sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’”ti. “Aṭṭhānametaṁ, ānanda, anavakāso, yaṁ tathāgato anujāneyya mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. Imehi nāma, ānanda, aññatitthiyā durakkhātadhammā mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ na karissanti; kimaṅgaṁ pana tathāgato anujānissati mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman”ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“na, bhikkhave, mātugāmassa abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kātabbaṁ. Yo kareyya, āpatti dukkaṭassā”ti.

Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“yāni tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti? “Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi sādhāraṇāni, yathā bhikkhū sikkhanti tathā tesu sikkhāpadesu sikkhathā”ti. “Yāni pana tāni, bhante, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, kathaṁ mayaṁ, bhante, tesu sikkhāpadesu paṭipajjāmā”ti? “Yāni tāni, gotami, bhikkhunīnaṁ sikkhāpadāni bhikkhūhi asādhāraṇāni, yathāpaññattesu sikkhāpadesu sikkhathā”ti.

Atha kho mahāpajāpati gotamī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpati gotamī bhagavantaṁ etadavoca—“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti. “Ye kho tvaṁ, gotami, dhamme jāneyyāsi—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; ekaṁsena, gotami, dhāreyyāsi—neso dhammo, neso vinayo, netaṁ satthusāsananti. Ye ca kho tvaṁ, gotami, dhamme jāneyyāsi—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; ekaṁsena, gotami, dhāreyyāsi—eso dhammo, eso vinayo, etaṁ satthusāsanan”ti.

Tena kho pana samayena bhikkhunīnaṁ pātimokkhaṁ na uddisīyati. Bhagavato etamatthaṁ ārocesuṁ …pe… “anujānāmi, bhikkhave, bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti. Atha kho bhikkhūnaṁ etadahosi—“kena nu kho bhikkhunīnaṁ pātimokkhaṁ uddisitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti. Tena kho pana samayena bhikkhū bhikkhunupassayaṁ upasaṅkamitvā bhikkhunīnaṁ pātimokkhaṁ uddisanti. Manussā ujjhāyanti khiyyanti vipācenti—“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ pātimokkhaṁ uddisitabbaṁ. Yo uddiseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ pātimokkhaṁ uddisitun”ti. Bhikkhuniyo na jānanti—“evaṁ pātimokkhaṁ uddisitabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—‘evaṁ pātimokkhaṁ uddiseyyāthā’”ti. Tena kho pana samayena bhikkhuniyo āpattiṁ na paṭikaronti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā āpatti na paṭikātabbā. Yā na paṭikareyya, āpatti dukkaṭassā”ti. Bhikkhuniyo na jānanti—“evaṁ āpatti paṭikātabbā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—‘evaṁ āpattiṁ paṭikareyyāthā’”ti. Atha kho bhikkhūnaṁ etadahosi—“kena nu kho bhikkhunīnaṁ āpatti paṭiggahetabbā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti. Tena kho pana samayena bhikkhuniyo rathikāyapi byūhepi siṅghāṭakepi bhikkhuṁ passitvā pattaṁ bhūmiyaṁ nikkhipitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā āpattiṁ paṭikaronti. Manussā ujjhāyanti khiyyanti vipācenti—“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, rattiṁ vimānetvā idāni khamāpentī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ āpatti paṭiggahetabbā. Yo paṭiggaṇheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti. Bhikkhuniyo na jānanti—“evaṁ āpatti paṭiggahetabbā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—‘evaṁ āpattiṁ paṭiggaṇheyyāthā’”ti. Tena kho pana samayena bhikkhunīnaṁ kammaṁ na kariyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhunīnaṁ kammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—“kena nu kho bhikkhunīnaṁ kammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ kātun”ti. 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. Manussā tatheva ujjhāyanti khiyyanti vipācenti—“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, rattiṁ vimānetvā idāni khamāpentī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ kātabbaṁ. Yo kareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṁ kammaṁ kātun”ti. Bhikkhuniyo na jānanti—“evaṁ kammaṁ kātabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ ācikkhituṁ—‘evaṁ kammaṁ kareyyāthā’”ti.

Tena kho pana samayena bhikkhuniyo saṅghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. Na sakkonti taṁ adhikaraṇaṁ vūpasametuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ adhikaraṇaṁ vūpasametun”ti. Tena kho pana samayena bhikkhū bhikkhunīnaṁ adhikaraṇaṁ vūpasamenti. Tasmiṁ kho pana adhikaraṇe vinicchiyamāne dissanti bhikkhuniyo kammappattāyopi āpattigāminiyopi. Bhikkhuniyo evamāhaṁsu—“sādhu, bhante, ayyāva bhikkhunīnaṁ kammaṁ karontu, ayyāva bhikkhunīnaṁ āpattiṁ paṭiggaṇhantu; evañhi bhagavatā paññattaṁ bhikkhūhi bhikkhunīnaṁ adhikaraṇaṁ vūpasametabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ kammaṁ āropetvā bhikkhunīnaṁ niyyādetuṁ—bhikkhunīhi bhikkhunīnaṁ kammaṁ kātuṁ, bhikkhūhi bhikkhunīnaṁ āpattiṁ āropetvā bhikkhunīnaṁ niyyādetuṁ, bhikkhunīhi bhikkhunīnaṁ āpattiṁ paṭiggahetun”ti.

Tena kho pana samayena uppalavaṇṇāya bhikkhuniyā antevāsinī bhikkhunī satta vassāni bhagavantaṁ anubandhā hoti vinayaṁ pariyāpuṇantī. Tassā muṭṭhassatiniyā gahito gahito mussati. Assosi kho sā bhikkhunī—“bhagavā kira sāvatthiṁ gantukāmo”ti. Atha kho tassā bhikkhuniyā etadahosi—“ahaṁ kho satta vassāni bhagavantaṁ anubandhiṁ vinayaṁ pariyāpuṇantī. Tassā me muṭṭhassatiniyā gahito gahito mussati. Dukkaraṁ kho pana mātugāmena yāvajīvaṁ satthāraṁ anubandhituṁ. Kathaṁ nu kho mayā paṭipajjitabban”ti? Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṁ vinayaṁ vācetun”ti. Paṭhamabhāṇavāro niṭṭhito.

Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti—appeva nāma amhesu sārajjeyyunti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhunā bhikkhuniyo kaddamodakena osiñcitabbā. Yo osiñceyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—“kiṁ nu kho daṇḍakammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti. Tena kho pana samayena chabbaggiyā bhikkhū kāyaṁ vivaritvā bhikkhunīnaṁ dassenti …pe… ūruṁ vivaritvā bhikkhunīnaṁ dassenti, aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṁ sampayojenti—appeva nāma amhesu sārajjeyyunti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhunā kāyo vivaritvā bhikkhunīnaṁ dassetabbo, na ūru vivaritvā bhikkhunīnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhunīnaṁ dassetabbaṁ, na bhikkhuniyo obhāsitabbā, na bhikkhunīhi saddhiṁ sampayojetabbaṁ. Yo sampayojeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—“kiṁ nu kho daṇḍakammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Avandiyo so, bhikkhave, bhikkhu bhikkhunisaṅghena kātabbo”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ kaddamodakena osiñcanti—appeva nāma amhesu sārajjeyyunti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā bhikkhu kaddamodakena osiñcitabbo. Yā osiñceyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—“kiṁ nu kho daṇḍakammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āvaraṇaṁ kātun”ti. Āvaraṇe kate na ādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti. 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. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā kāyo vivaritvā bhikkhūnaṁ dassetabbo …pe… na thano vivaritvā bhikkhūnaṁ dassetabbo, na ūru vivaritvā bhikkhūnaṁ dassetabbo, na aṅgajātaṁ vivaritvā bhikkhūnaṁ dassetabbaṁ, na bhikkhū obhāsitabbā, na bhikkhūhi saddhiṁ sampayojetabbaṁ. Yā sampayojeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṁ kātun”ti. Atha kho bhikkhūnaṁ etadahosi—“kiṁ nu kho daṇḍakammaṁ kātabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āvaraṇaṁ kātun”ti. Āvaraṇe kate na ādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ovādaṁ ṭhapetun”ti. Atha kho bhikkhūnaṁ etadahosi—“kappati nu kho ovādaṭṭhapitāya bhikkhuniyā saddhiṁ uposathaṁ kātuṁ, na nu kho kappatī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ovādaṭṭhapitāya bhikkhuniyā saddhiṁ uposatho kātabbo, yāva na taṁ adhikaraṇaṁ vūpasantaṁ hotī”ti. Tena kho pana samayena āyasmā udāyī ovādaṁ ṭhapetvā cārikaṁ pakkāmi. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti—“kathañhi nāma ayyo udāyī ovādaṁ ṭhapetvā cārikaṁ pakkamissatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ovādaṁ ṭhapetvā cārikā pakkamitabbā. Yo pakkameyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bālā abyattā ovādaṁ ṭhapenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bālena abyattena ovādo ṭhapetabbo. Yo ṭhapeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū avatthusmiṁ akāraṇe ovādaṁ ṭhapenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, avatthusmiṁ akāraṇe ovādo ṭhapetabbo. Yo ṭhapeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū ovādaṁ ṭhapetvā vinicchayaṁ na denti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ovādaṁ ṭhapetvā vinicchayo na dātabbo. Yo na dadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo ovādaṁ na gacchanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā ovādo na gantabbo. Yā na gaccheyya, yathādhammo kāretabbo”ti. Tena kho pana samayena sabbo bhikkhunisaṅgho ovādaṁ gacchati. Manussā ujjhāyanti khiyyanti vipācenti—“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sabbena bhikkhunisaṅghena ovādo gantabbo. Gaccheyya ce, āpatti dukkaṭassa. Anujānāmi, bhikkhave, catūhi pañcahi bhikkhunīhi ovādaṁ gantun”ti. Tena kho pana samayena catasso pañca bhikkhuniyo ovādaṁ gacchanti. Manussā tatheva ujjhāyanti khiyyanti vipācenti—“jāyāyo imā imesaṁ, jāriyo imā imesaṁ, idāni ime imāhi saddhiṁ abhiramissantī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, catūhi pañcahi bhikkhunīhi ovādo gantabbo. Gaccheyyuñce, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṁ gantuṁ. Ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati; labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamanan’ti. Tena bhikkhunā pātimokkhuddesako upasaṅkamitvā evamassa vacanīyo—‘bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati; labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamanan’ti. Pātimokkhuddesakena vattabbo—‘atthi koci bhikkhu bhikkhunovādako sammato’ti? Sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—‘itthannāmo bhikkhu bhikkhunovādako sammato, taṁ bhikkhunisaṅgho upasaṅkamatū’ti. Sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—‘ko āyasmā ussahati bhikkhuniyo ovaditun’ti? Sace koci ussahati bhikkhuniyo ovadituṁ, so ca hoti aṭṭhahaṅgehi samannāgato, sammannitvā vattabbo—‘itthannāmo bhikkhu bhikkhunovādako sammato, taṁ bhikkhunisaṅgho upasaṅkamatū’ti. Sace na koci ussahati bhikkhuniyo ovadituṁ, pātimokkhuddesakena vattabbo—‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū’”ti. Tena kho pana samayena bhikkhū ovādaṁ na gaṇhanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ovādo na gahetabbo. Yo na gaṇheyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu bālo hoti. Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“ovādaṁ, ayya, gaṇhāhī”ti. “Ahañhi, bhaginī, bālo; kathāhaṁ ovādaṁ gaṇhāmī”ti? “Gaṇhāhayya, ovādaṁ; evañhi bhagavatā paññattaṁ—bhikkhūhi bhikkhunīnaṁ ovādo gahetabbo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, avasesehi ovādaṁ gahetun”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti. Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“ovādaṁ, ayya, gaṇhāhī”ti. “Ahañhi, bhaginī, gilāno; kathāhaṁ ovādaṁ gaṇhāmī”ti? “Gaṇhāhayya, ovādaṁ; evañhi bhagavatā paññattaṁ—ṭhapetvā bālaṁ, avasesehi ovādo gahetabbo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, avasesehi ovādaṁ gahetun”ti. Tena kho pana samayena aññataro bhikkhu gamiko hoti. Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“ovādaṁ, ayya, gaṇhāhī”ti. “Ahañhi, bhaginī, gamiko; kathāhaṁ ovādaṁ gaṇhāmī”ti? “Gaṇhāhayya, ovādaṁ; evañhi bhagavatā paññattaṁ—ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, avasesehi ovādo gahetabbo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, ṭhapetvā gamikaṁ, avasesehi ovādaṁ gahetun”ti. Tena kho pana samayena aññataro bhikkhu araññe viharati. Taṁ bhikkhuniyo upasaṅkamitvā etadavocuṁ—“ovādaṁ, ayya, gaṇhāhī”ti. “Ahañhi, bhaginī, araññe viharāmi; kathāhaṁ ovādaṁ gaṇhāmī”ti? “Gaṇhāhayya, ovādaṁ; evañhi bhagavatā paññattaṁ—ṭhapetvā bālaṁ, ṭhapetvā gilānaṁ, ṭhapetvā gamikaṁ, avasesehi ovādo gahetabbo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āraññikena bhikkhunā ovādaṁ gahetuṁ, saṅketañca kātuṁ—atra patiharissāmī”ti. Tena kho pana samayena bhikkhū ovādaṁ gahetvā na ārocenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ovādo na ārocetabbo. Yo na āroceyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū ovādaṁ gahetvā na paccāharanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, ovādo na paccāharitabbo. Yo na paccāhareyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo saṅketaṁ na gacchanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā saṅketaṁ na gantabbaṁ. Yā na gaccheyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena bhikkhuniyo dīghāni kāyabandhanāni dhārenti, teheva phāsukā nāmenti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā dīghaṁ kāyabandhanaṁ dhāretabbaṁ. Yā dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhuniyā ekapariyākataṁ kāyabandhanaṁ, na ca tena phāsukā nāmetabbā. Yā nāmeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo vilīvena paṭṭena phāsukā nāmenti …pe… cammapaṭṭena phāsukā nāmenti. Dussapaṭṭena phāsukā nāmenti. Dussaveṇiyā phāsukā nāmenti. Dussavaṭṭiyā phāsukā nāmenti. Coḷapaṭṭena phāsukā nāmenti. Coḷaveṇiyā phāsukā nāmenti. Coḷavaṭṭiyā phāsukā nāmenti. Suttaveṇiyā phāsukā nāmenti. Suttavaṭṭiyā phāsukā nāmenti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā vilīvena paṭṭena phāsukā nāmetabbā …pe… na suttavaṭṭiyā phāsukā nāmetabbā. Yā nāmeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo aṭṭhillena jaghanaṁ ghaṁsāpenti …pe… gohanukena jaghanaṁ koṭṭāpenti, hatthaṁ koṭṭāpenti, hatthakocchaṁ koṭṭāpenti, pādaṁ koṭṭāpenti, pādakocchaṁ koṭṭāpenti, ūruṁ koṭṭāpenti, mukhaṁ koṭṭāpenti, dantamaṁsaṁ koṭṭāpenti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā aṭṭhillena jaghanaṁ ghaṁsāpetabbaṁ …pe… na dantamaṁsaṁ koṭṭāpetabbaṁ. Yā koṭṭāpeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo mukhaṁ ālimpanti …pe… mukhaṁ ummaddenti, mukhaṁ cuṇṇenti, manosilikāya mukhaṁ lañchenti, aṅgarāgaṁ karonti, mukharāgaṁ karonti, aṅgarāgamukharāgaṁ karonti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā mukhaṁ ālimpitabbaṁ …pe… na mukhaṁ ummadditabbaṁ, na mukhaṁ cuṇṇetabbaṁ, na manosilikāya mukhaṁ lañchetabbaṁ, na aṅgarāgo kātabbo, na mukharāgo kātabbo, na aṅgarāgamukharāgo kātabbo. Yā kareyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo avaṅgaṁ karonti …pe… visesakaṁ karonti, olokanakena olokenti, sāloke tiṭṭhanti; 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. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā avaṅgaṁ kātabbaṁ …pe… 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. Yā dhāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo sabbanīlakāni cīvarāni dhārenti …pe… 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. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā sabbanīlakāni cīvarāni dhāretabbāni …pe… na tirīṭakaṁ dhāretabbaṁ. Yā dhāreyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññatarā bhikkhunī kālaṁ karontī evamāha—“mamaccayena mayhaṁ parikkhāro saṅghassa hotū”ti. Tattha bhikkhū ca bhikkhuniyo ca vivadanti—“amhākaṁ hoti, amhākaṁ hotī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Bhikkhunī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya—‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ. Sikkhamānā ce, bhikkhave …pe… sāmaṇerī ce, bhikkhave, kālaṁ karontī evaṁ vadeyya—‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhusaṅgho, bhikkhunisaṅghassevetaṁ. Bhikkhu ce, bhikkhave, kālaṁ karonto evaṁ vadeyya—‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetaṁ. Sāmaṇero ce, bhikkhave …pe… upāsako ce, bhikkhave …pe… upāsikā ce, bhikkhave …pe… añño ce, bhikkhave, koci kālaṁ karonto evaṁ vadeyya—‘mamaccayena mayhaṁ parikkhāro saṅghassa hotū’ti, anissaro tattha bhikkhunisaṅgho, bhikkhusaṅghassevetan”ti.

Tena kho pana samayena aññatarā itthī purāṇamallī bhikkhunīsu pabbajitā hoti. Sā rathikāya dubbalakaṁ bhikkhuṁ passitvā aṁsakūṭena pahāraṁ datvā pātesi. Bhikkhū ujjhāyanti khiyyanti vipācenti—“kathañhi nāma, bhikkhunī, bhikkhussa pahāraṁ dassatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā bhikkhussa pahāro dātabbo. Yā dadeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā dūratova okkamitvā maggaṁ dātun”ti.

Tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. Sā gabbhaṁ pātetvā kulūpikaṁ bhikkhuniṁ etadavoca—“handayye, imaṁ gabbhaṁ pattena nīharā”ti. Atha kho sā bhikkhunī taṁ gabbhaṁ patte pakkhipitvā saṅghāṭiyā paṭicchādetvā agamāsi. Tena kho pana samayena aññatarena piṇḍacārikena bhikkhunā samādānaṁ kataṁ hoti—“yāhaṁ paṭhamaṁ bhikkhaṁ labhissāmi, na taṁ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī”ti. Atha kho so bhikkhu taṁ bhikkhuniṁ passitvā etadavoca—“handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti. “Alaṁ, ayyā”ti. Dutiyampi kho …pe… tatiyampi kho so bhikkhu taṁ bhikkhuniṁ etadavoca—“handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti. “Alaṁ, ayyā”ti. “Mayā kho, bhagini, samādānaṁ kataṁ—‘yāhaṁ paṭhamaṁ bhikkhaṁ labhissāmi, na taṁ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī’ti. Handa, bhagini, bhikkhaṁ paṭiggaṇhā”ti. Atha kho sā bhikkhunī tena bhikkhunā nippīḷiyamānā nīharitvā pattaṁ dassesi—“passa, ayya, patte gabbhaṁ; mā ca kassaci ārocesī”ti. Atha kho so bhikkhu ujjhāyati khiyyati vipāceti—“kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti. Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhunī pattena gabbhaṁ nīharissatī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā pattena gabbho nīharitabbo. Yā nīhareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā nīharitvā pattaṁ dassetun”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassenti. Bhikkhū ujjhāyanti khiyyanti vipācenti—“kathañhi nāma chabbaggiyā bhikkhuniyo bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā parivattetvā pattamūlaṁ dassetabbaṁ. Yā dasseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṁ passitvā ukkujjitvā pattaṁ dassetuṁ. Yañca patte āmisaṁ hoti, tena ca bhikkhu nimantetabbo”ti.

Tena kho pana samayena sāvatthiyaṁ rathikāya purisabyañjanaṁ chaḍḍitaṁ hoti. Taṁ bhikkhuniyo sakkaccaṁ upanijjhāyiṁsu. Manussā ukkuṭṭhiṁ akaṁsu. Tā bhikkhuniyo maṅkū ahesuṁ. Atha kho tā bhikkhuniyo upassayaṁ gantvā bhikkhunīnaṁ etamatthaṁ ārocesuṁ. Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhuniyo purisabyañjanaṁ upanijjhāyissantī”ti. Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā purisabyañjanaṁ upanijjhāyitabbaṁ. Yā upanijjhāyeyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena manussā bhikkhūnaṁ āmisaṁ denti. Bhikkhū bhikkhunīnaṁ denti. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhadantā attano paribhogatthāya dinnaṁ aññesaṁ dassanti. Mayampi na jānāma dānaṁ dātun”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, attano paribhogatthāya dinnaṁ aññesaṁ dātabbaṁ. Yo dadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhūnaṁ āmisaṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṅghassa dātun”ti. Bāḷhataraṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, puggalikampi dātun”ti. Tena kho pana samayena bhikkhūnaṁ sannidhikataṁ āmisaṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhūnaṁ sannidhiṁ bhikkhunīhi paṭiggāhāpetvā paribhuñjitun”ti. Tena kho pana samayena manussā bhikkhunīnaṁ āmisaṁ denti. Bhikkhuniyo bhikkhūnaṁ denti. Manussā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhuniyo attano paribhogatthāya dinnaṁ aññesaṁ dassanti. Mayampi na jānāma dānaṁ dātun”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā attano paribhogatthāya dinnaṁ aññesaṁ dātabbaṁ. Yā dadeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhunīnaṁ āmisaṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṅghassa dātun”ti. Bāḷhataraṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, puggalikampi dātun”ti. Tena kho pana samayena bhikkhunīnaṁ sannidhikataṁ āmisaṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhunīnaṁ sannidhiṁ bhikkhūhi paṭiggāhāpetvā paribhuñjitun”ti.

Tena kho pana samayena bhikkhūnaṁ senāsanaṁ ussannaṁ hoti, bhikkhunīnaṁ na hoti. Bhikkhuniyo bhikkhūnaṁ santike dūtaṁ pāhesuṁ—“sādhu, bhante, ayyā amhākaṁ senāsanaṁ dentu tāvakālikan”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhunīnaṁ senāsanaṁ dātuṁ tāvakālikan”ti. Tena kho pana samayena utuniyo bhikkhuniyo onaddhamañcaṁ onaddhapīṭhaṁ abhinisīdantipi abhinipajjantipi. Senāsanaṁ lohitena makkhiyyati. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā onaddhamañcaṁ onaddhapīṭhaṁ abhinisīditabbaṁ abhinipajjitabbaṁ. Yā abhinisīdeyya vā abhinipajjeyya vā āpatti dukkaṭassa. Anujānāmi, bhikkhave, āvasathacīvaran”ti. Āvasathacīvaraṁ lohitena makkhiyyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āṇicoḷakan”ti. Coḷakaṁ nipatati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, suttakena bandhitvā ūruyā bandhitun”ti. Suttaṁ chijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, saṁvelliyaṁ, kaṭisuttakan”ti. Tena kho pana samayena chabbaggiyā bhikkhuniyo sabbakālaṁ kaṭisuttakaṁ dhārenti. Manussā ujjhāyanti khiyyanti vipācenti—“seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā sabbakālaṁ kaṭisuttakaṁ dhāretabbaṁ. Yā dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, utuniyā kaṭisuttakan”ti. Dutiyabhāṇavāro niṭṭhito.

Tena kho pana samayena upasampannāyo dissanti—animittāpi, nimittamattāpi, alohitāpi, dhuvalohitāpi, dhuvacoḷāpi, paggharantīpi, sikharaṇīpi, itthipaṇḍakāpi, vepurisikāpi, sambhinnāpi, ubhatobyañjanāpi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, upasampādentiyā catuvīsati antarāyike dhamme pucchituṁ. Evañca pana, bhikkhave, pucchitabbā—‘nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? Santi te evarūpā ābādhā—kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Anuññātāsi mātāpitūhi, sāmikena? Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’”ti? Tena kho pana samayena bhikkhū bhikkhunīnaṁ antarāyike dhamme pucchanti. Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekatoupasampannāya bhikkhunisaṅghe visuddhāya bhikkhusaṅghe upasampādetun”ti. Tena kho pana samayena bhikkhuniyo ananusiṭṭhā upasampadāpekkhāyo antarāyike dhamme pucchanti. Upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṭhamaṁ anusāsitvā pacchā antarāyike dhamme pucchitun”ti. Tattheva saṅghamajjhe anusāsanti. Upasampadāpekkhāyo tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekamantaṁ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṁ. Evañca pana, bhikkhave, anusāsitabbā. Paṭhamaṁ upajjhaṁ gāhāpetabbā. Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ—‘ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako, idaṁ saṅkaccikaṁ, ayaṁ udakasāṭikā; gaccha amumhi okāse tiṭṭhāhī’”ti. Bālā abyattā anusāsanti. Duranusiṭṭhā upasampadāpekkhāyo vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bālāya abyattāya anusāsitabbā. Yā anusāseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya anusāsitun”ti. Asammatā anusāsanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, asammatāya anusāsitabbā. Yā anusāseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sammatāya anusāsituṁ. Evañca pana, bhikkhave, sammannitabbā—attanā vā attānaṁ sammannitabbaṁ, parāya vā parā sammannitabbā. Kathañca attanāva attānaṁ sammannitabbaṁ? Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘suṇātu me, ayye, saṅgho. Itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmā itthannāmaṁ anusāseyyan’ti. Evaṁ attanāva attānaṁ sammannitabbaṁ. Kathañca parāya parā sammannitabbā? Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘suṇātu me, ayye, saṅgho. Itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Yadi saṅghassa pattakallaṁ, itthannāmā itthannāmaṁ anusāseyyā’ti. Evaṁ parāya parā sammannitabbā. Tāya sammatāya bhikkhuniyā upasampadāpekkhaṁ upasaṅkamitvā evamassa vacanīyā—‘suṇasi itthannāme. Ayaṁ te saccakālo, bhūtakālo. Yaṁ jātaṁ taṁ saṅghamajjhe pucchante santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ. Mā kho vitthāyi, mā kho maṅku ahosi. Evaṁ taṁ pucchissanti—nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? Santi te evarūpā ābādhā—kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? Anuññātāsi mātāpitūhi, sāmikena? Paripuṇṇavīsativassāsi, paripuṇṇaṁ te pattacīvaraṁ, kiṁnāmāsi, kānāmā te pavattinī’ti? Ekato āgacchanti. Na ekato āgantabbaṁ. Anusāsikāya paṭhamataraṁ āgantvā saṅgho ñāpetabbo—‘suṇātu me, ayye, saṅgho. Itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Anusiṭṭhā sā mayā. Yadi saṅghassa pattakallaṁ, itthannāmā āgaccheyyā’ti. ‘Āgacchāhī’ti vattabbā. Ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhunīnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbā—‘saṅghaṁ, ayye, upasampadaṁ yācāmi. Ullumpatu maṁ, ayye, saṅgho anukampaṁ upādāya. Dutiyampi, ayye, saṅghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ, ayye, saṅgho anukampaṁ upādāya. Tatiyampi, ayye, saṅghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ, ayye, saṅgho anukampaṁ upādāyā’ti. Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘Suṇātu me, ayye, saṅgho. Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmaṁ antarāyike dhamme puccheyyanti. Suṇasi itthannāme. Ayaṁ te saccakālo, bhūtakālo. Yaṁ jātaṁ taṁ pucchāmi santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ. Nasi animittā …pe… kiṁnāmāsi, kānāmā te pavattinī’ti. Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘Suṇātu me, ayye, saṅgho. Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya ayyāya pavattiniyā. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmāya ayyāya pavattiniyā. Esā ñatti. Suṇātu me, ayye, saṅgho. Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya ayyāya pavattiniyā. Saṅgho itthannāmaṁ upasampādeti itthannāmāya ayyāya pavattiniyā. Yassā ayyāya khamati itthannāmāya upasampadā itthannāmāya ayyāya pavattiniyā, sā tuṇhassa; yassā nakkhamati, sā bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, ayye, saṅgho. Ayaṁ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṁ. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya ayyāya pavattiniyā. Saṅgho itthannāmaṁ upasampādeti itthannāmāya ayyāya pavattiniyā. Yassā ayyāya khamati itthannāmāya upasampadā itthannāmāya ayyāya pavattiniyā, sā tuṇhassa; yassā nakkhamati, sā bhāseyya. Upasampannā saṅghena itthannāmā itthannāmāya ayyāya pavattiniyā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tāvadeva taṁ ādāya bhikkhusaṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbā—‘ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā; saṅghaṁ, ayyā, upasampadaṁ yācāmi. Ullumpatu maṁ, ayyā, saṅgho anukampaṁ upādāya. Ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Dutiyampi, ayyā, saṅghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ, ayyā, saṅgho anukampaṁ upādāya. Ahaṁ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Tatiyampi, ayyā, saṅghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ, ayyā, saṅgho anukampaṁ upādāyā’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmā itthannāmāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya, itthannāmāya pavattiniyā. Esā ñatti. Suṇātu me, bhante, saṅgho. Ayaṁ itthannāmā itthannāmāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā. Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā. Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi—suṇātu me, bhante, saṅgho. Ayaṁ itthannāmā itthannāmāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā. Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā. Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Upasampannā saṅghena itthannāmā itthannāmāya pavattiniyā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, bhikkhuniyo vattabbā—imissā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā”ti.

Tena kho pana samayena bhikkhuniyo bhattagge āsanaṁ saṅkasāyantiyo kālaṁ vītināmesuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikan”ti. Tena kho pana samayena bhikkhuniyo—“bhagavatā anuññātaṁ aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikan”ti—sabbattha aṭṭheva bhikkhuniyo yathāvuḍḍhaṁ paṭibāhanti, avasesāyo yathāgatikaṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhattagge aṭṭhannaṁ bhikkhunīnaṁ yathāvuḍḍhaṁ, avasesānaṁ yathāgatikaṁ; aññattha sabbattha yathāvuḍḍhaṁ na paṭibāhitabbaṁ. Yā paṭibāheyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena bhikkhuniyo na pavārenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā na pavāretabbaṁ. Yā na pavāreyya, yathādhammo kāretabbo”ti. Tena kho pana samayena bhikkhuniyo attanā pavāretvā bhikkhusaṅghaṁ na pavārenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā attanā pavāretvā bhikkhusaṅgho na pavāretabbo. Yā na pavāreyya, yathādhammo kāretabbo”ti. Tena kho pana samayena bhikkhuniyo bhikkhūhi saddhiṁ ekato pavārentiyo kolāhalaṁ akaṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā bhikkhūhi saddhiṁ ekato pavāretabbaṁ. Yā pavāreyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo purebhattaṁ pavārentiyo kālaṁ vītināmesuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pacchābhattaṁ pavāretun”ti. Pacchābhattaṁ pavārentiyo vikāle ahesuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ajjatanā bhikkhunisaṅghaṁ pavāretvā aparajju bhikkhusaṅghaṁ pavāretun”ti. Tena kho pana samayena sabbo bhikkhunisaṅgho pavārento kolāhalaṁ akāsi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ byattaṁ paṭibalaṁ sammannituṁ—bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘Suṇātu me, ayye, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ sammanneyya bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ. Esā ñatti. Suṇātu me, ayye, saṅgho. Saṅgho itthannāmaṁ bhikkhuniṁ sammannati bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ, sā tuṇhassa; yassā nakkhamati, sā bhāseyya. Sammatā saṅghena itthannāmā bhikkhunī bhikkhunisaṅghassa atthāya bhikkhusaṅghaṁ pavāretuṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tāya sammatāya bhikkhuniyā bhikkhunisaṅghaṁ ādāya bhikkhusaṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘bhikkhunisaṅgho, ayyā, bhikkhusaṅghaṁ pavāreti—diṭṭhena vā, sutena vā parisaṅkāya vā. Vadatu, ayyā, bhikkhusaṅgho bhikkhunisaṅghaṁ anukampaṁ upādāya, passanto paṭikarissati. Dutiyampi, ayyā …pe… tatiyampi, ayyā, bhikkhunisaṅgho bhikkhusaṅghaṁ pavāreti—diṭṭhena vā, sutena vā, parisaṅkāya vā. Vadatu, ayyā, bhikkhusaṅgho bhikkhunisaṅghaṁ anukampaṁ upādāya, passanto paṭikarissatī’”ti.

Tena kho pana samayena bhikkhuniyo bhikkhūnaṁ uposathaṁ ṭhapenti, pavāraṇaṁ ṭhapenti, savacanīyaṁ karonti, anuvādaṁ paṭṭhapenti, okāsaṁ kārenti, codenti, sārenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā bhikkhussa uposatho ṭhapetabbo; ṭhapitopi aṭṭhapito; ṭhapentiyā āpatti dukkaṭassa. Na pavāraṇā ṭhapetabbā; ṭhapitāpi aṭṭhapitā; ṭhapentiyā āpatti dukkaṭassa. Na savacanīyaṁ kātabbaṁ; katampi akataṁ; karontiyā āpatti dukkaṭassa. Na anuvādo paṭṭhapetabbo; paṭṭhapitopi appaṭṭhapito; paṭṭhapentiyā āpatti dukkaṭassa. Na okāso kāretabbo; kāritopi akārito; kārentiyā āpatti dukkaṭassa. Na codetabbo; coditopi acodito; codentiyā āpatti dukkaṭassa. Na sāretabbo; sāritopi asārito; sārentiyā āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhū bhikkhunīnaṁ uposathaṁ ṭhapenti, pavāraṇaṁ ṭhapenti, savacanīyaṁ karonti, anuvādaṁ paṭṭhapenti, okāsaṁ kārenti, codenti, sārenti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhunā bhikkhuniyā uposathaṁ ṭhapetuṁ; ṭhapitopi suṭṭhapito; ṭhapentassa anāpatti. Pavāraṇaṁ ṭhapetuṁ; ṭhapitāpi suṭṭhapitā; ṭhapentassa anāpatti. Savacanīyaṁ kātuṁ; katampi sukataṁ; karontassa anāpatti. Anuvādaṁ paṭṭhapetuṁ; paṭṭhapitopi suppaṭṭhapito; paṭṭhapentassa anāpatti. Okāsaṁ kāretuṁ; kāritopi sukārito; kārentassa anāpatti. Codetuṁ; coditāpi sucoditā; codentassa anāpatti. Sāretuṁ; sāritāpi susāritā; sārentassa anāpattī”ti.

Tena kho pana samayena chabbaggiyā bhikkhuniyo yānena yāyanti—itthiyuttenapi purisantarena, purisayuttenapi itthantarena. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gaṅgāmahiyāyā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā yānena yāyitabbaṁ. Yā yāyeyya, yathādhammo kāretabbo”ti. Tena kho pana samayena aññatarā bhikkhunī gilānā hoti, na sakkoti padasā gantuṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānāya yānan”ti. Atha kho bhikkhunīnaṁ etadahosi—“itthiyuttaṁ nu kho, purisayuttaṁ nu kho”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, itthiyuttaṁ purisayuttaṁ hatthavaṭṭakan”ti. Tena kho pana samayena aññatarissā bhikkhuniyā yānugghātena bāḷhataraṁ aphāsu ahosi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sivikaṁ pāṭaṅkin”ti.

Tena kho pana samayena aḍḍhakāsī gaṇikā bhikkhunīsu pabbajitā hoti. Sā ca sāvatthiṁ gantukāmā hoti—“bhagavato santike upasampajjissāmī”ti. Assosuṁ kho dhuttā—“aḍḍhakāsī kira gaṇikā sāvatthiṁ gantukāmā”ti. Te magge pariyuṭṭhiṁsu. Assosi kho aḍḍhakāsī gaṇikā—“dhuttā kira magge pariyuṭṭhitā”ti. Bhagavato santike dūtaṁ pāhesi—“ahañhi upasampajjitukāmā; kathaṁ nu kho mayā paṭipajjitabban”ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“anujānāmi, bhikkhave, dūtenapi upasampādetun”ti. Bhikkhudūtena upasampādenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhudūtena upasampādetabbā. Yo upasampādeyya, āpatti dukkaṭassā”ti. Sikkhamānadūtena upasampādenti …pe… sāmaṇeradūtena upasampādenti …pe… sāmaṇeridūtena upasampādenti …pe… bālāya abyattāya dūtena upasampādenti. “Na, bhikkhave, bālāya abyattāya dūtena upasampādetabbā. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya dūtena upasampādetunti. Tāya dūtāya bhikkhuniyā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—‘itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. Itthannāmā, ayyā, saṅghaṁ upasampadaṁ yācati. Ullumpatu taṁ, ayyā, saṅgho anukampaṁ upādāya. Itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. Dutiyampi, ayyā, itthannāmā saṅghaṁ upasampadaṁ yācati. Ullumpatu taṁ, ayyā, saṅgho anukampaṁ upādāya. Itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. Tatiyampi, ayyā, itthannāmā saṅghaṁ upasampadaṁ yācati. Ullumpatu taṁ, ayyā, saṅgho anukampaṁ upādāyā’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—‘Suṇātu me, bhante, saṅgho. Itthannāmā itthannāmāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmāya pavattiniyā. Esā ñatti. Suṇātu me, bhante, saṅgho. Itthannāmā itthannāmāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā. Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā. Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi. Suṇātu me, bhante, saṅgho. Itthannāmā itthannāmāya upasampadāpekkhā. Ekatoupasampannā bhikkhunisaṅghe, visuddhā. Sā kenacideva antarāyena na āgacchati. Itthannāmā saṅghaṁ upasampadaṁ yācati itthannāmāya pavattiniyā. Saṅgho itthannāmaṁ upasampādeti itthannāmāya pavattiniyā. Yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya. Upasampannā saṅghena itthannāmā itthannāmāya pavattiniyā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti. Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, bhikkhuniyo vattabbā—tassā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā”ti.

Tena kho pana samayena bhikkhuniyo araññe viharanti. Dhuttā dūsenti. Bhagavato etamatthaṁ, ārocesuṁ. “Na, bhikkhave, bhikkhuniyā araññe vatthabbaṁ. Yā vaseyya, āpatti dukkaṭassā”ti.

Tena kho pana samayena aññatarena upāsakena bhikkhunisaṅghassa uddosito dinno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uddositan”ti. Uddosito na sammati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, upassayan”ti. Upassayo na sammati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, navakamman”ti. Navakammaṁ na sammati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, puggalikampi kātun”ti.

Tena kho pana samayena aññatarā itthī sannisinnagabbhā bhikkhunīsu pabbajitā hoti. Tassā pabbajitāya gabbho vuṭṭhāti. Atha kho tassā bhikkhuniyā etadahosi—“kathaṁ nu kho mayā imasmiṁ dārake paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, posetuṁ, yāva so dārako viññutaṁ pāpuṇātī”ti. Atha kho tassā bhikkhuniyā etadahosi—“mayā ca na labbhā ekikāya vatthuṁ, aññāya ca bhikkhuniyā na labbhā dārakena saha vatthuṁ, kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ sammannitvā tassā bhikkhuniyā dutiyaṁ dātuṁ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘Suṇātu me, ayye, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ sammanneyya itthannāmāya bhikkhuniyā dutiyaṁ. Esā ñatti. Suṇātu me, ayye, saṅgho. Saṅgho itthannāmaṁ bhikkhuniṁ sammannati itthannāmāya bhikkhuniyā dutiyaṁ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti itthannāmāya bhikkhuniyā dutiyāya, sā tuṇhassa; yassā nakkhamati, sā bhāseyya. Sammatā saṅghena itthannāmā bhikkhunī itthannāmāya bhikkhuniyā dutiyā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Atha kho tassā dutiyikāya bhikkhuniyā etadahosi—“kathaṁ nu kho mayā imasmiṁ dārake paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ṭhapetvā sāgāraṁ yathā aññasmiṁ purise paṭipajjanti evaṁ tasmiṁ dārake paṭipajjitun”ti. Tena kho pana samayena aññatarā bhikkhunī garudhammaṁ ajjhāpannā hoti mānattacārinī. Atha kho tassā bhikkhuniyā etadahosi—“mayā ca na labbhā ekikāya vatthuṁ, aññāya ca bhikkhuniyā na labbhā saha mayā vatthuṁ, kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ekaṁ bhikkhuniṁ sammannitvā tassā bhikkhuniyā dutiyaṁ dātuṁ. Evañca pana, bhikkhave, sammannitabbā. Paṭhamaṁ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo—‘Suṇātu me, ayye, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ sammanneyya itthannāmāya bhikkhuniyā dutiyaṁ. Esā ñatti. Suṇātu me, ayye, saṅgho. Saṅgho itthannāmaṁ bhikkhuniṁ sammannati itthannāmāya bhikkhuniyā dutiyaṁ. Yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti itthannāmāya bhikkhuniyā dutiyāya, sā tuṇhassa; yassā nakkhamati, sā bhāseyya. Sammatā saṅghena itthannāmā bhikkhunī itthannāmāya bhikkhuniyā dutiyā. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Tena kho pana samayena aññatarā bhikkhunī sikkhaṁ paccakkhāya vibbhami. Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā sikkhāpaccakkhānaṁ; yadeva sā vibbhantā tadeva sā abhikkhunī”ti. Tena kho pana samayena aññatarā bhikkhunī sakāvāsā titthāyatanaṁ saṅkami. Sā puna paccāgantvā bhikkhuniyo upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ. “Yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṁ saṅkantā, sā āgatā na upasampādetabbā”ti.

Tena kho pana samayena bhikkhuniyo purisehi abhivādanaṁ, kesacchedanaṁ, nakhacchedanaṁ, vaṇappaṭikammaṁ, kukkuccāyantā na sādiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sāditun”ti. Tena kho pana samayena bhikkhuniyo pallaṅkena nisīdanti paṇhisamphassaṁ sādiyantī. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā pallaṅkena nisīditabbaṁ. Yā nisīdeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññatarā bhikkhunī gilānā hoti. Tassā vinā pallaṅkena na phāsu hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhikkhuniyā aḍḍhapallaṅkan”ti. Tena kho pana samayena bhikkhuniyo vaccakuṭiyā vaccaṁ karonti. Chabbaggiyā bhikkhuniyo tattheva gabbhaṁ pātenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā vaccakuṭiyā vacco kātabbo. Yā kareyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, heṭṭhā vivaṭe uparipaṭicchanne vaccaṁ kātun”ti. Tena kho pana samayena bhikkhuniyo cuṇṇena nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā cuṇṇena nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, kukkusaṁ mattikan”ti. Tena kho pana samayena bhikkhuniyo vāsitakāya mattikāya nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā vāsitakāya mattikāya nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, pakatimattikan”ti. Tena kho pana samayena bhikkhuniyo jantāghare nahāyantiyo kolāhalaṁ akaṁsu. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā jantāghare nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo paṭisote nahāyanti dhārāsamphassaṁ sādiyantī. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā paṭisote nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo atitthe nahāyanti. Dhuttā dūsenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā atitthe nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassā”ti. Tena kho pana samayena bhikkhuniyo purisatitthe nahāyanti. Manussā ujjhāyanti khiyyanti vipācenti …pe… seyyathāpi gihinī kāmabhoginiyo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhikkhuniyā purisatitthe nahāyitabbaṁ. Yā nahāyeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, mahilātitthe nahāyitun”ti. Tatiyabhāṇavāro niṭṭhito. Bhikkhunikkhandhako dasamo. Imasmiṁ khandhake vatthū ekasataṁ. Tassuddānaṁ Pabbajjaṁ gotamī yāci, nānuññāsi tathāgato; Kapilavatthu vesāliṁ, agamāsi vināyako. Rajokiṇṇena koṭṭhake, ānandassa pavedayi; Bhabboti nayato yāci, mātāti posikāti ca. Vassasataṁ tadahu ca, abhikkhupaccāsīsanā; Pavāraṇā garudhammā, dve vassā anakkosanā. Ovaṭo ca aṭṭha dhammā, yāvajīvānuvattanā; Garudhammapaṭiggāho, sāvassā upasampadā. Vassasahassaṁ pañceva, kumbhathenakasetaṭṭi; Mañjiṭṭhikaupamāhi, evaṁ saddhammahiṁsanā. Āḷiṁ bandheyya pāeva, puna saddhammasaṇṭhiti; Upasampādetuṁ ayyā, yathāvuḍḍhābhivādanā. Na karissanti kimeva, sādhāraṇāsādhāraṇaṁ; Ovādaṁ pātimokkhañca, kena nu kho upassayaṁ. Na jānanti ca ācikkhi, na karonti ca bhikkhuhi; Paṭiggahetuṁ bhikkhūhi, bhikkhunīhi paṭiggaho. Ācikkhi kammaṁ bhikkhūhi, ujjhāyanti bhikkhunīhi vā; Ācikkhituṁ bhaṇḍanañca, ropetvā uppalāya ca. Sāvatthiyā kaddamoda, avandi kāya ūru ca; Aṅgajātañca obhāsaṁ, sampayojenti vaggikā. Avandiyo daṇḍakammaṁ, bhikkhuniyo tathā puna; Āvaraṇañca ovādaṁ, kappati nu kho pakkami. Bālā vatthuvinicchayā, ovādaṁ saṅgho pañcahi; Duve tisso na gaṇhanti, bālā gilānagamikaṁ. Āraññiko nārocenti, na paccāgacchanti ca; Dīghaṁ vilīvacammañca, dussā ca veṇivaṭṭi ca; Coḷaveṇi ca vaṭṭi ca, suttaveṇi ca vaṭṭikā. Aṭṭhillaṁ gohanukena, hatthakocchaṁ pādaṁ tathā; Ūruṁ mukhaṁ dantamaṁsaṁ, ālimpomaddacuṇṇanā. Lañchenti aṅgarāgañca, mukharāgaṁ tathā duve; Avaṅgaṁ visesoloko, sālokena naccena ca. Vesī pānāgāraṁ sūnaṁ, āpaṇaṁ vaḍḍhi vaṇijjā; Dāsaṁ dāsiṁ kammakaraṁ, kammakāriṁ upaṭṭhayyuṁ. Tiracchānaharītaki, sandhārayanti namatakaṁ; Nīlaṁ pītaṁ lohitakaṁ, mañjiṭṭhakaṇhacīvarā. Mahāraṅgamahānāma- acchinnā dīghameva ca; Pupphaphalakañcukañca, tirīṭakañca dhārayuṁ. Bhikkhunī sikkhamānāya, sāmaṇerāya accaye; Niyyādite parikkhāre, bhikkhuniyova issarā. Bhikkhussa sāmaṇerassa, upāsakassupāsikā; Aññesañca parikkhāre, niyyāte bhikkhuissarā. Mallī gabbhaṁ pattamūlaṁ, byañjanaṁ āmisena ca; Ussannañca bāḷhataraṁ, sannidhikatamāmisaṁ. Bhikkhūnaṁ yādisaṁ bhoṭṭhaṁ, Bhikkhunīnaṁ tathā kare; Senāsanaṁ utuniyo, Makkhīyati paṭāṇi ca. Chijjanti sabbakālañca, animittāpi dissare; Nimittā lohitā ceva, tatheva dhuvalohitā. Dhuvacoḷapaggharantī, sikharaṇitthipaṇḍakā; Vepurisī ca sambhinnā, ubhatobyañjanāpi ca. Animittādito katvā, yāva ubhatobyañjanā; Etaṁ peyyālato heṭṭhā, kuṭṭhaṁ gaṇḍo kilāso ca. Sosāpamāro mānusī, itthīsi bhujissāsi ca; Aṇaṇā na rājabhaṭī, anuññātā ca vīsati. Paripuṇṇā ca kiṁnāmā, kānāmā te pavattinī; Catuvīsantarāyānaṁ, pucchitvā upasampadā. Vitthāyanti ananusiṭṭhā, saṅghamajjhe tatheva ca; Upajjhāgāha saṅghāṭi, uttarantaravāsako. Saṅkaccudakasāṭi ca, ācikkhitvāna pesaye; Bālā asammatekato, yāce pucchantarāyikā. Ekatoupasampannā, bhikkhusaṅghe tathā puna; Chāyā utu divasā ca, saṅgīti tayo nissaye. Aṭṭha akaraṇīyāni, kālaṁ sabbattha aṭṭheva; Na pavārenti bhikkhunī, bhikkhusaṅghaṁ tatheva ca. Kolāhalaṁ purebhattaṁ, vikāle ca kolāhalaṁ; Uposathaṁ pavāraṇaṁ, savacanīyānuvādanaṁ. Okāsaṁ code sārenti, paṭikkhittaṁ mahesinā; Tatheva bhikkhu bhikkhunī, anuññātaṁ mahesinā. Yānaṁ gilānayuttañca, yānugghātaḍḍhakāsikā; Bhikkhu sikkhā sāmaṇera, sāmaṇerī ca bālāya. Araññe upāsakena, uddosito upassayaṁ; Na sammati navakammaṁ, nisinnagabbhaekikā. Sāgārañca garudhammaṁ, paccakkhāya ca saṅkami; Abhivādanakesā ca, nakhā ca vaṇakammanā. Pallaṅkena gilānā ca, vaccaṁ cuṇṇena vāsitaṁ; Jantāghare paṭisote, atitthe purisena ca. Mahāgotamī āyāci, ānando cāpi yoniso; Parisā catasso honti, pabbajjā jinasāsane. Saṁvegajananatthāya, saddhammassa ca vuddhiyā; Āturassāva bhesajjaṁ, evaṁ buddhena desitaṁ. Evaṁ vinītā saddhamme, mātugāmāpi itarā; Yāyanti accutaṁ ṭhānaṁ, yattha gantvā na socareti. Bhikkhunikkhandhako niṭṭhito.