Sisters in Solitude: Two Traditions of Buddhist Monasitc Ethics for Women : A Comparative Analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada ... pra (S U N Y Series in Feminist Philosphy)

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Sisters in Solitude : Two Traditions of Buddhist Monastic Ethics for Women : a Comparative Analysis of the Chinese Dharmagupta and the Tibetan Måulåasarvåastivada Bhiksunåi Pråatimoksa Såutras SUNY Series, Feminist Philosophy Karma Lekshe Tsomo. State University of New York Press 0791430898 9780791430897 9780585043371 English Tripitaka.--Vinayapitaka.--Bhiksunivinaya--Criticism, interpretation, etc, Tripitaka.--Vinayapitaka.-Måulasarvåastivåadavinaya--Criticism, interpretation, etc, Tripitaka.--Vinayapitaka.--Dharmaguptavinaya-Criticism, interpretation, etc, Monasticism and 1996 BQ2297.K37 1996eb 294.3/5/082 Tripitaka.--Vinayapitaka.--Bhiksunivinaya--Criticism, interpretation, etc, Tripitaka.--Vinayapitaka.-Måulasarvåastivåadavinaya--Criticism, interpretation, etc, Tripitaka.--Vinayapitaka.--Dharmaguptavinaya-Criticism, interpretation, etc, Monasticism and

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Sisters in Solitude SUNY Series, Feminist Philosophy Jeffner Allen, editor

Sisters in Solitude Two Traditions of Buddhist Monastic Ethics for Women A Comparative Analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada * Bhiksuni* Pratimoksa* Sutras* Karma Lekshe Tsomo  

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Cover photo: Dita Mohrmann Author photo (back cover): Gus Powell Published by State University of New York Press, Albany © 1996 State University of New York All rights reserved Printed in the United States of America No part of this book may be used or reproduced In any manner whatsoever without written permission. No part of this book may be stored In a retrieval system or transmitted in any form or by any means Including electronic, electrostatic, magnetic tape, mechanical, photocopying, recording, or otherwise without the prior permission In writing of the publisher. For Information, address the State University of New York Press, State University Plaza, Albany, NY 12246 Production by Marilyn P. Semerad Marketing by Fran Keneston Library of Congress Cataloging-in-Publication Data Sisters in solitude : two traditions of Buddhist monastic ethics for women : a comparative analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada * Bhiksuni* Pratimoksa* sutras* / Karma Lekshe Tsomo. p.. cm. Includes bibliographical references and index. ISBN 0-7914-3089-8 (hc : alk. paper). ISBN 0-7914-3090-1 (pb : alk. paper) 1. Tripitaka*. Vinayapitaka*. BhiksunivinayaCriticism, interpretation, etc. 2. Tripitaka* Vinayapitaka*. Mulasarvastivadavinaya* Criticism, interpretation, etc. 3. Tripitaka*. Vinayapitaka*. Dharmaguptavinaya Criticism, interpretation, etc. 4. Monasticism and religious orders for women, BuddhistRules. I. Karma Lekshe Tsomo, Bhiksuni*, 1944II. Tripitaka*. Vinayapitaka*. Bhiksunivinaya. English. BQ2297.S57 1996 294.3'5'082 dc20 96-24709 CIP  

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Contents Preface

vii

Introduction

1

I. The Bhiksuni * Pratimoksa* Sutras* in Context

3 3

Vinaya: The Foundation of Buddhist Monastic Life 7 Buddhist Monasticism in Context 10 Studies on Buddhist Monasticism and Their Methodologies 14 The Pratimoksa* 19 The Bhiksuni* Pratimoksa*Sutra* and Its Historical Background II. The Bhiksuni*Pratimoksa*Sutra* of the Dharmagupta School

25 26

Convening the Assembly 28 The Eight Parajika-dharma* 30 The Seventeen Sanghavasesa-dharma* 37 The Thirty Nihsargika-payantika-dharma* 42 The 178 Payantika-dharma* 59 The Eight Pratidesaniya-dharma* 61 The 100 Saiksa-dharma* 68 The Seven Adhikarana-samatha-dharma* III. The Bhiksuni*Pratimoksa*Sutra*of the Mulasarvastivadin* School

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Section One 80 The Eight Parajika-dharma* 83 The Twenty Sanghavasesa-dharma* 91 The Thirty-three Nihsargika-payantika-dharma*  

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Page vi Section Two 98 The 180 Payantika-dharma * 118 The Eleven Pratidesaniya-dharma* 120 The 113 Saiksa-dharma* 127 The Seven Adhikarana-samatha-dharma* IV. A Comparison of the Chinese Dharmagupta and the Tibetan Mulasarvastivadin* Bhiksuni*Pratimoksa*Sutras* 131 131 The Structure of the Bhiksuni*Pratimoksa*Sutra* 135 The Content of the Sutras* in Comparative Perspective 137 The Parajika-dharma* 139 The Sanghavasesa-dharma* 141 The Adhikarana-samatha-dharma* and Pratidesaniya-dharma* 142 Specific Textual Points of Comparison V. Linking Past and Future

145

Notes

153

Glossary

175

Bibliography

181

Index

187

 

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Preface This work, including translations of the Bhiksuni *Pratimoksa*Sutras* of the Dharmagupta and Mulasarvastivada* Vinaya schools and a comparative analysis of the two, is concerned with the ethical precepts that guide the lives of bhiksunis*, fully ordained Buddhist nuns. To contextualize this study, it may be useful to describe my background and my relationship to the materials under consideration. Born to American parents during the Second World War, I was christened Patricia Jean Zenn. My formative years were spent in the bohemian atmosphere of Malibu, California, surfing. As a consequence of my Prussian family name, Zenn, I developed a fascination with Buddhism as a young child and, at the age of 11, announced to my Southern Baptist mother that I was a Buddhist. Some years later, dissillusioned and out of sync with the social and political climate around me, I dropped out of Occidental College and spent two years living in Japan and traveling throughout Asia. Returning to complete a degree in Oriental Languages from the University of California, Berkeley, at the height of the student-led social movements of the 1960s, one day I found myself doing prostrations to the Buddha in the living room of Tarthang Tulku, a Tibetan lama who had just arrived from India. In 1972, on an East-West Center grant, I traveled to Dharamsala, India, for Tibetan language training and encountered my kind spiritual guide, Geshe Ngawang Dhargyey, teaching at the Library of Tibetan Works and Archives just established by His Holiness the Dalai Lama. Fascinated by the psychological insights and practical methodology of the Tibetan Buddhist approach to living and dying, my teenage aspiration to become a monk developed into a resolute determination to enter monastic life.  

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In 1977, when I received the precepts of a sramanerika * (novice nun) in the Tibetan tradition in southern France, I was unaware that full ordination was not available to women within that tradition. The bhiksuni* lineage was established in China in the fifth century, existed at one time in Nepal, and was still alive in India at the time Buddhism traveled to Tibet, primarily between the eighth to tenth centuries C.E. However, there is at present no historical evidence that any bhiksunis* made the journey to Tibet to transmit the precepts there or that any Tibetan nuns traveled to India and returned. Presumably the rigor of the journey across the high Himalayas prevented the Bhiksuni* Sangha* from being established in Tibet. Only some years after my sramanerika* ordination, while studying at the Library of Tibetan Works and Archives in Dharamsala, India, did I learn that one of my teachers, an English nun named Khechog Palmo (Frieda Bedi), had received full ordination in Hong Kong, and that the bhiksuni* lineage continued to exist in the Chinese and Korean traditions. In 1981, I established a correspondence with the bhiksuni* master Shig Hiu Wan of the Institute for Sino-Indian Buddhist Studies in Taiwan and received an invitation to attend a bhiksuni* ordination to be held near Taipei in 1982. With permission from my Tibetan teachers, I set off to receive the ordination. En route to Taiwan, while traveling in Korea, I learned by coincidence that a dual bhiksuni* ordination was to be held in a few days' time. The dual ordination, following traditional Vinaya texts, is administered by a full complement of ten bhiksu* and ten bhiksuni* precept masters. To participate in such an ordination is a rare opportunity. Therefore, with the kind sponsorship of the Korean Zen master Kusan Pangjang Sunim, I was able to receive bhiksuni* precepts at Beomeo Temple near Pusan with I English nun, 120 Korean nuns, alongside an equal number of Korean monks, in October 1982. There was a tense moment when the ordination officials at the temple raised questions about my sramanerika* ordination from the Tibetan tradition, but in the end, the legitimacy of my prior ordination was accepted.  

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Following the five-day ordination, Il Ta Sunim of Haein Temple, a renowned calligrapher and Vinaya scholar, spent clays clarifying points of the precepts in Japanese for me. It was he who had recommended that the monastic order in Korea reinstitute the dual ordination procedure and had revised the bhiksuni * ordination manual just that year. Since arrangements had already been made for my ordination in Taiwan, I observed an ordination held at Hai Ming Temple in November 1982 and participated in a month of intensive training in monastic discipline. This ordination, with over 300 bhiksunis* and 72 bhiksus*, gave me a firsthand opportunity to observe and compare the ordination procedures and interpretation of Vinaya in the Chinese and Korean monastic traditions. A subsequent stay of six months at the Institute of Sino-Indian Buddhist Studies gave me a chance to see how the precepts were interpreted and practiced in ordinary daily life. During this period, I interviewed Vinaya scholars throughout Taiwan to learn more about the history of the Chinese bhiksuni* lineage and to clarify technical Vinaya terms and concepts. Returning to my studies in Dharamsala, I had the opportunity to question Tibetan scholars on their interpretations of Bhiksuni* Vinaya. My compassionate teacher Geshe Damchö Gyaltsen and classmate Thubten Kunga were especially helpful in deciphering the texts. Certain obscure Vinaya terms found in the Bhiksuni* Pratimoksa* do not occur in the Bhiksuni* Pratimoksa*. Since, in the absence of a Bhiksuni* Sangha* in Tibet, monks would not ordinarily have occasion to do research in Bhiksuni* Vinaya, the dedication and patience of these monks, in addition to their linguistic and philosophical competence, were impressive indeed. My experience of living as a Buddhist nun in monasteries of various Asian traditions over the last eighteen years has given me unique opportunties to study the texts with Vinaya scholars and practitioners who have a direct and intimate connection with the texts. These research opportunities have been especially valuable in view of the comparative and multicultural (Indian, Chinese, Tibetan) nature of this study. It has also been my good fortune to experience  

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the everyday life of diverse Buddhist communities throughout Asia in company with women dedicated to spiritual awakening. The Bhiksuni * Pratimoksa* texts constitute the foundations of spiritual practice and social organization for thousands of communities of women even today. The translation of these texts is no mere academic exercise, but has significance for the restoration and continuance of the order of Buddhist nuns In the modem world. When Western nuns of the Tibetan tradition began contemplating full ordination in other traditions, for example, Tibetan scholars raised legitimate queries as to the origin and content of the Chinese and Korean Bhiksuni* Pratimoksa* texts. It emerged that prospects for establishing a Bhiksuni* Sangha* within the Tibetan tradition rested on verifying both the texts and the living lineage. Fortunately, nuns within the Tibetan tradition have found His Holiness the Dalai Lama to be a sympathetic ally. When Bhiksuni* Heng-ching Shih, cotranslator of the Chinese translation presented here, had an audience with His Holiness at the Kalachakra empowerment in Madison, Wisconsin, in July 1982, His Holiness asked specific questions about the Chinese bhiksuni* lineage and expressed a wish to obtain a copy of the bhiksuni* precepts of the Chinese tradition. Directly after that audience, Ven. Heng-ching and I stayed up far into the night making a rough translation of the precepts, which we presented to His Holiness the next day. His Holiness's request was thus the initial impetus for our efforts and the beginning of a long and fruitful collaboration which has resulted in the present work. In response to requests that he personally establish the Bhiksuni* Sangha* within the Tibetan tradition, His Holiness has explained that creating such an institution is not within the power of a single bhiksu* such as himself, but must be the decision of the Bhiksu* Sangha* in accordance with Vinaya procedures. The order can be reestablished by transmitting the lineage from an existing Bhiksuni* Sangha*, if the validity of that lineage can be verified and if the Bhiksu* Sangha* of the tradition agrees. His Holiness has repeatedly stated that he would welcome a Bhiksuni* Sangha* within  

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the Tibetan tradition. Since reviewing the Chinese bhiksuni * precepts and ordination procedures, he has publicly given his permission for nuns of the Tibetan tradition to travel to Hong Kong, Korea, or Taiwan to participate in the full ordination. He has voiced the opinion that popular acceptance of a Bhiksuni* Sangha* is more important at this stage than official government recognition. Since receiving bhiksuni* precepts myself, I have been involved in a burgeoning international Buddhist women's movement and have worked to gain acceptance for the bhiksuni* ordination in countries and traditions where it does not now exist. Despite serious educational and economic disadvantages, Buddhist women in Asia, both lay and ordained, are becoming increasingly aware of their spiritual and social worth. In this fertile climate of awakening feminist consciousness. fostered through continual networking, publications, discussions, and conferences, the potential exists for reinstituting an order of fully ordained nuns in all Buddhist countries. The restitution of the Bhiksuni* Sangha* would stand as a symbol of women's spiritual power and equality and serve as a bridge linking women in Buddhist cultures with women's movements in other countries. Despite differences of language and culture, the bonds of friendship and cooperation developed between Asian Buddhist women and Western feminists have been extemely valuable for both sides. Therefore, the reestablishment of the order of fully ordained Buddhist nuns has far-reaching implications for the feminist movement in Asia. Initially, the tone of the texts translated here may appear legalist and somewhat archaic. It is valuable, therefore, to suspend one's own cultural assumptions and to imagine living within the preliterate historical and social context of India in the fifth century B.C.E., in which cataloging the precepts was useful as a pneumonic device. Envisaging the predominantly patriarchal ethos of that time and place engenders an appreciation for this earliest extant example of an ethic fomulated specifically for women. The fact that the Bhiksuni* Sangha* is thriving in Korea and Taiwan today, with hundreds of educated young women receiving ordination  

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each year, serves as an impetus for understanding more about a lifestyle that holds meaning for tens of thousands of women throughout the world. The guidelines for monastic life described here may not match a Western conception of ethics, yet this formulation has endured as a code of conduct for communities of women for over 2,400 years. The monastic regulations as they stand on paper may appear remote from Western notions of spirituality, yet they have served as a crucible for centuries of realized women. In an age before the spiritual and the secular had become divorced, the Vinaya provided moral principles and practical recommendations for nurturing both spiritual evolution and social harmony. Teaching mindfulness and attentiveness to the elements of ordinary life, the precepts have guided individual and community growth in Asian cultures for two and a half millenia, with enduring value even today. My intention in this translation and analysis of the Bhiksuni *Pratimoksa*Sutras* of two traditions has been to combine the theoretical and practical perspectives. From a scholarly point of view, I understand the need for an objective orientation in investigating the materials at hand. From a Buddhist point of view, I appreciate the importance of direct experience. As a bhiksuni*, I have participated in the rituals these texts describe and have experienced the integral role the texts play in Buddhist women's lives. As a result, in rendering these texts into English and annotating them, I have tried to combine the perspective of a practitioner with a scholar's critical eye. For their friendship and valuable suggestions in preparing this work for publication, I would like to express my deep appreciation to Jeffner Allen, Anne Panning, and Yvonne Vaucher. Heartfelt gratitude especially goes to David W. Chappell and the Buddhist Studies Program at the University of Hawaii and especially to Ven. Hengching Shih, professor of philosophy and director of the Buddhist Studies Center at National Taiwan University, without whose intelligence, commitment, and kind hospitality the Chinese translation could never have been accomplished.  

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Introduction For more than a thousand years, Buddhist nuns have constituted one thread in the complex social fabric of both China and Tibet. Embodying specific moral and spiritual values, they have been a quiet but important presence throughout centuries of Buddhist history. It is estimated that during certain dynasties, bhiksunis * (fully ordained nuns) numbered as many as one million in China. Chinese historical documents record that at times they exerted a significant, even dangerous, degree of influence on the emperor and the imperial court. Although not fully ordained, Buddhist nuns have existed in Tibetan society for approximately one thousand years. In both countries, nuns were among the relations, associates, and advisors of government officials and renowned teachers. Others, living in solitude and observing austerities, achieved a high degree of spiritual attainment. In these traditional, male-dominant societies, the nunneries afforded women one of the few viable alternatives to marriage. Moreover, lacking a system of universal education, such institutions provided ordinary women with one of their only opportunities for learning. Although information is available concerning certain exemplars of saintliness in the order,1 historical sources record the lives of far fewer nuns than monks. Even less is commonly known about the daily life and activities of the vast majority of ordinary female recluses. This study is an investigation of the moral precepts and codes of everyday conduct by which ordained women regulated their lives. It takes as its basis the Bhiksuni* Pratimoksa* Sutras* of the Dharmagupta school, preserved in Chinese translation, and the Mulasarvastivadin* school, preserved in Tibetan translation.  

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The Chinese text is pivotal, in that it constitutes the foundation of the only living lineages of bhiksunis * today. I have chosen to compare it with the Tibetan text to gain an understanding of the commonality and differences between two distinct traditions of full ordination for Buddhist women. Original translations of these texts constitute Chapters II and III of this study.  

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I. The Bhiksuni * Pratimoksa* Sutras* in Context Vinaya: Foundation of Buddhist Monastic Life The Institutional structure of monastic Buddhism is founded on the Vinaya, that section of the Buddhist canon (Skt. Tripitaka*, ''Three Baskets") which explains ethical standards and behavioral guidelines for practitioners. Moral discipline Is taught as the basis for spiritual practicethe foundation on which concentration and wisdom are developed. The Vinaya texts explain ordination procedures, specific restraints regulating the everyday conduct of monastics and how these developed, allowable exceptions to the rules, explanations of what constitutes an infraction, and procedures for dealing with Infractions of the rules. The Vinaya provides useful background Information on each transgression by Including the stories of how a bhiksu* or bhiksuni* originally gave offense to the lay community or to other monks and nuns, necessitating the creation of a prohibition. The Vinaya texts of the Tibetan canon (Kangyur) all belong to one school the Mulasarvastivada*. They include 17 vastus ("bases for training In morality") organized Into four sections: the Vinayavibhanga*, the Vinayavastu, the Vinayaksudrakavastu*, and the Vinayottaragrantha.1 The Bhiksuni* Pratimoksa* Sutra* is located within the Vinayavibhanga* section. Vinaya literature preserved In Chinese represents at least seven different schools, with Bhiksuni* Vinaya texts of five schools, Including complete Bhiksuni* Pratimoksa* Sutras*.2 There are seven types of Pratimoksa* precepts set forth In the Vinaya texts: those of a bhiksu* (fully ordained monk),  

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a bhiksuni * (fully ordained nun), a siksamana* (probationary nun), a sramanera* (male novice), a sramanerika* (female novice), an upasaka* (layman), and an upasika* (laywoman). These types of precepts are undertaken as a lifetime commitment. An eighth type of precept, which does not entail a lifetime commitment, is described in the Abhidharmakosa* literature: the twenty-four hour lay precepts (upavasaka*).3 The five precepts a Buddhist layperson (upasaka* or upasika*) voluntarily undertakes for life are (1) to refrain from taking life, (2) to refrain from taking what is not given, (3) to refrain from telling lies, (4) to refrain from sexual misconduct, and (5) to refrain from taking intoxicants. The ten precepts undertaken by a male or female novice (sramanera* or sramanerika*) include these five (except here, the fourth precept entails refraining from sexual activity altogether), plus (6) to refrain from singing, dancing, and viewing entertainments; (7) to refrain from using ornaments and cosmetics; (8) to refrain from using high or luxurious seats and beds; (9) to refrain from handling gold and silver; and (10) to refrain from taking untimely food. The precepts of a fully ordained monk (bhiksu* ) number more than 200, and the precepts of a fully ordained nun (bhiksuni*) number more than 300. Although the substance of the precepts is fundamentally the same for all the Vinaya schools, the specific numbers of precepts may vary slightly from one school to another. To maintain the standards of behavior and ethical integrity of the order, procedures were instituted for the confession of faults committed by individuals within the Sangha*. On the new moon and full moon days of each month, the community of fully ordained monks (Bhiksu* Sangha*) is required to assemble to read the Bhiksu* Pratimoksa* Sutra*, which lists the precepts for bhiksus* and summons the assembly to affirm its purity with regard to each category of prohibited actions. Rituals of repentance and specific amends are prescribed for expiating offenses of each category, corresponding to the degree of severity of the various transgressions. Separately, the community of fully ordained nuns (Bhiksuni* Sangha*) is required to assemble to read the  

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Bhiksuni * Pratimoksa* Sutra*, to similarly affirm its purity and refresh its intention to lead "the pure life." Five categories of infractions are common to both bhiksu* and bhiksuni* which are arranged in descending order of severity: (1) parajika-dharma*, the "defeats," root downfalls, or transgressions requiring dismissal from the monastic life; (2) sanghavasesa-dharma*, the "remainders," or "transgressions requiring suspension"; (3) nihsargika-payantika-dharma*,4 the "abandoning downfalls." or ''lapses entailing forfeiture"; (4) payantikadharma*, or "propelling downfalls," or simply, lapses; and (5) saiksa-dharma*, the "faults" or "misdeeds." In addition, there are two aniyata-dharma ("individually confessed downfalls" or indeterminate offences) for bhiksus* and eight pratidesaniya-dharma* ("offences requiring confession") for bhiksunis*. The seven adhikarana-samatha-dharma* ("methods for pacifying or resolving disputes") appear in the Pratimoksa* Sutras* of both bhiksus* and bhiksunis*. The first category of transgressions, the parajika*, includes serious offenses that are grounds for expulsion from the community. There are four parajika* for bhiksus*: (1) to refrain from sexual intercourse, (2) to refrain from telling lies (specifically, lies about one's spiritual attainments), (3) to refrain from taking that which is not given (over a specified minimal value), and (4) to refrain from taking life (specifically, a human life). Not only is engaging in the action itself prohibited, but also causing or encouraging someone else to do it or rejoicing in someone else's doing it is proscribed. There are four additional parajikas* for bhiksunis*; simply phrased, these are (5) having bodily contact with a man whose mind is tainted by desire; (6) arranging to meet a man, and so on, with amorous intentions; (7) concealing a parajika* of another bhiksuni*; and (8) obeying a bhiksu* who has been expelled from the Sangha*. The lesser categories of transgressions concern a wide spectrum of proprieties for monastics, including the possession and handling of individual and communal property, associations with the laity and with members of the opposite sex, methods of conflict resolution, protocol within the community, and etiquette  

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while traveling and visiting. On the basis of these rather extensive guidelines, monastics are counseled to deduce what would be suitable deportment in situations that have not been specifically described. Whatever accords with the monastic code laid out in the Pratimoksa * is allowable; whatever contradicts it is proscribed. One general way of distinguishing the various types of Buddhist precepts, or rules of training in ethical conduct, is the extent of commitment in terms of time. Although Buddhist precepts are generally undertaken for life, in both Theravada* and Mahayana* traditions, there are also precepts which are observed for a period of 24 hours. In Thailand, there is also the prevalent custom of monks and nuns receiving temporary ordination for a period of a few weeks, a few months, or even a weekend. In most cases, however, precepts are undertaken as a lifelong commitment. Another distinction to be made concerning Buddhist precepts is between Pratimoksa* (in Tibetan, literally, "individual liberation") precepts and bodhisattva precepts. Both types of precepts are an admixture of rules and ethical ideals, and both types may be taken by both renunciants and laypeople, although specific levels of Pratimoksa* precepts are distinguished: two for householders and the rest for those who have left the household life. Various levels of the Pratimoksa* precepts are taken in both Theravada* and Mahayana* Buddhist countries by individuals who so choose, whereas bodhisattva precepts are undertaken only in the Mahayana* countries. According to Indian and Tibetan scholars, the early Buddhist community split into eighteen schools, each with a distinctive, though closely related, rendering of the Pratimoksa* precepts.5 Three of these have continued until the present day as active schools of Vinaya or monastic discipline: the Dharmagupta school of the Chinese canon, the Mulasarvastivadin* school of the Tibetan canon, and the Theravadin* school of the Pali* canon. The Dharmagupta school is currently practiced in China, Hong Hong, Korea, Taiwan, and Vietnam; the Mulasarvastivada* is practiced in Bhutan, Mongolia, Nepal, Tibet, and the Himalayan border areas of India;  

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the Theravada * (also known as Sthaviravada*) is practiced in Burma, Cambodia, Indonesia, Laos, Sri Lanka, and Thailand. Two major lineages of bodhisattva precepts are still practiced today: The precepts of the Brahmajala* Sutra*, preserved in the Chinese canon, are practiced in China, Korea, and Vietnam, and have also been influential in Japan; the precepts of the Bodhisattvabhumi* Sutra*, preserved in the Tibetan canon, are practiced in those countries following the Tibetan tradition. Nuns in China, Korea, and Vietnam commonly adopt both the full precepts of the Dharmagupta Bhiksuni* Pratimoksa* as well as the bodhisattva precepts of the Brahmajala* Sutra* as practiced in their respective traditions. Nuns in Tibet commonly adopt both the sramanerika* precepts of the Pratimoksa* and the bodhisattva precepts of the Bodhisattvabhumi* Sutra*. This study, which takes as its topic of analysis the Bhiksuni* Pratimoksa* Sutras* of two schools of the Buddhist monastic tradition, raises the issue of how monastic life evolved and is interpreted for ordained women within these particular schools. Buddhist Monasticism in Context As might be expected, there is much common ground between Eastern and Western monastic traditions. Although the two traditions have developed in different geographical areas, there are remarkable similarities between them, and there is evidence that Western monasticism may have been influenced by Asian monastic models. In both traditions, there are correlates: the renunciant as the embodiment of an ascetic ideal, the monastic life as a social ideal, the notion of simplicity of lifestyle as a requisite for spiritual attainment, the tension between the eremitic and cenobitic models, and the confrontation between an idealized spiritual model and everyday human frailty. In the ritual of entering the religious life, identical elements can be found: review of the candidate's qualifications, the profession of intent to lead the religious life, prostration at the feet of the community elders, changes in name and dress, and so forth. As might also be  

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expected, there are areas of wide divergency between the two traditions as well. Divergent elements include the nature and duration of vows, the nature and degree of community organization, diet, forms of liturgical ritual and dress, and especially the philosophical foundations of religious life. The Buddhist monastic tradition arose in emulation of the lifestyle of Sakyamuni * Buddha, who appropriated the lifestyle current among renunciants in the India of his day. Foreswearing the household life in his determination to achieve awakening, he is said to have left the luxurious life of his youth and wandered for six years in the style of a homeless ascetic. After his enlightenment under a tree near the banks of a river, he continued to live a renunciant lifestyle. Eschewing both extreme asceticism and sensual indulgence, he taught a middle path of sound moral conduct as ideal for the spiritual life. In time, thousands joined the ranks of his followers, adopting his lifestyle as a model for their own. They were known as the Sangha* and became revered as exemplars of the religious life. The guidelines of the early Sangha* community included restraint of the senses, mental alertness, and contentment with food and clothing, in addition to following the precepts. The qualities of mindfulness and wakefulness were added at a later time, although they may arguably be subsumed under the rubric of mental alertness. The concept of sila*, moral conduct, is held to be foremost among the three trainings (trisra-siksa*) of a Buddhist follower. These three sila*, samadhi*, or concentration, and prajna*, or wisdomare the essential elements for achieving nirvana* and perfecting the monastic life. And sila*, the culmination of the ethical ideal, is said to be the foundation upon which the other two trainings rest. As Jotiya Dhirasekera puts it, "it is clear from the evidence of the Suttas that out of the threefold siksa* special emphasis was laid on sila as the foundation of all spiritual attainments. The Buddha himself is seen assuring his disciples of the efficacy of sila as the basis of spiritual progress."6 As the number of ordained followers grew, sila* became a paradigm for conducting the spiritual life of the Sangha* community. The concept was elaborated in the Vinaya texts,  

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which describe the allowable and desirable conduct of a Buddhist renunciant. The Vinaya texts transmit the precepts with narratives to show how they arose and how they are to be understood. Although these contextual materials may have been added later or created to illustrate the rule, they show a human, conditioned, and practical source rather than an absolute, divine, or unbending command. While all rules and contextual materials may not originate from the Buddha himself, they do reveal the attitudes and ideals of the early Sangha *. Accordingly, the exceptions to the rules allowed by, or attributed to, the Buddha show that he (and the early community) was attempting to fashion set of guidelines that was neither too strict and uncompromising nor too lax. A typical instance for the formulation of a precept is when a monk or nun misbehaves and the matter is brought to the attention of the Buddha, either by the more modest members of the ordained community or by irate members of the lay community. The offender is then brought before the Buddha who first verifies the report asking, "Is it true, as is said, that you ... ?" The offender then corroborates the report replying, "It is true, lord, that.... " For example, the rule against sleeping in a place with laypeople for more than two nights was not set forth, as might be supposed, out of an elitist attitude on the part of the Sangha* but, on the contrary, to avoid humiliation at the hands of laypeople. The incident that precipitated drafting the precept reveals no moral fault on the part of the Sangha* but only their humanity: When some laypeople shared sleeping quarters with some monks and viewed them sleeping, they criticized them as "careless, thoughtless, naked, mumbling, snoring."7 Because such perceived breaches of etiquette make mendicants vulnerable to reproach by the laity, the precepts are as much to protect the Sangha* from the criticism of the laity as from their own human foibles. Members of the Sangha* are enjoined to refrain from doing many actions that laypeople do and from using many things that laypeople use. This is not only to prevent them from indulging the senses, but Intentionally to set them apart from laypeople who enjoy a different way of life. Prohibitions  

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usually evolved out of practical considerations, most often in response to complaints from critics of the new faith or from lay Buddhist followers who were scandalized by a miscreant's conduct. Complaints against members of the ordained community who behaved "like householders who enjoy pleasures of the senses" are frequent. In other words, the laity expected the renunciants to behave more ascetically than themselves. If monks and nuns indulged in delicious foods and sweets, in sports and comfortable furnishings like the laity, what was to set them apart and make them worthy of gathering alms? Another function of the prohibitions was to ensure the harmonious functioning of a large and diverse community. "The Buddha is represented in the canonical texts as laying great stress on unity among his disciples: ... 'Members of the Community who live united, in friendship and without disputes, are happy, recite (the disciplinary code) together and live in comfort.'" 8 Buddhist religious life rests on the theory of cause and effect that presumes an individual, momentary stream of consciousness on which actions of body, speech, and mind make an indelible impression. Like dyes coloring a piece of cloth, wholesome and unwholesome deeds are seen as subtly coloring the consciousness, with these impressions ripening later as happiness or misery. Uncontrolled ordinary beings, enslaved by sense experience, are seen as habitually engaging in negative deeds, thereby planting the seeds of their own future grief. To reverse this devolutionary process, restraint of the senses is advised and contentment with food, clothing, and shelter are extolled. The expected consequence is not only a lifetime of human happiness, but eventually, freedom from the sufferings of birth and death altogether. Studies on Buddhist Monasticism and Their Methodologies A large number of studies have been conducted on various aspects of Buddhist monasticism by both Asian and West 

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ern scholars. A large proportion of these studies have applied textual analysis without actually engaging in hermeneutics. Examples of such a textual approach include didactic and philological studies on Vinaya, such as W. Pachow's Comparative Study of the Pratimoksa *, T. W. Rhys Davids and Hermann Oldenberg's translation of Vinaya Texts in three parts, Akira Hirakawa's Monastic Discipline for the Buddhist Nuns, Kani Lal Hazra's Constitution of the Buddhist Sangha*, I. B. Homer's The Book of the Discipline, Parts I-VI, Charles S. Prebish's Buddhist Monastic Discipline: The Sanskrit Pratimoksa* Sutras* of the Mahasanghika* and Mulasarvastivadins*, and Krom Phraya* Vijirananavarorasa's* The Entrance to the Vinaya in three volumes. Although Chatsumarn Kabilsingh's A Comparative Study of Bhikkhuni* Patimokkha* includes a certain amount of feminist analysis, it is also primarily a textual study. Another corpus of studies has employed phenomenological methodology to understand Buddhist monasticism. Sao Htun Hmat Win's The Initiation of Novicehood and the Ordination of Monkhood in the Burmese Buddhist Culture is a good example of this approach. It faithfully catalogs the "agenda of procedures" involved in monastic life, such as presentation of the aspirant, the changing of robes, the appointment of a preceptor, the ordination rite, the code of discipline, the "confessional catechism," monastic education, and at the end, one and a half pages of the presumed result, entitled "The Peace and Tranquility." Such a cut-and-dried record sets aside social, historical, psychological, and comparative considerations to focus specifically upon the "what" of monastic life in a specific setting. Another example of the phenomenological approach from the Buddhist side is Rabindra Bijay Barua's The Theravada* Sangha*. The history and organization of the Sangha*, ritual, regulations, and elements of the monastic daily life food, dress, medicines, prayers, almsround, studies, preaching, repair of buildings, meditation, duties, teacher/pupil relationships, pilgrimageas well as the stages of spiritual attainment, are all given ample attention. Appendices detail the lives and achievements of various members of the  

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Theravadin * Sangha* in Bangladesh, Burma, Sri Lanka, and Thailand, respectively, and another appendix of both early and more recent Buddhist councils rounds out the volume. Patrick Olivelle's study, The Origin and Early Development of Buddhist Monachism, while attempting a historical approach and relying heavily on textual analysis, is also primarily phenomenological. The works of Sukumar Dutt and Nalinaksha Dutt, while incorporating typological analysis, especially on the themes of ritual, meditation, ethics, specific doctrinal matters, and particularly the eremitic lifestyle, its pre-Buddhist origins and cenobitic conclusion, are also basically phenomenological studies. Probably the most thorough and balanced historical surveys of specific traditions of monastic life are the three volumes on Chinese monasticism by Holmes Welch9 and R. A. L. H. Gunawardana's Robe and Plough.10 The latter examines extensive historical records to shed light on the structural, social, economic, political, diplomatic, and ritual dimensions of Sangha* life in Sri Lanka from the ninth to the thirteenth centuries. As such, it is a valuable record, and the historical methodology of careful documentation of existing literary sources and inscriptions is an essential framework for understanding the roots and development of monastic traditions. The monastic thread in the cloth of other cultures deserves to be equally as ably chronicled.11 The application of feminist analysis has begun only recently in the field of religious studies and has thus far been limited primarily to the Judeo-Christian tradition. Asian religions are rapidly coming under scrutiny, however, and an increasing number of such studies can be expected to appear in the near future. I. B. Horner, in Women Under Primitive Buddhism, employed what may be classified as an anthropological/sociological approach, which is valuable as the earliest example of a work on Buddhism employing feminist analysis. Horner's combination of sociological and feminist analysis is highly effective; indeed, it is impossible to divorce the conditions of Buddhist women in the early formative period from the social conditions of that time. Nevertheless, in this work Horner discusses nuns as a  

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significant segment of the Buddhist population, shedding light on their predicament within a male-dominated society, rather than discussing monasticism as an institution. Chatsumarn Kabilsingh's Thai Women in Buddhism is similar, though she does devote one chapter to "Buddhist Texts from a Feminist Perspective." Hanna Havnevik's study, Tibetan Buddhist Nuns: History, Cultural Norm. and Social Reality, takes an anthropological approach. Although this study incorporates a feminist perspective, a thorough, rigorous feminist analysis of the Buddhist or any other Asian monastic tradition has yet to be written. When it is, it will most likely focus on one particular traditionChinese, Japanese, Thai, Tibetan, and so ondue to the unique historical contexts of these traditions. Ideally, it will employ a combination of methodologies to investigate the varied facets of a complex phenomenon. Perhaps the most thorough and systematic comparative study of Eastern and Western monastic traditions to date is W. L. A. Don Peter's Buddhist and Benedictine Monastic Education. Regarding monastic life as a process of education and training, he analyzes the Theravadin * Buddhist and Benedictine Christian monastic educational systems comprehensively from the perspectives of history, asceticism, institutions, methods of correction, missionary activity, contributions to scholarship and culture, and the educational implications of identifying a canonical language (Pa1i* and Latin) within these monastic systems. In his citing of sources to illustrate points of comparison, a certain amount of textual and hermeneutical analysis is undertaken. In his final chapter, "Education for the After-Life," he explores the values and ideals of each tradition in relation to its soteriological goal. Viewing each tradition as a system of mental culture for self-purification and character development through meditation, with the goal of translating the teachings into everyday life, he ventures to postulate universals, such as the educational implications of a cenobitical lifestyle. Surveying the field of textual resources specifically on Buddhist monasticism, a preponderance of etic, textual,  

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and phenomenological studies is evident, as well as a dearth of emic, theological, and experiential studies. Contrary to the preconception of the West as rational and scientific and the East as mystical and intuitive, studies on Buddhist monasticism are rarely personal and "spiritual" in orientation. It is noteworthy that existing studies of Eastern monasticism are most often conducted in the vein of objective analysis, whether phenomenological, textual, or historical. This contrasts markedly with recent trends in contemporary social science and humanities research in the United States, which Is taking a more personal and experiential approach, with structural and feminist analysis expressions of this trend. It may be postulated that Western culture, perhaps as a corollary of the ethic of individualism, is overall more self-consciously reflective than other cultures. While studies of Christian monasticism focus more on the psychological, sociological, spiritual, and structural elements of religious life, analysis of these elements is almost totally lacking in treatments of Eastern monasticism, whether conducted by Asian or Western scholars. As yet, studies incorporating feminist and liberationist analysis are also scarce. The Pratimoksa * Originally sila* was a very broad concept, incorporating all aspects of the Noble Eightfold Path. Over time, however, it came to refer to ethical conduct as determined by certain guidelines of moral behavior and to the life of purity (brahmacarya*), identified particularly with the Sangha*. Eventually, the concept narrowed even further to specifically denote the rules of the Pratimoksa* Sutras*, the monastic codes of discipline. There is considerable speculation regarding the etymology of the term Pratimoksa*. Most commentators trace it to the Sanskrit root muc, "to free or liberate," but Sukumar Dutt takes it to mean bond.12 In any case, if it was in existence by the time the Mahasanghika* school split away from the Theravadin* after the Council of Vaisali*,13 as some  

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scholars contend, it may be assumed that the code was composed within a hundred years of the passing of the Buddha. The exact dating of this first schism, however, remains an extremely controversial point. 14 The origins of the Pratimoksa* Sutra* are somewhat obscure. Apparently its original form was much simpler than the versions extant today. Sukumar Dutt is of the opinion that it consisted merely of a declaration of faith in verse form that the bhiksus* gathered to recite once every six years, a tradition begun by Vipasyin*.15 Gradually, however, it took on the nature of an actual confession of faults at a bimonthly assembly of the Bhiksu* or Bhiksuni* Sangha*. There is no way of ascertaining when the Pratimoksa* Sutras* became crystallized into their present forms, but it is clear that eventually two prerequisites were needed before the recitation of the sutra* could begin; namely, the profession of purity by those in attendance and the giving of consent to the proceedings by those absent for such reasons as health. Reaffirmations of purity by those assembled are found throughout the proceedings, in the form of the ritual formula ''Are you pure in this regard? " This occurs after the recitation of each category of precepts. Dhirasekera observes that the purity of absentees must likewise be repeatedly declared, but is convinced that standards of behavior declined once the confession of specific transgressions before the community lapsed: "The Patimokkha* recital thereafter ceases to be a powerful instrument in the proper maintenance of monastic discipline."16 The question he raises is a legitimate one. After the practice of establishing the purity of those assembled through the declaration of purity was instituted and the practice of actual confession of faults in the assembly lapsed, the uposadha* procedure became ritualized and its disciplinary function was severely weakened. Assuming that authority for assigning penalties to wrongdoers was still vested in the assembly, once the recitation of the Pratimoksa* Sutra* assumed the form of a routine ritual, what alternative procedures were instituted in place of public disclosure before the community? Perhaps the process of adjudication and the  

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punishing of offenders was too irksome or cumbersome, yet in the absence of a precise and enforceable system of censure. is there not a danger that the behavior of miscreants might be tolerated or ignored? If guilty monks or nuns are excluded from the assembly. does that not effectively remove them from the disciplinary discretion and control of the community? In other words, what is to prevent an errant monk from wearing the robes and going his merry way? This indicates the need for research to discover when and why the system of public disclosure lapsed, what methods of censure took its place, and what disciplinary measures are employed in the living Sangha * traditions today. From the beginning there has been a creative tension between factions that emphasized either the spirit or the letter of the precepts. Dhirasekera illustrates these various interpretations by citing the differences of opinion between two learned Sri Lankan monks: Culabhaya* Thera, who held to the narrower interpretation, and Sumana Thera, who promoted the broader. "To Sumana Thera sila* meant something more than the discipline brought about by the Patimokkha*, although he was quick and ready to recognize the very significant part it played in the life of a monk." For him, "the term sila* was used in the Canonical texts to mean implicitly the wider concept covered under the fourfold classification" of sila* [catuparisuddhisila*]; namely, "Patimokkhasanvara* [restraints of the Patimokkha*], Indriyasanvara* [restraint of the senses], Ajivaparisuddhi* [purity of livelihood] and Paccayasannissita [moderation with respect to requisites] sila* as well as of the Cula*, Majjhima, Maha* and Magga and Phala silas*."17 In Dhirasekera's view (from Sri Lanka), the Vinaya, specifically the Pratimoksa*, gradually came to take precedence over the other branches of the fourfold classification. "The sole basis of monastic discipline now seems to be the code of the Patimokkha* which is aptly described by Buddhaghosa as the sikkhapadasila* [the morality of rules of training]. Here one immediately feels that there is a complete disregard of the role of the Dhamma as a disciplinary force among the disciples."18 Whether or not one agrees with Dhirasekera's opin 

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ion that the Pratimoksa * assumed greater importance in relation to increasing laxity in the Sangha* and triumphed at the expense of the Sangha's* Dharma focus, the fact remains that the Vinaya, and specifically the Pratimoksa*. is central for ordained Buddhists even today. Of the studies concerned specifically with Vinaya, the body of texts on Buddhist monastic discipline, most deal exclusively with Bhiksu* Vinaya, the discipline of the monks. They mention the formation and development of an order for women only in passing or devote a chapter to it at most. Although these studies differ somewhat in perspective, they generally begin by tracing the formation of the monastic order of monks during the lifetime of the Buddha, prefaced by a discussion of the historical context of the tradition of wandering ascetics In India. They proceed to discuss the behavioral conventions and disciplinary parameters that defined the lifestyle of the Buddhist renunciants. These studies debate certain historical questions, such as whether the tradition of bimonthly recitation preceded the formulation of the rules or vice versa, whether a clear evolution of the Sangha* from eremitic to cenobitic models can be postulated, whether the formulation of the Pratimoksa* Sutra* preceded or followed the compilation of the Vibhanghas*, and so forth. What is clear through all of these discussions, however, is that when moral injunctions to live by the spirit of sila* proved inadequate, it became necessary to institute formal rules of training to regulate the conduct of the monastic order. Apart from its religious and sociological significance, the Pratimoksa* Sutra* constitutes one of the oldest legal codes in existence. Especially considering the paucity of general documentation available, it has considerable value both as a historical and sociological record of life in India of the fifth and sixth centuries B.C.E. Although the Pratimoksa* Sutra* seems to have lost its legal function as time went by and assumed, through fortnightly recitation, more of a bonding and strengthening function, the document nevertheless provides information of inestimable worth to the legal historian, illuminating the social mores of the day, as well as legal proceedings, methods of conflict resolution, and penalties for infractions.  

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Considerable discussion has taken place as to whether the Bhiksu * and Bhiksuni* Pratimoksa* Sutras* are extracts from or condensations of the Bhiksu* and Bhiksuni* Vibhanghas* or whether, on the contrary, the Vibhanghas* are elaborations of the Pratimoksa* Sutras*.19 In either case, by explaining in detail the precedent on which each precept is based, the Vibhanghas* are of great value in contextualizing the precepts and giving them life. Presenting the backdrop against which each precept was formulated, these stories imbue the precepts with direct relevance. By illustrating the exceptional circumstances under which such behavior would be allowable, the stories related in the Vibhanghas* give texture and shadow to what might otherwise appear a rigid and legalistic inventory of rules. These records of exemptions allowed show evidence of a system with considerable built-in flexibility. The maxim applied is, "What is in accord with the precepts is allowable; what is in conflict is prohibited." Therefore, a large measure of common sense is enjoined upon the practitioner in the everyday application of the guidelines. The guidelines are reinforced by the community only in cases of conflict or incidents of conduct that go beyond the allowable bounds. Responsibility for evaluating particular circumstances is laid at the feet of the individual. When adjudicating a particular instance of misconduct not specifically mentioned in the Vinaya, the appropriateness of an action is determined by whether or not it Is in conformity with the body of rules already formulated. Judicial responsibility for interpreting the precepts rests in the hands of local Sangha* communities, which function independently and make decisions as a group on the basis of consensus. The jurisdiction of each particular Sangha* community is demarcated by boundaries circumscribing the geographical area within which the community's legal responsibility extends (sima*). These communities were fluid and the sima* boundaries could be redrawn whenever it was deemed necessary or advisable. Yet, while the boundaries were in place, all Sangha* members within the sired were responsible to the group and  

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any procedure (karman) held with even one individual absent was held to be unlawful. The Bhiksuni * Pratimoksa* Sutra* and Its Historical Background The story of Mahaprajapati* and her leadership in the creation of the Bhiksuni* Sangha* has often been told. Some five years after the Bhiksuni* Sangha* was founded, the Buddha's stepmother (and aunt), Mahaprajapati* Gautami*, accompanied by a large retinue of women, approached him with her request to join the order. Although modern scholarship questions their validity, traditional renditions of this incident recount that the Buddha hesitated three times before admitting these women to the order, saying "Be cautious, Gautami*, of the going forth of women from home into homelessness in the Dharma and discipline proclaimed by the Tathagata*." When the Buddha's attendant (and cousin) Ananda* questioned him concerning the spiritual capacities of women, the Buddha is said to have replied that women are as capable as men of achieving liberation, a fact verified by the multitude of women who achieved the state of an arhat during his lifetime. Having thus affirmed women's equal capacity for spiritual achievement, the Buddha is said to have relented and agreed to establish the female counterpart of the Bhiksu* Sangha*. There are abundant stories of the early theri* and many corroborating references to document the spiritual attainments of women, especially ordained women, in the early centuries of the history of the order.20 Approximately 60,000 Buddhist nuns throughout the world continue their legacy to the present day. Historically the number of nuns has generally been fewer and their role overshadowed by the monks, who enjoy higher social status and numerous privileges in Buddhist societies. However, an international movement has been created in the last ten years that encourages women to fulfill their potentialities and promises to redress this imbalance.21  

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As noted, any number of general works on Vinaya are available, many of which are cited in the accompanying bibliography. Most of them, however, deal almost exclusively with Bhiksu * Vinaya. There is no need to reiterate that information here, except by way of introduction. Instead attention will be given to providing a general background to Bhiksuni* Vinaya, which has received far less attention than its male counterpart. This study takes as its basis the fundamental text of the Bhiksuni* Sangha*, the Bhiksuni* Pratimoksa* Sutra*, according to which Buddhist nuns have for centuries ordered the lifestyle of their communities. This text, in its several renditions, enables us to understand the fundamental vows undertaken by female Buddhist renunciants in the various Vinaya schools and the regulations that were formulated to govern their monastic life. The complete text of the Bhiksuni* Pratimoksa* Sutra* exists in a number of different editions. That of the Theravõdin school is preserved in Pali*, whereas that of the Mulasarvastivada* school is preserved in Chinese22 and Tibetan. Although strikingly similar, the Chinese and Tibetan versions of the Mulasarvastivadin* school Bhiksuni* Pratimoksa* Sutra* exhibit important differences in the enumeration and content of the precepts, which deserve further study. The remaining complete versionsthose of the Dharmagupta,23 Mahasanghika,24 Mahisasaka,25 and Sarvastivada26 <m> exist only in Chinese. Although possibly as many as 100 nuns from Western countries have received ordination as bhiksunis* thus far, no complete English translation of the precepts they have pledged to abide by has heretofore been published. In fact, as far as is known, this constitutes the first English translation of any Bhiksuni* Pratimoksa* Sutra* in full; that is, including the introductory and concluding verses, and the ritual pronouncements that begin and end each category of precepts. This statement requires some explanation. The translation from the Pali* by I. B. Homer, published by the Pali* Text Society, lists the precepts to be observed solely by the bhiksunis* as they appear within the framework  

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of the Bhikkhuni Vibhanga *; those precepts that the bhiksunis* observe in common with the bhiksus* appear separately, in the Bhikkhu Vibhanga*. Of the 311 precepts or training rules for bhiksunis*, 181 are to be found among the 227 rules for bhiksus*; the remaining 130 are exclusive to bhiksunis*. Hence, to compile a comprehensive listing of the bhiksuni* precepts in the Pali*, one must refer to a separate text recording the monks precepts, culling those precepts that apply to nuns and eliminating those that, for example, specifically regulate the conduct of monks vis-à-vis nuns. To my knowledge, such a compilation has not been done; in fact, such a work would necessarily be somewhat artificial. Nevertheless, from the abridged form of the Pali* Bhikkhuni* Vibhanga* and "a surviving fragment of a few lines belonging to the Tibetan Bhiksuni* Pratimoksa*," Homer adduces the existence of an earlier, autonomous version of the Bhiksuni* Pratimoksa* in Pali* now lost to us.27 The existence of complete Bhiksuni* Pratimoksa* texts in Chinese supports her hypothesis. However, the fragment on which she bases her claim belongs to the Sarvastivadin* school, rather than to the Mulasarvastivada*. Moreover, she seems unaware of the existence of a complete Bhiksuni* Pratimoksa* of the Mulasarvastivadin* school in the Tibetan. The complete Bhiksuni* Pratimoksa* of the Mulasarvastivadin* school in Tibetan translation is nonetheless available to us in the Kangyur in a number of editions with very slight variations or lacunae. As noted previously, the Pali* version records only those precepts that are exclusive to bhiksunis*, omitting those precepts held in common with the bhiksus*. This procedure has led to variations in ascertaining and enumerating the total number of bhiksuni* precepts. The Chinese and Tibetan versions seem to be the only extant documents that record the bhiksuni* precepts in full, including introductory verses, concluding verses, and precepts held in common with the bhiksus*. One may speculate as to whether the Pali* version is an abbreviated form of the complete text or whether the Chinese and Tibetan versions have been reconstituted later, possibly by the translators.  

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Although bhiksunis * do have considerably more precepts to observe than bhiksus*, this does not in itself indicate that nuns have more defilements, as popular Buddhist culture would have it, or that the Vinaya is discriminatory, as charged by feminist critics. It is, rather, a factor of the later establishment of the Bhiksuni* Sangha*. In that the order of nuns was established five years later than the order of monks, the Bhiksuni* Sangha* was considered junior in standing and, in effect, "inherited" the body of precepts that had been formulated for monks during the first five years of the establishment of the Bhiksu* Sangha*, such as the major injunctions to refrain from sexual conduct, taking life, theft, false speech, and so on. From a comparison of the Bhiksu* and Bhiksuni* Pratimoksa* Sutras*, it is obvious that the majority of the nuns' precepts were formulated in response to the misbehavior of monks. In the Pali*, as noted above, 181 were formulated on the basis of a monk's misconduct, but only 130 were formulated on the basis of a nun's. A similar differential maintains in the other extant Vinaya schools. An English translation from Chinese of the Dharmagupta version of the text, completed by Shu-lien Miao, exists in a privately circulated manuscript form.28 This translation has until now been the primary source of reference for Western women receiving bhiksuni* ordination.29 Akira Hirakawa translated two texts of the Mahasanghika* school, the Bhiksuni* Dharma and the Bhiksuni* Vinaya, under the title Monastic Discipline for the Buddhist Nuns30 but does not include a translation of the Bhiksuni* Pratimoksa* Sutra*. A German translation of fragments of the Sarvastivadin* version, by Ernst Waldschmidt, has been published under the title Bruchstücke des Bhiksuni* Pratimoksa* der Sarvastivadins*.31Although it includes very useful commentary and comparative analysis, it does not give a translation of the sutra*. A rough French translation based on the Mulasarvastivadin* text exists,32 but it also omits introductory and concluding passages. An edition of the Buddhist Hybrid Sanskrit Bhiksuni* Pratimoksa* Vibhanga* of the Arya-mahasanghika-lokottaravadin* school, edited by Gustav Roth with an introduction and annotations in English, is a valuable re 

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source 33 but does not deal specifically with the Bhiksuni* Pratimoksa* Sutra*. The Chinese canon remains the largest source of materials on the Bhiksuni* Pratimoksa*, preserving as it does the texts of five different Vinaya schools. These texts were translated into Chinese principally during the fifth, sixth, and seventh centuries.34 Chatsumarn Kabilsingh has done valuable pioneer work on the bhiksunis* precepts,35 translating the Theravadin* precepts from the Pali*, along with five schools of the precepts from the Chinese. Still, these do not constitute complete translations, since the introductory and concluding verses have been omitted. Although it is the bhiksuni* precepts that concern us here, it is important to note that there are extensive correlations between the Bhiksu* and Bhiksuni* Pratimoksa* Sutras*. The majority of the precepts are, in fact, identical. Even where precepts appear different at first glance, there are cases where the gender distinctions in a precept formulated for bhiksus* have simply been reversed for bhiksunis*. For example, in both the Dharmagupta and Mulasarvastivada* Bhiksuni* Pratimoksa* (the ninth and fifth payantika*, respectively) the identical precept is found: "If a bhiksuni* teaches more than five or six sentences of Dharma to a man, unless a knowledgeable woman is present, she commits a payantika*." In the Bhiksuni* Pratimoksa*, this precept reads, "If a bhiksu* teaches more than five or six sentences of Dharma to a woman, unless a knowledgeable man is present, he commits a payantika*." It is interesting to investigate the origins of this precept. According to the story given in the Pali* Vinaya,36 it was occasioned when the monk Udayin* delivered Dharma teachings privately, first to a housewife and then to the daughter-in-law of the household, each of whom suspected sexual innuendos in the other's encounter. When the matter was brought to the attention of the Buddha, he initially prohibited monks from teaching Dharma to laywomen but subsequently, when the laywomen criticized the monks for not giving teachings to women, allowed them to teach them up to five or six lines. A number of precepts exhibiting such a  

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reversal of roles might be cited, but the point Is that women, In advocating the establishment of an order for women, found themselves under the jurisdiction of a code formulated originally for men. In the majority of cases, the precepts were apparently as applicable to one gender as to the other. In other cases, where the precepts obviously did not apply to women, such as the prohibition against urinating while standing, they were simply dropped. In certain other cases, however, the bhiksunis * may have been made accountable for precepts that suited them imperfectly. Such an evaluation will require a thorough feminist analysis based on accurate translations of all available original texts. Any comparative investigation of two or more religious traditions requires, as a bare minimum, study of their central texts and tenets. As the pioneering figure Max Müller has succinctly put it, "But before we compare, we must thoroughly know what we compare."37 Hence, to validly consider points of difference and similarity between the Chinese and Tibetan monastic codes of ethics for women requires a close reading of the primary texts on which these two traditions are founded. Therefore, original translations of the Bhiksuni* Pratimoksa* Sutras* of the Dharmagupta and Mulasarvastivadin* schools are presented here.  

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II. The Bhiksuni * Pratimoksa* Sutra* of the Dharmagupta School I prostrate and pay respect To all the Buddhas. the Dharma, and the Sangha*. I will now proclaim the regulations of the Vinaya So that the correct Dharma will last forever. The precepts are as limitless as the ocean, Like jewels that can be sought tirelessly. In order to protect the sacred treasure of the Dharma. The assembly is gathered to listen to me. In order to eliminate the eight parajika*, The [seventeen] sanghavasesa*, And the thirty obstructing nihsargika-payantika*, The assembly is gathered to listen to me. Vipasyin*, Sikhin*, Visvabhu*, Krakucchanda, Kanakamuni, Kasyapa*, and Sakyamuni*<m> All these World Honored Ones of great virtue Taught this [Pratimoksa* Sutra*] to me. I now wish to proclaim it well. All you worthy ones listen together.

 

Just as a person whose leg is injured Is unable to walk, Similarly those who have broken the precepts Cannot be born as a god or a human.

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Those who wish to be born in the heavens Or in the human world, Should always protect all the precepts, And not violate them in any way. Just as a chariot, which enters a treacherous road, Suddenly breaks its axle and loses its linch pin, Similarly one who has broken the precepts Is afraid at the time of death. Just as when looking in a mirror The beautiful feel happy, While the ugly feel sad, Similarly during the recitation of the Pratimoksa *, Those who keep the precepts feel happy, While violators feel sad. Just as when two armies fight together, The brave advance while the cowardly retreat, Similarly during the recitation of the Pratimoksa*, The pure are serene, While the defiled are afraid. A king is the greatest in the world. The ocean is the greatest body of water. The moon is the greatest among stars. The Buddha is the greatest sage. Among all the regulations, The highest is the Pratimoksa* Sutra*. The Tathagata* set forth these precepts, Which are to be recited every half month. Convening the Assembly

 

Q: Is the Sangha* assembled? A: The Sangha* is assembled.

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Q: Is it in harmony? A: It is in harmony. Q: Have those without full precepts left? A: (After sending them out:) They have left. (If there are none:) There are none. Q: Are there any absent bhiksunis * who wish to be present and are pure? A: [If there are any, declare it in accordance with the regulations. If there are none:] There are none. Q: Now what is the purpose of this harmonious assembly? A: To recite the Pratimoksa* karman.1 Elder Sisters of the Sangha*, listen. Today is the fifteenth of the month, the day when the Sangha* recites the precepts. If the Sangha* is ready, let the Sangha* listen attentively as the precepts are recited in harmony. Q: This is the karman. Is it so? A: Yes. Elder Sisters, I now wish to recite the Pratimoksa* precepts. All of you, listen attentively and reflect upon them well. Those who have not violated them should remain silent. By your silence, we shall know the Elder Sisters are pure. If you are asked other questions, answer in the same way. If any bhiksuni* in the assembly, after three inquiries, remembers her transgression, but does not repent, then she commits the offense of deliberately lying. The Buddha said that deliberately lying is a hindrance on the path of Dharma. If a bhiksuni* remembers her transgression and wishes to seek purity, she should repent. Repentance will bring peace and happiness. Elder Sisters, I have recited the prologue to the Pratimoksa* Sutra*. Now I ask you, Elder Sisters, are you pure in this regard? (This is repeated three times.) Elder Sisters, since you remain silent, you must be pure in this regard. It is so acknowledged.  

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The Eight Parajika-dharma * Elder Sisters, these are the eight parajika* from the Pratimoksa* Sutra* which is to be recited every halfmonth. 1. If a bhiksuni* engages in the impure conduct of sexual activity, even with an animal, then that bhiksuni* commits a parajika* and is expelled [from the order]. 2. Suppose a bhiksuni*, in an inhabited place or a secluded area, with the intention of taking what is not given, takes something, and if she is arrested by the king or a high official of the king, or tied up, or executed, or deported [with these words:] ''You are a thief. You are a fool. You are ignorant." If a bhiksuni* takes what is not given, in such a way, then that bhiksuni* commits a parajika* and is expelled. 3. If a bhiksuni* deliberately kills a human being with her own hands, gives a knife to someone [for that purpose], praises death, admires death, or exhorts death, then that bhiksuni* commits a parajika* and is expelled. 4. Suppose a bhiksuni*, who is actually ignorant, praises herself saying, 'I have achieved superhuman faculties,' 'I have penetrated the sages' wisdom and the supreme Dharma," "I know this. I see that," and at a later time, whether questioned or not, wishing to purify herself, says, "Elder Sisters, I really did not know or see what I said I did. It was deception and lies." Unless that bhiksuni* has overly esteemed herself, that bhiksuni* commits a parajika* and is expelled. 5. If a bhiksuni* with lustful mind has physical contact with a man with lustful mind in the area between the armpits and the knees, be it touching, holding, stroking, pulling, pushing, rubbing up or down, lifting, lowering, grasping, or pressing, that bhiksuni* commits a parajika* and is expelled.  

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6. Suppose a bhiksuni * with lustful mind knows a man has a lustful mind, yet allows him to hold her hand, hold her clothes, and enter a secluded place where they stand together, talk together, walk together, lean on each other, and make an appointment to meet [to make love]. If a bhiksuni* transgresses these eight things, she commits a parajika* and is expelled. 7. If a bhiksuni*, knowing that another bhiksuni* has committed a parajika* but concealed it, does not report this to Sangha* members or proclaim it to the assembly and later, after that bhiksuni* has died, or been publicly exposed, or has abandoned the path, or has joined a non-Buddhist group, says, "I knew that she had previously committed such a transgression," then that bhiksuni* commits a parajika* and is expelled, because she concealed the other's serious offense. 8. Suppose a bhiksuni* continues to obey a bhiksu* whom she knows has been suspended by a karman of the assembly in accordance with the Dharma, the Vinaya, and the Buddha's teachings and has not yet been absolved, because of his refusal to obey and repent. Then other bhiksunis* say to her, "Venerable Sister, this bhiksu* has been suspended by a karman of the assembly in accordance with the Dharma, the Vinaya, and the Buddha's teachings and has not yet been absolved, because of his refusal to obey and repent. You should not obey him." If, when the bhiksunis* admonish her, this bhiksuni* persists in her misconduct, then the bhiksunis* should admonish her twice or even three times to desist. If she desists after the third admonishment, good. If she does not, that bhiksuni* commits a parajika* and is expelled for the fault of following [a bhiksu*] convicted in a karman. Elder Sisters, I have recited the eight parajika*. If a bhiksuni* has committed any of these parajika*, she is no longer allowed to live with the other bhiksunis*. She will be what she was before.2 A bhiksuni* who commits a parajika* may not stay with the other bhiksunis*. Now I ask you, Elder  

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Sisters, are you pure in this regard? (This is asked three times.) Elder Sisters, since you are silent, you must be pure. It is so acknowledged. The Seventeen Sanghavasesa-dharma * Elder Sisters, the following are the seventeen sanghavasesadharma* that come from the Pratimoksa* Sutra*, which is reads once every half-month. 1. If a bhiksuni* acts as a gobetween, carrying messages from a man to a woman or from a woman to a man, and if by doing so, she helps arrange a liaison, even of a short duration, that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 2. If a bhiksuni*, out of anger or resentment, slanders someone with an unfounded accusation of committing a parajika*, hoping to spoil that person's pure conduct,3 and sometime later, whether questioned or not, admits, "What I said was unfounded. I made the accusation out of hatred," then that bhiksuni* commits a sanghvavasesa* unless she refrains from her misconduct after the first offense. 3. If a bhiksuni*, out of anger or resentment, citing irrelevant information, slanders a bhiksuni* with an unfounded accusation of committing a parajika*, hoping to spoil her pure conduct, and when sometime later, whether questioned or not, it becomes known that the bhiksuni* made the accusation out of anger and resentment, citing irrelevant information, then that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 4. If a bhiksuni* goes before a government official, by day or night, to accuse a layman, his son, his servant, or his guest, even for the time of a thought, snap of the fingers, or a single instant, that bhiksuni* commits a sangha-*  

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vasesa * unless she refrains from her misconduct after the first offense. 5. If a bhiksuni*, knowing that a woman is a thief and is known to have committed a crime punishable by death, without asking the king or a high official and without asking about the woman's family background,4 ordains her and allows her to receive full precepts, that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 6. If a bhiksuni*, knowing that a bhiksuni* has been suspended by a karman of the assembly in accordance with the Dharma, the Vinaya, and the Buddha's teachings and has not yet been absolved because of her refusal to obey and repent, still, out of fondness, without asking the Sangha* and without the Sangha's* consent, performs a karman of absolution outside the sima* boundaries, then that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 7. If a bhiksuni* crosses water alone. enters a village alone, sleeps, lives, or walks alone, then that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 8. If a bhiksuni* with a lustful mind knows a man has a lustful mind, yet accepts food or other things5 from him, then that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 9. If a bhiksuni* tells another bhiksuni*, "Elder Sister, what does it have to do with you if he has a lustful mind or not. As long as you yourself have no lustful thought, you may accept food from him purely," then that bhiksuni* commits a sanghavasesa* unless she refrains from her misconduct after the first offense. 10. Suppose a bhiksuni* wishes to harm the harmonious Sangha*, diligently uses expedient means to do so, accepts methods to destroy the Sangha*, and refuses to  

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desist. Then [another] bhiksuni * should admonish that bhiksuni*, saying, "Elder Sister, you should not destroy the Sangha*, should not use expedient means to destroy the harmonious Sangha*, or accept methods to destroy the Sangha* without desisting. Elder Sister, you should go in harmony with the Sangha*. By going in harmony with the Sangha*, you will be happy and noncontentious. You will study with a teacher harmoniously with others like milk and water. There will be increasing benefit in the Buddhadharma, living in peace and happiness." If, when a bhiksuni* admonishes that bhiksuni*, she persists in her misconduct, then the bhiksuni* should admonish her three times. If she accepts the admonishment and refrains from her misconduct even after the third time, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 11. If a bhiksuni*, ganging up together with one, two, three, or even innumerable bhiksunis*, says to a [virtuous] bhiksuni*: "Elder Sister, do not admonish this bhiksuni*. This bhiksuni* is a bhiksuni* who teaches the Dharma, the Vinaya, and whatever this bhiksuni* says, we delight in it. Whatever this bhiksuni* says, we approve." And this bhiksuni* tells those bhiksunis*, "Elder Sisters, do not say, 'Elder Sister, do not admonish this bhiksuni*. This bhiksuni* is a bhiksuni* who teaches the Dharma, the Vinaya, and whatever this bhiksuni* says, we delight in it. Whatever this bhiksuni* says, we approve.' Why? Because whatever this bhiksuni* says is against the Dharma and against the Vinaya. Elder Sisters, do not wish to destroy the harmonious Sangha*. Instead you should wish to have a harmonious Sangha*. Elder Sisters, you should go in harmony with the Sangha*. By going in harmony with the Sangha*, you will be happy and noncontentious, studying with one teacher harmoniously with others like milk and water. There will be increasing benefit in the Buddhadharma, living in peace and happiness." When the bhiksunis* advise that bhiksuni*, and she persists, the  

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bhiksunis * should admonish her three times. If she accepts the admonishment and refrains from her misconduct even after the third time, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 12. Suppose a bhiksuni*, living in a city or a village, corrupts households and engages in negative deeds, and her negative deeds have been seen and heard about and so has her corrupting of households. Then a [virtuous] bhiksuni* should admonish that bhiksuni* saying, "Elder Sister, you have corrupted households and engaged in negative deeds. Your negative deeds have been seen and heard about and so has your corrupting of households. Elder Sister, since you have corrupted households and engaged in negative deeds, you should now leave this village and not stay here any longer." If that bhiksuni* says, "Elder Sister, partiality, hatred, ignorance, and fear exist among the bhiksunis*. There are bhiksunis* who are just as guilty, yet some are expelled, while others are not," then the [virtuous] bhiksuni* should say, "Elder Sister, do not say, 'Partiality, hatred, ignorance, and fear exist among the bhiksunis*,' nor say, 'There are bhiksunis* who are just as guilty, yet some are expelled while others are not.' Why? Because partiality, hatred, ignorance, and fear do not exist among the bhiksunis*; and [there is no reason to say] 'Partiality, hatred, ignorance, and fear exist among the bhiksunis*.' Elder Sister, you have corrupted households and engaged in negative deeds. Your negative deeds have been seen and heard about, and so has your corrupting of households." If this bhiksuni* persists when admonished by this bhiksuni*, then the bhiksuni* should admonish her three times. If the bhiksuni* gives up her misconduct upon the third admonishment, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 13. Suppose a bhiksuni*, being wicked by nature, does not accept admonishment, and when admonished by some  

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bhiksunis * in accordance with the Dharma regarding the precepts, she does not accept the admonishment, saying, "Elder Sisters, do not tell me what is good and bad, and I will not tell you what is good and bad either. Elder Sisters, stop admonishing me." Then those bhiksunis* should admonish that bhiksuni*, saying, "Elder Sister, you should not refuse to accept admonishment. Elder Sister, you should accept admonishment. Elder Sister, you should admonish bhiksunis* in accordance with the Dharma, and other bhiksunis* should admonish you in accordance with the Dharma. Elder Sister, the assembly of the Buddha's disciples will benefit by admonishing one another, teaching one another, and repenting to one another." If this bhiksuni* persists when admonished by this bhiksuni*, then the bhiksuni* should admonish her three times. If the bhiksuni* gives up her misconduct on the third admonishment, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 14. Suppose some bhiksunis* live intimately together and engage in negative deeds together, they become notorious, their notoriety spreads about, and together they cover up for each other. A bhiksuni* should admonish those bhiksunis*, saying, "Elder Sister, you should not be so close and engage in negative deeds together, becoming notorious, such that your notoriety spreads about. If you stop associating closely together, you will benefit by the Buddhadharma and abide in peace and happiness." If the bhiksuni* persists when admonished by this bhiksuni*, then the bhiksuni* should admonish her three times. If the bhiksuni* gives up her misconduct on the third admonishment, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 15. If, when a bhiksuni* is admonished by the Bhiksuni* Sangha*, another bhiksuni* teaches this bhiksuni*, saying, "You should live together and not separately. I have seen other bhiksunis* live together and not separately.  

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They engaged in negative deeds together, becoming notorious, such that their bad reputation spread about and they concealed each other's transgressions. It is out of anger that the Sangha * tells you to live separately." Then the bhiksunis* should admonish that bhiksuni*, saying, "Elder Sister, you should not teach other bhiksunis*, saying, 'You should not live separately. I have seen other bhiksunis* who lived together and engaged in negative deeds together. Their bad reputation spread about and they concealed each other's transgressions. It is out of anger that the Sangha* tells you to live separately.' Now these two bhiksunis* are living together, engaging in negative deeds together, becoming notorious, such that their bad reputation spreads about, and they conceal each other's transgressions. There are no others like them." If that bhiksuni* should stay apart from them, she will benefit by the Buddhadharma, living in peace and happiness. If, when admonished by a bhiksuni*, that bhiksuni* persists, the bhiksuni* should admonish her three times. If the bhiksuni* persists when admonished by this bhiksuni*, then the bhiksuni* should admonish her three times. If the bhiksuni* gives up her misconduct upon the third admonishment, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 16. If a bhiksuni* becomes angry and unhappy over some small thing and says, "I forsake the Buddha, Dharma, and Sangha*. It is not only with the Buddhist renunciants that we can cultivate pure conduct. We can cultivate pure conduct with the brahmin renunciants who cultivate pure conduct, too," then a bhiksuni* should admonish that bhiksuni*, saying, "Elder Sister, you should not get angry and unhappy over some small thing and say, 'I forsake the Buddha, Dharma, and Sangha*. It is not only with the Buddhist renunciants that we can cultivate pure conduct. We can cultivate pure conduct with the brahmin renunciants who cultivate pure conduct, too.'" If, when admonished by a bhiksuni*, that bhiksuni*  

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persists, the bhiksuni * should admonish her three times. If the bhiksuni* persists when admonished by this bhiksuni*, then the bhiksuni* should admonish her three times. If the bhiksuni* gives up her misconduct upon the third admonishment, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. 17. Suppose a bhiksuni* is fond of arguing but is not good at remembering what she has argued about and afterward gets angry and says, "Partiality, hatred, ignorance, and fear exist in the Sangha*." Then the bhiksunis* should admonish that bhiksuni*, saying, "You should not be fond of arguing and, not being good at remembering what you have argued about, afterward get angry and say, 'Partiality, hatred, ignorance, and fear exist in the Sangha*.' Partiality, hatred, ignorance, and fear do not exist in the Sangha*. It is you who have partiality, hatred, ignorance, and fear." If, when admonished by a bhiksuni*, that bhiksuni* persists, the bhiksuni* should admonish her three times. If the bhiksuni* persists when admonished by this bhiksuni*, then the bhiksuni* should admonish her three times. If the bhiksuni* gives up her misconduct upon the third admonishment, good. If she does not, then on the third admonishment, that bhiksuni* commits a sanghavasesa* requiring repentance. Elder Sisters, I have recited the seventeen sanghavesesa-dharma*. The first nine [become offenses] upon the first admonishment; eight [become offenses] upon the third admonishment. If a bhiksuni* commits any one of these offenses, she must perform the manatta* among both [theBhiksu* and Bhiksuni*] Sanghas* every halfmonth. Once the manatta* has been performed, the absolution remains to be done.6 The bhiksuni* is to be absolved before both Sanghas* consisting of forty people. If there is even one person less than forty and the absolution is performed, that bhiksuni* cannot be absolved, and the bhiksunis* are at fault. This is the procedure. Now I ask you, Elder Sisters, whether you  

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are pure in this regard. (This is asked three times.) Elder Sisters, since you remain silent, you must be pure. It is so acknowledged. The Thirty Nihsargika-payantika-dharma * Elder Sisters, the [following] thirty nihsargika-payantika-dharma*7 are from the Pratimoksa* Sutra*, which is to be recited once every half-month. 1. If a bhiksuni* already has [the five] robes and has already given away the kathina* robe, she may keep robes in excess of that for ten days [only], unless she performs the ritual of pure giving. If she keeps them beyond that, she commits a nihsargika-payantika*. 2. If a bhiksuni* already has [the five] robes and has already given away the kathina*, if she should stay overnight in a place apart from any one of the five robes, she commits a nihsargika-payantika*. 3. Suppose a bhiksuni* already has [the five] robes and has already given away the kathina*. If she obtains a piece of cloth outside the regulated time period, she may accept it in case of need8 and quickly make it into a robe. If there is enough cloth [for making a robe], good. If there is not enough, she may keep it up to one month [waiting] for sufficient cloth to make the robe. If she keeps it beyond that, she commits a nihsargikapayantika*. 4. If a bhiksuni* begs for cloth from an unrelated male or female householder, she commits a nihsargikapayantika*, except at specific times; namely, at such times as when her robes have been stolen, her robes have been lost, burned, or swept away by water. These are the specified times. 5. If a bhiksuni's* robes have been stolen, lost, burned, or swept away by water and an unrelated male or female householder asks to give her more robes, that bhiksuni*  

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should be content to accept just what she needs. If she accepts more than that, she commits a nihsargikapayantika *. 6. If a male or female householder calculates the cost of a robe and gives it to a bhiksuni* to buy a robe, and that bhiksuni* does not accept the offering at first, but goes to the householder's house and says, ''It would be good, householder, if you prepare such and such an amount to buy a robe for me, so that it will be a good one." If she obtains a robe in this way, she commits a nihsargika-payantika*. 7. If a male and a female householder [each] calculates the cost of a robe for a certain bhiksuni*, saying, "We are prepared to give such an amount to buy a robe for the bhiksuni*." and that bhiksuni* does not accept the offering at first, but goes to the two householders' house and says, "It would be good, householders, if you prepare such and such an amount to buy a robe, putting your money together to buy me a robe, so that it will be a good one." If she obtains a robe in this way, she commits a nihsargika-payantika*. 8. Suppose a king, an official, a brahmin, a layman, or a laywoman sends a messenger with money to buy a robe for a bhiksuni*, and [the messenger] holding the money to buy the robe arrives at the bhiksuni's* place and says, "Elder Sister, I have brought money for you to buy a robe. Please accept it." Then that bhiksuni* says to the messenger, "I will not accept this money to buy a robe. If I need a robe, I should accept it purely at the appropriate time." Then the messenger says to the bhiksuni*, "Elder Sister, do you have an assistant?" and the bhiksuni* who is in need of a robe says, "Yes, the Sangha* caretaker and the upasika* are the assistants of the bhiksunis* and always assist the bhiksunis* with things." After the messenger has gone to the assistant's place with the money to buy a robe, he returns to the bhiksuni's* place and says, "Elder Sister, I have already  

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given the money to buy a robe to the assistant you indicated. Elder Sister, in due time you can go there and get the robe." If the bhiksuni * needs a robe, she should go to the assistant's place two or three times and say, "I need a robe." If she goes two or three times to remind the assistant and gets the robes, good. If she does not get it, she may go a fourth, fifth, or sixth time and stand silently before the assistant to remind her. If she goes a fourth, fifth, or sixth time, stands silently before her, and gets the robe, good. If she does not get the robe but seeks to get it more times than that, and gets it, she commits a nihsargika-patyantika*. If she does not get it, she should send someone to the place from which the messenger came and say, "You previously sent someone to give the money for buying a robe to the bhiksuni*, but the bhiksuni* did not get it. You should go and get the money back or it will be lost. Now is the time." 9. If a bhiksuni* personally accepts gold, silver, or money, tells someone to accept it for her, or accepts it with her mouth, she commits a nihsargika-payantika*. 10. If a bhiksuni* buys or sells various valuable things, she commits a nihsargika-payantika*. 11. If a bhiksuni* engages in business activities of any kind, she commits a nihsargika-patyantika*. 12. If a bhiksuni* keeps an alms bowl that is mended in less that five places but does not leak, and she seeks a new alms bowl simply because it is better, she commits a nihsargika-payantika*. She should take this alms bowl and give it [to the bhiksunis*] in the assembly in order of seniority down to the last one. [If the senior bhiksunis* do not accept it], she should give this alms bowl to this last bhiksuni*, saying, "Keep this alms bowl, Sister, until it gets broken. This is the time." 13. If a bhiksuni* herself begs for yarn and has an unrelated weaver make it into a robe for her, she commits a nihsargika-payantika*.  

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14. If a male or female householder has a weaver make a robe for a bhiksuni *, and that bhiksuni* does not accept it at first but goes to the weaver's place and says, "This robe is to be woven for me. Weave it very well wide, long, durable, and fine. If It is well done, I will pay you such and such an amount." If the bhiksuni* pays him, even as much as the cost of a meal, and obtains the robe, she commits a nihsargika-payantika*. 15. If a bhiksuni*, who has already given a robe to another bhiksuni*, afterward becomes angry and personally takes it back, or tells someone else to take it back, saying, "Give me back the robe. I do not want to give it to you," the other bhiksuni* should return the robe. If the bhiksuni* accepts it, she commits a nihsargikapayantika*. 16. If a bhiksuni* is sick, she may keep such medicines as ghee, oil, butter, honey, and sugar, and eat them the following day and up to the seventh day. If she keeps them beyond that, she commits a nihsargika-payantika*. 17. Suppose a bhiksuni* is given a robe in an emergency9 ten days before the end of the three-month summer retreat is finished. If the bhiksuni* knows that it has been offered in an emergency, she should accept it and, having accepted it, should keep it until the proper time for accepting robes. If she keeps it beyond that, she commits a nihsargika-payantika*. 18. If a bhiksuni* knows that an offering is for the Sangha*, yet seeks to gain it for herself, she commits a nihsargika-payantika*. 19. If a bhiksuni* asks for one thing after another, she commits a nihsargika-payantika*. 20. If a bhiksuni* knows the purpose of a donor's offering to the Sangha*, but uses it for another purpose, she commits a nihsargika-payantika*. 21. If a bhiksuni* herself seeks a donation [for a particular bhiksuni*], but changes and offers it to the Sangha* in 

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stead, diverting it to another use, she commits a nihsargika-payantika *. 22. If a bhiksuni* diverts a donor's offering and uses it for a purpose other than intended, she commits a nihsargika-payantika*. 23. If a bhiksuni* [together with others] seeks a donation and uses it for a purpose other than intended, she commits a nihsargika-patyantika*. 24. If a bhiksuni* keeps more than one alms bowl, she commits a nihsargika-payantika*. 25. If a bhiksuni* keeps too many good utensils, she commits a nihsargika-payantika*. 26. If a bhiksuni* promises another bhiksuni* a cloth for menses, but later refuses to give it to her, she commits a nihsargika-payantika*. 27. If a bhiksuni* accepts an untimely robe as a timely one, she commits a nihsargika-patyantika*.10 28. If a bhiksuni* exchanges robes with another bhiksuni* and afterward becomes angry and personally takes it back or has someone else take it back, saying, "Sister, give back my robe. I will not give it to you. Your robes are yours, and my robes are mine," she commits a nihsargika-payantika*. 29. If a bhiksuni* begs for a heavy robe,11 it should not be worth more than four karsapana*.12 If it is worth more than that, she commits a nihsargika-payantika*. 30. If a bhiksuni* begs for a light robe,13 it should not be worth more than two and a half karsapana*. If it is worth more than that, she commits a nihsargika-payantika*. Elder Sisters, I have recited the thirty nihsargika-payantika-dharma*. Now I ask, Elder Sisters, are you pure in this regard. (This is asked three times.) Elder Sisters, since you remain silent, you must be pure. It is so acknowledged.  

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The 178 Payantika-dharma * Elder Sisters, the [following] 178 payantika-dharma* are from the Pratimoksa* Sutra*, which is to be read every half-month. 1. If a bhiksuni* deliberately tells a lie, she commits a payantika*. 2. If a bhiksuni* slanders others, she commits a payantika*. 3. If a bhiksuni* uses divisive words,14 she commits a payantika*. 4. If a bhiksuni* sleeps overnight in the same room with a man, she commits a payantika*. 5. If a bhiksuni* sleeps overnight for more than three nights in the same room with a woman who has not received the [full] precepts, she commits a payantika*. 6. If a bhiksuni* recites the sutras* together with someone who has not received the [full] precepts, she commits a payantika*.15 7. If a bhiksuni* knows that [a bhiksu* or bhiksuni*] has committed a serious violation16 and discloses it to someone who has not yet received the full precepts, she commits a payantika*, unless the Sangha* has performed the karman [of absolution]. 8. If a bhiksuni* talks about her superhuman faculties to someone who has not yet received the full precepts, saying, "I know this, I perceive that," she commits a payantika*, even if it is true. 9. If a bhiksuni* teaches more than five or six sentences of Dharma to a man, unless a knowledgeable woman is present, she commits a payantika*. 10. If a bhiksuni* personally digs the earth or tells someone else to dig it, she commits a payantika*.  

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11. If a bhiksuni * destroys ghosts and spirits in a village,17 she commits a payantika*.18 12. If a bhiksuni* speaks evasive words forcefully and upsets others, she commits a payantika*. 13. If a bhiksuni* verbally abuses someone, she commits a payantika*. 14. If a bhiksuni* personally takes a rope bed, wooden bed, bedding, or cushion [belonging to the Sangha*] and lays it on the ground or tells someone else to do so and goes away without picking it up or telling someone else to do so, she commits a payantika*. 15. If a bhiksuni* personally takes the Sangha's* bedding from the Sangha's* dwelling or tells someone else to do so and lays it down and sits or lies down on it, then goes away without picking it up or telling someone else to do so, she commits a payantika*. 16. If a bhiksuni* knowing that another bhiksuni* is already staying somewhere, later comes into the room and forcefully lays her bedding down to stay overnight, thinking, "If she does not like it, she will leave," and for that reason alone, behaves improperly, she commits a payantika*. 17. If a bhiksuni* hates another bhiksuni* and, not wanting her to stay in the Sangha's* dwelling, evicts her or tells someone else to do so, she commits a payantika*. 18. If a bhiksuni* sits or lies down on a rope bed or a wooden bed that has loose legs on an upper story, she commits a payantika*. 19. If a bhiksuni*, knowing that there are insects in the water, personally uses it to water the ground or tells someone else to do so, she commits a payantika*. 20. If a bhiksuni* builds a big house with doors, windows, and other decorations, she may put two or three lay 

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ers of straw on the roof. If she puts more than that, she commits a payantika *.19 21. If a bhiksuni* who is not sick is in a place20 where only one meal is offered, she should take only one meal. If she accepts more than that. she commits a payantika*. 22. If a bhiksuni* eats apart from the assembly, except at allowable times, she commits a payantika*. Allowable times are when she is sick, when she is sewing robes, when she is traveling, when she is on a boat, when there is a large assembly, and when renunciants [of other religions] offer her food. These are the times. 23. If a bhiksuni* goes to a donor's house and is enthusiastically offered cakes of rice or flour, and if that bhiksuni* wishes, she may accept two or three bowl-fuls and take them back to her lodgings21 and share them with the other bhiksunis*. If she is not sick and she accepts more than three bowlfuls and takes them back to her lodging without sharing them with the other bhiksunis*, she commits a payantika*. 24. If a bhiksuni* eats at an improper time, she commits a payantika*. 25. If a bhiksuni* eats food that has been kept overnight, she commits a payantika*. 26. If a bhiksuni* puts in her mouth food or medicine that has not been offered to her, except for water or a willow branch, she commits a payantika*.22 27. If a bhiksuni* has already accepted an invitation and if later she goes to another house, before or after mealtime, without informing the other bhiksunis*, unless it is an allowable time, she commits a payantika*. Allowable times are when she is sick, when she is sewing robes, and when she is traveling. These are the allowable times. 28. If a bhiksuni* impudently23 stays in a donor's house where there are valuables, she commits a payantika*  

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29. If a bhiksuni * sits in a screened area in a donor's house where there are valuables, she commits a payantika*. 30. If a bhiksuni* sits alone with a man in an open place, she commits a payantika*. 31. If a bhiksuni* says to another bhiksuni*, "Elder Sister, if you go with me to the village, I will give you food," and the bhiksuni* goes with her to the village but she does not give that bhiksuni* food, but says, "Elder Sister, go away. I do not want to sit together with you. It Is unpleasant to talk with you. It is pleasant to sit alone and talk by myself," and if, for no other reason, she sends her away, she commits a payantika*. 32. A bhiksuni*, who is not sick, may accept medicines during the four [summer] months. If she accepts them beyond that, unless [the donor] wishes to offer them continuously, offers them again, offers them individually [to the bhiksunis*], or wishes to offer them for his or her whole life, she commits a payantika*. 33. If a bhiksuni* goes to see a military parade, unless it is for an allowable reason, she commits a payantika*. 34. A bhiksuni* may stay for two or three nights in a military camp, if it is for an allowable reason. If she stays beyond that, she commits a payantika*. 35. If a bhiksuni*, during the two or three days that she stays in a military camp, should watch military maneuvers or parades or the powerful movement of troops, elephants, or horses, she commits a payantika*. 36. If a bhiksuni* drinks intoxicants, she commits a payantika*. 37. If a bhiksuni* plays in water, she commits a payantika*. 38. If a bhiksuni* strikes someone with her hand,24 she commits a payantika*. 39. If a bhiksuni* does not accept admonishment, she commits a payantika*.  

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40. If a bhiksuni * frightens another bhiksuni*, she commits a payantika* 41. A bhiksuni* who is not sick may bathe once every half-month. If she bathes more than that, she commits a payantika*, unless it is at an allowable time. The allowable times are when it is hot, when she is sick, when she works, when it is very windy, when it is raining, and when she is traveling. These are the times. 42. If a bhiksuni* who is not sick, to warm her body, makes a fire in an open place or if she tells someone else to do so, except at allowable times, she commits a payantika*. 43. If a bhiksuni* hides another bhiksuni's* alms bowl, robes, her sitting mat, needle container, or tells someone else to do so, even should she do it for fun, she commits a payantika*. 44. If a bhiksuni* properly gives a robe to a bhiksuni*, a siksamana*, a sramanera*, or a sramanerika* and later takes it without asking the owner, she commits a payantika*. 45. If a bhiksuni* obtains a new robe, she should dye it one of three unattractive colors: [murky] green, black or brown. If a bhiksuni* obtains a new robe and does not dye it one of these three colors, she commits a payantika*. 46. If a bhiksuni* deliberately takes the life of an animal, she commits a payantika*. 47. If a bhiksuni* drinks water, knowing that there are insects in it, she commits a payantika*. 48. If a bhiksuni* deliberately upsets another bhiksuni* and makes her unhappy even for a short time, she commits a payantika*. 49. If a bhiksuni* knows a bhiksuni* has committed a serious transgression and conceals it, she commits a payantika*.  

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50. If a bhiksuni * knows that the parties to a dispute have already repented but afterward reopens the matter, she commits a payantika*. 51. If a bhiksuni* travels along a road with a person she knows to be a thief, going even to one village,25 she commits a payantika*. 52. Suppose a bhiksuni* makes the statement, "I know the Dharma spoken by the Buddha. To indulge sexual desires is not a hindrance to the Dharma," and another bhiksuni* admonishes this bhiksuni*, saying, "Elder, Sister, do not say such a thing. Do not slander the World Honored One. It is not good to slander the World Honored One. The World Honored One did not say such a thing. The World Honored One used innumerable expedient means to say that sexual desires are a hindrance to the Dharma." To commit sexual offenses is a hindrance to the Dharma. If that bhiksuni* persists when admonished by that bhiksuni*, then that bhiksuni* should admonish her up to three times, so that she will give up her misconduct. If she refrains from her misconduct after three admonishments, good. If she persists, she commits a payantika*. 53. If a bhiksuni* knows that [a bhiksuni] has said such things, that she has not yet repented according to the Dharma, and that she has not given up this negative view, yet stays together with her, provides for her, and performs a karman with her, she commits a payantika*. 54. Suppose a sramanerika* says, "I know the Dharma spoken by the Buddha. To indulge sexual desires is not a hindrance to the Dharma," and another bhiksuni* admonishes this sramanerika*, saying to the sramanerika*, "From now on you are no longer a disciple of the Buddha. You may not follow the bhiksunis* like the other sramanerikas* who may stay together for two nights with the bhiksunis*. Now you are not allowed to do so. Get out. Be gone. You should not live here." If a  

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bhiksuni * knows all this and if yet she stays together with this sramanerika*, she commits a payantika*. 55. If a bhiksuni*, at the time of a proper admonishment, says, ''Now I will not study the precepts," and even goes so far as to ask difficult questions to a wise keeper of the precepts, she commits a payantika*. If it is to gain an understanding of the precepts, she is allowed to ask difficult questions. 56. If a bhiksuni*, at the time of reciting the precepts, says, "Elder Sisters, what is the use of these trivial precepts. Reciting these precepts only makes one annoyed, ashamed, and suspicious," due to slighting and denigrating the precepts, she commits a payantika*. 57. Suppose a bhiksuni*, at the time of reciting the precepts, says. "Elder Sisters, I have just now come to know these precepts from the Prgatimoksa*, which is to be recited every half-month," and the other bhiksunis* know that this bhiksuni* has already sat in on the recitation of the precepts two or three times, or even more. Even if she is without knowledge and understanding, if she commits an offense, she should be properly dealt with, and also for the offense of not knowing: "Elder Sister, you are not benefited and not good, because you were not mindful during the recitation of the precepts and did not listen with single-pointed concentration." Due to not knowing, she commits a payantika*. 58. If a bhiksuni*, after performing a karman together with others, afterwards says, "The bhiksunis* give the things of the Sangha* to those they are close to," she commits a payantika*. 59.If a bhiksuni*, at the time of a karman of the Sangha*, gets up and leaves, she commits a payantika*. 60. If a bhiksuni* asks someone to explain her absence and her wish to be present [at a Karman] and afterward reprimands her, she commits a payantika*.  

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61. If a bhiksuni *, after some bhiksunis* have quarreled, hears about it and then talks to others about it, she commits a payantika*. 62. If a bhiksuni* strikes another bhiksuni* out of anger and resentment, she commits a payantika*. 63. If a bhiksuni* seizes another bhiksuni* with her hands out of anger and resentment, she commits a payantika*. 64. If a bhiksuni*, out of anger and resentment, unfound-edly accuses someone of committing a sanghavesesa*, she commits a payantika*. 65. If a bhiksuni* enters the door of the palace of an anointed Ksatriya* king before the king has come out and the treasure has been hidden, she commits a payantika*.26 66. If a bhiksuni* personally holds wealth or precious adornments or tells someone else to do so, except in a vihara* or her residence, she commits a payantika*. If she personally keeps wealth or precious adornments in the vihara* or her residence or tells someone else to do so, she should hand it over [when the proper owner] identifies it. 67. If a bhiksuni* enters a village at an unallowable time without telling other bhiksunis*, she commits a payantika*. 68. If a bhiksuni* makes a rope bed or a wooden bed, the legs should be no longer than eight Buddha fingers in length, excluding the length of the inserted joints. If, after it is completed, they are longer than that, she commits a payantika*. 69. If a bhiksuni* uses tula floss to make a string bed, a wooden bed, bedding, or a sitting mat, she commits a payantika*. 70. If a bhiksuni* eats garlic, she commits a payantika*. 71. If a bhiksuni* shaves the hair in three places, she commits a payantika*.27  

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72. If a bhiksuni * cleans her vagina with water, she should not use more than the first finger joint of two fingers. If she exceeds that, she commits a payantika*. 73. If a bhiksuni* makes a male organ out of glue, she commits a payantika*. 74. If bhiksunis* pat each other's [sex organs], they commit a payantika*. 75. If a bhiksuni* gives water to a bhiksu* or fans him with a fan at a time when he is not sick, she commits a payantika*. 76. If a bhiksuni* begs for raw grain, she commits a payantika*. 77. If a bhiksuni* relieves herself on living grass, she commits a payantika*. 78. If a bhiksuni* relieves herself in a pot at night and throws it over the wall in the daytime without looking, she commits a payantika*. 79. If a bhiksuni* goes to see entertainments, she commits a payantika*. 80. If a bhiksuni* enters a village and stands and talks with a man in a screened place, she commits a payantika*. 81. If a bhiksuni* enters a screened place with a man, she commits a payantika*. 82. If a bhiksuni* enters a village and, in a street or a lane, sends her companions away and stands whispering with a man in a screened place, she commits a payantika*. 83. If a bhiksuni* sits in a layperson's house and then goes away without telling the owner, she commits a payantika*. 84. If a bhiksuni* sits in a layperson's house and sits on a couch without telling the owner, she commits a payantika*.  

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85. If a bhiksuni * makes her bed and stays overnight in a layperson's house without telling the owner, she commits a payantika*. 86. If a bhiksuni* enters a dark room together with a man, she commits a payantika*. 87. If a bhiksuni* tells others something her teacher has said, without thinking it over carefully, she commits a payantika*. 88. If a bhiksuni*, over some trivial matter, makes an oath28 to fall into the three negative states of rebirth and not be born [in a place] with the Buddhadharma, saying, "If I did such a thing, may I fall into the three negative states of rebirth and not be born into [a place with] the Buddhadharma," or "If you do such a thing, may you fall into the three negative states of rebirth and not be born [in a place] with the Buddhadharma," she commits a payantika*. 89. If a bhiksuni* argues with other bhiksunis*, but is not good at remembering what she argued about, then beats her breast and cries about it, she commits a payantika*. 90. If two bhiksunis* who are not sick sleep together on one bed, they commit a payantika* 91. If bhiksunis* lie together on one mattress and share one coverlet, they commit a payantika*, unless it is at exceptional times. 92. If a bhiksuni* knows that [another bhiksuni*] was staying in a place before her or comes to know afterward that she was there first and, to annoy her, recites a sutra in front of her or asks her to explain its meaning or teaches her, she commits a payantika*. 93. If a bhiksuni* lives together with a bhiksuni* who is sick but does not look after her, she commits a payantika*.  

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94. If, during the summer retreat, a bhiksuni * first agrees to allow another bhiksuni* to stay with her but later gets angry and drives her out, she commits a payantika*. 95. If a bhiksuni* wanders in an inhabited place all the time in spring, summer, or winter, except for a particular reason, she commits a payantika*. 96. If a bhiksuni* does not leave at the end of the summer retreat, she commits a payantika*. 97. If a bhiksuni* wanders around the outskirts of an inhabited place, along the borders, in an area suspected to dangerous, she commits a payantika*. 98. If a bhiksuni* wanders within an inhabited place suspected to be dangerous, she commits a payantika*. 99. Suppose a bhiksuni* lives closely together [with a householder or a householder's son and engages in inappropriate conduct], and another bhiksuni* admonishes that bhiksuni*, saying, "Elder Sister, you should not live closely together [with a householder or a householder's son. This is] not in accord with the Dharma or the precepts. Elder Sister, you should live separately. If you live separately, you will live happily in the Buddhadharma." If the bhiksuni*, when admonished by that bhiksuni*, persists in her misconduct, she commits a payantika*. 100. If a bhiksuni* goes to see a palace, a magnificently decorated hall, a garden, or a pool, she commits a payantika*. 101. If a bhiksuni* bathes naked in a river, a spring, a stream, or a pond. she commits a payantika*. 102. If a bhiksuni* makes a bathing cloth, she should make it the regulated size. The regulated size is six Buddha fingerspans29 long and two and a half Buddha fin-gerspans wide. If she makes it larger than that, she commits a payantika*.  

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103. If a bhiksuni * takes more than five days to sew a sanghati* robe, she commits a payantika*, except if difficulties arise.30 104. If a bhiksuni* does not look at her sanghati* for more than five days, she commits a payantika*. 105. If a bhiksuni* creates difficulties for a donor who wishes to offer robes, she commits a payantika* 106. If a bhiksuni* uses someone else's robe without asking the owner's permission, she commits a payantika*. 107. If a bhiksuni* gives a robe to a layperson or a non-Bud-dhist [renunciant], she commits a payantika*. 108. If a bhiksuni* thinks, "I shall prevent the proper distribution of robes among the Sangha* because I fear that my disciples will not receive them," she commits a payantika*. 109. If a bhiksuni* thinks, "I shall cause the Sangha* not to give away the kathina* robes now, but later," hoping to cause an extended relaxation of the five regulations,31 she commits a payantika*. 110. If a bhiksuni* thinks, "I shall prevent the bhiksuni* Sangha* from giving away the kathina* robes," hoping to cause an extended relaxation of the five regulations, she commits a payantika*. 111. If a bhiksuni* says to a bhiksuni* "Please settle this dispute for us," but she does not use expedient means to settle it, she commits a payantika*. 112. If a bhiksuni* personally hands food to a layperson or a non-Buddhist renunciant, she commits a payantika*. 113. If a bhiksuni* works as a servant for laypeople, she commits a payantika*. 114. If a bhiksuni* spins thread32 with her own hands, she commits a payantika*.  

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115. If a bhiksuni * sits or lies down on a large or small bed in a layperson's house, she commits a payantika*. 116. If a bhiksuni* enters a layperson's house, tells the owner to prepare bedding for her to stay overnight, then goes away the next day without informing the owner, she commits a payantika*. 117. If a bhiksuni* recites worldly spells or incantations and so on, she commits a payantika*. 118. If a bhiksuni* teaches worldly spells or incantations and so on, she commits a payantika*. 119. If a bhiksuni*, knowing a woman is pregnant, gives her the full precepts, she commits a payantika*. 120. If a bhiksuni*, knowing a woman has a nursing child, gives her the full precepts, she commits a payantika*. 121. If a bhiksuni*, knowing a woman is less than twenty years old, gives her the full precepts, she commits a payantika*. 122. If a bhiksuni* does not give the siksamana* precepts to a woman over eighteen or the full precepts to a woman over twenty, she commits a payantika*.33 123. If a bhiksuni* gives two years of training in the precepts to a woman over eighteen but does not give her the six precepts and then, when she is twenty years old, gives her the full precepts, she commits a payantika*. 124. If a bhiksuni* gives two years of training to a woman over eighteen, gives her the six [siksamana] precepts, and then, when she is twenty years of age, gives her the full precepts without the Sangha's* permission, she commits a payantika*. 125. If a ten-year-old girl who has been married has had two years of training in the precepts, a bhiksuni* can give her the full precepts when she is twelve years old. If she gives her the precepts when she is younger than twelve, she commits a payantika*.  

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126. If a bhiksuni * ordains a twelve-year-old girl who has been married and has been trained in the precepts for two years, giving her the full precepts without informing the Sangha*, she commits a payantika*. 127. If a bhiksuni* gives the full precepts to a woman she knows to be such a person [as a prostitute], she commits a payantika*. 128. If a bhiksuni* ordains many disciples, yet does not teach them for two years nor provide them with the two things [i.e., Dharma and the requisites34], she commits a payantika*. 129. If a bhiksuni* does not follow her bhiksuni*upadhyayika* for two years, she commits a payantika*. 130. If a bhiksuni* gives the full precepts to someone despite the disapproval of the Sangha*, she commits a payantika*. 131. If a bhiksuni* gives the full precepts before she has been a bhiksuni* for twelve years, she commits a payantika*. 132. If a bhiksuni* has been ordained for twelve years and gives the full precepts despite the disapproval of the Sangha*, she commits a payantika*. 133. If a bhiksuni* has been prohibited by the Sangha* from giving the full precepts, says, "Partiality, hatred, fear, and ignorance exist in the Sangha*. If they like something, they approve it; if they do not like something, they do not," she commits a payantika*. 134. If a bhiksuni* gives the full precepts to someone despite the disapproval of the woman's parents, husband, or guardian, she commits a payantika*. 135. If a bhiksuni* knows a woman is in love with a boy or a man or prone to depression or anger, yet allows her to leave the household life and gives her the full precepts, she commits a payantika*  

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136. If a bhiksuni * says to a siksamana*, "You should renounce this and study that, and I will give you the full precepts," then does not use expedient means to give her the full precepts, she commits a payantika*. 137. If a bhiksuni* says to a siksamana*, "Bring a robe and give it to me and I will give you the full precepts," then does not use expedient means to give her the full precepts, she commits a payantika*. 138. If a bhiksuni* gives the full precepts to someone less than a year after [ordaining someone else], she commits a payantika*. 139. If a bhiksuni*, having already given someone full precepts, waits until the next day to bring her before the Bhiksu* Sangha*, she commits a payantika*. 140. If a bhiksuni* who is not sick does not go to receive instruction [from the Bhiksu* Sangha*], she commits a payantika*. 141. A bhiksuni* should go before the Bhiksu* Sangha* every half-month to request instruction. If she does not, she commits a payantika*. 142. When the summer retreat comes to an end, the Bhiksuni* Sangha* should go to the Bhiksu* Sangha* and report35 the three things: what has been seen, heard, and suspected. If she does not, she commits a payantika*. 143. If a bhiksuni* stays the summer retreat in a place where there is no bhiksu*, she commits a payantika*. 144. If a bhiksuni*, knowing that there are bhiksus* in a monastery, enters without making an announcement, she commits a payantika*. 145. If a bhiksuni* scolds a bhiksu*, she commits a payantika*. 146. If a bhiksuni* is fond of arguing but not good at remembering what she argued about, then, after getting angry and unhappy, she scolds the Bhiksuni* Sangha*, she commits a payantika*.  

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147. If a bhiksuni * develops a carbuncle or any kind of syphilis and lets a man open it and bandage it without informing the Sangha* or other people, she commits a payantika*. 148. If a bhiksuni* receives an invitation and, after eating her fill, later again eats rice, other starches, dried rice, fish, or meat, she commits a payantika*. 149. If a bhiksuni* becomes jealous [of another bhiksuni* who is invited to] a donor's house, she commits a payantika*. 150. If a bhiksuni* applies perfume on her body, she commits a payantika*. 151. If a bhiksuni* applies sesame residue on her body, she commits a payantika*. 152. If a bhiksuni* has a bhiksuni* rub her body, she commits a payantika*. 153. If a bhiksuni* has a siksamana* rub her body, she commits a payantika*. 154. If a bhiksuni* has a sramanerika* rub her body, she commits a payantika*. 155. If a bhiksuni* has a laywoman rub her body, she commits a payantika*. 156. If a bhiksuni* wears padding to enhance her hips, she commits a payantika*. 157. If a bhiksuni* keeps feminine adornments, unless there is a particular occasion for her to do so,36 she commits a payantika*. 158. If a bhiksuni* wears leather shoes or carries a sunshade, unless there is a particular reason for her to do so, she commits a payantika*. 158. If a bhiksuni* wears leather shoes, she commits a payantika*.  

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159. If a bhiksuni * who is not sick rides in a vehicle, she commits a payantika*, unless there is a particular reason for her to do so. 160. If a bhiksuni* enters a village without wearing her sanghati* robe, she commits a payantika*. 161. If a bhiksuni* goes to a layperson's house in the evening without first being invited, she commits a payantika*. 162. If a bhiksuni* opens the gate of the Sangha's* dwelling in the evening and goes out without telling other bhiksunis*, she commits a payantika*. 163. If a bhiksuni* opens the gate of the Sangha's* dwelling after sunset and goes out without telling anybody, she commits a payantika*. 164. If a bhiksuni* does not take part in the early summer retreat or the later summer retreat, she commits a payantika*.37 165. If a bhiksuni* gives the full precepts to a woman that she knows often loses control of her urine or feces or discharges mucus from her nose or throat, she commits a payantika*. 166. If a bhiksuni* gives the full precepts to someone who has both male and female organs, she commits a payantika*. 167. If a bhiksuni* gives the full precepts to someone who discharges urine and excrement from one orifice, she commits a payantika*. 168. If a bhiksuni* gives the full precepts to someone who is in difficulties due to sickness or debt, she commits apayantika*. 169. If a bhiksuni* learns worldly skills in order to make a living, she commits a payantika*. 170. If a bhiksuni* teaches laypeople worldly skills, she commits a payantika*.  

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Page 59 171. If a bhiksuni * does not leave after having been expelled from the Sangha*, she commits a payantika*. 172. If a bhiksuni* asks a bhiksu* to explain the meaning of something without asking his permission first, she commits a payantika*. 173. If a bhiksuni* knows that [another bhiksuni*] lodged in a place before her but came back later and, wanting to upset her, walks, stands, sits, or lies down in front of her, she commits a payantika*. 174. If a bhiksuni* builds a stupa* in a monastery where there are bhiksus*, she commits a payantika*. 175. When a bhiksuni* sees a newly ordained bhiksu*, she should rise, pay respect to him, greet him, and ask him to sit down. If she does not, unless it is for a particular reason, she commits a payantika*. 176. If a bhiksuni*, to look attractive, sways her body when approaching, she commits a payantika*. 177. If a bhiksuni* wears feminine adornments and applies perfume to her body, she commits a payantika*. 178. If a bhiksuni* has a non-Buddhist woman rub her body with perfume, she commits a payantika*. Elder Sisters, I have recited the 178 payantika-dhar-ma* . Now I ask you, Elder Sisters, whether you are pure in this regard. (This is repeated three times.) Elder Sisters, since you remain silent, you must be pure in this regard. It is so acknowledged. The Eight Pratidesaniya-dharma* Elder Sisters, the following are the eight pratidesaniya-dharma* which is to be recited every half-month.  

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that are from the Pratimoksa*Sutra*,

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1. If a bhiksuni *, who is not sick, begs for cheese to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, ''Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. 2. If a bhiksuni*, who is not sick, begs for oil to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. 3. If a bhiksuni*, who is not sick, begs for honey to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. 4. If a bhiksuni*, who is not sick, begs for crystallized sugar to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. 5. If a bhiksuni*, who is not sick, begs for milk to drink, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. 6. If a bhiksuni*, who is not sick, begs for cream to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense.  

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7. If a bhiksuni *, who is not sick, begs for fish to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. 8. If a bhiksuni*, who is not sick, begs for meat to eat, she commits a reprehensible offense that requires confession. She should say to the other bhiksunis*, "Elder Sisters, I have committed a reprehensible offense. I should not have done so. I now confess to the Elder Sisters." This is called a pratidesaniya* offense. Elder Sisters, I have recited the eight pratidesaniya-dharma* . Now I ask you, Elder Sisters, whether you are pure in this regard. Since you remain silent, you must be pure in this regard. It is so acknowledged. The 100 Saiksa-dharma* Elder Sisters, the following are the saiksa-dharma*38 from the Pratimoksa*Sutra*, which are to be recited every half-month. 1. The underskirt39 ought to be worn neatly. This should be learned. 2. The five robes40 ought to be worn neatly. This should be learned. 3. Do not enter a layperson's house with the robe worn reversed.41 This should be learned. 4. Do not enter and sit in a layperson's house with the robe worn reversed. This should be learned. 5. Do not wrap your robe around your neck and enter a layperson's house. This should be learned.  

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6. Do not wrap your robe around your neck, then enter and sit in a layperson's house. This should be learned. 7. Do not cover your head with your robe and enter a layperson's house. This should be learned. 8. Do not cover your head with your robe, then enter and sit in a layperson's house. This should be learned. 9. Do not enter a layperson's house jumping. This should be learned. 10. Do not enter and sit in a layperson's house jumping. This should be learned. 11. Do not squat in a layperson's house. This should be learned. 12. Do not enter a layperson's house with your hands on your hips. This should be learned. 13. Do not enter and sit in a layperson's house with your hands on your hips. This should be learned. 14. Do not enter a layperson's house with your body swinging. This should be learned. 15. Do not enter and sit in a layperson's house with your body swinging. This should be learned. 16. Do not enter a layperson's house with your arms hanging down. This should be learned. 17. Do not enter and sit in a layperson's house with your arms hanging down. This should be learned. 18. Enter a layperson's house with the body well-covered. This should be learned. 19. Enter and sit in a layperson's house with the body well-covered. This should be learned. 20. Do not enter a layperson's house glancing left and right. This should be learned.  

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21. Do not enter and sit In a layperson's house glancing left and right. This should be learned. 22. Enter a layperson's house quietly. This should be learned. 23. Enter and sit in a layperson's house quietly. This should be learned. 24. Do not enter a layperson's house joking and laughing. This should be learned. 25. Do not enter and sit in a layperson's house joking and laughing. This should be learned. 26. Accept food mindfully. This should be learned. 27. Accept food within the capacity of the alms bowl. This should be learned. 28. Accept soup within the capacity of the alms bowl. This should be learned. 29. Accept soup and rice 42 in equal amounts. This should be learned. 30. Accept food in order.43 This should be learned. 31. Do not take only the food in the center of the bowl. This should be learned. 32. A bhiksuni* who is not sick should not ask for soup or rice for herself. This should be learned. 33. Do not cover the soup with rice or the rice with soup.44 This should be learned. 34. Do not look and compare the food in the bowl of another sitting nearby. This should be learned. 35. Pay undivided attention to the alms bowl while eating. This should be learned. 36. Do not put too much food in your mouth while eating. This should be learned.  

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37. Do not open your mouth wide while waiting for food. This should be learned. 38. Do not talk with food in your mouth. This should be learned. 39. Do not throw food in the air and catch it in your mouth. This should be learned. 40. Do not scatter your food around while eating. This should be learned. 41. Do not fill up your cheeks with food while eating. This should be learned. 42. Do not make a sound while chewing your food. This should be learned. 43. Do not slurp food with your mouth open while eating. This should be learned. 44. Do not lap up food with the tongue. This should be learned. 45. Do not move your hands while eating. This should be learned. 46. Do not pick up scattered food with your hands while eating. This should be learned. 47. Do not take an eating utensil with dirty hands. This should be learned. 48. Do not dump in a layperson's house water used for washing your bowl. This should be learned. 49. Do not relieve yourself, blow your nose, or spit on living grass, unless you are sick. This should be learned. 50. Do not relieve yourself, blow your nose, or spit in clean water, unless you are sick. This should be learned. 51. Do not relieve yourself while standing, unless you are sick. This should be learned.  

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52. Do not teach Dharma to a person wearing the robe reversed and lacking respect, unless the person is sick. This should be learned. 53. Do not teach Dharma to a person wearing the robe wrapped around the neck, unless the person is sick. This should be learned. 54. Do not teach Dharma to a person whose head is covered, unless the person is sick. This should be learned. 55. Do not teach Dharma to a person whose head is wrapped, unless the person is sick. This should be learned. 56. Do not teach Dharma to a person with hands on hips, unless the person is sick. This should be learned. 57. Do not teach Dharma to a person wearing leather shoes, unless the person is sick. This should be leasned. 58. Do not teach Dharma to a person wearing wooden shoes, unless the person is sick. This should be learned. 59. Do not teach Dharma to a person who is riding in a vehicle [or on an animal], unless the person is sick. This should be learned. 60. Do not sleep overnight in a stupa * unless it is to guard it. This should be learned. 61. Do not store valuables In a Buddhist stupa*, unless it is for safekeeping [of monastic property]. This should be learned. 62. Do not wear leather shoes in a Buddhist stupa*. This should be learned. 63. Do not enter a Buddhist stupa* carrying leather shoes. This should be learned. 64. Do not circumambulate a Buddhist stupa* wearing leather shoes. This should be learned.  

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65. Do not enter a Buddhist stupa * wearing decorated shoes. This should be learned. 66. Do not enter a Buddhist stupa* carrying decorated shoes. This should be learned. 67. Do not eat below a stupa*, leave leftovers, or dirty the ground with food. This should be learned. 68. Do not pass below a stupa* carrying a dead body. This should be learned. 69. Do not bury a dead body below a sift This should be learned. 70. Do not cremate a dead body below a stupa* This shuld be learned. 71. Do not cremate a dead body facing a stupa*. This should be learned. 72. Do not cremate a dead body around the four sides of astupa* so that the bad smell enters it. This should be learned. 73. Do not pass below a stupa* carrying the clothes or bed of a dead person, unless they have been washed, dyed, or scented. This should be learned. 74. Do not relieve yourself below a Buddhist stupa*. This should be learned. 75. Do not relieve yourself facing a Buddhist stupa*. This should be learned. 76. Do not relieve yourself around the four sides of a stupa* so that the bad smell enters it. This should be learned. 77. Do not carry a Buddhist image to the toilet. This should be learned. 78. Do not chew a willow branch45 below a Buddhist stupa*. This should be learned. 79. Do not chew a willow branch facing a Buddhist stupa*. This should be learned.  

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80. Do not chew a willow branch around the four sides of a Buddhist stupa *. This should be learned. 81. Do not spit or blow your nose below a Buddhist stupa*. This should be learned. 82. Do not spit or blow your nose facing a Buddhist stupa*, This should be learned. 83. Do not spit or blow your nose around the four sides of astupa*. This should be learned. 84. Do not sit with legs outstretched facing a stupa*. This should be learned. 85. Do not place a Buddhist stupa* in a lower location and live in a higher location. This should be learned. 86. Do not teach Dharma while standing to people who are seated, unless they are sick. This should be learned. 87. Do not teach Dharma while sitting to people who are lying down, unless they are sick. This should be learned. 88. Do not teach Dharma while sitting in an inferior seat to people who are sitting in the place of honor. unless they are sick. This should be learned. 89. Do not teach Dharma while sitting in a lower seat to people who are sitting in a higher seat, unless they are sick. This should be learned. 90. Do not teach Dharma while walking behind to people who are walking ahead, unless they are sick. This should be learned. 91. Do not teach Dharma while walking on a lower road to people who are walking on a higher road, unless they are sick. This should be learned. 92. Do not teach Dharma while off to the side of the road to people on the road. unless they are sick. This should be learned.  

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93. Do not hold hands on the road. This should be learned. 94. Do not cut down a tree larger than the height of a person, unless it is on an allowable occasion. This should be learned. 95. Do not put an alms bowl inside a bag, hang it on a pole, and carry it on the shoulder while walking. This should be learned. 96. Do not teach Dharma to a person holding a stick and lacking respect, unless the person is sick. This should be learned. 97. Do not teach Dharma to a person carrying a sword, unless the person Is sick. This should be learned. 98. Do not teach Dharma to a person carrying a spear, unless the person is sick. This should be learned. 99. Do not teach Dharma to a person carrying a knife, unless the person is sick. This should be learned. 100. Do not teach Dharma to a person carrying an umbrella, unless the person is sick. This should be learned. Elder Sisters, I have read the saiksa-dharma * Now I ask you, Elder Sisters, whether you are pure in this regard. (This is repeated three times.) Elder Sisters, since you remain silent, you must be pure in this regard. It is so acknowledged. The Seven Adhikarana-samatha-dharma* Elder Sisters, these are the seven adhikarana-samatha-dharma* 46 that are from the Pratimoksa*Sutra*, which is to be recited every half-month. If bhiksunis* have a dispute, they should resolve it. 1 If the case can be resolved with the presence of the parties, let the parties be present.  

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2. If the case can be resolved by remembering events, let them be remembered. 3. If the case can be resolved by sanity. let there be sanity. 4. If the case can be resolved by one's own admission, let the admission be made. 5. If the case can be resolved by the majority, let the majority resolve it. 6. If the case can be resolved by finding where the guilt lies, let it be found. 7. If the case can be resolved by appointing a representative from each side, let representatives be appointed. 47 Elder Sisters, I have recited the seven ways of resolving disputes. Now I ask you, Elder Sisters, whether you are pure in this regard. (This is repeated three times.) Elder Sisters, since you remain silent, you must be pure in this regard. It is so acknowledged. Elder Sisters, I have recited the prologue to the Pratimoksa*Sutra*, the eight parajika-dharma*, the seventeen sanghavesesa-dharma*, the thirty nihsargika-payantika-dharma*, the 178 payantika-dharma*, the eight pratidesaniya-dharma*, the [100] saiksa-dharma,* and the seven adhikarana-samatha-dharma*. These are from the Pratimoksa*Sutra* taught by the Buddha and are to be recited every half-month. If there are any further practices harmoniously agreed upon, they should be practiced. Patience is the foremost path. There is nothing comparable in the Buddha's teaching. If one who has left the household life disturbs others, She cannot be called a renunciant. That is the precept of Tathagata* Vipasyin*, the unattached, the fully enlightened one.  

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Just as a person with clear eyesight Can avoid a treacherous road, So a wise person in the world Can avoid all unwholesomeness. That is the precept of Tathagata * Sikhin, the unattached, the fully enlightened one. Do not slander or envy others. Always maintain the precepts. Be content with food and drink. Always be happy living in solitude. Concentrate the mind and take delight in vigorous effort. That is the precept of Tathagata* Visvabhu*, the unattached, the fully enlightened one. Just as a bee feeding on flowers Does not spoil their color or fragrance, But just extracts their flavor, So abhiksu[ni]* entering an inhabited place Does not interfere with others' affairs Or notice what they do or do not do, But is mindful only of her own behavior, Whether correct or incorrect. That is the precept of Tathagata* Krakucchanda, the unattached, the fully enlightened one. Do not lose control of the mind. Diligently study the sacred Dharma. Thus freed of anxiety and sorrow, Concentrating the mind, one enters nirvana*. That is the precept of Tathagata* Kanakamuni, the unattached, the fully enlightened one.  

Avoid all negativity.

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Always practice all virtues. Purify your own mind. This is the teaching of all the Buddhas. That is the precept of Tathagata * Kasyapa*, the unattached, the fully enlightened one. Guard well your speech, Purify your mind, Avoid all negativity of the body Purify the actions of all three. Being able to do all this, Is the path of the great sage. That is the precept of Tathagata* Sakyamuni*, the unattached, the fully enlightened one, who taught for twelve years to the undefiled Sangha*. Only after that was It elaborated. If a bhiksuni* takes delight in the Dharma and the renunciant life, has a sense of shame and remorse, and takes delight In learning the precepts, she should study what is found herein. A wise person who can keep the precepts Can enjoy these three: Good reputation, material gain, And a birth in heaven after death. One should contemplate like this: Wise ones diligently keep the precepts. Pure precepts give rise to wisdom. Thus is the foremost path attained. The Buddhas of the past, the future, As well as the present World Honored One, Who are able to transcend all sorrow, All respect the precepts. This Is the Dharma of all the Buddhas.

 

Those who seek the path of the Buddha Should, for their own sake,

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Always respect the true Dharma. This is the teaching of all the Buddhas. The seven Buddhas, World Honored Ones, Cut through all defilements, And taught seven Vinaya Sutras * To free us from all fetters. They have already achieved nirvana* And eliminated all sophistry forever. To follow the words of the Great Sage And the precepts honored by the worthy ones, This is the practice of the disciples Who achieve serene nirvana*. When the World Honored One achieved nirvana*, Great compassion arose. He gathered the assembly of bhiksus* together, And this is what he taught: ''Do not say, after my passing, That pure practitioners have no protector. Now that I have taught the Pratimoksa*Sutra*, And the excellent Vinaya teachings, Even though I achieve final nirvana*, Treat these as the World Honored One. If this sutra* remains long in the world, Buddhadharma will be widespread, And because it becomes widespread, Nirvana* can be achieved. If one cannot keep these precepts Or observe the uposadha* as one should, It will be like the sinking of the sun, When the whole world is shrouded in darkness.

 

One should always keep the precepts, Just as a yak protects its tail, Always staying together in harmony, In accordance with the Buddha's words.

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I have recited the Pratimoksa *Sutra*, And the assembly's uposadha* is concluded. I now dedicate all the merit Of reciting the Pratimoksa*Sutra* That all sentient beings may achieve Buddhahood Together as one." Translated from Sanskrit into Chinese by Tripitaka* Master Buddhayasas* during the Later Chin Dynasty. [Translated from Chinese into English by Heng-ching Shih and Karma Lekshe Tsomo in 1992.]  

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III. The Bhiksuni * Pratimoksa* Sutra* of the Mulasarvastivadin* School In the Indian language [the text is entitled] Bhiksuni*Pratimoksa*Sutra*; in Tibetan, dDge slong ma'i so sor thar pa'i rndo. Section One I prostrate to the Omniscient One. I prostrate to the supreme precious ones: The one guide and protector Buddha, the excellent Dharma, And the Noble Assembly. The cause of complete liberation from suffering Is the Pratimoksa*, So listen attentively to this explanation. Melodious banner renowned in the three worlds.1 Whose excellent enunciation of the Dharma Sounds like the lion's roar. Omniscient One, you who possess The treasure of the Three Jewels: Brahma and Indra touch your feet With their crown jewels.

 

We prostrate, touching our foreheads, To the chief of all beings, Who has crossed the boundless depths Of the ocean of suffering.

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The Pratimoksa * is the basis for practicing The Omniscient One's three trainings, And is the vessel of the Three Jewels. So I shall explain it amidst the Noble Sangha*. The enlightened Vinaya is full like the great ocean, And this Pratimoksa* is the heart and essence Of the abode of all boundless profound knowledge. This is the supreme kind of all the Dharma, And the supreme leader of beings [out of samsara*]. This [Pratimoksa*] is like a great store Of training in morality for the Sangha*, With many things to be chosen or rejected.2 This is the medicine that clears away The poison of hawing broken the moral code. This is the iron hook [rescuing] young humanity From the errors of youth. This is the method for crossing to liberation From cyclic existence deeper than the ocean. This is the definite bridge For beings traveling to higher states of rebirth. This is the path conquering delusions, The excellent guide even for kings. This is the foundation supporting the stairway For entering the city of liberation. "When I pass away, beyond sorrow, This [Pratimoksa*] will be your guide," said the Buddha. He respected this Pratimoksa* tremendously, And praised it amidst the Sangha* community.

 

Even the sound of the word Buddha Is extremely rare in the world. To find a human birth is extremely rare. To become a renunciant is very rare.

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Likewise, those who have become renunciants And maintain the morality perfectly are rare. Even should they keep the discipline thoroughly, They have great difficulty finding sincere companions. For a Buddha to appear in the world, To be a human and a renunciant, To have excellent morality and noble friends These are truly hard to find. Having found them, the wise aspire to be good. Those who wish to achieve results thereby And who wish to keep their precepts: Listen diligently to this Pratimoksa *. The Buddha appeared in the aspect of a human renunciant, The chief of all bhiksus* with faculties subdued. Those who truly wish for liberation: Always keep to the Pratimoksa*! Even throughout l0 million eons, It is rare to find those who hear the Pratimoksa* And adhere to it, Much less put it into practice. For Buddhas to appear is excellent. The Dharma teachings are also excellent. The Sangha* in harmony is excellent. The Sangha's* austerities3 are excellent. Seeing Superior Beings4 is excellent. Companionship with holy beings is excellent. Not seeing immature beings,5 This is always excellent.

 

Seeing ethical beings is excellent. Seeing scholars is excellent. Seeing arhats who are free from further rebirth, This is also excellent.

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The coursing stream of the spiritual path Is excellent. A being who Is acquainted with Dharma is excellent. Achieving wisdom is excellent. Extinguishing pride in the "I" is excellent. Definitely subduing the senses, Growing old In the peace of the monastery, Hearing more and more [teachings] How excellent to stay In the forest for a lifetime! 6 Noble Sisters, The summer months have passed And only this [time] remains.7 Noble Sisters, Aging and dying will surely arrive. The Buddha's teachings will disintegrate. The Mt. Meru of Dharma will disintegrate. The wheel of Dharma will degenerate. The lamp of Dharma will die out. The ocean of Dharma will dry up. The darkness of ignorance will become more powerful. Accomplished beings will completely disappear. And if there are no accomplished practitioners, In a short time there will be no light In the world. For that reason, Noble Sisters, Practice attentively!

 

The enlightenment of the Buddhas,8 The perfectly accomplished Awakened Ones, And the paths by which we attain that enlightenment, Are gained by those who practice attentively. The disciples of the Buddha Limit their involvement and activities. So, at the beginning of any procedure of the Sangha*,

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We ask the Noble Sisters who are not able to be present Whether they are completely pure. This is the announcement. It is so acknowledged. To him, the Lion of the Sakyas *,9 With hands pressed together, We recite the Pratimoksa*, For the purpose of subduing [the delusions]. Please listen as I recite. Having heard [this Pratimoksa*], Act in accordance with the Great Sage's words. Engaging in diligent practice To deal with the subtle faults, Spending one's time in striving constantly, Still it is difficult to tame the wild horse of the mind. This bridle of the Pratimoksa* Drives in the appropriate sharp spikes. The Pratimoksa* has many qualities. If a person avoids going beyond The bounds of this Pratimoksa*, Such a person is known as good, And becomes completely victorious over the delusions. Whoever does not have this bridle [of the Pratimoksa*], And never wishes to practice it, Is a person agitated by the battle of delusions, Unable to control or stabilize the wandering mind. Noble Sisters of the Sangha*, please listen to me. Today, the fourteenth/fifteenth of the month, is the day for the Sangha's uposadha*. If the assembled Sangha* is ready, let the Sangha* assemble in harmony for the Sangha's* uposadha*  

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and today's reading of the Pratimoksa * Sutra*. This is the supplication. Noble Sisters, this is our uposadha*. I shall now read the Pratimoksa* Sutra*. You should listen attentively and reflect well on it. I shall explain: Those who have committed a transgression should reveal it. Those who have not, should remain silent. If you are silent, I shall know that the Noble Sisters are completely pure. When someone questions you, you should respond in this way. The bhiksunis* in the assembly will make the proclamation in this way three times. When the bhiksunis* in the assembly make the proclamation in this way three times, should any bhiksuni* who has committed a transgression recall it and not reveal it, she will be guilty of deliberate intentional lying. The Conqueror has said that intentionally lying is a hindrance [to the Dharma]. If a bhiksuni* remembers her transgression and wishes to be absolved of having committed that transgression, she should admit it and reveal it. If she reveals it, she will achieve and abide in happiness. If she does not reveal and confess it, she will not. Noble Sisters, I have read the prologue to the recitation of the Pratimoksa* Sutra*. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you a second and a third time, are you completely pure in this regard? If the Noble Sisters are completely pure in this regard, I shall know it by your silence. The Eight Parajika-dharma* [Briefly stated, these include] unchaste conduct, stealing, killing a human being, telling lies, touching the body of a male, making arrangements [to meet a man], [hiding] a friend['s defeat], and following an expelled bhiksu*. Noble Sisters, these are the eight parajika-dharma* from the Pratimoksa* Sutra*, which is to be recited twice a month. 1. If a bhiksuni* who is dwelling in accordance with the training together with the bhiksunis* contravenes the  

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training, disregards the training, and unchastely engages in sexual activities, even with an animal, that bhiksuni * commits a parajika* and is expelled from the order. 2. If a bhiksuni*, whether in a town or a secluded place, takes something that has not been given to her, stealing something of such a value that it is regarded as theft and censurable by a king or high official who would say, "Oh woman, you are a robber. You are a fool. You are an idiot. You are a thief," and would have her executed, arrested, or banished or should she have someone else do so, that bhiksuni* commits the parajika* of taking what is not given and is expelled from the order. 3.If a bhiksuni* intentionally takes the life of a human being or a fetus with her own hands, gives a weapon to someone, incites someone to take up a weapon, urges death, or praises death, saying, "Why live such a foul, dreadful, nonvirtuous life? It would be easier to die than to live such life," with such a wish and idea in mind, should she employ innumerable methods to cause death or praise death, then at the time it is done, that bhiksuni* commits a parajika* and is expelled from the order. 4. If a bhiksuni* who is not clairvoyant, not all-knowing, says, "I have surpassed human capabilities. I have achieved the state of a Superior," and so on. "I know this and perceive that," and should she say that she knows things she does not, then later on, whether questioned at another time or not, wishing to be absolved of a transgression, should she say, "Noble Sisters, I said that I knew or perceived what I did not know or perceive," not simply out of genuine pride but with the deliberate intention of telling a lie, then that bhiksuni* commits a parajika* and is expelled from the order. 5. If a bhiksuni*, aroused by desire, comes into bodily contact with a man aroused by desire, such that they touch one another between the eyes and the knees, and should she accept having had the experience of fully touching  

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him, 10 then that bhiksuni* commits a parajika* and is expelled from the order. 6. If a bhiksuni*, aroused by desire, together with a man aroused by desire, flirts,11 charms, behaves immodestly,12 enters a place together with him,13 makes coquettish gestures14 or inviting signs, allows him to approach her or goes with him, or lies down extending her limbs in a place suitable for relations between a man and a woman, then when a bhiksuni* engages in such actions as these eight, she commits a parajika* and is expelled from the order. 7. If a bhiksuni*, knowing that another bhiksuni* has committed a parajika*, conceals it, then later, when that bhiksuni's* life ebbs or she dies or leaves or goes to another area or to another [non-Buddhist] group, at that time if she says, "Noble Sisters, I knew that bhiksuni* had committed a parajika*," then that bhiksuni* commits a parajika* and is expelled from the order. 8. Suppose a bhiksuni*, knowing that a bhiksu* has been expelled by a karman of the harmonious Bhiksu* Sangha*, knowing that the harmonious Bhiksu* Sangha* has decided that he is unworthy of respect, and that after persisting in his willful conduct, he has relented and submitted to the restraints of the Bhiksu* Sangha* and taught others to do likewise, staying within the boundaries15 and begging forgiveness, says to him, "Noble One, having persisted in your willful conduct, do not relent and submit to the restraints of the Bhiksu* Sangha* and teach others to do likewise. Stay within the boundaries, but do not repent. I will give you an alms bowl, upper robe, strainer, bowl, belt. As you read, recite, or practice, I will please you and serve you with whatever you like." Then the bhiksunis* admonish that bhiksuni*, saying, "Noble Sister, you are associating with a bhiksu* who has been expelled by the harmonious Sangha*. The harmonious Bhiksuni* Sangha* has decided that he is unworthy of respect. Having persisted in his willful con 

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duct, he has relented and submitted to the restraints of the Bhiksu * Sangha* and taught others to do likewise, staying within the boundaries and begging forgiveness. Knowing this, you should not say to him, 'Noble One, having persisted in your willful conduct, do not relent and submit to the restraints of the Bhiksu* Sangha* and teach others to do likewise. Stay within the boundaries, but do not repent. I will give you an alms bowl, upper robe, strainer, bowl, belt. As you read, recite, or practice, I will please you and serve you with whatever you like.' Do not say that. Noble Sister, give up following one who has been expelled.'' If that bhiksuni*, when admonished thus by the bhiksunis*, gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives up her misconduct, good. If she does not, then that bhiksuni* commits a parajika* and is expelled from the order. Noble Sisters, I have finished reciting the eight parajika-dharma*. If a bhiksuni* commits any of these transgressions, she is one who is defeated and reverts to what she was originally.16 She is not allowed to stay together with the bhiksunis* and is not entitled to enjoy the benefits of staying with them. Now I ask you, Noble Sisters, are you completely pure In this regard? I ask you a second and a third time, are you are completely pure in this regard? If the noble sisters are completely pure in this regard, I shall know it by your silence. The Twent Sanghavasesa-dharma* [These include] acting as a gobetween, baseless accusation, accusing by implication, something, free of desire, by day, at night, going on the road, crossing a river, agreement, [and SO on].  

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Noble Sisters, these are the twenty sanghavasesa-dharma * that come from the Pratimoksa* Sutra*, which is to be recited twice a month. 1. If a bhiksuni* conveys a man's words to a woman or a woman's words to a man, herself acting as a gobetween, she commits a sanghavasesa* on the first offense. 2. If a bhiksuni*, becoming angry and spiteful, unfoundedly accuses a pure bhiksuni* who is without fault of having committed a parajika* so as to spoil her pure conduct, and should she at another time, whether she is questioned or not, declare that her accusation was unfounded, that she was angry and made the accusation out of anger, then she commits a sanghavasesa* on the first offense. 3. If a bhiksuni*, becoming angry and spiteful, using some sort of irrelevant evidence, accuses a pure bhiksuni* who is without fault of having committed a parajika* so as to spoil her pure conduct, and at another time, whether she is questioned or not, should it be discovered that she just concocted the charge without any basis, using some sort of irrelevant evidence, speaking out of anger and hatred, then she commis a sanghavasesa* on the first offense. 4. If a bhiksuni* aroused by desire accepts something17 from a man aroused by desire, then she commits a sanghavasesa* on the first offense. 5. If a bhiksuni* says to another bhiksuni*, "If you are not aroused by desire, free of desire you may receive something from a man who is aroused by desire," then she commits a sanghavasesa* on the first offense. 6. If a bhiksuni* leaves her dwelling [and goes out] alone at night, then she commits a sanghavasesa* on the first offense. 7. If a bhiksuni* leaves her dwelling [and goes out] alone in the daytime, then she commits a sanghavasesa* on the first offense.  

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8. If a bhiksuni * goes along a road alone, then she commits a sanghavasesa* on the first offense. 9. If a bhiksuni* crosses a river alone, then she commits a sanghavasesa* on the first offense. 10. If a bhiksuni* knowingly gives full precepts to a woman who has not been released by her family or guardian and who has not received permission from the king, then she commits a sanghavasesa* on the first offense. [The next set includes] obtaining the wealth or possessions of the deceased, reinstating a bhiksuni*, repudiating, quarreling, digging up, associating, having others associate, alienating the Sangha, forming a faction, corrupting, and discontent. 11. If a bhiksuni*, out of attachment, pursues the wealth or possessions of someone who has died, then she commits a sanghavasesa* on the first offense. 12. If a bhiksuni* knowing that a bhiksuni* has been expelled by a karman of the harmonious Bhiksuni* Sangha*, leads her outside the boundaries and performs a ritual of absolution for her, then she commits a sanghavasesa* on the first offense. 13. If a bhiksuni*, agitated by anger, becomes enraged and says, "I forsake the Buddha, I forsake the Dharma, I forsake the Sangha*. The Buddhist renunciants are not the only ones who keep moral discipline, have qualities, are chaste and virtuous. The brahmins and other renunciants also keep moral discipline, have qualities, are chaste and virtuous. I can practice celibacy among them." Then the bhiksunis* should say, "Noble Sister, you should not become agitated with anger, enraged and discontent, saying, 'I forsake the Buddha, I forsake the Dharma, I forsake the Sangha*. The Buddhist renunciants are not the only ones who keep moral discipline, have qualities, are chaste and virtuous. The brahmins and other renunciants also keep moral discipline,  

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have qualities, are chaste and virtuous. I can practice celibacy among them.' Noble Sister, we admonish you to give up such a nonvirtuous view." If the bhiksuni * gives up her misconduct when admonished thus by the bhiksunis*, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives It up, good. If she does not, then that bhiksuni* commits a sanghavasesa* on the third declaration. 14. If a bhiksuni* engages in quarrelsome behavior, the bhiksunis* should admonish her saying, "Sister, do not be quarrelsome, digging up faults, disputing, and fighting." If she counters this by saying, "The bhiksunis* proceed by partiality, proceed by hatred, proceed by ignorance, proceed by fear. [Other] bhiksunis* quarrel like this, but some are expelled whereas others are not," the bhiksunis* should say to her, 'The bhiksunis* do not quarrel, dig up faults, dispute, and fight. When you are admonished do not counter by saying, 'Some bhiksunis* proceed by partiality, proceed by hatred, proceed by ignorance, proceed by fear. The bhiksunis* fight, yet some are expelled whereas others are not.' Sister, we admonish you to give up saying such words as, 'They proceed by partiality, proceed by hatred, proceed by ignorance, proceed by fear.'" If the bhiksuni* repents when admonished thus by the bhiksunis*, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives it up, good. If she does not, then that bhiksuni* commits a sanghavasesa* on the third declaration. 15. If a bhiksuni* flirts with women, charms them, and misbehaves, living and associating closely together with them, the bhiksunis* should say to her, "Sister, do not live and associate closely together, and living and as 

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sociating closely together, flirt, charm, and misbehave together. You should stay separately. If you stay separately, your virtuous deeds will increase and your wisdom will not decrease." If that bhiksuni *, when admonished thus by those bhiksunis*, gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives it up, good. If she does not, then that bhiksuni* commits a sanghavasesa* on the third declaration. 16. If a bhiksuni*, knowing that bhiksunis* are living separately because they have been admonished by the harmonious Sangha* to live separately, approaches them and says, "Sisters, you two should not live separately. If you two live separately, your virtuous deeds will diminish and your knowledge will not increase. If you two associate together and live together, by associating together and living together, your virtuous deeds will increase and your knowledge will not diminish," then the bhiksunis* should admonish that bhiksuni*, saying, "Sister, you should not say to those bhiksunis* who have been associating and living together; flirting, charming, and misbehaving; knowing that they are to live separately, 'Sisters, you two should not live separately. If you two live separately, your virtuous deeds will diminish and your knowledge will not increase. If you two associate together and live together, by associating together and living together, your virtuous deeds will increase and your knowledge will not diminish,' Sister, you should give up such a nonvirtuous view." If that bhiksuni*, when admonished thus by those bhiksunis*, gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives it up, good. If  

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she does not, then that bhiksuni * commits a sanghavasesa* on the third declaration. 17. If a bhiksuni*, to cause dissension in the harmonious Sangha*, contentiously reopens a dispute that has been settled, and persists at it, the bhiksunis* should say to that bhiksuni*, "Noble Sister, you should not create dissension in the harmonious Sangha* and persist in creating disputes that cause dissension. Keep the Sangha* harmonious. Do not disrupt the harmony of the Sangha*. Do not disturb its happiness. Strive for the common good and mix together like milk and water. Stay together happily as explained in the Buddha's teachings. Noble Sister, we instruct you to refrain from disrupting the Sangha* like this." If that bhiksuni*, when admonished thus by those bhiksunis*, gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives it up, good. If she does not, then that bhiksuni* commits a sanghavasesa* on the third declaration. 18. Suppose some bhiksunis* form a faction, associating with a bhiksuni* who speaks discordantly, whether it be one, two, or many factions who follow her, and if those bhiksunis* say, "Noble Sister, do not say anything to this bhiksuni* about what is virtuous and nonvirtuous. Do not say anything to this bhiksuni* Why? Because, Noble Sisters, this bhiksuni* speaks the Dharma and the Vinaya. We concur and agree with her excellent explanation of the Dharma and the Vinaya. This bhiksuni* speaks of what she understands and does not speak of what she does not understand. Whatever this bhiksuni* likes and accepts, we also like and accept," then the bhiksunis* should admonish those bhiksunis*, saying, "Noble Sisters, do not accept it. Noble Sisters, do not wish to disrupt the harmonious Sangha*. Noble Sisters, you should wish for harmony in the Sangha*. Noble Sisters, create harmony in the Sangha*. Do not disrupt the  

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harmonious Sangha *. Do not disturb its happiness. Strive for the common good and mix together like milk and water. If you stay together happily as explained in the Buddha's teachings, you will live in happiness. Noble Sisters, we instruct you to give up speaking divisively and creating factions that disrupt the Sangha*. If those bhiksunis*, when admonished thus by the bhiksunis*, give up their misconduct, good. If they do not, they should be admonished and instructed properly two or even three times so that they may give up their misconduct. If, after being admonished and instructed properly two or even three times, they give it up, good. If they do not, then those bhiksunis* commit a sanghavasesa* on the third declaration. 19. Suppose many bhiksunis*, living in a village or a town, corrupt households and engage in nonvirtuous behavior, such that their corrupting of households is seen, heard, and becomes notorious, and their nonvirtuous behavior is also seen, heard, and becomes notorious. Then the bhiksunis* should admonish those bhiksunis* saying, "Noble Sisters, you have corrupted households and engaged in nonvirtuous behavior. Because your corrupting of households has been seen, heard, and become notorious, and your nonvirtuous behavior has also been seen, heard, and become notorious, Noble Sisters, you should stay somewhere else from now on." If the bhiksunis* say to those bhiksunis*, "Some bhiksunis* proceed by partiality, hatred, ignorance, and fear. For such an offense, some bhiksunis* are expelled, but others are not," then the bhiksunis* should say to those bhiksunis*, "Noble Sisters, you should not say, 'Noble Sisters, some bhiksunis* proceed by partiality, hatred, ignorance, and fear. For such an offense, some bhiksunis* are expelled, but others are not.' Why? Because the bhiksunis* do not proceed by partiality, do not proceed by hatred, do not proceed by ignorance, do not proceed by fear. You bhiksunis* have corrupted households and engaged in nonvirtuous behavior. Your corrupting of households  

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has been seen, heard, and become notorious and your nonvirtuous behavior has also been seen, heard, and become notorious. You should give up saying such words as 'The noble sisters proceed by partiality, proceed by hatred, proceed by ignorance, and proceed by fear.'" If those bhiksunis *, when admonished thus by the bhiksunis*, give up their misconduct, good. If they do not, they should be admonished and instructed properly two or even three times so that they may give up their misconduct. If, after being admonished and instructed properly two or even three times, they give it up, good. If they do not, then those bhiksunis* commit a sanghavasesa* on the third declaration. 20. Suppose a bhiksuni* is discontent by nature, and when the other bhiksunis* speak to her about what is in accordance with the Dharma as contained in the Buddha's discourses and the fundamental training and speak to her in accordance with the Vinaya, she says "Noble Sisters, do not say anything to me about what is virtuous and what is nonvirtuous, and I will not say anything to you about what is virtuous and nonvirtuous either. Noble Sisters, stop speaking to me like that and I will not say anything to you either." Then the bhiksunis* should say to that bhiksuni*, "Noble Sister, if the bhiksunis* speak to you in accordance with the Dharma as contained in the Buddha's discourses and the fundamental training and speak to you in accordance with the Vinaya, do not make yourself a person who cannot be addressed. Be a person who can be addressed by the noble sisters." If the bhiksunis* speak to you in accordance with the Dharma and the Vinaya, you, Noble Sister, should also speak to them in accordance with the Dharma and the Vinaya. Thus, you should speak to each other, exhort and teach each other, and examine each other's transgressions. In this way, the retinue of the fully enlightened Bhagavan Tathagata* Arhat has flourished. Noble Sister, give up being a person who cannot be addressed." If that  

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bhiksuni * when admonished thus by those bhiksunis*. gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives it up, good. If she does not, then that bhiksuni* commits a sanghavasesa* on the third declaration. Noble Sisters, I have finished reciting the twenty sanghavesesa-dharma*. Twelve of these constitute offenses at the first occurrence; eight become so upon the third declaration. A bhiksuni* who has committed any of these offenses, even against her will, must live separately for as many days as she has intentionally concealed it. After she has lived separately, she must subsequently perform the manatta* before both Sanghas* for a halfmonth. Once the bhiksuni* has performed the manatta* and served out her period of living separately and after the Sangha* is satisfied with the proper performance of the procedures, she may be absolved by both Sanghas*, consisting of forty members altogether. If the two Sanghas* assemble with even one less than forty members and absolve that bhiksuni*, not only is she not absolved, but both Sanghas* are also at fault. This is the procedure. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you a second and a third time, are you completely pure in this regard? If the noble sisters are completely pure in this regard, I shall know it by your silence. The Thirty-three Nihsargika-payantika-dharma* [These include] keeping, being apart from, keeping, washing, taking, begging, upper and lower robes, value, separately, sending, [and so on.] Noble Sisters, the [following] thirty-three nihsargika-payantika-dharma*18 are from the Pratimoksa* Sutra*, which is to be recited every half-month.  

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1. After having obtained the [five] robes and having received the kathina *, a bhiksuni* may keep an extra unblessed19 robe for ten days beyond the time of the kathina*. If she keeps It longer than that, she commits a nihsargika-payantika*. 2. After having obtained the [five robes and having received the kathina*, if a bhiksuni* stays apart, beyond the limits, from any of the five robes for even one night, unless she has permission from the Sangha*, she commits a nihsargika-payantika*. 3. After a bhiksuni* has obtained the [five] robes and has received the kathina*, that bhiksuni* may accept an untimely piece of cloth hoping to find [additional cloth to make a robe]. After accepting it, she may keep it only if she makes it up quickly [into a robe]. If it is not sufficient, she may keep that cloth for one month in hopes of making up the deficiency. If she keeps it longer than that, she commits a nihsargika-payantika*. 4. If a bhiksuni* washes old clothes, cooks, or soaks and beats [a mattress] for an unrelated bhiksu*, she commits a nihsargika-payantika*. 5. If a bhiksuni* takes a robe from an unrelated bhiksu*, except in exchange, she commits a nihsargikapayantika*. 6. If a bhiksuni* approaches an unrelated householder or the householder's wife and begs for a robe, unless it is at an allowable time, she commits a nihsargika-payantika*. The [allowable] times are when the bhiksuni's* robes have been stolen, lost, burned, swept away by wind, or carried away by water. 7. If a bhiksuni's* robes have been stolen, lost, burned, swept away by wind, or carried away by water, she may approach an unrelated householder or his wife and beg for robes. If a brahmin or a houseowner devotee offers her many, and a bhiksuni* wishes, she may accept an upper robe and a lower robe at most. If she accepts more than that, she commits a nihsargika-payantika*.  

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8. Suppose an unrelated householder or his wife sets aside the price of a robe for a bhiksuni * saying, ''With this amount I will buy a certain robe for a certain bhiksuni*" Then before the appropriate time comes for the robe to be offered, that bhiksuni*, thinking to get more added to that because she wants a fine one, approaches that unrelated householder or his wife and says, "It would be good if, instead of the amount you have set aside for my robe, you could set aside a certain amount in order to buy a certain robe for me." If she obtains it, she commits a nihsargika-payantika*. 9. Suppose two unrelated householders or their wives individually set aside a certain amount to buy a robe for a bhiksuni* and the two of them individually think, "We will set aside a certain amount to buy a certain kind of robe for a certain bhiksuni* when the appropriate time for offering robes comes." Then if, before the appropriate time comes for the robe to be offered, that bhiksuni* thinks of getting more added to that because she wants a fine one, and approaches the unrelated householders or their wives and says, "It would be good if you could take the amount you have individually set aside to buy a robe for me and combine it with the amount that this other person has individually set aside to buy a robe for me, so that when the time comes, the two amounts can be combined and the robe will be a good one." If she obtains it, she commits a nihsargikapayantika*. 10. Suppose a king, a high official, a brahmin, a householder, a city dweller, a villager. a wealthy person, a merchant, or a ship captain sends by the hand of a messenger an amount for [buying] a robe, and the messenger carries the amount for the robe to a bhiksuni's* place and says to that bhiksuni*, "Noble Sister, wise one, a certain persona king, or a high official, a brahmin, a householder, a city dweller, a villager, a wealthy person, a merchant, or a ship captainhas sent an amount for a robe. Noble Sister, out of compassion, please accept it." Then the bhiksuni* says to  

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the messenger, "O messenger, it is not appropriate for a bhiksuni * to accept an amount for a robe. We may accept it at a time appropriate for acquiring robes." Then the messenger asks the bhiksuni* "Do the noble sisters have an attendant or someone who accepts things on their behalf?" and the bhiksuni* who wishes to have a robe answers, "There is a monastery caretaker or upasika* attendant who manages the bhiksuni's* affairs." Thereupon the messenger goes to the attendant with the amount for a robe that he has brought and says, "Attendant, with this amount buy a certain robe and give it to this bhiksuni*, so that she may have it at the appropriate time.'' Then, having instructed and explained things properly to the attendant, the messenger goes to that bhiksuni* and says to her, "Noble Sister, I have properly instructed the attendant whom you indicated and said that you will approach that person to get the robe at the appropriate time." Then the bhiksuni* who wishes to have a robe approaches the attendant and says to her, "I wish to have a robe." A second and a third time she should approach the attendant to inform and remind her saying, "I wish to have a robe." If, when she informs and reminds her a second and third time, she obtains the robe, good. If she does not obtain it, she may go and silently stand there a fourth, fifth, or sixth time. If, when she goes and silently stands there a fourth, fifth, or sixth time, she obtains the robe, good. If she does not obtain it, and tries again and obtains the robe, she commits a nihsargika-payantika*. If she does not obtain it, she should go to the place from which the messenger came with the amount for the robe or send a reliable messenger to explain, "The amount for a robe which you sent for a certain bhiksuni* has not been obtained for that bhiksuni*. I wish to inform you so that your property will not go to waste." This is the proper way. [The next set of precepts includes] gold and silver, conspicuous, buying and selling, seeking, weaving, increasing,  

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seizing what has been given, dedication, storing, keeping, and blessing. 11. If a bhiksuni * takes money, silver, or gold in her own hands or has someone else do so, she commits a nihsargika-payantika*. 12. If a bhiksuni* engages in conspicuous behavior [such as usury], she commits a nihsargika-payantika*. 13. If a bhiksuni* engages in buying and selling, she commits a nihsargika-payantika*. 14. If a bhiksuni* seeks a new alms bowl when she has one with less that five cracks, simply because she wishes to have a nice one, and if she obtains it, she commits a nihsargika-payantika*. She should offer this alms bowl to the bhiksunis* in turn and should give it to whichever bhiksuni* it finally reaches saying, "Do not relinquish it. Do not entrust it. Do not give it to another, but use it carefully until it finally breaks." This is the ritual. 15. If a bhiksuni* herself begs for yarn and has an unrelated weaver make it into a robe for her, she commits a nihsargika-payantika. 16. If an unrelated householder or the householder's wife should have an unrelated person weave [a robe] for a bhiksuni*, and that bhiksuni*, before the offering has been made to her, should approach that unrelated weaver and say, "Oh, sir, know that this robe you are weaving is being woven for me. Weave it well broad, long, soft, and fine.20 I shall give you something as remuneration, such as a meal, a utensil, or the price of a meal," and if that bhiksuni* gives such remuneration as a meal, a utensil, or the price of a meal to obtain the robe, she commits a nihsargika-payantika*. 17. Suppose a bhiksuni* gives a robe to a bhiksuni*, but later becomes angry, upset, or disgruntled, and takes it back or has someone else take it back, saying, "Bhiksuni* this robe was not given to you, so give it back." If that  

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bhiksuni * has an extra one, she should give it back; when she does, the [first bhiksuni*] commits a nihsargikapayantika*. 18. If a bhiksuni* knows that someone has dedicated property to the Sangha*, and has it diverted to an individual instead, she commits a nihsargika-payantika*. 19. The Buddha21 permitted sick bhiksunis* to take those medicines that are individually prescribed as beneficial, such as ghee, oil, butter, honey, and sugar. If a sick bhiksuni* wishes, she may store and use for up to seven days those that have been blessed. If she uses them for longer than that, she commits a nihsargikapayantika*. 20. Such a bhiksuni* may keep leftovers in her alms bowl for one night. If she keeps them longer than that, she commits a nihsargika-payantika*. 21. If a bhiksuni* does not have her upper robe22 blessed on a new moon or a full-moon day, she commits a nihsargika-payantika*. [The next set of precepts includes] giving, not giving, begging, a robe, for a robe, for bedding, for a summer house, a person, the Sangha*, unloosen, heavy, and light. 22. If a bhiksuni* gives the kathina* robe at the wrong time, she commits a nihsargika-payantika*. 23. If a bhiksuni* does not give the robe at the proper time, she commits a nihsargika-payantika*. 24. If a bhiksuni* openly begs for herself, she commits a nihsargika-payantika*. 25. If a bhiksuni* keeps a robe or food that was acquired for someone else, she commits a nihsargikapayantika*. 26. If a bhiksuni* obtains [a donation] for a robe but decides that food is suitable and keeps it for food instead, she commits a nihsargika-payantika*.  

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27. If a bhiksuni * obtains [a donation] for bedding but decides that food is suitable and keeps it for food instead, she commits a nihsargika-payantika. 28. If a bhiksuni* obtains [a donation] for a summer house but decides that food is suitable and keeps it for food instead, she commits a nihsargika-payantika*. 29. If a bhiksuni* obtains [a donation] for many bhiksunis*, but uses it all for one person instead, she commits a nihsargika-payantika*. 30. If a bhiksuni* obtains [a donation] to be used by the Bhiksuni* Sangha*, but uses it for herself instead, she commits a nihsargika-payantika*. 31. If a bhiksuni*, out of desire, wraps up a bundle and then unloosens it,23 she commits a nihsargikapayantika*. 32. If a bhiksuni* touches a heavy and valuable robe, she commits a nihsargika-payantika*. 33. If a bhiksuni* touches a light and valuable [robe], she commits a nihsargika-payantika*. [The following bhiksu* precepts:] cotton, only, two parts, six, fingerspan, road, washing, keeping, horse, retreat, and big cloth are excluded [from the bhiksunis'* precepts, and others are included with] the sanghavasesa*. Noble Sisters, I have recited the thirty-three nihsargika-payantika-dharma*. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you a second and a third time, are you completely pure in this regard? If the noble sisters are completely pure in this regard, I shall know it by your silence. This concludes the first section of the Bhiksuni* Pratimoksa* Sutra*. Lies, seeds, residence, collecting, living creatures' welfare, animals, stealing, and food are the precepts held in common [by bhiksus* and bhiksunis*]. Lies, faults, slandering a bhiksu*, reviving old disputes, teaching, reciting, faults,  

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quality, blaming, and belittling [are the precepts held exclusively by bhiksus *]. Section Two The 180 Payantika-dharma* [The first set of payantika-dharma* includes] lies, faults, slander of a bhiksu[ni]*, reviving old disputes, teaching, reciting, and belittling. Noble Sisters, these are the 180 payantika-dharma* from the Bhiksuni* Pratimoksa* Sutra*, which is to be recited every half-month. 1. [If a bhiksuni*] intentionally tells a lie, she commits a payantika*. 2. [If a bhiksuni*] speaks ill24 of a human being, she commits a payantika*. 3. [If a bhiksuni*] slanders a bhiksuni*,25 she commits a payantika*. 4. If a bhiksuni* intentionally revives a dispute that has been resolved by a procedure of the harmonious Sangha*, she commits a payantika*. 5. If a bhiksuni* teaches more than five or six lines of Dharma to a man, unless a knowledgeable woman [is present], she commits a payantika*. 6. If a bhiksuni* recites the Dharma together with a person who is not fully ordained, she commits a payantika*. 7. If a bhiksuni* speaks of a serious transgression26 to a person who is not fully ordained, unless the Sangha* has performed [an absolution], she commits a payantika*. 8. If a bhiksuni* truthfully speaks of her superhuman qualities, she commits a payantika*.27  

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9. If a bhiksuni * who has previously behaved properly later says, "The Noble Sisters, out of friendship, dedicate to individuals property that has been dedicated to the Sangha*," she commits a payantika*. 10. If a bhiksuni*, at the bimonthly recitation of the Pratimoksa* Sutra*, belittles28 the precepts saying, "Bhiksunis*, what is the use of our reciting these very trivial, petty precepts of the Pratimoksa* Sutra* every half-month, when it Just causes remorse, weighs on our minds, and makes us negative," she commits a payantika*. [The next set of payantika* includes] seeds, abusing, advice, bed, mat, encroaching, going through, disregarding, and building two layers. 11. If a bhiksuni* destroys a heap of seeds or the abode of living creatures or has someone else do so, she commits a payantika*. 12. If a bhiksuni* abuses [others directly] or indirectly, she commits a payantika*. 13. If a bhiksuni* does not listen to advice, she commits a payantika*. 14. If a bhiksuni* places on the ground in an uncovered place a bed, chair, mattress, blanket, pillow, or round cushion of the Sangha*, or has someone else do so, and goes away without taking it up and putting it away or instructing someone else do so or entrusting it to the care of another bhiksuni*, unless there is cause [for such behavior], she commits a payantika*. 15. If a bhiksuni* places a grass mat or a leaf mat in the monastery,29 or has someone else do so, and goes away without taking it up and putting it away, or having someone else do so, unless there is cause [for such behavior], she commits a payantika*.  

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16. If a bhiksuni *, knowing that another bhiksuni* was staying at the monastery before her, comes in later and encroaches, thinking, "Whoever was here will be inconvenienced and go away," intentionally sitting or lying down at that place, she commits a payantika*. 17. If a bhiksuni* sits or lies down heavily on the roof atop a monastery building on a bed or chair. knowing that the legs might go through, she commits a payantika*. 18. If a bhiksuni*, knowing that there are living creatures in it, pours water on grass, clay, or earth or has someone else do so, she commits a payantika*. 19. If a bhiksuni* builds a big summer residence or has one built, after determining how to place the door frames, bolts, and windows, she may build the walls with two or three layers. If she builds it with more than that, she commits a payantika*. [The next set includes] residence, starches, soft food, force, accumulating, untimely, storing, from mouth to throat. 20. If a bhiksuni* who is not sick seeks lodging in a residence,30 she should eat alms once. If she eats more than that, she commits a payantika*. 21. If many bhiksunis* go [for alms] to households, and if those brahmins or faithful householders offer a bhiksuni* starches and pastries at the proper time, a bhiksuni* may accept two or three bowlsful if she wishes. If she accepts more than that, she commits a payantika*. Having accepted two or three bowlsful, she may take them back to the monastery31 to share with the other bhiksunis* there and may aso eat them herself. This is the procedure. 22. If a bhiksuni* who has finished eating again eats solid or soft food,32 even when it is not prohibited by other rules, she commits a payantika*.  

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23. If a bhiksuni * knows that a bhiksuni* has already finished her meal but looks for an opportunity to have her create a transgression and, with this intention, encourages her to eat more at a time when it would be a fault, saying, "Noble Sister, eat and drink this," she commits a payantika*. 24. If bhiksunis* assemble to eat, except at allowable times, they commit a payantika*. The allowable times are when they are sick, when they are working, when they are on the road, when they are on a boat, when there is a great assembly, and when there is a [lunch] invitation to the Sangha*. These are the times. 25. If a bhiksuni* takes solid or soft food at an unallowable time,33 she commits a payantika*. 26. If a bhiksuni* eats solid or soft food that has been stored up, she commits a payantika*. 27. If a bhiksuni* puts in her mouth34 food that has not been given to her, except for water or a tooth[brush] stick, she commits a payantika*. The [next set of] precepts includes living creatures, naked, army, looking, two nights, array, fighting, beating, preparing, and serious transgression. 28. If a bhiksuni* knowingly uses water that contains living creatures, she commits a payantika*. 29. If a bhiksuni* gives food or drink with her own hand to a naked ascetic35 or to a male or female wandering ascetic,36 she commits a payantika*. 30. If a bhiksuni* goes to see an army drawn up for battle, she commits a payantika*. 31. If there is reason for a bhiksuni* to go to an army camp, that bhiksuni* may stay for two nights. If she stays longer than that, she commits a payantika*.  

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32. If a bhiksuni *, while staying in an army camp for two nights, should go to see the battle array, the fighting, the great flags, the troops assembled, or a military review and enjoys the experience, she commits a payantika*. 33. If a bhiksuni*, becoming angry, upset, or disgruntled, beats a bhiksuni*, she commits a payantika*. 34. If a bhiksuni*, becoming angry, upset, or disgruntled, prepares to strike a bhiksuni* and even raises her fist, she commits a payantika*. 35. If a bhiksuni* knows about another bhiksuni's* serious transgression37 but conceals it, she commits a payantika*. The [next set of] precepts includes pleasant, fire, Sangha*, not fully ordained, Dharma. speaking, sramanerika*, changing the color, precious substances, and hot season. 36. If a bhiksuni*, looking for an argument, thinks 'Let me look for an argument with this bhiksuni*" and says to that bhiksuni*, "Noble Sister, come here. Go with me to some households and I will have them give you food, drink, or whatever you wish," but does not get her anything, and later says, "It is not pleasant to sit and talk with you. It is pleasant for me to sit alone by myself. Go away." If she says this, she commits a payantika*. 37. If a bhiksuni* who is not sick kindles a fire for her own benefit or has someone else do so, she commits a payantika*. 38. If a bhiksuni* gives to a bhiksuni* something wished for that is in accordance with the rules of the Sangha* but later, becoming angry, upset, and disgruntled, charges her with an offense involving forfeiture and says, "Bhiksuni*, I gave this to the Sangha* and not to you," she commits a payantika*.  

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39. If a bhiksuni * stays in one place for more than two nights with a person who is not fully ordained, she commits a payantika*. 40. If a bhiksuni* says, "I have understood the Dharma about [desires being an] obstacle that was taught by the Buddha, but although he taught thus, [desires] are not an obstacle," the bhiksunis* should admonish that bhiksuni* saying, "Noble Sister, do not say, 'I have understood the Dharma about [desires being an] obstacle that was taught by the Buddha, but although he taught thus, [desires] are not an obstacle,' Do not disparage the Buddha. That is not what the Buddha said. Noble Sister, the Buddha has given many teachings that obstacles are obstacles. If you rely on that, you will see that [desires] are obstacles. Give up your nonvirtuous view." If that bhiksuni*, when admonished thus by the bhiksunis*, gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times. she gives it up, good. If she does not. then that bhiksuni* commits a payantika*. 41. If a bhiksuni*, knowing that a person has said such things that are not in accordance with the Dharma and has not given up such nonvirtuous views but engages in such confused talk, yet invites her to come along, always stays with her, always uses things together with her, and sleeps in one place together with her, she commits a payantika*. 42. If a sramanerika* says, "I know the Dharma taught by the Buddha. The Buddha has taught that desires are obstacles, but they are not obstacles," then the bhiksunis* should admonish that sramanerika*, saying, "Sramanerika*, you should not say, 'I know the Dharma taught by the Buddha. The Buddha has taught that desires are obstacles, but they are not obstacles.'  

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Do not denigrate the Buddha. No good will come of denigrating the Buddha. The Buddha did not say such a thing. Sramanerika *, desires are an obstacle, and the Buddha has given many teachings that desires are an obstacle, and if he has taught that, then desires are an obstacle. Sramanerika*, you should give up your nonvirtuous views.'' If that sramanerika*, when admonished thus by the bhiksunis*, gives up her misconduct, good. If she does not, she should be admonished and instructed properly two or even three times so that she may give up her misconduct. If, after being admonished and instructed properly two or even three times, she gives it up, good. If she does not, then those bhiksunis* should say to that sramanerika*: "Henceforth, sramanerika*, do not say that the Fully enlightened Tathagata Buddha is my teacher. Do not follow after the superior adepts in chaste conduct. A sramanerika* is [ordinarily] allowed to stay for up to two nights in the same place with the bhiksunis*, but now you are not allowed to do so. You, stupid woman, are cast out. Go someplace else." If a bhiksuni* knowingly stays close to a sramanerika* who has thus been cast out, instructs her, always uses things together with her, performs monastic functions with her, and sleeps together in the same place with her, she commits a payantika*. 43. If a bhiksuni* obtains a new robe, she should disfigure it with one of the three suitable colorsblue, red, or orange. If a bhiksuni* keeps and uses a new robe without disfiguring it with one of the three suitable colorsblue, red, or orangeshe commits a payantika*. 44. If a bhiksuni* touches with her own hand or has someone else touch a precious substance or something regarded as a precious substance except within the monastery grounds [arama*] or the Sangha's* residence [vihara*], she commits a payantika*. When dealing with a substance regarded as precious within the monastery  

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grounds, she should handle it thinking, "Whoever owns it may take it." This is the procedure. 45. The Buddha said that a bath may be taken every half-month. One who does so at other times, except at allowable times, commits a payantika. The allowable times are during the two and a half months of the summer season or the three and a half months of the hot season beginning in summer. 38 The special times are when she is sick, when working, when on the road, when it is windy, when it is raining, and when there is a rainstorm. These are the times. The [next set of] precepts includes animals, remorse, tickling, playing, together, frightening, hiding, baseless, and going on the road without a woman. 46. If a bhiksuni* intentionally takes the life of a creature belonging to the animal kingdom, she commits a payantika*. 47. If a bhiksuni* intentionally, thinking to deprive a bhiksuni* of happiness even for a moment, for that reason causes remorse39 to arise in that bhiksuni*, she commits a payantika*. 48. If a bhiksuni* tickles someone with her finger, she commits a payantika*.40 49. If [a bhiksuni*] plays in water, she commits a payantika*. 50. If a bhiksuni* sleeps in the same place together With a man, she commits a payantika*. 51. If a bhiksuni* frightens a bhiksuni* or has someone else do so, even in jest, she commits a payantika*. 52. If a bhiksuni* hides, or has someone else hide, the alms bowl, upper robe, strainer, cup, belt, or other requisite of Sangha* life of a bhiksuni*, siksamana*, or  

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sramanerika *, only for that reason [i.e., in jest], she commits a payantika*. 53. If a bhiksuni*, becoming angry and spiteful, unfoundedly accuses a pure bhiksuni* who is without fault of having committed a parajika*, she commits a payantika*. 54. If a bhiksuni* goes along a road even up to the next village with a man, unaccompanied by a woman, she commits a payantika*. The [next set of] precepts includes thief, digging the earth, inviting, advice, quarreling, going without telling, disrespect, drinking alcohol, and inappropriate time. 55. If a bhiksuni* goes along a road even up to the next village together with a thief, without a common purpose, she commits a payantika*. 56. If a bhiksuni* digs the earth with her own hands or has someone else do so, she commits a payantika*. 57. A bhiksuni* may promise to accept an invitation [for alms] for up to four months. If she promises for longer than that, she commits a payantika*. Exceptions are allowed when she is invited individually, when she is invited repeatedly, when she is invited on a particular occasion, and when she is invited perpetually. These are the times. 58. If the bhiksunis* say to a bhiksuni*, "Noble Sister, you should train according to this advice," and if, when instructed thus, that bhiksuni* says, "Until I have made inquiries of sutra* masters, Vinaya masters, and Abhidharma masters, I shall not train in the words of advice of you who are childish, foolish, unclear, and unlearned," she commits a payantika*. A bhiksuni* who wishes to achieve omniscience should train according to the advice. A bhiksuni* should also make inquiries of sutra* masters, Vinaya masters, and Abhidharma masters. This is the procedure.  

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59. If a bhiksuni * quarrels with other bhiksunis*, provokes them, causing dissension and arguments, thinking she will be able to say, "I heard the bhiksunis* say such things," and stands silently by just so she can report their disputes, she commits a payantika*. 60. If a bhiksuni*, when the Sangha* is conducting a discussion in accordance with the Dharma, rises from her seat and leaves without saying anything and not speaking to the bhiksunis* who are there, unless there is reason to do so, she commits a payantika*. 61. If a bhiksuni* does not show respect, she commits a payantika*. 62. If a bhiksuni* drinks alcohol, made from grain or distilled, to become intoxicated, she commits a payantika*. 63. If a bhiksuni* goes to a village at an inappropriate time without telling the other bhiksunis*, unless there is reason to do so, she commits a payantika*. The [next set of] precepts includes food, dawn, still more, needle case, bed legs, spreading, sitting cloth, sores, and Tathagata's* upper robe. 64. If a bhiksuni* who has been invited to a household for a meal goes to other households before or after [the meal] without informing the householder [who invited her], unless there is some reason to do so, she commits a payantika*. 65. If a bhiksuni* goes beyond the bolted door or the vicinity of a bolted door of an anointed Kshatriya king where valuables or what are regarded as valuables have not been concealed, between nightfall and dawn, unless there is reason to do so, she commits a payantika*. 66. If a bhiksuni* at the time of the bimonthly recitation of the Pratimoksa* Sutra*. says, "Noble Sisters, such things  

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are included in the sutra *. It is the first time I realize that they are contained in the sutra.*bhiksunis* know that this bhiksuni* has previously been present at the uposadha*karman two, three, or even more times, even if that bhiksuni* is not learned or has not been taught, whatever offense she commits should be dealt with In accordance with the Dharma. When they say to her, "You have been present at the bimonthly recitation of the Pratimoksa*Sutra* but you, Bhiksuni*, have not benefited, have offended, have not profited, because you did not revere it, did not honor it, did not keep your mind on it, did not concentrate single-pointedly on it, did not listen to it, did not listen with complete attention. You should regret that what you have not found out, you have not found out, and what you have found out, you have not found out well." Even if that bhiksuni* feels regret, she commits a payantika*. 67. If a bhiksuni* has a needle case made of tooth, bone, or horn and holds it in her hand, she commits a payantika*. 68. If a bhiksuni* has a bed or a seat made for the Sangha, it should be made to measure no higher than eight finger[breadths] of the Tathagata, excluding the part inserted in the openings of the frame. If she has it made higher than that, she commits a payantika*. 69. If a bhiksuni* spreads kapok on a bed or seat of the Sangha* or has someone else do so, once it is assembled, she commits a payantika*. 70. If a bhiksuni* has a sitting cloth made, it should be made in accordance with the [prescribed] measurement. The measurement of a sitting cloth is the extent of a Tathagata's* fingerspan.41 She should make it half a fingerspan in width and one fingerspan in length. If she has it made larger than that, she commits a payantika*.  

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71. If a bhiksuni * has a bandage for sores made, it should be made in accordance with the [prescribed] measurement. The measurement of a bandage for sores is four of the Tathagata's* fingerspans in length and one in width. If she has it made larger than that, she commits a payantika*. 72. If a bhiksuni* has [an upper robe] made the size of the Tathagata's* upper robe or larger than the Tathagata's* robe, she commits a payantika*. The size of the Tathagata's* upper robe is ten of a Tathagata's* fin-gerspans in length and six of a Tathagata's* fin-gerspans in width. That is the size of a Tathagata's* upper robe. These are the seventy-two [payantika-dharma*] that are held in common with the bhiksus*. The [additional] 106 for the bhiksunis* follow. The general precepts are having not reached, deceit, nurse, listen, throne, alone, glass, shoes, garlic, Dharma, wish, not going, and inferior. The [next set of] precepts includes not reached, attendants, many attendants, twelve, twenty, married, two, not training, training, and selling the Dharma. 73. If a bhiksuni* who is herself fully ordained allows a girl who has not reached the age of twelve to enter the re-nunciant life and fully ordains her, she commits a payantika*. 74. If a bhiksuni* has an attendant to wait on her, unless permitted by the Sangha*, she commits a payantika*. 75. If a bhiksuni* has many attendants to wait on her, unless permitted by the Sangha*, she commits a payantika*. 76. If a bhiksuni* knowingly fully ordains a woman who has not reached the age of twelve, she commits a payantika*.  

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77. If a bhiksuni * knowingly fully ordains an unmarried woman who has not reached the age of twelve, she commits a payantika*. 78. If a bhiksuni* fully ordains a married woman who has reached the age of twelve without giving her the six root and six accompanying siksamana* precepts for two years, she commits a payantika*. 79. If a bhiksuni* fully ordains an unmarried woman who has reached the age of twenty, without giving her the six root and six accompanying siksamana* precepts for two years, she commits a payantika*. 80. If a bhiksuni* fully ordains a woman without training her for two years in the six root and six accompanying sikamana* precepts, she commits a payantika*. 81. If a bhiksuni* trains [a woman] for two years in the six root and six accompanying siksamana* precepts, but does not fully ordain her, she commits a payantika*. 82. If a bhiksuni* says to a woman wishing to become fully ordained, "Give me a robe and then I will fully ordain you," in saying that, she commits a payantika*. 83. If a bhiksuni* says to a female householder, "Give up the household life and later it will not be difficult to become ordained," but afterward does not ordain her, she commits a payantika*. 84. If a bhiksuni* gives ordination every year, she commits a payantika*. 85. If a bhiksuni* knowingly ordains a woman without the permission of her guardian,42 she commits a payantika*. 86. If a bhiksuni* knowingly ordains an emotionally disturbed woman, she commits a payantika*. 87. If a bhiksuni* knowingly ordains a pregnant woman, she commits a payantika*.  

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88. If a bhiksuni * knowingly ordains a woman tormented with misery, she commits a payantika*. 89. If a bhiksuni* knowingly ordains an agitated woman, she commits a payantika*. 90. If a bhiksuni* ordains or gives full precepts to a woman but does not help her, she commits a payantika*. 91. If a bhiksuni* sees hindrances to ordaining or giving full precepts to a woman but does not say anything, she commits a payantika*. 92. If a bhiksuni* ordains or gives full precepts to a woman but does not train her in the precepts, she commits a payantika*. The [next set of] precepts includes nurse, resin, fingers, palms, two of isolated, two of unsheltered, and whispering in the ear. 93. If a bhiksuni* lives close together with someone but does not nurse her when she is sick, she commits a payantika*. 94. If a bhiksuni* inserts a wax model [of a male organ] into her private parts, she commits a payantika*. 95. If a bhiksuni* washes her private parts with more than two joints of the fingers, she commits a payantika*. 96. If a bhiksuni* her private parts with the palm of her hand, she commits a payantika*. 97. If a bhiksuni* plucks out her pubic hair, she commits a payantika*. 98. If a bhiksuni* sits in a secluded, sheltered place43 together with a [male] householder, she commits a payantika*. 99. If a bhiksuni* sits in a secluded, sheltered place together with a bhiksu*, she commits a payantika*.  

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100. If a bhiksuni * stands in an unsheltered place together with a [male] householder, she commits a payantika*. 101. If a bhiksuni* stands in an unsheltered place together with a bhiksu*, she commits a payantika*. 102. If a bhiksuni* whispers in a [male] householder's ear, she commits a payantika*. The [next set of] precepts includes listening, two of bhiksu*, two of knowledge, unbandaging a wound, child, house, not investigating, and sleeping the night alone. 103. If a bhiksuni* listens to a [male] householder whispering in her ear, she commits a payantika*. 104. If a bhiksuni* whispers in a bhiksu's* ear, she commits a payantika*. 105. If a bhiksuni* listens to a bhiksu* whispering in her ear, she comits a payantika*. 106. If a bhiksuni* gains worldly knowledge from a householder, she commits a payantika*. 107. If a bhiksuni* studies worldly knowledge from a householder, she commits a payantika*. 108. If a bhiksuni* bandages a wound by magic and then, having bandaged it, has it unbandaged, she commits a payantika*. 109. If a bhiksuni* raises a child, she commits a payantika*. 110. If a bhiksuni* goes to sleep the night at another household without asking the householder [with whom she is staying], she commits a payantika*. 111. If a bhiksuni* goes to sleep in a protected place at night without investigating it, she commits a payantika*. 112. If a bhiksuni* goes to sleep in a residence without another bhiksuni*, she commits a payantika*.  

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The [next set of] precepts includes sleeping on one bed, five of rubbing, washing, fragrance, sesame, and washing in the river. 113. If a bhiksuni * sleeps with a bhiksuni* on one bed, she commits a payantika*. 114. If a bhiksuni* has a bhiksuni* rub her body, she commits a payantika*. 115. If a bhiksuni* has a siksamana* rub her body, she commits a payantika*. 116. If a bhiksuni* has a female householder rub her body, she commits a payantika*. 117. If a bhiksuni* has a female ascetic rub her body, she commits a payantika*. 118. If a bhiksuni* has a woman wash her body, she commits a payantika*. 119. If a bhiksuni* has fragrant substances applied to her body, she commits a payantika*. 120. If a bhiksuni* has sesame residue applied to her body, she commits a payantika*. 121. If a bhiksuni* holds hands with someone and bathes her in the river, she commits a payantika*. The [next set of] precepts includes jewelry, dancing, singing, musical instruments, and umbrella. 122. If a bhiksuni* brushes her hair with a brush, she commits a payantika*. 123. If a bhiksuni* combs her hair with a comb, she commits a payantika*. 124. If a bhiksuni* combs her hair with an eyebrow comb, she commits a payantika*.  

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125. If a bhiksuni * combs her hair with all three, she commits a payantika*. 126. If a bhiksuni* wears hair ornaments, she commits a payantika*. 127. If a bhiksuni* wears a laywoman's ornaments, she commits a payantika*. 128. If a bhiksuni* dances, she commits a payantika*. 129. If a bhiksuni* sings, she commits a payantika*. 130. If a bhiksuni* touches musical instruments, she commits a payantika*. 131. If a bhiksuni* holds an umbrella, she commits a payantika*. The [next set of] precepts includes shoes, throne, imperiously, teaching, spinning, household work, raw foods, robe, selling food, and her fill. 132. If a bhiksuni* wears shoes, she commits a payantika*. 133. If a bhiksuni* receives respect from others while sitting on a throne, she commits a payantika*. 134. If a bhiksuni* sits imperiously instructing many households, she commits a payantika*. 135. If a bhiksuni* goes to teach Dharma without being urged to take a seat in the household, she commits a payantika*. 136. If a bhiksuni* spins yarn, she commits a payantika*. 137. If a bhiksuni* does household work, she commits a payantika*. 138. If a bhiksuni cooks raw foods, she commits a payantika*. 139. If a bhiksuni* keeps for herself a robe of the bhiksuni* community, she commits a payantika*.  

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140. If a bhiksuni * sells food, she commits a payantika*. 141. If a bhiksuni*, after eating her fill, rises from her seat and eats again, she commits a payantika*. The [next set of] precepts includes garlic, undergarment, bathing cloth, having someone wash, robes of a renunciant, exchanging, praise, householders, residence, and something found. 142. If a bhiksuni* eats garlic, she commits a payantika*. 143. If a bhiksuni* does not keep an undergarment for menses, she commits a payantika*. 144. If a bhiksuni* does not keep a bathing cloth, she commits a payantika*. 145. If a bhiksuni* gives her clothes to someone else to wash, she commits a payantika*. 146. If a bhiksuni* gives the robes of a renunciant to a householder to wear, she commits a payantika*. 147. If a bhiksuni* exchanges her upper robe or outer robe, she commits a payantika*. 148. If a bhiksuni* is envious of praise, she commits a payantika*. 149. If a bhiksuni* is envious of householders, she commits a payantika*. 150. If a bhiksuni* is envious of a residence, she commits a payantika*. 151. If a bhiksuni* is envious of something found, she commits a payantika*. The [next set of] precepts includes Dharma, two of driving out, discussing, swearing an oath, striking, abusing, scolding, splashing, and neglecting to resolve a dispute.  

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153. If a bhiksuni * is envious of the Dharma, she commits a payantika*. 154. If a bhiksuni* becomes angry, upset, or disgruntled and drives a bhiksuni* out of the vihara*, she commits a payantika*. 155. If a bhiksuni*, knowing that a bhiksuni* was staying there before [her], later drives her out, she commits a payantika*. 156. If a bhiksuni* discusses a bhiksuni's* transgression that she has neither seen, heard, nor suspected, she commits a payantika*. 157. If a bhiksuni* swears an oath, she commits a payantika*. 158. If a bhiksuni* becomes upset, quarrelsome, or unhappy, and strikes herself, she commits a payantika*. 159. If a bhiksuni* abuses [others] in the bhiksuni* community, she commits a payantika*. 160. If a bhiksuni* scolds [others] in the bhiksuni* community, she commits a payantika*. 161. If a bhiksuni* splashes water on her main attendant, she commits a payantika*. 162. If a bhiksuni*, while having the power to do so, neglects to resolve a dispute that has arisen among the bhiksunis*, she commits a payantika*. The [next set of] precepts includes request, instructions, rainy season retreat, pravarana*,44uposadha*,kathina*, given, donated cloth, vihara*, and going a long way in summer. 163. If a bhiksuni* requests permission after already having spent the night, she comits a payantika*. 164. If a bhiksuni* does not listen to the instructions and teachings that a bhiksu* gives every half-month, she commits a payantika*.  

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165. If a bhiksuni * undertakes the rainy season retreat in a place where there is no bhiksu*. she commits a payantika*. 166. If a bhiksuni* does not perform the pravarana* ritual [at the conclusion of the rainy season retreat] proclaiming before both Sanghas* what has been seen, heard, or suspected, she commits a payantika*. 167. If a bhiksuni* performs the uposadha* without a bhiksu*, she commits a payantika*. 168. If a bhiksuni* approaches the poor for a kathina* robe, she commits a payantika*. 169. If a bhiksuni* does not distribute carefully to the assembly the kathina* cloth that has been given, she commits a payantika*. 170. If a bhiksuni*, hoping to get more donated cloth, does not distribute to the assembly that which has already been donated, she commits a payantika*. 171. If a bhiksuni* goes to another place without handing over her place in the vihara*, she commits a payantika*. 172. If a bhiksuni* goes a long way during the rainy season retreat, she commits a payantika*. The [next set of] preceptsnot going, suspected, in conflict, quarreling, asking questions, alone, living, and without lookingudes this section. 173. If a bhiksuni* does not go to a distance of 500 armspans45 after the rainy season retreat, she commits a payantika*. 174. If a bhiksuni* goes to a district whose territory is suspected [to be dangerous], she commits a payantika*. 175. If a bhiksuni* goes to a district whose territory is in conflict, she commits a payantika*.  

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176. If a bhiksuni * quarrels in another residence, she commits a payantika*. 177. If a bhiksuni* asks questions at an inopportune time, she commits a payantika*. 178. If a bhiksuni* goes to the lavatory alone, she commits a payantika*. 179. If a bhiksuni* defecates or urinates on living grass, she commits a payantika*. 180. If a bhiksuni* dumps excrement or urine over a wall without looking, she commits a payantika*. Of these 180 bhiksuni* payantika-dharma*, 108 precepts are exclusive to the bhiksunis* and 72 are held in common with the bhiksus*. Expelling, not appointing, sunset, food, two of upper robe, boat with common purpose, boat, and two of isolation, having someone prepare, again and again, alms, sitting at a sleeping place, standing, without sanction, not yet twenty, and big cloththese eighteen transgressions are the remaining exhortations [exclusive to the bhiksus*]. Noble Sisters, I have finished reciting the 180 payantika-dharma*. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you a second and a third time, are you completely pure in this regard? If the noble sisters are cmpletely pure in this regard, I shall know it by your silence. The Eleven Pratidesaniya-dharma* These include milk, yogurt, butter, ghee, oil, honey, sugar, fish, meat, dried meat, and a learner's house. Noble Sisters, the following eleven pratidesaniya-dharma*46 are from the Pratimoksa*Sutra*, which is to be recited every half-month.  

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1. If a bhiksuni * who is not sick commits the offense of begging milk from another's home47 for herself and drinks it, she should go to the outer vihara* and say to the bhiksunis*, ''Noble Sisters, I confess this pratidesaniya* offense that is blameworthy and makes it unsuitable for me to stay. I confess this offense. 2. If a bhiksuni* who is not sick commits the offense of begging yogurt from another's home ...48 3. ... butter ... 4. ... ghee ... 5. ... oil ... 6. ... honey ... 7. ... sugar ...49 8. ... fish ... 9. ... meat ... 10. ... begging dried meat from another's home for herself and drinks or eats it, she should go to the outer vihara* and say to the bhiksunis*, "Noble Sisters, I confess this pratidesaniya* offense that Is blameworthy and makes it unsuitable for me to stay. I confess this offense." 11. She should also confess this offense: In the home of a learner, one is bound by the rules of training of the Sangha. If a bhiksuni* who is bound by the rules of training of the Sangha* goes to a household when she has not been invited and takes soft or hard food in her own hand and drinks or eats it, that bhiksuni* should go to the outer vihara* and say to the bhiksunis*, "Noble Sisters, I confess this pratidesaniya* offense that is blameworthy and makes it unsuitable for me to stay. I confess this offense." Noble Sisters, I have finished reciting the eleven pratidesaniya*. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you a second and a third  

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time, are you completely pure in this regard? If the noble sisters are completely pure in this regard, I shall know it by your silence. The 113 Saiksa-dharma * These precepts include eight of lower robe, three of upper robe, six of well-restrained, five of covering the head and so on, five of jumping and so on, another group of five, eight of sitting, and eight of accepting offerings. Noble Sisters, these are the many saiksa-dharma* from the Pratimoksa*Sutra*, which is to be recited every half-month. 1. Train in wearing the lower robe wrapped around. 2. [Train in] not wearing it tucked up too far. 3. [Train in] not wearing it hanging down too far. 4. [Train in] not wearing it like an elephant's tusk. 5. [Train in] not wearing it [folded up] like a palm leaf. 6. [Train in] not wearing it like wrapped grain. 7. [Train in] not wearing it like a snake's head. 8. Train in not wearing the lower robe without showing one's waist. 9. [Train in] not wearing the upper robe wrapped around. 10. [Train in] not wearing it tucked up too far. 11. Train in not wearing it hanging down too far. 12. [Train in] keeping [the mind] well-restrained. 13. [Train in] wearing the robes properly. 14. [Train in] not making noise. 15. [Train in] not looking around distractedly.  

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16. [Train in going] looking just one yoke 50 ahead. 17. Train in not going to other households out of attachment. 18. [Train in going] without covering the head. 19. [Train in going] without wearing [the upper robe] tucked up too far. 20. [Train in going] without draping the upper robe [around the shoulders]. 21. [Train in going] without clasping the hands behind the neck. 22. Train in going to other households without clasping the hands behind the head. 23. [Train in going] without jumping. 24. [Train in going] without stretching [the limbs].51 25. [Train in going] without squatting. 26. [Train in not going] on the balls of one's feet. 27. Train in going to other households without keeping [hands on hips]. 28. [Train in going] without twisting the body. 29. [Train in going] without swinging the arms. 30. [Train in going] without twisting the head. 31. [Train in going] without touching the shoulders. 32. Train in not holding hands when going to other households. 33. [Train in not sitting down] without examining the seat.52 34. [Train in] not sitting down [heavily] with the full body weight. 35. [Train in] not crossing the legs.  

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36. [Train in] not crossing the thighs. 37. [Train in] not placing one ankle over the other. 38. [Train in] not bending the legs. 53 39. [Train in] not stretching the legs apart. 40. Train in not exposing the private parts while sitting on a seat in other households. 41. [Train in] accepting food properly. 42. [Train in] not filling [the bowl] to the brim. 43. [Train in accepting] vegetables [and rice] equally. 44. [Train in] going to households] in sequence.54 45. [Train in] looking [mindfully] at the alms bowl. 46. [Train in] not holding out the alms bowl before the food arrives. 47. [Train in] not covering the vegetables with rice, and not covering the rice with vegetables, out of desire.55 48. Train in not holding the alms bowl out over the food. Next are six on eating in an orderly fashion, five on chewing and so forth, five on separating the grains and so forth, and five on licking the hands and so forth. 49. [Train in] eating in an orderly fashion. 50. [Train in] not eating extremely small mouthfuls. 51. [Train in] not eating extremely large mouthfuls. 52. [Train in] eating appropriate amounts of food. 53. [Train in] not opening the mouth wide before the food arrives. 54. Train in not talking with the mouth full of food. 55.[Train in] not making a chewing sound.  

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56. [Train in] not making a chomping sound. 57. [Train in] not making a slurping sound. 58. [Train in] not making a blowing sound. 59. Train in not eating food with the tongue extended. 60. [Train in] not eating one grain at a time. 61. [Train in] not disparaging [the food]. 56 62. [Train in] not shifting [the food] from cheek to cheek. 63. [Train in] not making a clucking sound on the palate. 64. Train in not leaving any remainder of uneaten food.57 65. [Train in] not licking the hands. 66. [Train in] not licking the alms bowl. 67. [Train in] not shaking [off food stuck to] the hands. 68. [Train in] not sloshing the alms bowl. 69. Train in not eating food arranged to resemble a stupa. There are four on ridiculing and so on, ten more concerning the alms bowl, five on standing and so on, five on head coverings, five on having topknots and so on, five on riding elephants and so on, six on a stick in the hand, and three on sickness. [The four on ridiculing and so on are] 70. Train in not disparaging the alms bowl of a bhiksuni* standing in front of one. 71. Train in not holding a water container with hands soiled with food. 72. Train in not throwing water soiled with food on a bhiksuni* standing in front of one.58  

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73. Train in not throwing away in another household dirty water and food without asking the householder. [The ten concerning the alms bowl are] 74. Train in not throwing away leftover food that has been put in the alms bowl. 75. Train in not setting the alms bowl down in a place without support. 76. [Train in] not [setting the alms bowl] on a ledge. 77. [Train in] not [setting the alms bowl] on a precipice. 78. [Train in] not [setting the alms bowl] on a steep slope. 79. Train in not washing the alms bowl while standing. 80. [Train in] not [washing the alms bowl] on a ledge. 81. [Train in] not [washing the alms bowl] on a precipice. 82. [Train in] not [washing the alms bowl] on a steep slope. 83. Train in not taking water with the alms bowl from a stream against the current. [The five on standing and so on are] 84. Train in not giving teachings while standing to one who is sitting, unless the person is sick. 59 85. Train in not giving teachings while sitting to one who is lying down, unless the person is sick. 86. Train in not giving teachings while sitting on a low seat to one who is sitting on a high seat, unless the person is sick. 87. Train in not giving teachings from behind to one who is going ahead, unless the person is sick.  

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88. Train in not giving teachings while going along the side of the road to one who is going on the road, unless the person is sick. [The five on head coverings are] 89. [Train in not giving teachings] to one whose head is covered, unless the person is sick. 90. [Train in not giving teachings to one with clothes] tucked up, [unless the person is sick]. 91. [Train in not giving teachings to one with clothes] draped, [unless the person is sick]. 60 92. [Train in not giving teachings to one whose two hands are] clasped behind the neck, [unless the person is sick]. 93. Train in not giving teachings [to one whose two hands are] clasped behind the head, [unless the person is sick]. [The five on having topknots and so on are] 94. [Train in not giving teachings] to one whose hair is in a topknot. [unless the person is sick]. 95.[Train in not giving teachings] to one wearing a hat, [unless the person is sick]. 96. [Train in not giving teachings] to one wearing a crown, [unless the person is sick]. 97.[Train in not giving teachings] to one wearing a garland on his or her head, [unless the person is sick]. 98. Train in not giving teachings to one whose head is wrapped up, [unless the person is sick]. [The five on riding elephants and so on are]  

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99. [Train in not giving teachings] to one riding an elephant, unless the person is sick. 100. [Train in not giving teachings] to one riding a horse, [unless the person is sick]. 101. [Train in not giving teachings] to one riding in a palanquin, [unless the person is sick]. 102. [Train in not giving teachings] to one riding in a carriage, [unless the person is sick]. 103. Train in not giving teachings to one wearing boots, 61 [unless the person is sick]. [The six on a stick in the hand are] 104. [Train in not giving teachings] to one holding a stick in the hand, unless the person is sick. 105. [Train in not giving teachings] to one holding an umbrella in the hand, [unless the person is sick]. 106. [Train in not giving teachings] to one holding a weapon in the hand, [unless the person is sick]. 107. [Train in not giving teachings] to one holding a sword in the hand, [unless the person is sick]. 108. [Train in not giving teachings] to one holding a battle Implement62 in the hand, [unless the person is sick]. 109. [Train in not giving teachings] to one wearing armor, [unless the person is sick]. [The three on sickness are] 110. [Train in] not defecating or urinating while standing, unless one is sick. 111. [Train in] not defecating or urinating in water, unless one is sick.  

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112. Train in not emitting spittle, mucus from the nose, vomit, or other excretions, [unless one is sick]. [The remaining one is] 113. Train in not climbing trees higher than the height of a human being, unless in danger of harm. Noble Sisters, I have finished reciting the many saiksa-dharma *. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you twice and three times whether you are completely pure in this regard. If the noble sisters are completely pure in this regard, I shall know this by your silence. It is so acknowledged. The Seven Adhikarana-samatha-dharma* [Briefly stated, the methods for resolving a dispute include resolving it] directly, through recollection, when not deranged, by the majority, by its nature, by spreading grass, and by acceptance. Noble Sisters, these are the seven adhikarana-samatha-dharma* from the Pratimoksa* Sutra*, which is to be recited every half-month. When it is appropriate to settle matters directly, they should be settled directly.63 When it is appropriate to settle matters through recollection, they should be settled through recollection.64 When it is appropriate to settle matters when not deranged, they should be settled when not deranged.65 When it is appropriate [for a decision] to be given by the majority, it should be given by the majority.66 When it is appropriate [for a decision] to be sought in the nature of the matter itself, it should be sought in the nature of the matter itself.67 When it is appropriate to settle matters through spreading grass, they should be settled through spreading grass.68 When it is appropriate to settle matters through acceptance, they should be settled through acceptance.69 If disputes arise, they may be resolved by these seven methods of resolving disputes, which  

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are in accordance with the Dharma, the Vinaya, and the Buddha's teachings. Thereby may they be resolvedperfectly resolved. Noble Sisters, I have finished reciting the seven adhikarana-samatha-dharma *. Now I ask you, Noble Sisters, are you completely pure in this regard? I ask you twice and three times whether you are completely pure in this regard. If the noble sisters are completely pure in this regard, I shall know this by your silence. Noble Sisters, I have finished reciting the prologue to the Pratimoksa* Sutra*, the 8 parajika-dharma*, the 20 sanghavasesa-dharma*, the 33 nihsargika-payantika-dharma*, the 180 payantika-dharma*, the 11 pratidesaniya-dharma*, the many saiksa-dharma*, and the seven adhikarana-samathah-dharma*. The perfectly accomplished Awakened One has condensed them and included them in this sutra*. Whatever further practices accord, are harmonious, agree, and are not discordant with them are to be maintained with full awareness and practiced mindfully and attentively. The Buddha has said that Patience is the most excellent austerity And the highest liberation. A renunciant who harms or injures others Is not a sramana*. Just as a traveler with keen eyes Avoids all dangers, So the wise living in the world,70 Abandon all nonvirtues.

 

Do not harm or disparage, But restrain yourself by the Pratimoksa*. Be moderate in eating, Dwell on the outskirts of town, And observe the highest thoughts: This is the teaching of the Buddha.

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Just as a bee does not harm The color or the scent of the flowers, But takes the nectar and flies away, So the sages, when going to a town, Examine only the correctness of their own deeds And not the inconsistencies of others. Attentive to the highest thoughts, Training in the conduct of the Buddha, Keeping the instructions always in mind, Their sorrows come to an end. Through generosity, their merits greatly increase. Well-restrained, they have no enemies. Replete with virtue, bereft of vice, Defilements are exhausted, All vices and sorrows dispelled. Avoiding all nonvirtues, Amassing excellent virtues, Subduing one's own mind completely: This is the Buddha's teaching. Restraining the body is excellent. Restraining the speech is excellent. Restraining the mind is excellent. Restraining them all is excellent. A thoroughly restrained bhiksu[ni] * Is completely freed from all sufferings. With speech well-guarded and mind well-restrained, She does no negative physical deeds. If well-trained in the path of the ten [virtues], The path taught by the Savant71 is attained.

 

These seven valiant Buddhas Vipasyin*, Sikhin*, Visvabhu*. Krakucchanda, Kanakamuni, Kasyapa*, And Gautama, god of gods These peerless charioteers of the untamed,

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Supreme protector lords of the world, Have extensively and eloquently Taught the celebrated Pratimoksa *. Showing reverence to this Revered by all Buddhas and sravakas*, Through achieving the unconditioned, One enters into the Buddha's teachings, Commences and actualizes them. Like an elephant In a house of reeds, One vanquishes the lord of death And, perfectly attentive, Practices this calming Dharma. Relinquishing the cycle of becoming, One puts an end to misery. Mutually safeguarding morality And enhancing the teachings, Reciting the Pratimoksa*, The Sangha* performs the uposadha*. Those for whom this has been recited, Those for whom this uposadha* has been performed, Should safeguard this morality, As a yak protects its tall. Through whatever merit has been achieved By this recitation of the Pratimoksa*, May all beings without exception Achieve the state of a Buddha. This concludes the Bhiksuni* Pratimoksa* Sutra*. As requested by the powerfully noble mNga' bdag dpel hla btsan po, this text has been translated [from Sanskrit to Tibetan] by Jinamitra, a Vinaya master of the Arya* Mulasarvastivada* school and Acarya* of the Kashmiri Vaibhasika* school, and the great [Tibetan] editor and translator Cog ro klu'i rgyal mtsan. [Translated into English by Karma Lekshe Tsomo in 1992.]  

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IV. A Comparison of the Chinese Dharmagupta and the Tibetan Mulasarvastivadin * Bhiksuni* Pratimoksa* Sutras* The Structure of the Bhiksuni* Pratimoksa* Sutra* We began our study on the Bhiksuni* Pratimoksa* Sutra* by noting that the Buddhist texts on monastic discipline, in addition to providing rich resources for sociological study of ancient India, also represent one of the oldest known legal systems in human history. Moreover, as sociological documentation of life in the sixth century B.C.E., they have few equivalents anywhere. The two texts under consideration here, the Bhiksuni* Pratimoksa* Sutras* of the Dharmagupta and the Mulasarvastivadin* schools of Vinaya, have been presented here in English translations of the Chinese and Tibetan texts, respectively. Considering how many centuries of cultural and linguistic development have intervened between the formulation of these disciplinary codes in India in the sixth century B.C.E. and their translations one into Chinese in the later Chin dynasty (383-418 C.E.) and the other into Tibetan several centuries laterthe degree of correspondence, both in import, connotation, and even wording, between the two redactions is remarkable. The most obvious point of similarity between these two Pratimoksa* Sutras* is that the number of categories of the precepts are identical. For example, in both versions of the sutra*, we find the following identical categories: the parajika-dharma*, sanghavasesa-dharma*, nihsargika-payantika-*  

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dharma *, payantika-dharma*, pratidesaniya-dharrna*, and saiksa-dharma*. In addition to these six categories of precepts, there are the adhikarana-samatha-dharma*, or methods for resolving disputes. As Dhirasekera has correctly observed,1 these seven methods for resolving disputes are not, properly speaking, precepts at all and therefore should not be counted in the total number. Heretofore almost all tabulations of both bhiksu* and bhiksuni* precepts have routinely included these in their total numbers. Therefore, we must conclude that practically all enumerations of bhiksu* and bhiksuni* precepts arrived at by scholars to date are erroneous. Both versions of the Pratimoksa* Sutra* under consideration begin with introductory and concluding formulae which praise sila* in general and the Pratimoksa*. a in particular. The concluding verses, in fact, exhibit substantial similarity and may be translations from a common source. The primary purpose of these verses is clearly to inspire and exhort the practitioners of Vinaya to flawless practice of the precepts. Lest we forget, the Pratimoksa* Sutra* is not simply a formal, legal code, but the central ritual text in the life of numerous active spiritual communities even today. Twice each month the entire Sangha* community assembles within a ''formally demarcated area of communal authority" (samanasima*) for the recitation of the sutra*. The recitation serves as a reminder of the moral discipline to which the individual members have voluntarily committed themselves and is a ritual of purification for the entire community. Behind this custom is evidence of the influence of pre-Buddhist asceticism. Following the lead of the earlier bands of wandering ascetics (pabbajita or pabbajja), the monks at the time of the Buddha began meeting regularly on full-moon and new moon days, as well as the eighth day of the lunar month. It is recorded that at first they sat mute, but later, after suffering criticism for their silence, began teaching the Dharma on these days, both to laypeople and to each other. Eventually the recitation of the Pratimoksa* Sutra* began, in time becoming the central focus of the assemblies. Exactly when a public confession of faults before the com 

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manity came to be included as part of these observances and exactly when the practice was discontinued is unclear. In any case, these periodical assemblies served the dual functions of maintaining the moral purity of the Sangha * and of strengthening a sense of community and common purpose among Its members. Although the recitation of the Pratimoksa* Sutra* gradually became ritualized, divorced from its original role In confession and assignment of penalties, It nevertheless served to unite the monks and nuns through a reaffirmation of a common goal and a rededication to the spiritual life. The Tibetan text is divided into two sections. It incorporates abbreviated listings of the precepts of particular categories, which apparently served as a pneumonic device to facilitate the memorization and recitation of the sutra*. The Chinese text does not include these listings. This leads us to speculate as to whether memorization of the text was as strongly emphasized in the Chinese tradition as It was in Tibet. Taking present-day customs as an Index, we find that the Pratimoksa* Sutra* is rarely recited in Chinese monasteries; instead recitation of the bodhisattva precepts of the Brahmajala* Sutra* has been substituted. By contrast, the Pratimoksa* Sutra* is still recited twice a month in most Tibetan monastic communities, although sometimes in abbreviated form, and is commonly memorized by monks when they receive the bhiksu* precepts. In this connection, it may be noted that in both traditions the full precepts are not to be read by those who have not received them. Within the main body of the Pratimoksa* Sutra* are found various categories of precepts arranged in descending order of consequence, correlating with the severity of an offense against them. The parajika* are listed first. These precepts are given greatest significance and hence a transgression against any of them is ranked as a most serious offense, punishable by expulsion from the community and loss of Sangha* status. The Tibetan translation of the term parajika* is "defeat" (pham pa) meaning that the agent of such a deed is one defeated and no longer "in communion." The Chinese term for parajika*, by contrast, is a phonetic transcription  

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of the Sanskrit, as are the Chinese terms employed to denote all the remaining categories of precepts. The second category of precepts consists of the sanghavasesa-dharma * (also occurs as samghatisesadharma*), translated into Tibetan as "remainder" (lhag ma). When precepts of this category are contravened, the offense entails convening a formal meeting of the Sangha*. The offender is then subject to a period of probation called parivasa* that, according to Prebish,2 lasts as long as the offense was concealed. The third category of precepts consists of the payantika-dharma*, translated into Tibetan as "propelling downfalls" (ltung byed). Offenses of this nature require confession either to a Sangha* assembly (that is, an assemblage of five or more Sangha* members, in this case, bhiksunis*), to a group of between two and five bhiksunis*, or at least to one other bhiksuni* and forfeiture of the article in question. In the Tibetan text, the payantika-dharma* are classified into two subcategories: the ''abandoning downfalls" (nihsargika-payantika-dharma*;3 Tibetan: spang ba'i ltung byed or spang Itung) and the "propelling downfalls" themselves. Precepts of the latter category, also referred to as suddha-payattika*, or "individual confessions,"4 entail expiation either by self-confession or a period of self-imposed confinement. The fifth category of offenses, the pratidesaniya-dharma*, pertain only to bhiksunis* and are expiated merely by individual confession. The sixth and last category includes the many saiksa-dharma*, or rules of training in etiquette, which involve no particular penalty but are to be avoided as being simply bad manners. As noted previously, the last category of items to appear in the Pratimoksa* Sutras*, the adhikarana-samatha-dharma*, are not, strictly speaking, precepts; instead they are methods to be employed in cases of litigation or contention. A number of offenses against the precepts are reprehensible not only in the direct, personal committing of the deed, but also through complicity or instigation of another person. For instance, not only is homicide (the first parajika*) a major offense against the monastic code, but also urging, aiding, or abetting such an act is similarly reprehensible and punishable in exactly the same manner. Such  

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assigning of responsibility for instigating a second-party offense is clearly in accord with the philosophical underpinnings of the tradition, whereby primary significance is ascribed to the motive or intention behind an action. As previously mentioned, the Bhiksuni * Pratimoksa* Sutras* of the Dharmagupta and Mulasarvastivadin Vinaya schools display a remarkable similarly in style, tone, and content. Although this can be explained by both texts being translations from the Sanskrit (more properly, a Prakrit or what is commonly referred to as Buddhist Hybrid Sanskrit), the resemblance is nevertheless striking and a tribute to the skill of the original translators. Historically speaking, there is little doubt that these two schools of the bhiksuni* precepts, along with others, were living lineages at one time, and this vitality in itself has no doubt been a cohesive and preservative factor. Documentation that would allow us to date the differentiation of Vinaya practice into distinct schools is unavailable, but we have evidence that at least eighteen different schools branched off in the centuries immediately following the demise of the Buddha, that is, somewhere between the fifth and third centuries B.C.E. The Content of the Sutras* in Comparative Perspective We began our comparative analysis by noting the most obvious point of similarity between the two Pratimoksa* Sutras*: that the number of categories of precepts are identical. The parajika-dharma*, sanghavasesa-dharma*, nihsargika-payantika-dharma*, payantika-dharma*, pratidesaniya-dharma*, and saiksa-dharma* categories of precepts and the adhikarana-samatha-dharma* category of methods for resolving disputes are found in each. The most obvious point of difference between the two texts is that the number of precepts in particular categories often varies, resulting in a different number of precepts in total. In the first category, the parajika-dharma*, we find that the Chinese Dharmagupta and the Tibetan Mulasarvastivadin* Bhiksuni* Pratimoksa* Sutras* each contains eight  

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precepts. When we come to the second category, however, we find a difference: the Chinese Dharmagupta has seventeen sanghavasesa-dharma * while the Tibetan Mulasarvastivada* has twenty. In the nihsargika-payantika-dharma* category, we find that the Chinese has thirty, while the Tibetan has thirty-three. As for the payantika-dharma*, the Chinese has 178 and the Tibetan, 180; for the pratidesaniya-dharma*, the Chinese has eight and the Tibetan, eleven. The Chinese has 100 saiksa-dharma*, and the Tibetan has 113. These taken together give us a total of 341 precepts for the Bhiksuni* Pratimoksa* Sutra* of the Chinese Dharmagupta school and 365 for the Tibetan Mulasarvastivadin* school. Although the overall impression one gets of the two sutras* is one of remarkable similarity, closer investigation shows that the latter contains twenty-four more precepts. The seven adhikana-samatha-dharma*, which are methods of conflict resolution rather than precepts, are identical in number in the two schools. In tabular form, the number of items in each category is given in Table IV.1. as follows: Table IV.1. Numbers of Precepts and Methods for Resolving Disputes Dharmagupta

Mulasarvastivada*

(Chinese)

(Tibetan)

parajika*

8

8

sanghavasesa*

17

20

nihsargika-payantika*

30

33

payantika*

178

180

8

11

saiksa*

100

113

TOTAL

341

365

7

7

pratidesaniya*

adhikararana-samatha*  

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The Parajika-dharma * The first class of offenses for the bhiksunis* are the parajika*, which are eight in number not only in the Chinese Dharmagupta and the Tibetan Mulasarvastivada*, but in all extant redactions of the Bhiksuni* Pratimoksa*. This number contrasts with the four parajika* for bhiksus* found in all extant redactions of the Bhiksu* Pratimoksa*. The first four of the eight for bhiksunis* are identical, both in content and order of appearance, and identical also with the four parajika* for bhiksus*. These include the prohibitions against sexual activity ("even with an animal"), taking what is not given (of a value that is censurable in the secular sphere), taking the life of a human being, and falsely claiming to have achieved superhuman faculties. The one slight variation is that the Tibetan versions of both Bhiksu* and Bhiksuni* Pratimoksas* specifically include taking the life of a human fetus as reprehensible, while the Chinese Dharmagupta texts make no explicit mention of a fetus. Two of the additional four parajika* for nuns relate to interpersonal contact with men. Again, the order of the precepts is identical in the two versions. The fifth prohibits a bhiksuni* "with a lustful mind" (Chinese) or "filled with desire" (Tibetan)5 from coming into physical contact with a man, either "in the area between the armpits and the knees" (Chinese) or "between the eyes and the knees" (Tibetan). The Tibetan states only that she is guilty of a parajika* should she touch a man thus and "accept having had the experience of fully touching him''; that is, be fully cognizant of her action. The Chinese, on the other hand, goes into explicit detail; the contact may include touching, holding, stroking, pulling, pushing, rubbing up or down, lifting, lowering, grasping, or pressing. The sixth parajika*, engaging in eight actions with a man, is the same in both versions, but the eight actions are described differently. In the Chinese, we find "allows him to Ill hold her hand, [2] hold her clothes, and [3] enter a secluded place where they [4] stand together, [5] talk together, [6] walk together, [7] lean on each other, and [8] make an  

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appointment to meet [to make love]." In the Tibetan, by comparison, we find "[1] flirts, [2] charms, [3] behaves immodestly, [4] enters a place together with him, [5] makes coquettish gestures or [6] inviting signs, [7] allows him to approach her or goes with him, or [8] lies down extending her limbs in a place suitable for relations between a man and a woman." Whether the discrepancy between the two versions is indicative of a disparity in the original texts of the two schools (a mystery that awaits the discovery of additional Indian manuscripts) or is a problem of translation of an understandably unfamiliar subject matter is impossible to say with the materials presently at our disposal. There seems to be considerable variation both in the different versions and in the translations. Although the basic import is the same, the phraseology of this section is a bit problematic and does not accord literally with other redactions of this precept. For example, Hirakawa's translation of the Chinese Mahasanghikin * version has "talks with him, and has him hold her and hold her robe, and is pleased whenever he comes, and invites him to sit, and he leans towards her and they make promises and take a walk together...."6 Again, Waldschmidt, translating into German from the Tibetan, has ''plays, shows him her dwelling, meets for an appointment, makes signs, allows a man to come and go with her, and presses his body so as to indicate she is ready for relations such as men go to women for...." and so forth.7 More comparative research is warranted for making a more precise interpretation, yet there can be no mistaking the essential point of the precept. The two remaining parajika* correlate almost exactly, although the wording is slightly different. The seventh concerns concealing the wrongdoing of a bhiksuni* guilty of a serious offense; that is, a parajika*. If a bhiksuni* is aware of such wrongdoing but only proclaims it sometime afterward, she is herself guilty of a parajika*. According to the Chinese, the proclamation is made after the guilty bhiksuni* "has died, or been publicly exposed, or has abandoned the path, or has joined a non-Buddhist group." In the Tibetan, it is when that bhiksuni* is on her deathbed, or dead, or  

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has defected to a non-Buddhist group. Thus, the import of the precept is the same, with only a slight variation in wording. The eighth precept is quite long and complex, involving repeated admonishments by the Bhiksuni * Sangha*. It involves a bhiksuni's* action of following a bhiksu* who has been expelled from the Sangha*. Because this bhiksu* has been expelled from the Sangha*, whether he remains unrepentant or relents, the Bhiksuni* Sangha* has deemed him unworthy of respect. The term in harmony as applied to a particular Sangha* indicates that they have reached their judgment by consensus; therefore, the errant bhiksuni* who persists in following such a disreputable character pits herself against the whole community. Such behavior becomes a parajika* upon the third admonishment if the offending bhiksuni* remains unrepentant. Dhirasekera suggests that the root of the problem in this and several other precepts is strong loyalties of bhiksunis* to particular bhiksus*.8 He attributes this to emotional attachment on the part of the bhiksunis* concerned, even though there Is no clear evidence to support this conclusion. Similar loyalties that arose among bhiksus* were not automatically attributed to emotional afflictions. The Sanghavasesa-dharma* Offenses of the second class, the sanghavasesa-dharma*, also display striking correspondences in the two versions. In fact, the first three sanghavasesa* are almost identical: acting as a gobetween: slandering someone (Tibetan, a bhiksuni*) with an unfounded accusation of committing a parajika*, hoping to spoil her pure conduct; and citing irrelevant information to slander a bhiksuni* with an unfounded accusation of committing a parajika*, hoping to spoil her pure conduct. Again, the fourth and fifth sanghavasesa* in the Tibetan are almost identical with the eighth and ninth in the Chinese: with a lustful mind accepting food or something else from a man with a lustful mind; and saying to  

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another bhiksuni *, "What does it have to do with you if he has a lustful mind or not? As long as you do not have a lustful mind, you may accept it." The twelfth sanghavasesa* in the Tibetan is the same as the sixth in the Chinese: performing a karman of absolution for a bhiksuni* outside the sima* boundaries. The seventeenth, eighteenth, nineteenth, and twentieth sanghavasesa* in the Tibetan are equivalent to the tenth, eleventh, twelfth, and thirteenth in the Chinese: causing dissension in the Sangha*, ganging up with other bhiksunis* in a faction to defend a bhiksuni* against the Sangha's* admonishments; corrupting households and engaging in negative deeds: and not accepting admonishment from the bhiksunis* in accordance with the Dharma. The sixth (going out alone at night), seventh (going out alone in the daytime), eighth (going along a road alone), and ninth (crossing a river alone) sanghavasesa* of the Tibetan are more or less summed up in the seventh sanghavasesa* of the Chinese: "crosses water alone, enter a village alone, sleeps, lives, or walks alone...." Hence we see that only two out of the seventeen sanghavasesa* in the Chinese have no equivalent among the sanghavasesa* in the Tibetan: accusing a layperson before a government official, and ordaining a woman known to be a thief. These precepts have their equivalents elsewhere in the Tibetan text. Of the Tibetan version, six sanghavasesa* have no equivalent in the Chinese, though some occur elsewhere: ordaining a woman without permission from her guardian, pursuing the wealth of the deceased, forsaking the Dharma, digging up faults of bhiksunis*, misbehaving with women, and enjoining bhiksunis* who are misbehaving together not to live separately. Considering that the precepts are found within the texts of different Vinaya schools, that the precepts were transmitted orally for at least several hundred years, that the Vinaya terminology is extremely technical, even cryptic, and that the examples cited previously are second-generation translations in languages as widely disparate as Chinese, Tibetan, and English, the degree of correspondence between the two texts is astonishing.  

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The Adhikarana-samatha-dharma and Pratidesaniya-dharma Turning to the seven adhikarana-samatha-dharma *, we find slight differences of wording and interpretation between the two texts. I sense, however, that the differences in interpretation are a function of the ambiguity and unfamiliarity of the Vinaya terminology in the original texts. Because the judicial and punitive function of the texts had ceased long before they reached China and Tibet, it follows that even Indian translators and interpreters would have had difficulty explaining these methods of conflict resolution. The import of the first adhikarana-samatha-dharma* is virtually the same in the two texts, although it reads "with the presence of the parties" in Chinese and "directly" in Tibetan. The second, by remembering events, is identical, although the commentators disagree as to who is doing the recollecting, the parties involved or a dispassionate arhat. The third, by recovering one's sanity, is also the same. The fourth in the Chinese, "by one's own admission," seems to correspond to the seventh in Tibetan, "through acceptance," presumably meaning the acceptance of one's guilt in the matter. The fifth in the Chinese, resolution by the majority, is identical with the fourth in the Tibetan. The sixth in the Chinese, ''finding where the guilt lies," correlates with the fifth in Tibetan, "to be sought in the nature of the matter itself." And the seventh in the Chinese, "spreading with grass," is identical to the sixth in Tibetan, although the interpretations of the various commentators differ. We may also note in passing the differences in edibles disallowed under the category of pratidesaniya*. These precepts prohibit a bhiksuni* from begging a variety of foods that were considered fine or luxurious. The eight foods listed in the Chinese are cheese, oil, honey, crystallized sugar, milk, cream, fish, and meat; in the Tibetan we find milk, yogurt, butter, ghee, oil, honey, sugar, fish, meat, dried meat, and a learner's house,9 meaning going to a household where she has not been invited and partaking of hard or soft food. We may assume that the cream of the Chinese  

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version is the same as the yogurt of the Tibetan: because the Chinese are unaccustomed to eating dairy products, they no doubt had difficulty finding equivalents for these terms. The crystallized sugar of the Chinese is almost certainly the sugar of the Tibetans, though the latter is defined as the molasseslike unrefined gur that Is still widely available in the bazaars of India. Specific Textual Points of Comparison Rather than continue with a precept-by-precept comparison of the nihsargika-payantika-dharma *, the payantika-dharma* and the saiksa-dharma*, let us look at some specific examples of significant points of difference between the two texts. First let us look at the word used to translate the term of address for a bhiksuni*. In the Chinese, the term used literally means "elder sister," whereas the term used in Tibetan means "noble (or superior or exalted) woman." I have chosen to translate this as "noble sister," even though a kinship term is not warranted, due to the awkwardness and ambiguity of the term noble woman. This decision was not made without reservations concerning the appropriateness of using kinship terms to address renunciants who have abandoned family life, I. B. Horner, translating from the Pali*, alternately uses nun and lady. In referring to bhiksus*, she alternates between monk and honored sir; however, I have found no instance where she uses the equivalent term, honored lady. Next let us expand our discussion of the first precept. As several authors have mentioned, it is noteworthy that the four parajika* coincide with the first four of the five precepts of the Buddhist layperson (upasaka* meaning layman" and upasika* meaning "laywoman"). The main difference is that, in the case of celibate renunciants, first place in the enumeration is given to abstinence from sexual activities. This stands to reason, because sexual continence is the distinguishing mark of those who have abandoned the household life. In other respects, the Buddhist followers display a  

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great deal of parity. One may, indeed is encouraged to, follow the spiritual path while enjoying family life; but far more than dress or hairstyle, their celibacy. the lifestyle of brah-macarya * sets the ordained followers apart. The essence of this lifestyle is enshrined in the first Pratimoksa* precept. for both nuns and monks. A related precept, found in both our texts. concerns a bhiksuni's* denial that sexual conduct is reprehensible. In the Chinese text. her words are quite explicit: "To indulge sexual desires is not a hindrance to the Dharma." The Tibetan is more abstruse: "I have understood the Dharma about [desires being an] obstacle that was taught by the Buddha, but although he taught thus, [desires] are not an obstacle." Although Horner uses the term stumbling block instead of hindrance or obstacle, the import of the precept is otherwise the same. According to her Interpretation, the term antarayikadhamma* literally means "transgressing the seven classes of offense. For intentional transgression. even an offense of wrongdoing or of wrong speech hinders the fruits of the way. But here methunadhamma, sexual intercourse. is meant."10 This points up the centrality in Buddhist soteriology of overcoming desire and attachment. the chains that bind one to cyclic existence. Another precept that engages the attention concerns the color of the robes. The robes being the distinctive dress of the ordained Sangha* members, it is engaging to see the different colors and hues worn by nuns and monks of the various Buddhist traditions and speculate as to how all these variations came about. According to the Pali*, the reason for disfiguring the robes was to enable the monks and nuns to distinguish their robes from those of others. The story related Is that when many monks on the road to Sravasti* were robbed of their robes and the goods were recovered by workers of the king, the monks were unable to recognize their own robes. Therefore, the Buddha is said to have formulated a rule that each monk should disfigure his robe with some identifying mark. In this account, the "three modes of disfigurement" are "dark green or mud(-colour) or black." In the Tibetan. however, it should be "disfigured"  

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with either blue, red, or orange; and in the Chinese we find, "she should dye it one of three unattractive colors: [murky] green, black, or brown." The Tibetan tradition considers any shade from light yellow to dark maroon, even brown, appropriate; even blue or green may be worn in a pinch, but never black or white. The reason for this latter stipulation is not far to see, because white is the color laypeople wear in India and black is the color they wear in Tibet. Not only should the dying of the cloth help the renunciants tell their robes apart, there is evidence that the color should be an unattractive one and that the dye should be something abundant and inexpensive to prevent the robes from having commercial value. There are many specialized terms which possibly were unclear even at the early time at which they were translated. For instance, there is a prohibition against covering a bed or seat with some sort of material for padding. In the Pali *, the item to be covered is designated as "a couch or a chair" and the material for covering is designated as "cotton." The accompanying explanation of terms says that "there are three (kinds of) cotton: cotton from trees, cotton from creepers, cotton from grass," and specifies that this last material, potaki-tula* is not that from a young fowl.11 The Chinese has "tula* floss," but does not define what that is. The Tibetan specifies a material derived from trees, apparently referring to kapok. Ascertaining the exact refer-ents of terms such as these presents a rich field for future scholarly investigation.  

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V. Linking Past and Future This study began with a discussion of Buddhist monasticism in the broader context and the pivotal role of Vinaya in defining the structure of Buddhist monastic life and practice. The focus has been two specific texts describing monastic discipline for Buddhist women: the Bhiksuni * Pratimoksa* Sutras* of the Dharmagupta and Mulasarvastivadin* schools. These texts, the former drawn from the Chinese tradition and the latter from the Tibetan, describe the ethical principles and rules of daily life that constitute the Ideal lifestyle of fully ordained Buddhist nuns. Even a brief glance at the translations of these two texts reveals the remarkable degree of similarity between the two traditions separated in time by a thousand years of historical divergence and, in physical distance, by at least as many miles. A careful reading of the two texts from a comparative perspective also reveals numerous points of difference, some obvious and others more subtle, some linguistic and others interpretive. The texts are of great value linguistically, historically, culturally, and sociologically in that they provide a lens with which to view two streams from a common source. This lens, with its limited number of variables, affords a rare opportunity for studying cross-culturally an ancient legal code governing a spiritual tradition which has continued uninterruptedly from as early as the sixth century B.C.E. The texts raise a number of important questions: philosophical questions concerning the hermeneutics of translation and the legislation of ethics, historical questions concerning the evolution of the precepts over time, political  

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questions concerning authority and legitimacy in religious life, and a wide range of feminist issues. The comparative analysis here has focused specifically on the textual tradition that has, by Its very nature, remained somewhat static over the centuries. The present study is, however, merely the starting point for further research. At this juncture, equipped with recent translations of the original texts, it is possible to move from the textual tradition to an understanding of the lifestyle as it was, and still is, actually experienced. Although we have gained access to what is considered normative within the tradition, these standards need to be viewed In relation to actual Implementation of the precepts in the everyday life of Buddhist women renunciants. Throughout the study, differences between the two redactions of the text have been identified, and it has even been possible to have occasional glimpses of the cultural assumptions that underlie the hermeneutics of translation in each case. Still, it is difficult to Interpret the texts accurately in isolation, without looking at actual practice In the two traditions. Efforts in that direction have so far been limited, due to a paucity of materials. The present work, even though certainly not an exhaustive comparison, is an attempt to provide a basis for such studies. Although it is important to understand the Individual rules and directives as precisely as possible in the literary context, they do not exist In a vacuum; therefore, a correct Interpretation is difficult unless we are able to view the system of rules within the living context. Since the application of the rules is Inevitably based on certain cultural presuppositions, which vary from culture to culture, it is necessary to look carefully at the social and historical conditions within which the two traditions arose and evolved. While the rules contained within the Pratimoksa * portray the monastic prototypes and ideals, they cannot, In themselves, mirror the full religious life of the community. For this, we must turn to history and to communities existing today. These will reveal to what degree the rules were either an unpracticed ideal, a living reality, or an amalgam of the two.  

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Further research will show, for example, whether or not the rules were recited bimonthly as prescribed and whether ordination followed the established format and prerequisites. Historical and sociological studies will reveal which monastic procedures and rules were emphasized and which were allowed to lapse with the passage of time. The Bhiksuni * Sangha* still flourishes in Korea and Taiwan and is making a comeback in China and Vietnam, so the possibility for such research remains. By investigating Buddhist monastic communities in existence today, we can learn how closely daily practice matches the normarive standards set forth in the texts. Although bhiksuni* ordination was not available to Japanese and Tibetan nuns, nevertheless we may study the extent to which these exemplary standards of monastic behavior are understood and reflected in monastic life in those countries today. One fertile field for exploration is the feasibility of practicing the precepts purely in the present day. In the modem context, against the background of twentieth-century Western culture, some of the rules set forth for the nuns appear quaint, especially the prohibition against riding elephants. Others seem archaic, unrealistic, or nonsensical. For example, except in a few traditionally Buddhist countries, it is virtually impossible to survive without handling money, which is the modern equivalent of handling silver or gold. This is especially true for nuns, because they are less likely than monks to have their needs provided by a laity which values them less. To avoid handling money is even more difficult to practice for nuns living in Western countries, where mendicancy is socially unacceptable. Although in some environments living by alms may be possible. such a lifestyle is generally unappreciated, impractical, and may even be dangerous. Another precept that is particularly difficult for Western nuns is to avoid touching or sitting alone with a male, Even though certain of the Pratimoksa* precepts reflect ethical principles that may be considered universal, such as to refrain from taking human life. other precepts may be culture specific. Certainly, bodily contact can give rise to  

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physical attraction in any culture, yet a blanket prohibition against any physical contact with a male runs counter to social expectations in contemporary Western countries, where refusing to shake hands, for example, may be taken as an affront. This precept is particularly difficult to observe in my own Hawaiian-American culture, where physical embrace upon meeting, parting, and presentation of leis (flower garlands) is the cultural norm. This clash of cultural expectations has caused many uncomfortable moments for myself and other Buddhist monks and nuns. both residents and visitors to Hawai'i. To avoid embarrassment on both sides, prior to the visit of His Holiness the Dalai Lama to Hawai'i in 1994, special Instructions in protocol ("Don't kiss the monks ...") had to be sent even to the state legislature. Living by the precepts In the present day thus becomes a matter of developing good judment as to what behavior Is or is not compatible with a monastic lifestyle and a spiritual orientation. To develop an accurate sense of judgment regarding appropriate conduct requires years of strict training and discipline, which is not always easily available, especially to Western nuns. Even with such opportunities, borderline situations arise that call for the exercise of wisdom developed through Intensive Dharma practice. In view of these difficulties and the gender imbalance, non-Asian women sometimes question the value of working within the traditional Buddhist framework and advocate the establishment of an entirely new order created by women themselves. The question is Intriguing and important. It seems to me that, although women may certainly practice independent of a recognized religious structure, to fashion a new lineage without roots In any tradition is a tremendous responsibility of uncertain outcome and limited value. For Buddhist nuns to create an Independent order would furthermore consign them to a marginal status vis-à-vis the traditional religious hierarchy. To play by the rules and seek ordination In the orthodox Sangha * system is the only way I can see to achieve legitimacy within the tradition. As shown by the recent resurgence of the Bhiksuni* Sanghas* in Korea and Taiwan, women  

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working within the tradition may exert considerable force for renewal and transformation from within. Even if administrative control rests firmly in the hands of monks, as at present in these two countries, nuns reap the advantages of being integral to the tradition while working independently most of the time. They enjoy official sanction, a certain amount of support, and the monks' cooperation when needed and rarely find themselves constrained by this relationship. There is a singular lack of interest in administrative power and official prestige among Asian nuns, who prefer to work and practice with humility, free from such worldly concerns. It is in those traditions where nuns are not fully recognized and not fully ordained that women have least power and support, which necessarily limits their potential for spiritual leadership. Yet even without access to the precepts of full ordination, nuns continue to see the code of moral precepts as liberating rather than as binding. The significance of the Pratimoksa * code of precepts is multiple. The code is designed primarily to create conducive conditions for fruitful spiritual practice. With that goal in mind, specific precepts are set forth to protect the physical, emotional, and intellectual integrity of the individual and the group. By limiting individually determined actions and providing techniques for conflict resolution, the code provides a framework for achieving both individual emotional balance and congenial personal interactions. As a voluntary social contract, it aims at fostering group solidarily and good behavior both within and outside the community. In defining policies for admission to the order, it helps preserve the monastic social order. Without invading the practitioners' private emotional space, the code aims at preventing unpleasant personal entanglements and physically dangerous conditions in the outside world. Overall the implication is that prescribing external limitations will result in greater internal freedom. The regulations date to a time when the nuns and monks were reclusive mendicants and some had to be adjusted when the Sangha* became settled in monastic communities. Thus  

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the regulations describing protocol for gathering alms are not pertinent to the lifestyle of many nuns and monks today. The assumption underpinning these regulations is that monastics should live simply and not become unduly involved in commercial affairs in the world. Some of the minor precepts serve to protect one from committing a more serious transgression. For example, the precept that enjoins one to filter drinking water is designed to avoid harming insects that may inhabit it. The principle behind this regulation is nonharm and the active protection of sentient life, a cardinal virtue. The precept may be irrelevant, however, in modern cities and towns with water treatment plants and chlorinated water systems. The monastic code for nuns, as restrictive as it may appear at first reading, provides an elaborate system of ethics for women and serves as a basis for their role within the tradition. In the two versions of the code given here, we see that certain precepts have been formulated specifically for women, such as the injunction not to walk alone, to help ensure their physical safety. Other precepts, such as the regulation against washing the robes of monks, prevent the nuns from becoming the handmaidens of the male order. This ancient code represents a unifying thread among the richly diverse Buddhist monastic traditions for women and serves as a foundation for their continuation. On the basis of these codes, an international Bhiksuni * Sangha* can become a reality in the near future. Without it, this goal would be only a dream. The challenge now for the new generation of Buddhist women practitioners is to capture the spirit behind the precepts and interpret them in an authentic yet viable way, conducive to personal growth. It is doubtful that nuns today will feel bound to a simply legalistic interpretation of the precepts; more likely their approach will be to awaken and renew the spiritual lifeforce of the tradition. In such wartorn or subjugated nations such as Sri Lanka, Tibet, and Vietnam, where Buddhist cultures are under threat, women are revitalizing traditions in powerful, genuine ways. Political adversity and personal tragedy become transformed. serving as stimuli to spiritual practice and renunciation. Similar 

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ly, the threats to human culture posed by consumerism, violence, ecological devastation, and ideological fixation may serve as occasions for recapturing the spiritual import enbedded in these ancient monastic codes. The clock of these ancient traditions is ticking perilously. As endangered Buddhist cultures struggle for survival in Cambodia, China, Laos, Tibet, Vietnam, and other countries, their tenuous existence is brought into stark focus. At least these texts have managed to survive until now to serve as a basis for further study and practice.  

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Notes Introduction 1. For the Chinese tradition, see Pao Chang, Biographies of Buddhist Nuns,trans. Li Jung-hsi (Osaka: Tohokai, 1981) and Kathryn A. Cissell, The Pi-ch'iu-ni Chuan: Biographies of Famous Chinese Nuns from 317-516 C.E. (Ann Arbor, Mich.: University Microfilms International, 1972). For the Tibetan tradition, see Tsultrim Allione, Women of Wisdom (New York: Arkana, 1986) and Janice D. Willis, Feminine Ground: Essays on Women and Tibet (Ithaca, N.Y.: Snow Lion, 1989). Chapter I. The Bhiksuni * Pratimoksa* Sutras* in Context 1. A detailed listing of topics included within the Tibetan Vinaya literature is presented in Jampa Tsedroen's A Brief Survey of the Vinaya (Hamburg: Studienstiftun für Tibetischen Buddhismus, 1992). 2. See Akira Yuyama's A Systematic Survey of Buddahist Sanskrit Literature (Wiesbaden: Franz Steiner Verlag, 1979). 3. See the English translation by Leo M. Pruden of Louis de La Vallee Poussin's French translation of the Abhidharmakosabhasyam*, vol. 2 (Berkeley, Calif.: Asian Humanities Press, 1988), p. 580. There the term upavasatha is used. 4. Charles Prebish lists nissarigika, naissargika, naisargika, and naihsargika* as alternative readings for  

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nihsargika *, and payattikah*, papattika*, papantika*, pacittiyaka*, patayantika*, prayascittika*, pacittiya*, payti, payacchitika*, pacchita*, and pacattika* as alternative readings for payantika*. Buddhist Monastic Discipline: The Sanskrit Pratimoksa* Sutras* of the Mahasamghikas* and Mulasarvastivadins* (University Park and London: Pennsylvania State University Press, 1975), p. 14. 5. ''The number of the Buddhist schools, both according to the N. and S. traditions, is counted from 18 to 20. The former represents the real group, the latter being the result of local additions. In theory, we suppose each of them had in its possession a copy of the Pmk. of its own, but unfortunately, there is no evidence to prove it." W. Pachow, A Comparative Study of the Pratimoksa* (Santiniketan: Sino-Indian Cultural Society, 1955), pp. 33-34. 6. Jotiya Dhirasekera, Buddhist Monastic Discipline (Colombo: Ministry of Higher Education Research Publication Series, 1982), p. 44. 7. See the Pali* rendering of this precept in I. B. Horner's The Book of the Discipline, vol. 2 (London: Routledge & Kegan Paul, 1982), pp. 19497. 8. Quoted from Mohan Wijayaratna, Buddhist Monastic Life (Cambridge: Cambridge University Press, 1990), pp. 122-23. 9. Holmes Welch, Buddhism Under Mao (Cambridge, Mass.: Harvard University Press, 1972); The Buddhist Revival in China (Cambridge, Mass.: Harvard University Press, 1968); and The Practice of Chinese Buddhism: 1900-1950 (Cambridge, Mass.: Harvard University Press, 1967). 10. R. A. L. H. Gunawardana, Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka (Tucson: University of Arizona Press, 1979). 11. A valuable source concerning the Zen tradition is Theodore Griffith Foulk's Ph.D. dissertation, "The Chan  

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School and Its Place in the Buddhist Monastic Tradition" (Ann Arbor: University Microfilms International, 1989). 12. These points of view are discussed in Horner, The Book of the Discipline, vol. 2, pp. xii-xiv. See also Charles Prebish, Buddhist Monastic Discipline, pp. 17-18. 13. Patrick Olivelle, The Origin and the Early Development of Buddhist Monachism (Colombo: M. D. Gunasena and Co., 1974), p. 50. 14. Cf. Pachow, Comparative Study, p. 32. The Tibetans date it 110 years after the passing of the Buddha (Tsedroen, Brief Survey, p. 14). 15. Sukumar Dutt, Early Buddhist Monachism: 600 B.C.-100 B.C. (London: Kegan Paul, Trench, Trubner and Co., 1924), p. 87. 16. Akira Hirakawa, Monastic Discipline for the Buddhist Nuns (Patna: K. P. Jayaswal Research Institute, 1982), pp. 104-5. 17. Ibid., p. 64. 18. Ibid., p. 61. 19. See, for example, the presentation and critique of Oldenberg's position in this regard in Dhirasekera, Buddhist Monastic Discipline, pp. 79-80, 82. 20. See, for example, Susan Murcott trans., The First Buddhist Women: Thanslations and Commentary on the Therigatha * (Berkeley, Calif.: Parallax Press, 1991); K. R. Norman trans., The Elders' Verses II, Therigatha (London: Luzac and Co., 1966); and Caroline Rhys Davids trans., Psalms of the Sisters (London: Oxford University Press Warehouse, 1909). 21. This movement, initiated by Sakyadhita (Daughters of the Buddha), the International Association of Buddhist Women, is headquartered in Honolulu and has branches throughout the world.  

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22. Junjiro * Takakusu, Taisho* shinshu* daizokyo* (Tokyo:* Daizokyo* Gakujutsu Yogo* Kenkyukai*, 192332), 1443. 23. Ibid., 1431. 24. Ibid., 1427. 25. Ibid., 1423. 26. Ibid., 1426. 27. Horner, The Book of the Discipline, p. xxxi. She refers to a fragment published in Finot's "Le Pratimoksa* des Sarvastivadins*" (Journal Asiatique, 1913), p. 548. 28. Shu-lien Miao, "The Dharmagupta-Bhiksuni* Pratimoksa*: Translated from the Sanskrit into Chinese by Tripitaka* Master Buddhayasas* During the Later Chin Dynasty," unpublished manuscript, Taipei, 1982. 29. It should be noted that the Bhiksuni* Sangha* exists today only in the Chinese, Korean, and Vietnamese Buddhist traditions. All three of these traditions use as their basis the Bhiksuni* Pratimoksa* Sutra* of the Dharmagupta school of Vinaya. 30. Hirakawa, Monastic Discipline. 31. Ernst Waldschmidt, Bruchstücke des Bhiksuni* Pratimoksa* der Sarvastivadins*: Mit einer Darstellung der überlieferung des Bhiksuni* Pratimoksa* in den verschiedenen Schulen (Leipzig: Deutsche Morgenlandische Gesellschaft, 1926). 32. By William Woodville Rockhill, "Le traite de'emancipation ou Pratimoksha Sutra," Revue de l'Histoire des Religions 9, no. 1 (1884): 10-26; no. 2 (1884): 167-94. 33. Gustav Roth, Bhiksuni-Vinaya* (Patna: K. P. Jayaswal Research Institute, 1970). 34. Hirakawa notes, for example, that the translation of the Sarvastivada-vinaya-pitaka* was begun by Kumarajiva* with Punyatara around 404 C.E., completed with Dhar 

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maruci around 409, and rearranged and annotated by Vimalaksa * sometime thereafter. The Dharmagupta version was translated in China between 410 and 412 by the Kashmiri monk Buddhayasas*. Fa-hsien copied the Mahasanghika* Vinaya in India and translated it in China between 416 and 418. The Mahisasaka* Vinaya was brought back to China by Fa-hsien, and translated in 423 by the Kashmiri Buddhajiva* with the help of Chih-sheng of Khotan. By contrast, it was more than two centuries later, sometime after 695 when he returned with the text to China from India, that I-ching translated the Mulasarvastivadin* Vinaya. Hirakawa, (1982), Monastic Discipline, pp. 7-13. 35. See Chatsumarn Kabilsingh, The Bhikkhuni* Patimokkha* of the Six Schools (Bangkok: Thammasat University Press, 1991) and A Comparative Study of Bhikkhuni* Patimokkha* (Varanasi: Chaukhambha Orientalia, 1984). 36. Horner, (1982), The Book of the Discipline, p. 203. 37. Max Müller, Letter to Renan, 1883. Quoted in Joachim Wach, Types of Religious Experience (Chicago: University of Chicago Press, 1951), p. vii. Chapter II. The Bhiksuni* Pratimoksa* Sutra* of the Dharmagupta School 1. Refers to a sanghakarman*, that is, an official act of the Sangha.* These included the upasampada* (the assembly for conferring the full precepts), uposadha* (the bimonthly assembly for reciting the Pratimoksa*), kathina* (the annual assembly for distributing cloth donated for making robes), pavarana* (the assembly marking the last day of the rainy season retreat), abbhana (the assembly for restoring the rights of a suspended monk), and so on. 2. That is, she will revert to being a layperson.  

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3. Pure conduct here refers specifically to celibacy (brahmacarya *). 4. Literally, "caste." 5. This is explained as meaning "valuables," such as gold, silver, jade, pearls, and other valuable things. 6. Refers to a sanghakarman*, that is, an official act of the Sangha*. These included the upasampada* (the assembly for conferring the full precepts), uposadha* (the bimonthy assembly for reciting the Pratimoksa*), kathina* (the annual assembly for distributing cloth donated for making robes), pavarana* (the assembly marking the last day of the rainy season retreat), abbhana* (the assembly for restoring the rights of a suspended monk), and so on. 7. Various terms are used to denote this category of precepts in Sanskrit. In the Sarvastivadin* school, it is nihsargika-patayantika-dharma*; in the Mulasarvastivadin*, naisargika-payantika*; in the Mahasanghika* school, both nissargika-pacattika* and nihsargika-pacattika* are found. In Pali*, it is nissagiyam pacittiyam*. Here we follow the Mulasarvastivadin* usage to be consistent with the accompanying translation of the Mulasarvastivadin* Bhiksuni* Pratimoksa* Sutra* text. 8. That is, because one of her robes is old and worn out. 9. This means that the donor has to go away for some emergency or has to urgently attend to an accident or some matter in the family and wants to donate a robe for merit immediately. The five occasions that constitute an emergency are given in the commentary: (1) one's own illness, (2) another's illness, (3) time of death, (4) another's death, and (5) when taking a long trip. 10. Here timely means at a time beyond the end of the rainy season, which is specifically designated as one month without the kathina* and five months with the kathina*.  

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11. That is, a robe for winter wear. 12. A karsapana * is an amount equal to sixteen units of ancient coinage. 13. That is, a robe for summer wear. 14. Literally, "double tongued." 15. The formulation of this precept was occasioned by two groups of renunciants from different sects who, after chanting together, criticized one another's liturgical talents. Fo Yin Shih, Sifen Bichoni Jeben Jujie [Commentary on the Dharmagupta Bhiksuni* Vinaya] (Hong Kong: Shang Wu Publishing Co., 1962), vol. l, p. 748. 16. A serious violation here refers to a parajika* or a sanghavasesa*. 17. In the Agamas*, the Buddha is quoted as saying that even trees as small as the axle of a cart have spirits living in them. Fo Yin Shih, Sifen Bichoni, p. 779. 18. An exception is allowable in a case where trees need to be cut in order to build a monastery. In such a situation, seven days before the trees are to be cut, a ritual (literally, "Dharma gathering") should be held at which offerings are presented to the spirits, along with the chanting of sutras*, and a request is made asking them to leave the place. Ibid., p. 779. 19. The Tibetan has "door frames, bolts, and windows," while the English translation of the Pali* has "doorbolts, for making the window-holes as far as the door-way." Also, the Chinese and Tibetan refer to plastering the walls, whereas the Pali* seems to refer specifically to plastering the roof. Horner, The Book of the Discipline, vol. 2, pp. 257-60. 20. Namely, a place where renunciants are allowed to stay only one night. 21. The text says temple, though it is doubtful that the dwellings of the Sangha* in those days resembled what later  

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came to be termed temples in China. On types of dwellings, see Girija Shankar Prasad Mishra, The Age of Vinaya (New Delhi: Munshiram Manoharlal, 1972). 22. A willow branch was commonly used for brushing teeth in India of those days; the custom is prevalent in many areas up to the present day. 23. Literally, "forcibly." 24. Literally, "her fingers." 25. The Tibetan has "even so far as the next village," whereas the Pali * has "even among villages." 26. The treasure referred to here is the queen. This precept is based upon an incident in which a bhiksu* entered a palace and happened upon the king and his queen in the process of making love. The Pali* reads, "Whatever monk, not announced beforehand, should cross the threshold of an anointed king of noble class from which the king has not departed, from which the queen has not withdrawn, there is an offense of expiation." It goes on to list ten dangers involved in entering a king's women's apartments, which include, in addition to sensual pleasures and crowding elephants, the king suspecting the monk when jewels disappear, secret plans are divulged, or one of his women conceives. Horner, The Book of the Discipline, vol. 3, pp. 70-76. 27. That is, the two armpits and the pubic area. 28. Literally, "Curses." 29. One Buddha fingerspan is said to be equivalent to 1 foot and 2 inches. 30. The term difficulties refers to a lack of materials, such as scissors and thread, or a difficult circumstance in which, for example, the person for whom it is being sewn breaks the precepts or is expelled. 31. These five are the prohibitions against (1) keeping extra robes, (2) sleeping away from any of the five robes,  

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(3) eating apart from the assembly, (4) eating at different places before noon, and (5) going into the village or city without telling the other bhiksunis *. 32. Or, "yarn." 33. That is, assuming that the woman has been fully trained and is qualified to receive the precepts. 34. That is, food and clothing. 35. Or, "confess." 36. Such an occasion would be, for example, when her life is in danger or she faces a difficult life situation. 37. The meaning here is that she should begin the retreat on time; namely, on the fifteenth day of the fourth lunar month. But if she does not, due to some task, such as a duty involving the Three Jewels or taking care of someone who is sick, then she may begin the retreat one month later. 38. The term in Pali* is sekhya* dhamma* or, alternatively, sekhiya dhamma. 39. The Sanskrit term is nivasana*. 40. The five robes of a bhiksuni* include a breast covering (sankaksika*) and a bathing cloth (udakasatika*), in addition to the three robes worn by a bhiksu*: the outer robe (sanghati*), the inner robe (uttarasangha*), and the lower robe (antaravasaka*). In his translation of sections of the Mahasanghika* Vinaya pertaining to nuns, Hirakawa mentions the bathing cloth as the fifth of the garments for bhiksunis*, yet during questioning of a bhiksuni* candidate as to whether she has the robes complete, the fifth garment is called a varsasaticivara*, or garment for use in bathing in the rain. Hirakawa, Monastic Discipline, pp. 164, 257 262, 391. 41. That is, worn over the right shoulder rather than the left.  

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42. This could refer to any solid food, such as noodles and other starches. 43. According to the Mahasangika * school, one should accept rice first, then soup. 44. That is, one should not hide what one has already received in order to get more. 45. In India, willow branches and twigs were (and still are) used as toothbrushes. 46. This term may be translated as "methods of resolving disputes" or "rules of adjudication." 47. Literally, "covering with grass," i. e., the virtuous party stifles the opposition. Chapter III. The Bhiksuni* Sutra* of the Mulasarvastivadin* School 1. Here the three worlds denoted are on the earth, below the earth, and above the earth (i.e., the heavens). 2. The image here is a market with many goods displayed, where one may choose the best and reject the rest. 3. That is, the hardships encountered in the worth-while process of Dharma practice. 4. In the Buddhist schemata, Superiors (Sanskrit: Arya*; Tibetan: 'phags pa) are those beings who have attained the path of seeing toward the achievement of liberation or enlightenment. For those of sravaka* or pratekyabuddha aptitude, this attainment is concommitant with the stage of stream enterer (srota-apatti*); for those of bodhisattva aptitude, it is concommitant with realizing emptiness directly and achieving the first of the ten bodhisattva stages. 5. That is, beings who are unable to distinguish between wholesome and unwholesome actions.  

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6. Literally, "during youth and beyond." 7. So ga is equivalent to sos ka, which in the context of Vinaya refers to the third and fourth months of the Tibetan lunar calendar. Krang dbyi sun, ed., Bod rgya tsig mdzod chen mo [The Great Tibetan Chinese Dictionary] (Minorities Publication Press, 1987) p. 2966. This verse serves to remind one of impermanence and the urgency of spiritual practice. 8. Literally, "the Tathagata * Arhats." 9. An epithet of Sakyamuni* Buddha. 10. The Tok edition reads, "should she enjoy the sensation" in place of "should she accept having had the experience." 11. The term gzhog stegs may also mean "to behave playfully, coquettishly." 12. Implies dissolute, loose, or shameless behavior. 13. Waldschmidt has "ihren (Wohn)ort zeigt," Bruchstucke* des Bhiksuni* Pratimoksa*, p. 77. 14. Waldschmidt has "eine Verabredung trifft," ibid., p. 77. 15. Having been expelled from the Sangha* for serious misconduct, he was no longer entitled to stay within the community. 16. Meaning what she was before she became a bhiksuni*; i.e., a laywoman. 17. That is, food, etc. 18. In Tibetan, this term is translated as "abandoning downfall." 19. The concept of "blessing" the robes may seem incongruous in the context of Vinaya, yet "to make suitable by blessing" is a direct translation of the Tibetan byin gyis brlab tu rung wa. The ritual for making the robes "suitable,"  

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performed to the present day, is interpreted by Tibetans as a blessing imparted to the robes. Not only is it is performed to make suitable the robes of a new candidate for ordination, it is repeated when a monk or nun acquires a new set of robes or when the blessing is ''lost" by being separated from them overnight. That the ritual is construed as a type of blessing in the Theravada * tradition as well is confirmed in Patrick Henry and Donald Swearer's For the Sake of the World: The Spirit of Buddhist and Christian Monasticism (Minneapolis: Fortress Press, 1989), p. 110. In the performance of the ritual, the monk or nun approaches a senior bhiksu* or bhiksuni* instructor, offers three prostrations, and makes the request. The two then place opposite corners of the robe in their hands while the instructor recites a short liturgy. The ritual concludes with the offering of three more prostrations and recitation of a verse expressing gratitude to the instructor. 20. Homer's translation of the Pali* has "Sir, this robematerial is being specially woven for me; make it long and wide and rough, make it evenly woven and well woven and well scraped and well combed." In a footnote, she observes that the form of address in Pali* used for the weaver, which she translates as "Honoured sir," is "polite, perhaps here cajoling." Horner, The Book of the Discipline, pp. 145-50. 21. Literally, "the Conqueror." 22. Sanskrit: uttarasanga*; Tibetan: chos gos. 23. The Chinese Mulasarvastivadin* version has, "binds [with string] a packet of medicine, then opens it, and after opening it, binds it again." According to Waldschmidt, the incident that precipitated this precept is that a nun fell in love with a scent dealer and, having bought a certain remedy from him, kept wrapping and unwrapping the packet so as to prolong the encounter. Waldschmidt, Bruchstücke des Bhiksuni* Pratimoksa*, p. 109. 24. Literally, "to speak of the faults of."  

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25. The term phra ma also translates as "divisive speech" or "speaking with forked tongue." 26. That is, either a parajika * or a sanghavasesa*. This necessarily refers to the serious transgression of a bhiksu* or bhiksuni*, because the concept of transgression only applies to one who has pledged to live by the precepts. 27. If she speaks untruthfully, that is, of having achieved supernormal powers that she does not in fact possess, she commits a parajika*. 28. The term khyad du gsod pa can also mean "to treat with contempt." 29. The term dbyar kang, or "summer house," is a translation of the Sanskrit varsavasana*. This term was originally applied to the dwellings which members of the Sangha* occupied during the varsa*, or "summer rains retreat," but eventually it came to be applied to domiciles of the Sangha* in a general sense. The only viable English equivalent is "monastery.'' 30. According to the Pali* exegesis, this precept refers to a public resthouse. The precept was apparently occasioned when a group of six monks, notorious for bad behavior, stayed there and wore out their welcome. Homer, The Book of the Discipline, pp. 303-5. 31. The term actually denotes the grove in which the monastery is situated, literally, "garden of all joys" (kun dga' ra wa). H. A. Jaschke, A Tibetan-English Dictionary. (Delhi: Motilal Banarsidass, 1881), p. 4. 32. According to Horner, "Soft food means: the five (kinds of) meals: cooked rice, food made with flour, barley-meal, fish, meat"; "Solid food means: setting aside the five (kinds of) meals, and food (that may be eaten) during a watch of the night, during seven days, during life, the rest means solid food." The latter three references are to certain medicines, of which she says, "These five standard medicines apparently could be eaten at night, since they did not count  

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as ordinary forms of nutriment (na ca olariko * aharo* pannayati*)." Horner, The Book of the Discipline, p. 330. 33. According to the Pali* Vinaya, an unallowable time for eating was determined at the Council of Vesali* (Sanskrit: Vaisali*) to be "when the shadow has turned by two fingerbreadths" (dvangula-kappa*). Horner, ibid., pp. 335-37. Presumably this refers to when the sun's shadow had traveled such a distance beyond high noon, though interpretations of this point vary. 34. Literally, "from mouth to throat." 35. Sanskrit, acelaka. 36. These non-Buddhist wandering ascetics are known as parivrajaka* and parivrajika* in Sanskrit. 37. Refers to either a parajika* or a sangavasesa*. 38. It is difficult to arrive at an exact determination of the dates indicated in this passage. As The Entrance to the Vinaya explains it, "The lunar day marking the entrance into the Rains is called vassupanayika*. In Pali*, two times for this are laid down: purimika-vassupanayika*the day for entering the first period of the Rains; and pacchimika-vassupanayika*the day for entering the last period of the Rains. The day for entering the first period of the Rains is fixed by the full moon having passed one day in the asterism of Asalha*, that is, the first day of the waning moon of the eighth [lunar] month. The day for entering the last period of the Rains is fixed by the full moon one month later (the first day of the waning moon of the ninth month), the moon having spent one month in the asterism of Asalha*." The writer himself admits that "The reason why the days of entry into the Rainy Season, both first and last, are so fixed is not clear" and opines that "at the time of composing the Pali*, bhikkhus may not have understood astrology that well." Somdet Phra Maha* Samana* Chao Krom Phraya* Vajirananavarorasa*, The Entrance to the Vinaya [Vinayayamukha] (Bangkok: Mahamakut* Rajavidyalaya* Press, 1973), vol. 2, pp. 84-85. The latter observation is understand 

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able, since, under the terms of the Pratimoksa *, bhikssus* were specifically prohibited from practicing astrology. Both Thailand and Tibet inherited this calendrical system along with Buddhadharma and other aspects of Indian culture, yet may have either understood it imperfectly or applied it differently. 39. In discussing this precept in the Bhiksu* Pratimoksa* Sutra* of the Mulasarvastivadin* tradition, the Dalai Lama notes that the offense entails causing remorse to arise in the person by implying that he is not a pure bhiksu*. Tenzin Gyatso, "Buddha Sakyamuni's* Advice for Bhiksus*," trans. Karma Lekshe Tsomo (unpublished manuscript). 40. Chandra Das quotes the passage from the Kangyur that relates the precedent on which this precept is based: "In ancient time sixteen monks tickled one monk and from the excessive laughter he involuntarily sent forth, the mystic wind passing upwards inside him, his end came." Chandra Das, Tibetan-English Dictionary (Kyoto: Rinsen Book Company), 1969, p. 203. 41. A fingerspan here is calculated as the distance between the end of the thumb and the tip of the extended middle finger. 42. The word bdag bo may also be translated as "owner," "husband," or "master." In ancient India, a woman belonged to her parents until she was married, then to her husband. After the death of her husband, "ownership" might pass to another, such as an older brother of her husband. It was just such a circumstance that occasioned this precept. A woman escaping her brother-in-law took refuge in the Bhiksuni* Sangha* and became ordained. Because escaping one's "owner'' was contrary to both social custom and law, as broadcast angrily by the brother-in-law in this case, the Buddhists were obliged to proscribe it. 43. The Tibetan does not justify a reduplication of the noun as found in Homer's translation from the Pali* "in a private place on a secluded seat." Homer, The Book of the  

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Discipline, p. 357. This is another example of an identical precept with the gender distinctions reversed, i.e., it is prohibited for a bhiksuni * to sit down in a private place together with a man and for a bhiksu* to sit thus with a woman. Horner explains a private place as meaning one "private from the eye, private from the ear," and sitting down as meaning "sitting or lying down close [to one another]" (ibid., pp. 300-2). 44. Tibetan: dgag dbye, 45. Tibetan: rgyang grags, a distance of about two miles. 46. Literally, "dharmas to be individually confessed." The Mulasarvastivadin* school differs from all other schools of Vinaya in having eleven pratidesaniya* for bhiksunis* instead of eight, in both its Chinese and Tibetan redactions. There are only four pratidesaniya* for bhiksus*, which are essentially the same in all redactions. Although having to do with receiving offerings of food, they are quite distinct from those for bhiksunis*. Whereas the pratidesaniya* for bhiksunis* prohibit them from begging for specific foods, those for bhiksus* prohibit them from (1) accepting food from the hand of a bhiksuni*, (2) not admonishing a bhiksuni who attempts to direct the offering of food to bhiksus, (3) receiving food from a learner's household, and (4) dwelling in a dangerous forest area. The one point of similarity is that the pratidesaniya which prohibits begging food from a learner's home occurs both for bhiksunis in the Mulasarvastivadin* school and for bhiksus in all schools. 47. This indicates that the household is one to which she is not related. 48. Note that the pratidesaniya* each appear in full in the Chinese, but are abbreviated in the Tibetan which, like the Pali*, may omit repetitions. 49. Tibetan, bu ram. a type of unrefined molasseslike brown sugar.  

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50.Tibetan oral commentary indicates that one focuses attention on the spot on the ground arrived at by gazing down the bridge of one's nose; a distance of approximately one meter. 51. The bskyung wa in the Derge edition, meaning "to diminish," appears to be a lacuna. The Tok edition reads brkyang wa, meaning "to stretch or extend." Satis Chandra Vidyabhusana, in ''So-sor-thar-pa; or, a Code of Buddhist Monastic Laws: Being the Tibetan Version of Pratimoksa * of the Mulasarvastivada* School," does not identify the edition he used for his translation, but has the correct spelling: brkyang wa (Journal of the Asiatic Society of Bengal 11 [1916]: 29-139). 52. This term, ambiguous in English also, may refer to a mat, a cushion, a rug, or any sitting place. 53. The term rkang pa dgug pa can also mean "bowing the legs." 54. Implies not bypassing a poorer household in an attempt to get better food. 55. This refers to covering up with rice the vegetables one has already received in an attempt to get more vegetables, or covering up with vegetables the rice one has received in an attempt to get more rice, out of greed. 56. The term phyas 'dogs pa can also be translated as "deriding," "abusing," or "scoffing" [at the food]. Chandra Das has "back-biting, doing mischief" (Tibetan-English Dictionary, p. 851). 57. That is, she should not leave leftovers, wasting the food offered by the donors. This implies that she should not take more than she can feasibly eat. 58. The term 'phags pa'i chus in our text seems to be a misprint. The Tok edition correctly reads 'bags pa'i chus for dirty water.  

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59. In the following rules, it is a mark of disrespect not to give the person giving teachings the higher, more honored position. 60. The Dalai Lama explains this as "to one whose outer robe is draped about both shoulders," but the Pratimoksa * Sutra* itself is terse, giving merely gzar wa, meaning "to drape." 61. The term mchil lham is alternatively described as a type of decorated shoes. 62. The distinction between the categories of weapons indicated here is not precise. The term mtshon cha, or "weapons," signifies instruments of destruction and is said to include sharp or pointed cutting instruments of four types: swords, spears, darts, and arrows. (Chandra Das, Tibetan-English Dictionary, p. 1041.)The second, dgra cha, "battle implements" or "the equipment of war," includes spears, javelins, bows and arrows, and connotes vanquishing an enemy (dgra). There appears to be considerable overlap between the two terms. 63. Vidyabhusana has "in the presence of the parties concerned" ("So-sor-thar-pa," p. 68). Vajirananavarorasa's* commentary on the Theravada* Bhiksu* Pratimoksa* says that the method is applied in the presence of (1) the Sangha*, (2) the subject raised for Judgment, (3) the Dharma, and (4) the Vinaya, in addition to the parties concerned (Vajirananavarorasa*, The Entrance to the Vinaya, vol. l, p. 228). 64. Here again we find a difference of interpretation. Vidyabhusana takes this to mean "the proceedings must be conducted from the recollection of the person accused" (Vidyabhusana, ibid., p. 67), whereas Vajirananavarorasa* takes it to mean "the procedure setting up mindfulness as the main point, that is, the manner in which the sangha sets forth a motion announcing that an Arahant is a fully mindful person for the settlement of anuvadadhikarana*, there being an accusation against him regarding breaking of sila*." (Vajirananavarorasa*, ibid., p. 228.)The latter inter 

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pretation raises the question of whether this procedure is applicable in the case of a defendant who is not an arhat. The Chinese text does not draw this distinction, specifying merely the recollection of events: "If the case can be resolved by remembering events, let them be remembered." (See also the second adhikaranasamathah-dharmah * of the Chinese Bhiksuni* Pratimoksa*.) 65. This signifies the procedure for dealing with a bhiksu* or bhiksuni* who has recovered from a period of insanity. 66. In such case, a decision is reached by a vote from among the ranks of the local Sangha* community. At a specially convened assembly, each individual indicates her opinion by casting a stick from the tamarisk tree (om bu): thus the final judgment of the case represents the opinion of the majority. 67. Vajirainananavarorasa* explains this as a resolution in accordance with the truthful admission of the person accused (The Entrance to the Vinaya, p. 229). 68. The Bod rgya tsig mdzod chen mo [Great Tibetan Chinese Dictionary] has "In the Vinaya, the practice of spreading grass and laying the two points together signals that the two parties to a controversy are willing to be reconciled with one another" (vol. 2, p. 2235). The Chinese translation given suggests that they do this to show respect to one another. Vajirananavarorasa* describes it as "the manner of reconciling both parties without proceeding to investigate the dispute. This procedure should be used in difficult and important cases which affect all the people concerned, such as the case of schism by the bhikkhus of Kosambi, and so forth." (Vajirananavarorasa*, ibid., p. 229.) 69. Apparently this refers simply to the acceptance of the penalty by the person at fault. Vajirananavarorasa* further states, "I understand that this is the manner of giving a penalty to one who has done wrong even though he does not accept (his own guilt) truthfully, but testimony proves  

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that he is guilty as stated in the Aniyata training-rules" (ibid., p. 229). 70. This also implies one who has abandoned the five wrong methods of livelihood. 71. An epithet of the Buddha (Sanskrit: rsi *). Chapter IV. A Comparison of the Chinese Dharmagupta and the Tibetan Mulasarvastivadin* Bhiksuni* Pratimoksa* Sutras* 1. Hirakawa, Monastic Discipline, p. 77. 2. Charles S. Prebish, Buddhist Monastic Discipline, p. 12. Here he is using the Parivasika-vastu* as a reference. 3. Naihsargika-payattika* also occurs. See Jampa Tsedroen's A Brief Survey of the Vinaya, p. 64. 4. Ibid. 5. The Tibetan term chags par gyur par may also be translated as "becoming desirous, impassioned, or infatuated," or as "out of desire." 6. Hirakawa, Monastic Discipline, pp. 118-19. 7. Waldschmidt, Bruchstücke des Bhiksuni* Pratimoksa*, p. 77. 8. Hirakawa, Monastic Discipline, p. 150. 9. W. Pachow calls these households "families under discipline" and says that according to the nineteenth chapter of the Sarvastivada* Vinaya, "if a donor knows no limit of giving away his wealth for the sangha* and thereby he becomes poor, the sangha* should formally declare that the bhiksus*, bhiksunis*, etc. should not enter into his house and accept food with their own hands." Pachow, Comparative Study, p. 177.  

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10. Homer, The Book of the Discipline, vol. 3, p. 21. 11. Ibid., pp. 92-93.  

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Glossary Translations of terms are based on Tibetan etimologies. abbhana * The assembly for restoring the rights of a suspended monk or nun. aniyata-dharma The "individually confessed downfalls" or indeterminate offenses. adhikarana-samatha-dharma* The methods for pacifying or resolving disputes. bhiksu* (Pali*: bhikkhu) A fully ordained Buddhist monk training in over 200 precepts, including celibacy. bhiksuni* (Pali*: bhikkhuni*) A fully ordained Buddhist nun training in over 300 precepts, including celibacy. bodhisattva One who has generated the irreversible bodhisattva resolve to achieve perfect enlightenment for the sake of all sentient beings. brahmacarya* (Pali*: brahmacariya) Pure, noble conduct; that is, celibacy.  

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Dharmagupta The school of Vinaya, prevalent in China, Korea, and Vietnam, to which the only extant bhiksuni * lineage belongs. karma (Pali*: kamma) Action; the law of cause and effect. karman A procedure of the Sangha* community. kathina* The annual assembly for distributing cloth donated for making robes. Mahaprajapati* (Pali*: Mahapajapati*) The first bhiksuni*; the aunt and stepmother of Buddha Sakyamuni* manatta* A period of repentance and suspension of privileges. Mulasarvastivada* The school or lineage of Vinaya prevalent in Tibet. nihsargika-payantika-dharma* (Pali*: nissagiya pacittiya*) The "abandoning downfalls" or transgressions entailing forfeiture. nirvana* (Pali*: nibbana) Liberation from cyclic existence. parajika-dharma* The "defeats" or root downfalls; transgressions requiring dismissal from monastic life. payantika-dharma* (Pali*: pacittiya*) The "propelling downfalls" or lapses.  

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pravarana * (Pali*: pavarana*) The assembly marking the last day of the rainy season retreat. prajna* Wisdom. pratidesaniya-dharma* (Pali*: patidesaniya*) The reprehensible offenses, or offenses requiring confession. Partimoksa* (Pali*: Patimokkha*) The code of precepts conducing to liberation; the literature explicating this code; literally, "individual liberation." saiksa-dharma* (Pali*: sekhya* dhamma, sekhiya dhamma) The faults or misdeeds. samadhi* Concentration. samsara Cyclic existence; the cycle of repeated rebirth. Sangha* The assembly of arya* [noble] beings (i.e., those who have achieved the Path of Insight and above); the monastic orders of bhiksus* and bhiksunis* founded by the Buddha. sanghavasesa-dharma* (Pali*: sanghadisesa*) The "remainders" or transgressions requiring suspension. siksa* (Pali*: sikkha, siksa*) A rule of training. siksapadasila* (Pali*: sikkhapadasila*) The morality of rules of training.  

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siksamana * (Pa1i*: sikkhamana*) A probationary nun. sila* Moral practice; the code of ethical conduct. sima* Boundaries demarcating the geographical area of a Sangha* community's jurisdiction; the area thus demarcated. sramanera* (Pali*: samanera*) A male novice monk. sramanerika* (Pali*: samaneri*] A female novice nun. stupa* (Pali*: thupa*) A Buddhist reliquary or monument enshrining sacred objects. sutra* (Pali*: sutta) A discourse; a text, especially, a Buddhist scripture. Tathagata* "One gone thus [i.e., to liberation]"; an epithet for the Buddha. trisra-siksa* (Pali*: tisso sikkha) The three trainings. Theravada* (Sthaviravada*) The school of Buddhism and lineage of Vinaya prevalent today in Burma, Cambodia, Laos, Sri Lanka, and Thailand; literally, "exposition of the elders."< thera A male elder in the Sangha*.  

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theri * A female elder in the Sangha*. Theragatha A text composed of verses by early Buddhist male elders. Therigatha* A text composed of verses by early Buddhist female elders. upasaka* A layman; a Buddhist male training in the five lay precepts. upasampada* (Pali*: upasampada*) The assembly or ceremony for conferring the bhiksu* or bhiksuni* precepts; full ordination. upasika* A laywoman; a Buddhist female training in the five lay precepts. upavasaka* A layperson training in the twenty-four hour lay precepts. uposadha* (posadha*) (Pali*: uposatha, posatha) A fast; the periodic observance for renewal and nurturing of precepts. vastus Bases for training in morality. vihara* A monastic dwelling or retreat. Vinaya The rules of training for the Sangha* community; the codes explicating monastic discipline.  

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Selected Bibliography Allione, Tsultrim. Women of Wisdom. New York: Arkana, 1986. Barua, Rabindra Bijay. The Theravada *Sangha*. Dacca: Asiatic Society of Bangladesh, 1978. Carrither, Michael. The Forest Monks of Sri Lanka: An Anthropological and Historical Study. Delhi: Oxford University Press, 1983. Chang, Pao. Biographies of Buddhist Nuns, trans. Li Junghsi. Osaka: Tohokai, 1981. Cissell, Kathryn A. The Pi-ch'iu-ni Chuan: Biographies of Famous Chinese Nuns from 317-516 C.E.. Ann Arbor, Mich.: University Microfilms International, 1972. Das, Chandra. Tibetan-English Dictionary. Kyoto: Rinsen Book Company, 1969. Dhirasekera, Jotiya. Buddhist Monastic Discipline. Colombo: Ministry of Higher Education Research Publication Series, 1982. Dutt, Nalinaksha. Early Monastic Buddhism, vol. 1. Calcutta: Calcutta Oriental Press, 1941. . Early Monastic Buddhism. Calcutta: Calcutta Oriental Book Agency, 1960. Dutt, Sukumar. Early Buddhist Monachism. New Delhi: Manoharlal Publishers, 1984. . Early Buddhist Monachism: 600 B.C.-100 B.C. London: Kegan Paul, Trench, Trubner & Co., 1924.  

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Falk, Nancy Auer. ''The Case of the Vanishing Nuns: The Fruits of Ambivalence in Ancient Indian Buddhism." In Unspoken Worlds: Women's Religious Lives in Non-Western Cultures, ed. Nancy Auer Falk and Rita M. Gross, pp. 207-24. San Francisco: Harper & Row Publishers, 1980. Frauwallner, E. The Earliest Vinaya and the Beginnings of Buddhist Literature. Rome: Serie Orientale Roma 8, 1956. Gunawardena, R. A. L. H. Robe and Plough: Monasticism and Economic Interest in Early Medieval Sri Lanka. Tucson: University of Arizona Press, 1979. Gyatso, H. H. Tenzin. "Buddha Sakyamuni's * Advice to Bhiksus*: An Abridged Exposition of the Mulasarvastivadin* Bhiksu* Precepts," trans. by Karma Lekshe Tsomo. Unpublished manuscript, 1993. Havnevik, Hanna. Tibetan Buddhist Nuns: History, Cultural Norm, and Social Reality. Oslo: Norwegian University Press, 1989. Hazra, Kanai Lal. Constitution of the Buddhist Sangha*. Delhi: B. R. Publishing, 1988. Henry, Patrick, and Donald Swearer. For the Sake of the World: The Spirit of Buddhist and Christian Monasticism. Minneapolis: Fortress Press, 1989. Hirakawa, Akira. Monastic Discipline for the Buddhist Nuns. Patna: K. P. Jayaswal Research Institute, 1982. ·Ritsuzo no kenkyu. Tokyo: Sankibo-Busshorin, 1960. Holt, John C. Discipline: The Canonical Buddhism of the Vinayapitaka*. Delhi: Motilal Banarsidass, 1981, Horner, I. B. The Book of the Discipline, Parts I-IV. London: Routledge & Kegan Paul, 1982. . Women Under Primitive Buddhism. London: George Routledge and Sons, 1930.  

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Jaschke, H. A. A Tibetan-English Dictionary. Delhi: Motilal Banarsidass, 1881. Kabilsingh, Chatsumarn. A Comparative Study of Bhikkhuni * Patimokkha*. Varanasi: Chaukhambha Orientalia, 1984. ·trans. The Bhikkhuni* Patimokkha* of the Six Schools. Bangkok: Thammasat University Press, 1991. Krang dbyi sun, ed. Bod rgya tsig mdzod chen mo [The Great Tibetan Chinese Dictionary], Minorities Publication Press, 1987. Miao, Shu-lien, trans. The Dharmagupta-Bhiksuni-Pratimoksa*. Unpublished manuscript, 1983. Mishra, Girija Shankar Prasad. The Age of Vinaya. New Delhi: Munshiram Manoharlal, 1972. Murcott, Susan, trans. The First Buddhist Women: Translations and Commentary on the Therigatha*. Berkeley, Calif.: Parallax Press, 1991. Norman, K. R., trans. The Elders' Verses II, Therigatha*. London: Luzac and Co., 1966. Olivelle, Patrick. The Origin and the Early Development of Buddhist Monachism. Colombo: M. D. Gunasena & Co., 1974. Pachow, W. A Comparative Study of the Pratimoksa*. Santiniketan: Sino-Indian Cultural Society, 1955. Panikkar, Raimundo. Blessed Simplicity: The Monk as Universal Archetype. New York: Seabury Press, 1982. Peter, W. L. A. Don. Buddhist and Benedictine Monastic Education: A Comparative Study of the Educational Implications of the Vinaya and the Rule of St. Benedict. Colombo: Evangel Press Limited, 1990. Prasad, Nand Kishore. Studies in Buddhist and Jaina Monaschism. Vaishali: Research Institute of Prakrit, Jainology and Ahimsa, 1972.  

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Prebish, Charles S. Buddhist Monastic Discipline: The Sanskrit Pratimoksa * Sutras* of the Mahasamghikas* and Mulasarvastivadins*. University Park and London: Pennsylvania State University Press, 1975. Rhys Davids, Caroline, trans. Psalms of the Sisters. London: Oxford University Press Warehouse, 1909. Rhys Davids, T. W., and Hermann Oldenberg. Vinaya Texts, Parts I, II, III. Delhi: Motilal Banarsidass, 1974. Rosen, Valentina. Der Vinayavibhanga zum Bhiksupratimoksa* der Sarvastivadins*. Berlin: Akademie-Verlag, 1959. Roth, Gustav. Bhiksuni-Vinaya*. Patna: K. P. Jayaswal Research Institute, 1970. Shih, Fo Yin. Sifen Bichoni Jeben Jujie [Commentary on the Dharmagupta Bhiksuni* Vinaya], 2 vols. Hong Kong: Shang Wu Publishing Co., 1962. Sponberg, Alan. "Attitudes Toward Women and the Feminine in Early Buddhism." In Buddhism, Sexuality, and Gender. ed. Jose Ignacio Cabezon. Albany: State University of New York Press, 1992. Takakusu, Junjiro*, ed. Taisho* shinshu* daizokyo*. Tokyo*: Daizokyo* Gakujutsu Yogo* Kenkyukai*, 192332. Talim, T. V. "Buddhist Nuns and Disciplinary Rules." Journal of the University of Bombay 34, no. 2 (1965): 98-137. Thera, Nanamoli*, trans. The Patimokkha*: 227 Fundamental Rules of a Bhikkhu. Bangkok: Mahamakutarajavidyalaya*, 1969. Tsedroen, Jampa. A Brief Survey of the Vinaya. Hamburg: Studienstiftun fuür Tibetischen Buddhismus, 1992. Tsomo, Karma Lekshe. Sakyadhita: Daughters of the Buddha. Ithaca, N.Y.: Snow Lion Publications, 1989.  

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. Buddhism Through American Women's Eyes. Ithaca, N.Y.: Snow Lion Publications, 1995. Vandenbroucke, Francois. Why Monks? trans. Leon Brockman. Washington, D.C.: Cistercian Publications, 1972. Vajirananavarorasa *, Somdet Phra Maha* Samana* Chao Krom Phraya*. The Entrance to the Vinaya [Vinayayamukha], 3 vols. Bangkok: Mahamakut* Rajavidyalaya* Press, 1969, 1973, 1983. . Navakovada*: Instructions for Newly-Ordained Bhikkhus and Samaneras*. Bangkok: Mahamakutarajavidyalaya*, 1971. Vidyabhusana, Satis Chandra. "So-sor-thar-pa; or, a Code of Buddhist Monastic Laws: Being the Tibetan Version of Pratimoksa* of the Mula-sarvastivada* School." Journal of the Asiatic Society of Bengal, new series, 11 [Calcutta: The Asiatic Society] (1916): 29-139. Waldschmidt, Ernst. Bruchstücke des Bhiksuni* Pratimoksa* der Sarvastivains*. Leipzig: Deutsche Morgenlandische Gesellschaft, 1926. Welch, Holmes. Buddhism Under Mao. Cambridge, Mass.: Harvard University Press, 1972. . The Buddhist Revival in China. Cambridge, Mass.: Harvard University Press, 1968. The Practice of Chinese Buddhism: 1900-1950. Cambridge, Mass.: Harvard University Press, 1967. Wijayaratna, Mohan. Buddhist Monastic Life: According to the Texts of the Theravada* Tradition, trans· Claude Grangier and Steven Collins. Cambridge: Cambridge University Press, 1990. Willis, Janice D. Feminine Ground: Essays on Women and Tibet. Ithaca, N.Y.: Snow Lion Publications, 1989. . "Nuns and Benefactresses: The Role of Women in the Development of Buddhism." In Women, Religion, and  

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Social Change, ed. Yvonne Yazbeck Haddad and Ellison Banks * Findly, pp. 87-111. Albany: State University of New York Press, 1985. Win, Sao Htun Hmat. The Initiation of Novicehood and the Ordination of Monkhood in the Burmese Buddhist Culture. Rangoon: Department of Religious Affairs, 1986. Yuyama, Akira. A Systematic Survey of Buddhist Sanskrit Literature. Wiesbaden: Franz Steiner Verlag, 1979.  

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Index A abbhana *, 157n Abhidharmakosa*, 4 absolution following manatta*, 36 performing karman of, 31, 47, 85, 140 abuse, verbal, 43, 99, 116 accepting silver, gold, or money, 39, 95 accusation by implication, 84 of a layman (sanghavasesa*), 140 Dharmagupta, 30 of partiality (payantika*) Dharmagupta, 55 Mulasarvastivada*, 99 of partiality (sanghavasesa*) Dharmagupta, 36 Mulasarvastivada*, 86, 89-90 unfounded (payantika*) Dharmagupta, 49 Mulasarvastivada*, 106 unfounded (sanghavasesa*), 139 Dharmagupta, 30 Mulasarvastivada*, 84 adhikarana-samatha*, 5, 134-36, 141-42 Dharmagupta, 68-69 Mulasarvastivada*, 127-28 adjudication, 15-16, 18-19 admonishments not accepting, 140

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Dharmagupta, 31-36, 45 Mulasarvastivada*, 86-91, 103 rejecting (sanghavasesa*) Mulasarvastivada*, 90-91 adornments holding, 49 keeping, 57 wearing, 59 advice, not accepting, 99, 106 ajivaparisuddhi*, 16 almsbowl carrying, 68 disparaging, 123 filling, 63, 122 holding, 122 hiding, 46 keeping, 41 setting, 124 seeking, 39, 95 washing, 124 alone, going out (sanghavasesa*), 140 Dharmagupta, 31 Mulasarvastivada*, 84, 85 Ananda, 19 aniyata-dharma, 5 annoying bhiksunis*, 51, 59 antaravasaka*, 161n antarayikadhamma*, 143 arguing, 49, 51 arama*, 104 arhats, 19, 77 armor, 126 army camp, 45, 101, 102 file:///C:/...ppData/Local/Temp/Rar$EX05.065/5291__9780791430897__9780585043371__0791430898/files/page_187.html[14.10.2010 04:14:35]

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maneuvers, 45, 101, 102

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Arya-mahasanghhikalokottaravada *, 22 asceticism, 8 assemblies convening Dharmagupta, 26-27 Mulasarvastivada*, 79-80 leaving, 107 Sagha, 134 associating intimately (sanghavasesa*) harmagupta, 34 ulasarvastivada*, 86-88 attendant. 109, 116 B bad advice. giving (sanghavasesa*) Dharmagupta, 31 Mulasarvastivada*, 87-88 bandage, 112 bathing cloth, 52, 115 frequently, 46, 105 naked, 52 while holding hands, 113 Bedi, Frieda, viii bedding not putting away, 43, 99 sharing, 51 beds high or luxurious, 4, 49, 108 made of tula floss, 49 not putting away, 43, 99 sitting or lying on, 54, 100 spreading kapok on, 108

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with long legs, 49, 108 with loose legs, 43 begging butter, 119 cheese, 60 cloth, 37 cream, 60 dried meat, 119 fish, 60, 119 ghee, 119 honey, 60, 119 meat, 60, 119 milk, 60, 119 oil, 60, 119 raw grains, 50 robes, 92 sugar, 60, 119 yarn, 39, 95 yogurt, 119 openly, 96 Beomeo Temple, viii bhiksus*, x, 3 associating with expelled (parajika*), 5, 139 Dharmagupta, 28-29 Mulasarvastivada*, 82-83 entering monasteries, 56 fanning, 50 questioning, 59 rainy season with, 117 receiving Instruction, 56, 116 receiving robes from, 92 requesting Instruction, 56 respecting, 59 scolding, 56, 116 serving, 92 file:///C:/...ppData/Local/Temp/Rar$EX05.065/5291__9780791430897__9780585043371__0791430898/files/page_188.html[14.10.2010 04:14:36]

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sitting together, 111 slandering (sanghavasesa*), 139 Dharmagupta, 30 standing together, 112 whispering, 112 bhiksunis*, 3 absolving, 85 annoying, 51, 59 arguing with, 51, 116 beating, 102 encroaching on, 100 evicting, 43, 52, 116  

frightening, 46, 105

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ordination Bhiksu * Sangha approval, 56 dual, viii-ix Hong Kong, viii, xi Korea, viii, xi of girls under 12, 54, 109 of nursing women, 54 of pregnant women, 54 of siksamana*, 54, 56 of sramanerikas*, viii of thieves (sanghavasesa*) Dharmagupta, 31 of women under 20, 54, 110 of women In love, 55 Taiwan. viii, xi Tibet, viii, x-xi without permission, 54, 55, 140 without siksamana*, 110 looking after sick, 51 reinstating, 85 reprimanding, 48 rubbing the body, 57, 59, 113 scolding, 116 sending away, 45, 102 striking, 102 tickling, 105 Western, 20 Bhiksuni* Sangha*, viii, ix repudiating, 85, 86 bodhisattva precepts, 6-7 Bodhisattvabhumi* Sutra*, 7 boots, 126 brahmacarya*, 14, 143, 158n

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Brahmajala* Sutra*, 7 brush, hair, 113 Buddhas, 25, 69, 70, 71, 129 Sakyamuni, 8, 9, 10, 15, 76 Buddhayasas*, 73, 157n bundle, 97 business, engaging in, 39 buying and selling, 39, 95 C carriages, 126 catuparisuddhisila*, 16 children, raising, 112 cloth bathing, 161n begging for, 37 for menses, 41, 115 keeping, 92 Cog ro klu'i rgyal mtsan, 130 comb, 113, 114 commitment, lifetime, 4 concealing transgressions parajikas*, 5 Dharmagupta, 28-29 Mulasarvastivada*, 80, 82 serious transgressions, 46 confession of faults, 4, 15 offenses requiring, 5 contact with men, 147 accepting something (sanghavasesa*) Dharmagupta, 31 Mulasarvastivada*, 84 bandaging wounds, 57 entering screened places, 50

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entering dark rooms, 51 parajika*, 5, 137-38 Dharmagupta, 28-29 Mulasarvastivada*, 80-83 sitting together, 111 sleeping overnight, 42 standing together, 112 talking, 50 teaching Dharma, 42, 114, 124-26 traveling with, 106  

whispering, 50, 112

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corrupting households (sanghavasesa *), 140 Dharmagupta, 33 Mulasarvastivada*, 89-90 cosmetics, 4 crossing water alone (sanghavasesa*), 140 Dharmagupta, 31 cutting trees, 68 D Dalai Lama, His Holiness, vii, x dancing, 4, 114 dangerous territory, 52, 117 defeat (parajika*), 5 destroying ghosts and spirits, 43 Dhargyey, Geshe Ngawang, vii Dharma teaching, 42, 65, 98, 114, 124-26 reciting, 98 Dharmagupta, 1, 23 Bhiksuni* Pratimoksa* Sutra*, 25-73 Chinese canon, 6 practice, 6 Dhirasekera, Jotiya, 8, 15, 16 digging earth, 42, 106 discontent, 90-91 disfiguring robes, 104 dissension, causing, 88 disputes discussing, 49 failing to resolve, 53, 116 methods for pacifying, 5, 68-69, 127-28 provoking, 107 reopening, 47, 98

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resolving, 53, 68-69, 127-28 divisive words, 42 donations distributing, 117 diverting, 41, 96 seeking and using, 41 donors imposing on, 40, 44 downfalls abandoning (nihsargika-payantika*), 5, 37-41, 91-97, 134-36 individually confessed (aniy-atadharma), 5 propelling (payantika*), 134-36 root (parajika*), 5, 28-30, 80-83, 134-39 Dutt, Nalinaksha, 12 Dutt, Sukumar, 12, 14 dvangula-kappa*, 166n dying robes, 43-44, 46 E eating again, 57, 100, 115 apart, 44 deportment, 63-64, 122-24 garlic, 49, 115 elephants, 126, 147 enlightenment, 8 entering villages, 49, 58 entertainments, 4, 50 envy, 57, 115, 116 evicting bhiksunis*, 43, 52, 116 expulsion, 59 F factions, forming (sanghavasesa*), 140 Dharmagupta, 32-33 Mulasarvastivada*, 88-89

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faults confession of, 4, 15 saiksa*, 5 feminist analysis, xi, 11-14, 22, 24, 146 flirting, 82, 86-87  

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food accepting, 44, 63, 101, 122, 139 begging, 59-61, 63, 141-42 comparing, 63 cooking, 114 covering, 63, 122 giving, 53, 101 keeping, 96, 101 lapping up, 64 scattering, 64 selling, 115 throwing, 64 unoffered, 44, 101 untimely, 4, 44, 101 forsaking the Three Jewels (sanghavasesa *) Dharmagupta, 35-36 Mulasarvastivada*, 85 G garlic, eating, 49, 115 Gautama, 129 gobetween, acting as (sanghavosesa*) Dharmagupta, 30 Mulasarvastivada*, 84 gold accepting, 39, 95 handling, 4 grass mat, 99 Gunawardana, R. A. L. H., 12 Gyaltsen, Geshe Damcho, ix H Hai Ming Temple, ix hair, shaving, 49

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harming the Sangha* (sanghavasesa*) Dharmagupta, 31-32 Havnevik, Hanna, 13 hiding possessions, 46, 105 holding hands, 68 wealth and adornments, 49 Horner, I. B., 12, 20 horses, 126 houses building, 43, 100 household work, 53, 114 I indulgence, 8, 9, 10 infractions, 3 insects in drinking water, 46 in water, 43 Institute of Sino-Indian Buddhist Studies, ix intercourse, sexual, 5 intoxicants, taking, 4, 45, 107 invitations, accepting, 44, 101, 106, 107 J jealousy, 57, 115 Jinamitra, 130 joking, 63 K Kabilsingh, Chatsumarn, 13 Kanakamuni, 25, 70, 129 Kangyur, 3 kapok, 108, 144 karman, 19, 47, 48, 157n absolution (sanghavasesa*) Dharmagupta, 31

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expulsion, 29 recitation of the Pratimoksa*, 27 karsapana*, 41 Kasyapa*, 25, 71, 129 kathina*, 92, 117, 157n delaying, 53 giving away, 37, 96 killing animals, 46, 105 lay precept, 4 novice precept, 5 parajika*, 142 Dharmagupta, 28  

Mulasarvastivada*, 80, 81

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Krakucchanda, 25, 70, 129 Kunga, Thubten, ix L laity giving food to, 53 living closely with, 52 precepts, 4, 142 relations with, 9, 50, 51 staying overnight with, 54, 112, 116 support by, 147 visiting homes, 61-63, 121, 122 working for, 53 laughing, 63 laywomen, 38 rubbing the body, 57, 113 learner's home, 119 leather shoes, 57, 65 Library of Tibetan Works and Archives, viii lineage, bhiksuni * China, viii restitution of, xi, 148-50 Tibet, viii, x live separately, refusing to (sanghavasesa*) Dharmagupta, 34-35 living creatures abodes of, 99 in water, 43, 100, 101 killing, 46, 105 lying, 4, 27, 80 parajika* Dharmagupta, 28 Mulasarvastivada*, 80, 81 payantika*

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Dharmagupta, 42 Mulasarvastivada*, 98 M Mahaprajapati*, 19 Mahasanghika*, 20, 22, 157n Mahisasaka*, 20, 157n male organ, 50, 111 masters, precept, 4 meals accepting, 44, 100 assembling to eat, 101 eating apart, 44 second, 57, 100 medicines keeping, 40, 96 taking, 44 methunadhamma, 143 Miao, Shu-lien, 22 military camp, 45, 101, 102 maneuvers, 45, 101, 102 misconduct, sexual, 4, 50 condoning, 47 parajika* Dharmagupta, 28 Mulasarvastivada*, 80-81 monasticism Buddhist, 7-10 studies of, 10-14 Western, 7, 14 money, 39, 95, 147 Mt. Meru, 78 Mulasarvastivada*, 1, 3, 157n Bhiksuni* Pratimoksa* Sutra*, 75-130

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practice, 6-7 Tibetan canon, 6, 21 Müller, Max, 24 N needle case, 107 nihsargika-payantika*, 5, 134-36, 153n, 158n Dharmagupta, 25, 37-41 nirvana*, 70, 72 nivasana*, 161 n novices female (sramanerika*), 4, 103  

male (sramanera*), 4

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nuns fully ordained, 4 novice (sramanerika *), 4, 103-4 probationary, 4 siksamana*, 4 O oaths, swearing, 51, 116 offenses, expiating, 4 offerings cakes, 44, 100 diverting, 41, 96, 97 keeping, 40 meals, 44, 100 redirecting, 40-41, 96, 97, 102 requesting, 40 Olivelle, Patrick, 12 ordination before 12 years, 55, 109 full (upasampada*), viii-xi of bhiksus* in Burma, 11 studies on, 11 of bhiksunis* dual, viii-ix frequent, 56, 110 Hong Kong, viii, xi Korea, viii, xi Taiwan, viii, xi Tibet, viii, x-xi of debtors, 58 of emotionally disturbed, 110, 111 of girls under, 12, 54

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of hermaphrodites, 58 of incontinent women, 58 of nursing women, 54 of pregnant women, 54, 110 of prostitutes, 55 of the sick, 58 of siksamana*, 54 of sramanerikas*, viii of thieves (sanghavasesa*) Dharmagupta, 31 of women under, 20, 54 without permission, 54, 55, 85, 110 without requisites, 55 without siksamana*, 110 without teaching, 55 without training, 110, 111 ornaments, 4, 114 P pabbajita, 132 paccayasannissita, 16 pacchimika-vassupanayika*, 166n padding hips, 57 palaces entering, 49, 107 going to see, 52 palanquins, 126 Palmo, Khechog, viii parajika*, 133-34 bhiksu*, 5 bhiksuni*, 5 concealing, 5 Dharmagupta, 25, 28-30 Mulasarvastivada*, 80-83 parivasa*, 134

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parivrajaka*, 166n partiality, accusations of, 48 sanghavasesa* Dharmagupta, 36, 55 Mulasarvastivada*, 86, 89-90 payantika*, 48 pavarana*, 157n patimokkhasanvara*, 16 payantika*, 5, 23, 134, 154n Dharmagupta, 42-59 Mulasarvastivada*, 98-118 in common with bhiksus*, 98-109 perfume, 57, 59, 113  

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Peters, W. L. A. Don, 13 playing in water, 45, 105 plucking hair, 111 prajna *, 8 pratekyabuddha, 162 pratidesaniya*, 5, 134-36, 141-42 Dharmagupta, 59-61 Mulasarvastivada*, 118-20 Pratimoksa*, 14-19, 72, 79, 130 Bhiksu*, ix, 4 comparative analysis, 154n Bhiksuni*, ix, x, 19-24 comparative analysis, 131-44 Dharmagupta, 25-73 history, 19-24 Mulasarvastivada*, 75-130 Pali*, 21, 23 recitation, 15 significance, 149 pravarana*, 117 precepts asking questions about, 48 bhiksu*, 4, 21 bhiksuni*, viii, xi, 4, 21 Bhutan, 6 bodhisattva, 6, 133 Bodhisattvabhumi* Sutra*, 7 Brahmajala* Sutra*, 7 Burma, 7 Cambodia, 7 China, 6-7 denigrating, 48, 99 Dharmagupta, 25-73

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feigning ignorance of, 48, 107 five, 4 formulation of, 9, 22 function of, 9-10 Hong Kong, viii, xi, 6 India, 6 Indonesia, 7 Japan, 7 Korea, 6-7 Laos, 7 lay, 4 masters, viii Mongolia, 6 Mulasarvastivada*, 75-130 Nepal, 6 Pratimoksa* seven types of, 3, 6 protecting, 72 reciting, 48, 133 siksamana*, 4 sramanerika* Tibet, 7 Sri Lanka, 7 Taiwan, 6 temporary, 6 ten, 4 Thailand, 6-7 Tibet, 6-7 24-hour, 6 Vietnam, 7 precious substances, touching, 104 private parts patting, 50, 111 washing, 50, 111 probationary nun (siksamana*), 44 pursuing wealth, 85, 140 file:///C:/...ppData/Local/Temp/Rar$EX05.065/5291__9780791430897__9780585043371__0791430898/files/page_194.html[14.10.2010 04:14:40]

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Q questions about precepts, 48 inopportune, 118 quarreling, 49, 51, 85, 86, 107, 118 R rainy season, 117 receiving instruction, 56  

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rejecting admonishment (sanghavasesa *) Dharmagupta, 33-34 remainder (sanghavasesa*), 5 Dharmagupta, 25, 30-37 Mulasarvastivada*, 83-91 remorse, causing, 105 repentence, 4 reprimanding, 48 requesting instruction, 56 respect showing, 107 receiving, 114 robes accepting, 92 begging for, 92 blessing, 96, 163-64n disfiguring, 104 dying, 46, 143-44 emergency, 40 exchanging, 41, 115 five, 161n giving, 53, 115 heavy, 41, 97 keeping, 37, 96, 114 large, 109 light, 41, 97 obtaining through messenger, 38-39, 93-94 promising, 56, 110 preventing distribution, 53 replacing stolen, 37-38 repossessing, 40, 46, 95 scheming to get, 38, 93

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staying apart from, 92 untimely, 41 using, 53 washing, 150 wearing, 61-62, 120, 121 weaving, 40, 95 Roth, Gustav, 22 S saiksa*, 5, 8, 134-36 Dharmagupta, 61-68 Mulasarvastivada*, 120-27 Sakyamuni*, 25, 71 Sakyadhita, 155n samadhi*, 8 samanasima*, 132 samsara*, 76 sanghati*, 161n sewing, 53 viewing, 53 wearing, 58 Sangha* Bhiksu*, x, 19 Bhiksuni*, viii, ix, x, xi, 147, 156n establishment, 19, 21, 22 origins, 19 restitution, xi, 148-50 early, 9 Theravada*, 11 sanghakarman*, 157n sanghavasesa*, 5, 134-36, 139-40 Dharmagupta, 25, 30-37 Mulasarvastivada*, 83-91 sankaksika*, 161n Sarvastivada*, 20, 21, 156n

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scolding bhiksus*, 56 Bhiksuni* Sangha*, 56 bhiksunis*, 116 seats, high and luxurious, 4 seizing bhiksunis*, 49 sesame, 57, 113 sexual misconduct, 4, 50 condoning, 47 parajika* Dharmagupta, 28 Mulasarvastivada*, 80-81 shaving hair, 49 Shih, Heng-ching, x, xii, 73  

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shoes decorated, 66 leather shoes, 57, 65 wearing, 114 wooden, 65 sick, looking after, 51, 111 Sikhin, 25, 70, 129 siksamanas *, 4 giving robes to, 46 ordaining, 54, 56 precepts, 54 rubbing the body, 57, 113 siksa*, 8 siksapadasila*, 16 sila*, 8, 16-17 fourfold classification, 16 silver accepting, 39, 95 handling, 4 sima*, 18-19, 132 singing, 4, 114 sitting alone with a man, 45 cloth, 108 in a screened place, 45 slandering, 30 a bhiksuni* (sanghavasesa*) Dharmagupta, 28 Mulasarvastivada*, 84 others (payantika*) Dharmagupta, 42 Mulasarvastivada*, 98

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sleeping overnight in a room with a man, 42, 105 in a stupa*, 65 on one bed, 51 with laity, 54 with unordained, 42 without a bhiksuni*, 112 speech abusive, 43 evasive, 43 spinning, 53, 114 sramana*, 128 sramanera*, 4, 46 sravaka*, 162n sramanerikas*, viii, 4 hiding possessions of, 105-6 repossessing robes from, 46 rubbing the body, 57, 113 staying with expelled, 46-47, 103-4 srota-apatti*, 162n staying overnight in a room with a man, 42, 105 in a stupa*, 65 on one bed, 51, 113 with laity, 54 with unordained, 42, 54, 103 without a bhiksuni*, 112 stealing lay precept, 4 novice precept, 4 parajika*, 5 Dharmagupta, 28 sticks, 68, 126 Sthaviravada*, 7 striking file:///C:/...ppData/Local/Temp/Rar$EX05.065/5291__9780791430897__9780585043371__0791430898/files/page_196.html[14.10.2010 04:14:41]

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bhiksunis*, 49, 102 oneself, 116 others, 45 stupas* building, 59 chewing willow branches near, 66-67 circumambulating, 65 cremating bodies near, 66 entering, 65-66 passing below, 66 sitting near, 67 spitting near, 67 sleeping overnight in, 65 storing valuables in, 65  

toileting near, 65

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suddha-payattika *, 134 summer retreat, 52, 56, 58 Sunim, Kusan Pangjang, viii Sunim, II Ta, ix sunshade, 57 superhuman faculties, 28, 42, 81, 98 Superiors, 77, 161n sutras* Bhiksuni* Pratimoksa*, xii, 1, 3, 5 Dharmagupta, 25-73 history, 19-24 Mulasarvastivadin*, 20, 75-130 Pali*, 22 Bhiksu* Pratimoksa*, ix, 4 Mahasanghika* and Mulasarvastivadin*, 11 recitation, 15 Bodhisattvabhumi* Sutra*, 7 Brahmajala* Sutra*, 7, 133 Chinese translations, 20 comparative studies, 11, 22 origins, 18 Pali*, 20 reciting with unordained, 42 Tibetan translations, 20 Vinaya, 72 T Tathagata*, 19, 26, 70, 108, 109 teachings, giving, 42, 65, 67-68, 124-26 telling lies, 4 thieves travelling with, 47, 106 Theravada*, 6, 14

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Sangha*, 11 theri*, 19 Therigatha*, 155 Three Jewels, 75, 77 forsaking, 35-36, 85 Tibet bhiksuni* lineage, viii Bhiksuni* Sangha*, ix nuns, 1 tickling, 105 trisra-siksa*, 8 toileting, 64, 66, 118, 126 transgressions, 143 concealing parajikas*, 5 Dharmagupta, 28-29 serious transgressions, 46, 102 confessing, 4, 5, 15 instigating, 101, 134-35 revealing, 42, 98, 116 translation, Chinese, 1-2, 3 translation, Tibetan, 1, 3 trees, cutting, 68 Tripitaka*, 3 tula floss, 49 Tulku, Tarthang, vii U udakasatika*, 161n Udayin*, 23 umbrelllas, 114, 126 unchaste conduct, 80 upadhyayika*, bhiksuni*, 55 upavasaka*, 4 upasaka*, 4, 142

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upasampada*, 157n upasika*, 4, 142 uposadha* (posadha*), 15, 72, 79, 117, 132-33, 157n upsetting a bhiksuni*, 46 usury, 95 utensils, 41 uttarasangha*, 161n V varsavasana*, 165 varsasaticivara*, 161n vassupanayika*, 166n vastus, 3  

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vehicles, 58 Vibhangha *, 18, 21 vihara*, 104, 117 Vinaya, xii, 6, 72 Bhiksu*, 17 Bhiksuni*, ix Dharmagupta, 25-73, 157n Mulasarvastivadin*, 20, 75-130, 157n Pali*, 23 texts, viii, 8-9 Vinayaksudrakavastu*, 3 Vinayavastu, 3 Vinayavibhanga*, 3, 18 Vinayottaragrantha, 3 violations, disclosing, 42 Vipasyin*, 25, 69, 129 Visvabhu*, 25, 69, 129 W Wan, Shig Hiu, viii wandering, 52 warming one's body, 46, 102 washing clothes, 115 water crossing alone (sanghavasesa*) Dharmagupta, 31 Mulasarvastivsda*, 85 dumping, 64, 123, 124 playing in, 45, 105 splashing, 116 with insects, 43, 100, 101 weapons, 68, 126 Welch, Holmes, 12

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worldly knowledge, 112 worldly skills, 58 worldly spells, 54  

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