尼羯磨 1

English (machine translation) 1

Language: English

1.1

Karman Procedures for Nuns, Fascicle One (with Preface; drawn from the Dharmaguptaka-vinaya)

1.2

Compiled by the Śramaṇa Huaisu of West Taiyuan Monastery

Tracing back to the Deer Park and the Dragon City, the wondrous tracks of śīla were first opened; at Elephant Rock and Vulture Peak, the profound tenets of liberation were unfolded. Thereupon throughout the great trichiliocosm, [beings] received cool refreshment and escaped the burning house; above the heavens and beneath the heavens, they boarded the raft of the precepts and crossed the bewildering ford. The inner community flourished through this, and external followers found peace and happiness thereby. Thereafter, the True [One] was concealed beneath fine cotton robes, and much learning faced the sorrow of a broken axle; the subtle words of correctness were obscured, and rare was the sight of a flotation bladder's firmness. Thereupon Kāśyapa pre-eminently emerged, holding fast the broken cord and seeking [the teachings] without bias; Upāli's task arose, lifting up the fallen net and providing profound support. The torch of wisdom was once again brightened, and the ocean of precepts was thereby purified anew. The Vinaya teachings are vast and profound, indeed difficult to cite in their entirety. These karman procedures are the correct method for succession and exaltation, the grand framework for rectification and protection; their fundamental line traces to the five classes of offences, and their headwaters arise from the Dharmaguptaka-vinaya. They are truly the crucial pivot of bodhi, genuinely the ford across to nirvāṇa.

1.4

In my youth with keen thought, I set my mind upon this purpose, looking deeply into the supreme teachings and examining the paths of meaning; passing through many seasons of heat and cold, I hope there are no grave errors. However, from antiquity various virtuous masters have arrived at differing interpretations, and in establishing the saṃgha's karman procedures, there have been four versions in total. Among them, matters that are identical with the monks' [procedures] were not separately recorded, while those that differ were divided according to category. In the Sui dynasty, Vinaya Master Yuan determined karman texts for both orders in general, circulating two separate fascicles for monks and nuns (some successors casually split the nuns' procedures into three fascicles). Furthermore, in the Song dynasty, Guṇavarman extracted the nuns' [procedures] for separate circulation, compiling them into one fascicle. I have thoroughly investigated the compilations of all schools; yet in collating and seeking the texts, many discrepancies were still found. Thus, despite my lack of talent, I have systematically set forth the procedures for nuns, dividing them into three fascicles and forming a single work. Hoping neither to add nor subtract, in order to suit the needs of the time, I have simply taken established texts, not daring to force arbitrary interpretations. My only wish is that the jewel of the precepts may shine ever brighter, matching the sun and moon in equal radiance; and that this transmission may preserve its fragrance like the bound grass, enduring alongside heaven and earth. May those who read this in the future understand this aspiration.

1.5

Chapter One: Preliminary Preparations

1.6

Has the saṃgha assembled? (The Vinaya states: "Those who ought to come have come." It also states: "There are four kinds of saṃgha: four persons, five persons, ten persons, and twenty persons. A saṃgha of four persons, except for upasampadā, pravāraṇā, and mānāpya, may perform all other karman procedures. A saṃgha of five persons, except for upasampadā in the Central Lands and mānāpya, may perform all other karman procedures. A saṃgha of ten persons, except for mānāpya, may perform all other karman procedures. A saṃgha of twenty persons may perform all karman procedures; how much more so if exceeding twenty. If among any of the four categories of saṃgha there is a lack of even one person, the performance of the ritual is invalid; it is adhammena and not according to the vinaya.")

1.7

Is there harmony? (The Vinaya states: "Harmoniously gathering in one place for the same karman; those who do not come entrusting [their chanda], and those present who are entitled to object not objecting." It also states: "In five conditions there should be harmony: if it is dhammena there should be harmony; if one remains silent and acquiesces; if one gives chanda; if one hears from a trustworthy person; if one was previously seated silently within [the assembly]—in these five matters there should be harmony.")

1.8

Have those who have not received the upasampadā departed? (The Vinaya states: "One must not perform karman or recite the precepts in front of persons who have not received upasampadā." It also states: "It is permitted, excluding persons who have not received upasampadā, to perform karman and recite the precepts in front of the rest." It also states: "There are four ways of fulfilling the quorum: a person may fulfill the quorum and not be entitled to object; a person may not fulfill the quorum and be entitled to object; a person may not fulfill the quorum and not be entitled to object; a person may fulfill the quorum and also be entitled to object. What kind of person fulfills the quorum and is not entitled to object? One for whom a tarjanīya-karman, pravājanīya-karman, niśraya-karman, or pratisaṃharaṇīya-karman is being performed. What kind of person does not fulfill the quorum and is entitled to object? A person who wishes to receive upasampadā. What kind of person does not fulfill the quorum and is also not entitled to object? When performing a karman for a bhikṣuṇī, a bhikṣu does not fulfill the quorum nor is he entitled to object; a śikṣamāṇā, a śrāmaṇera, a śrāmaṇerikā; one said to have committed an antima-vatthu and the other [types of the] thirteen persons; one under codanā; one subject to nāśanā; one who ought to receive nāśanā; one undergoing parivāsa; one on the māḷaka; one in the air by supernormal power; one who has made herself invisible; one away from the place of sight and hearing; or the person for whom the karman is being performed. What kind of person fulfills the quorum and is also entitled to object? A good bhikṣuṇī residing within the same sīmā, not in the air by supernormal power, not invisible, not away from the place of sight and hearing, and so forth up to speaking to someone beside her.")

1.9

Have the bhikṣuṇīs who have not come conveyed their chanda and pārisuddhi? (Only when performing a sīmābandha is chanda not permitted to be given. Chanda must be conveyed together with pārisuddhi. At the time of pravāraṇā, one should say, "Give chanda and pravāraṇā." If there is business concerning the Buddha, Dharma, or Saṃgha, illness, or circumstances of nursing the sick, conveying chanda is permitted. The Vinaya states: "There are five ways to convey chanda: saying, 'I give you my chanda'; saying, 'I declare my chanda'; saying, 'Declare chanda for me'; conveying chanda by bodily gesture; or conveying chanda in full. If one does not make a bodily gesture and does not verbally declare chanda, the conveyance of chanda is invalid. One must give chanda to another again. If the bearer of chanda, after receiving the chanda, then passes away, goes elsewhere, leaves the monastic order, joins an external sect, joins another monastic faction, goes onto the māḷaka, if dawn appears, if she declares herself to have committed an antima-vatthu or is one of the other thirteen persons, if she comes under codanā, is subjected to nāśanā, ought to receive nāśanā, is in the air by supernormal power, or is away from the place of sight and hearing, the conveyance of chanda is invalid; she must give chanda to another again. If this occurs on the way or upon reaching the saṃgha, it is likewise so. When declaring chanda in full, one should go to the person conveying the chanda, adopt the proper deportment, and speak thus:)

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"Ayye, focus your mind! I, the bhikṣuṇī named so-and-so, for the saṃgha's dhammena business, convey my chanda and pārisuddhi." (If at that time the bhikṣuṇī bearing the chanda has her own business arise and cannot reach the saṃgha in time, she is permitted to transfer the chanda to another person. When transferring it, she should say:)

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"Ayye, focus your mind! I, the bhikṣuṇī named so-and-so, together with the bhikṣuṇī named so-and-so, received chanda and pārisuddhi. For her and for myself, for the saṃgha's dhammena business, I convey chanda and pārisuddhi." (When the bhikṣuṇī bearing the chanda reaches the saṃgha to declare it, if she can remember the names, she states them before the saṃgha one by one, saying:)

1.12

"Suṇātu me ayye saṃgho! The bhikṣuṇī named so-and-so and the bhikṣuṇī named so-and-so, for the saṃgha's dhammena business, convey their chanda and pārisuddhi." (If she cannot remember the names, she simply says, "many." If the person who received the chanda falls asleep, enters absorption, forgets, or through no intentional fault acts thus, it is deemed a valid conveyance of chanda; if she intentionally fails to speak, it is a duṣkṛta.)

1.13

What does the saṃgha now intend to do? (Now, matters to be undertaken are of three kinds: first, matters concerning sentient beings, such as receiving confessions; second, matters concerning non-sentient things, such as establishing various sīmās; third, matters concerning both sentient and non-sentient things, such as assignments and separation from robes. Since these matters to be undertaken are entrusted to the saṃgha to assess what is appropriate, one must ask before the assembly what is to be done.)

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Such-and-such a karman. (In terms of essence, karman is threefold: namely, jñapti-karman, jñaptidvitīya-karman, and jñapticaturtha-karman. The Vinaya states: "There are seven kinds of karman that should not be performed: adhammena not-vinaya karman, adhammena karman with a divided saṃgha, adhammena karman with a harmonious saṃgha, dhammena karman with a divided saṃgha, dhammena-resembling karman with a divided saṃgha, dhammena-resembling karman with a harmonious saṃgha, and karman performed despite an objection that does not cease. One should perform dhammena and vinaya-conforming karman. In a jñaptidvitīya-karman, one makes the ñatti according to the rule of ñatti, and performs the karman according to the rule of karman; the jñapticaturtha is also like this; these are dhammena and vinaya-conforming karmans." These six preliminary preparations apply across all other rituals; only with the exception of sīmābandha, if any is lacking, [the karman] is invalid.)

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Chapter Two: Sīmābandha

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The Method for Establishing a Mahāsīmā (The Vinaya states: "One should spread the seats, strike the gaṇḍī, and all assemble in one place together; receiving chanda is not permitted. Herein, resident bhikṣuṇīs of long standing should announce the boundary marks in the four directions of the mahāsīmā: if there is a mountain in the east, name the mountain; if a trench, name the trench; if a city wall, boundary marker, park, forest, pond, tree, stone, perimeter wall, or shrine; as with the marks of the east, so with the other directions. But where a sīmā is established, two sīmās must not touch; an intermediate space should be left; nor may it be established across swiftly flowing water, except where there is a permanent bridge or boat." The method for announcing the marks: one should rise, bow to the saṃgha, and state:)

1.17

"Suṇātu me ayye saṃgho! I, the long-resident bhikṣuṇī named so-and-so (if not a long-resident, but one who knows the boundary marks announces them, remove the two words 'long-resident'), announce for the saṃgha the boundary marks in the four directions of the mahāsīmā." (Having spoken, she should announce them in sequence starting from the southeast corner, up to reciting it three times. A person capable of performing the karman is selected from the assembly—whether a senior elder, a middle-rank elder, one who recites the Vinaya, or one who does not recite the Vinaya—and should act as follows:)

1.18

"Suṇātu me ayye saṃgho! The bhikṣuṇīs of this residence have announced the marks in the four directions of the mahāsīmā. If the time has arrived for the saṃgha, and the saṃgha permits, the saṃgha now within these marks of the four directions establishes a mahāsīmā, with a common residence and common poṣadha. This is the ñatti.

1.19

"Suṇātu me ayye saṃgho! The bhikṣuṇīs of this residence have announced the marks in the four directions of the mahāsīmā. The saṃgha now within these marks of the four directions establishes a mahāsīmā, with a common residence and common poṣadha. Whichever ayyes approve that the saṃgha within these marks of the four directions establishes a mahāsīmā, with a common residence and common poṣadha, remain silent; whoever does not approve, speak! The saṃgha has already approved that within these marks of the four directions, with a common residence and common poṣadha, the mahāsīmā is established. Because the saṃgha approves and remains silent, so is this matter maintained."

1.20

The Method for Revoking a Mahāsīmā (If bhikṣuṇīs wish to make a boundary wider or narrower, the Buddha permitted that they first revoke the previous sīmā, and afterwards make it wider or narrower as they wish. It should be revoked by performing a jñaptidvitīya-karman, and one should proceed as follows:)

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"Suṇātu me ayye saṃgho! Now the bhikṣuṇīs of this residence have a common residence and common poṣadha. If the time has arrived for the saṃgha, and the saṃgha permits, let the sīmā be revoked. This is the ñatti.

1.22

"Suṇātu me ayye saṃgho! The bhikṣuṇīs of this residence have a common residence and common poṣadha, and now revoke the sīmā. Whichever ayyes approve that the saṃgha, with a common residence and common poṣadha, revokes the sīmā, remain silent; whoever does not approve, speak! The saṃgha has already approved and permitted that, with a common residence and common poṣadha, the sīmā has been revoked. Because the saṃgha approves and remains silent, so is this matter maintained."

1.23

The Method for Establishing a Sīmā of Common Poṣadha and Common Material Gains (If two residences have separate gains and separate poṣadha, and the bhikṣuṇīs wish to establish a sīmā of common poṣadha and common gains: the Buddha permitted each to revoke their own sīmās, and afterwards establish it with a jñaptidvitīya-karman. One should spread the seats and so forth as before, and act as follows:)

1.24

"Suṇātu me ayye saṃgho! In accordance with the boundary marks that have been stated, if the time has arrived for the saṃgha, and the saṃgha permits, the saṃgha now at this place and that place establishes a sīmā of common poṣadha and common material gains. This is the ñatti.

1.25

"Suṇātu me ayye saṃgho! In accordance with the boundary marks that have been stated, the saṃgha now at this place and that place establishes a sīmā of common poṣadha and common material gains. Whichever ayyes approve that the saṃgha at this place and that place, with common poṣadha and common material gains, establishes the sīmā, remain silent; whoever does not approve, speak! The saṃgha has already approved that at this place and that place, with common poṣadha and common material gains, the sīmā is established. Because the saṃgha approves and remains silent, so is this matter maintained."

1.26

Procedure for establishing a sīmā of shared poṣadha and separate material gains (If two residences have separate poṣadha and separate material gains, and they wish to have shared poṣadha and separate material gains: first each revokes its sīmā, and then they establish it. The procedure for establishment is the same as above, only changing one phrase to say: "shared poṣadha and separate material gains. Such is the motion.")

1.27

Procedure for establishing a sīmā of separate poṣadha and shared material gains (If two residences have separate poṣadha and separate material gains, and the bhikṣuṇīs wish to have separate poṣadha and shared material gains in order to guard the residences: the Buddha permitted establishing it by a jñaptidvitīya-karman. It should be performed thus:)

1.28

"Suṇātu me ayye saṃgho! If the time has arrived for the saṃgha, and the saṃgha allows, the saṃgha now establishes in this and that residence separate poṣadha and shared material gains, in order to guard the residences. Such is the motion.

1.29

"Suṇātu me ayye saṃgho! The saṃgha now establishes in this and that residence separate poṣadha and shared material gains, to guard the residences. Whichever venerable sisters approve that the saṃgha establish in this and that residence separate poṣadha and shared material gains to guard the residences, remain silent. Whosoever does not approve, speak! The saṃgha has already approved establishing in this and that residence separate poṣadha and shared material gains to guard the residences. The saṃgha approves, because of silence; thus is this matter maintained." (For this and the preceding two, the Vinaya has no revocation procedure. If one wishes to revoke it, adapt the establishment by inverting it into revocation; the inverted markers should be understood.)

1.30

Procedure for establishing a māḷaka (If karman matters arise involving four, or five, ten, or twenty persons, and the great assembly frequently gathering therein becomes utterly exhausted: the Buddha permitted establishing a māḷaka, designating markers of a small sīmā on the four sides—whether by setting stakes, or stones, or boundaries to serve as the limits. When establishing it therein, set three tiers of signposts: the innermost tier is the markers of the māḷaka; the middle tier is the inner markers of the mahāsīmā, which must not merge with or adjoin the māḷaka markers, leaving an interval between them; the outermost tier is the outer markers of the mahāsīmā. First proclaim the māḷaka markers and establish it; the manner of proclamation is as above. It should be performed thus:)

1.31

"Suṇātu me ayye saṃgho! The bhikṣuṇīs of this residence designate the markers of a small sīmā on the four sides. If the time has arrived for the saṃgha, and the saṃgha allows, the saṃgha now within these markers of a small sīmā on the four sides establishes it as a māḷaka. Such is the motion.

1.32

"Suṇātu me ayye saṃgho! The bhikṣuṇīs of this residence designate the markers of a small sīmā on the four sides. The saṃgha now within these markers of a small sīmā on the four sides establishes a māḷaka. Whichever venerable sisters approve that the saṃgha within these markers on the four sides establish a māḷaka, remain silent. Whosoever does not approve, speak! The saṃgha has already approved establishing it within these markers on the four sides as a māḷaka. The saṃgha approves, because of silence; thus is this matter maintained." (Next proclaim the inner and outer markers of the mahāsīmā; the proclamation and establishment are as above.)

1.33

Procedure for revoking a māḷaka (The text is omitted and has no revocation; if one wishes to revoke it, one should invert the establishment and say:)

1.34

"Suṇātu me ayye saṃgho! This is the māḷaka of the bhikṣuṇīs of this residence. If the time has arrived for the saṃgha, and the saṃgha allows, it revokes the māḷaka. Such is the motion.

1.35

"Suṇātu me ayye saṃgho! This is the māḷaka of the bhikṣuṇīs of this residence; the saṃgha now here revokes the māḷaka. Whichever venerable sisters approve that the saṃgha here revoke the māḷaka, remain silent. Whosoever does not approve, speak! The saṃgha has already approved revoking the māḷaka here. The saṃgha approves, because of silence; thus is this matter maintained."

1.36

Procedure for establishing a small sīmā in times of difficulty to confer ordination (If one who wishes to receive the precepts arrives outside the sīmā, and there is a bhikṣuṇī who goes to obstruct it, the Buddha said: "If there are those who do not consent who have not yet exited the sīmā, I permit quickly gathering in one place outside the sīmā to establish a small sīmā." It should be performed thus:)

1.37

"Suṇātu me ayye saṃgho! The saṃgha gathers in one place to establish a small sīmā. If the time has arrived for the saṃgha, and the saṃgha allows, it establishes a small sīmā. Such is the motion.

1.38

"Suṇātu me ayye saṃgho! Now this saṃgha gathers in one place to establish a small sīmā. Whichever venerable sisters approve that the saṃgha gather in one place to establish a small sīmā, remain silent. Whosoever does not approve, speak! The saṃgha has already approved establishing a small sīmā. The saṃgha approves, because of silence; thus is this matter maintained."

1.39

Procedure for revoking a small sīmā established in times of difficulty to confer ordination (They should not depart without revoking the sīmā. It should be revoked thus:)

1.40

"Suṇātu me ayye saṃgho! Now the saṃgha gathers to revoke the sīmā. If the time has arrived for the saṃgha, and the saṃgha allows, it revokes the sīmā. Such is the motion.

1.41

"Suṇātu me ayye saṃgho! Now the saṃgha gathers to revoke the sīmā. Whichever venerable sisters approve that the saṃgha gather to revoke the sīmā, remain silent. Whosoever does not approve, speak! The saṃgha has already approved revoking the sīmā. The saṃgha approves, because of silence; thus is this matter maintained."

1.42

Procedure for establishing a small sīmā in times of difficulty for poṣadha (The Vinaya states: If on the poṣadha day they are traveling in a wilderness without villages, the saṃgha should assemble harmoniously in one place and perform poṣadha together. If the saṃgha cannot assemble harmoniously, according to their shared upādhyāyikās and the like, they should step off the road, each group gathering in one place to establish a small sīmā and perform poṣadha. It should be established thus:)

1.43

"Suṇātu me ayye saṃgho! There are now so many bhikṣuṇīs gathered. If the time has arrived for the saṃgha, and the saṃgha allows, it establishes a small sīmā. Such is the motion.

1.44

"Suṇātu me ayye saṃgho! There are now so many bhikṣuṇīs gathered to establish a small sīmā. Whichever venerable sisters approve that so many bhikṣuṇīs gathered establish a small sīmā, remain silent. Whosoever does not approve, speak! The saṃgha has already approved that so many bhikṣuṇīs gathered establish a small sīmā. The saṃgha approves, because of silence; thus is this matter maintained."

1.45

Procedure for revoking a small sīmā established in times of difficulty for poṣadha (They should not depart without revoking the sīmā. It should be revoked thus:)

1.46

"Suṇātu me ayye saṃgho! There are now so many bhikṣuṇīs gathered. If the time has arrived for the saṃgha, and the saṃgha allows, it revokes the small sīmā of this place. Such is the motion.

1.47

"Suṇātu me ayye saṃgho! There are now so many bhikṣuṇīs gathered to revoke the small sīmā of this place. Whichever venerable sisters approve that the saṃgha revoke the small sīmā of this place, remain silent. Whosoever does not approve, speak! The saṃgha has already approved revoking the small sīmā of this place. The saṃgha approves, because of silence; thus is this matter maintained."

1.48

Procedure for establishing a small sīmā in times of difficulty for pravāraṇā (If there are many bhikṣuṇīs traveling on a road in a place that is not a village and where no sīmā has been established on the day of pravāraṇā: if they can perform pravāraṇā in harmony, that is good; if they cannot perform it in harmony, then according to their shared upādhyāyikās and the like, they move to a different place and establish a small sīmā to perform pravāraṇā. It should be performed thus:)

1.49

"Suṇātu me ayye saṃgho! The sitting places of the bhikṣuṇīs are now filled, delimiting such sitting places of the bhikṣuṇīs. If the time has arrived for the saṃgha, and the saṃgha allows, the saṃgha now establishes a small sīmā in this place. Such is the motion.

1.50

"Suṇātu me ayye saṃgho! Delimiting such sitting places of the bhikṣuṇīs, the saṃgha establishes a small sīmā in this place. Whichever venerable sisters approve that, delimiting such sitting places of the bhikṣuṇīs, the saṃgha establish a small sīmā in this place, remain silent. Whosoever does not approve, speak! The saṃgha has already approved, delimiting such sitting places of the bhikṣuṇīs, establishing a small sīmā. The saṃgha approves, because of silence; thus is this matter maintained."

1.51

Procedure for revoking a small sīmā established in times of difficulty for pravāraṇā (They should not depart without relinquishing the sīmā. It should be relinquished thus:)

1.52

"Suṇātu me ayye saṃgho! Delimiting such sitting places of the bhikṣuṇīs, if the time has arrived for the saṃgha, and the saṃgha allows, the saṃgha now revokes the small sīmā of this place. Such is the motion.

1.53

"Suṇātu me ayye saṃgho! Delimiting such sitting places of the bhikṣuṇīs, the saṃgha now revokes the small sīmā of this place. Whichever venerable sisters approve that the saṃgha, delimiting such sitting places of the bhikṣuṇīs, revoke the small sīmā, remain silent. Whosoever does not approve, speak! The saṃgha has already approved, delimiting such sitting places of the bhikṣuṇīs, revoking the small sīmā. The saṃgha approves, because of silence; thus is this matter maintained."

1.54

Procedure for establishing a sīmā for not being separated from robes (If a bhikṣuṇī wishes to dwell in tranquility and thinks to herself, "I cannot pass the night separated from my robes," [the Buddha] permitted establishing a sīmā for not being separated from robes by a jñaptidvitīya-karman. It should be performed thus:)

1.55

"Suṇātu me ayye saṃgho! This place has a shared residence and shared poṣadha. If the time has arrived for the saṃgha, and the saṃgha allows, it establishes a sīmā for not being separated from robes. Such is the motion.

1.56

"Suṇātu me ayye saṃgho! This place has a shared residence and shared poṣadha; the saṃgha now establishes a sīmā for not being separated from robes. Whichever venerable sisters approve that the saṃgha, at this place of shared residence and shared poṣadha, establish a sīmā for not being separated from robes, remain silent. Whosoever does not approve, speak! The saṃgha has already approved, at this place of shared residence and shared poṣadha, establishing a sīmā for not being separated from robes. The saṃgha approves, because of silence; thus is this matter maintained." (If there is a village within the sīmā, one should perform the procedure for establishing [the sīmā] excluding the village and the grounds outside the village. The procedure for establishment is as above, only adding one phrase saying: "excluding the village and the grounds outside the village. Such is the motion.")

1.57

Procedure for revoking the sīmā for not being separated from robes (The text is omitted and has no revocation; one should invert the establishment and say:)

1.58

"Suṇātu me ayye saṃgho! This place has a shared residence and shared poṣadha. If the time has arrived for the saṃgha, and the saṃgha allows, it revokes the sīmā for not being separated from robes. Such is the motion.

1.59

"Suṇātu me ayye saṃgho! This place has a shared residence and shared poṣadha; the saṃgha now revokes the sīmā for not being separated from robes. Whichever venerable sisters approve that the saṃgha, at this place of shared residence and shared poṣadha, revoke the sīmā for not being separated from robes, remain silent. Whosoever does not approve, speak! The saṃgha has already approved, at this place of shared residence and shared poṣadha, revoking the sīmā for not being separated from robes. The saṃgha approves, because of silence; thus is this matter maintained." (The procedure for revocation when there is a village is likewise inverted in the same manner.)

1.60

Procedure for establishing pure ground (If there is no place to prepare food within the saṅghārāma, the Buddha permitted establishing pure ground by a jñaptidvitīya-karman. One should designate rooms, or a storehouse, or a heated bathhouse, or a promenade. One bhikṣuṇī, having arisen and properly comporting herself, proclaims within the saṃgha its courtyards and places with fruit, vegetables, and the like to serve as pure ground. Having proclaimed them, it should be performed thus:)

1.61

"Suṇātu me ayye saṃgho! If the time has arrived for the saṃgha, and the saṃgha allows, the saṃgha now establishes such-and-such a place as pure ground. Such is the motion.

1.62

"Suṇātu me ayye saṃgho! The saṃgha now establishes such-and-such a place as pure ground. Whichever venerable sisters approve that the saṃgha establish such-and-such a place as pure ground, remain silent. Whosoever does not approve, speak! The saṃgha has already approved establishing such-and-such a place as pure ground. The saṃgha approves, because of silence; thus is this matter maintained." (The Vinaya states: There are four kinds of pure ground. First, when a dānapati or overseer constructs a saṅghārāma, he designates it, saying: "Such-and-such a place is made as pure ground for the saṃgha." Second, if one constructs a saṅghārāma for the saṃgha, but has not yet donated it to the saṃgha. Third, if it is half-enclosed by a hedge, or mostly lacks a hedge, or entirely lacks one; walls or ditches are likewise. Fourth, the saṃgha establishes it by performing a jñaptidvitīya-karman.)

1.63

Procedure for revoking pure ground (The text is omitted and has no revocation; one should invert the establishment and say:)

1.64

"Suṇātu me ayye saṃgho! If the time has arrived for the saṃgha, and the saṃgha allows, the saṃgha now revokes the pure ground of such-and-such a place. Such is the motion.

1.65

"Suṇātu me ayye saṃgho! The saṃgha now revokes the pure ground of such-and-such a place. Whichever venerable sisters approve that the saṃgha revoke the pure ground of such-and-such a place, remain silent. Whosoever does not approve, speak! The saṃgha has already approved revoking the pure ground of such-and-such a place. The saṃgha approves, because of silence; thus is this matter maintained."

1.66

Chapter 3: Conferring Precepts

1.67

The procedure for ordination by the eight garudharmas. (According to the Vinaya: At that time, Mahāprajāpatī, together with five hundred Śākya women, went together to the Buddha's place, bowed to his feet, and addressed him, saying, “Splendid, World-Honoured One! Please allow women to go forth into homelessness to practice the path in the Buddha's Dharma.” The Buddha said, “Stop, Gautamī! Do not make such a request to have women go forth to practice the path. Why is that? Gautamī, if women go forth into homelessness to practice the path in the Buddha's Dharma, it will cause the Buddha's Dharma not to endure for long.” Then Mahāprajāpatī, having heard the Buddha's instruction, stepped forward, bowed to the Buddha's feet, circumambulated him, and departed. Later, at another time, Mahāprajāpatī again together with the five hundred Śākya women shaved their hair together, put on kaṣāyas, and went to the Jetavana monastery. Standing outside the gate, their feet broken from walking, their bodies covered in dust and dirt, they wept with tears streaming down. Then Ānanda, having seen them, went and questioned them, and on their behalf went to the Buddha to plead. The World-Honoured One expounded the eight garudharmas for them, stating that if they could practice them, that would constitute going forth and receiving ordination. Therefore it says:)

1.68

“Ānanda! Now I establish eight principles for women that must not be transgressed as long as life lasts; if they can practice them, that constitutes receiving ordination. What are the eight? Even a bhikṣuṇī of one hundred years [of standing], upon seeing a newly ordained bhikṣu, should rise to welcome him, pay homage, spread a clean seat for him, and invite him to sit; such a Dharma should be respected, revered, and praised, and must not be transgressed as long as life lasts. A bhikṣuṇī must not scold or rebuke a bhikṣu, nor slander him, saying, ‘[You have] broken the precepts, broken [right] view, or broken deportment’; such a Dharma should be respected, etc. (as above). A bhikṣuṇī must not bring accusations, remind [of offences], or extract confessions from a bhikṣu, nor obstruct him in seeking an offence, obstruct his poṣadha, or obstruct his pravāraṇā; a bhikṣuṇī must not rebuke a bhikṣu, but a bhikṣu may rebuke a bhikṣuṇī; such a Dharma should be respected, etc. (as above). A śikṣamāṇā, having trained in the precepts, requests upasampadā from the bhikṣu-saṃgha; such a Dharma should be respected, etc. (as above). A bhikṣuṇī who commits a saṃghāvaśeṣa offence must undergo mānāpya in both saṃghas; such a Dharma should be respected, etc. (as above). Every half-month, a bhikṣuṇī requests instruction from the [bhikṣu-]saṃgha; such a Dharma should be respected, etc. (as above). A bhikṣuṇī must not spend the rains retreat in a place where there are no bhikṣus; this Dharma should be respected, etc. (as above). When the bhikṣuṇī-saṃgha has completed the rains retreat, they should request pravāraṇā in the bhikṣu-saṃgha in respect of three matters: what has been seen, heard, and suspected; such a Dharma should be respected, etc. (as above). In this way, Ānanda, I now declare these eight garudharmas: if a woman is able to practice them, that constitutes receiving ordination, just as someone builds a bridge across a great body of water to cross it. In this way, Ānanda! I now declare these eight garudharmas for women; if they can practice them, that constitutes receiving ordination.” At that time, Ānanda, having heard the World-Honoured One's instruction, immediately went to Mahāprajāpatī's place and spoke to her, saying, “Women are permitted to go forth and receive upasampadā in the Buddha's Dharma. The World-Honoured One has established eight garudharmas for women; if you can practice them, that constitutes receiving ordination.” (He then expounded the eight matters to her as above.) Mahāprajāpatī said, “If the World-Honoured One has declared these eight garudharmas for women, I together with the five hundred Śākya women shall receive them respectfully upon our heads.” Ānanda returned again and reported to the Buddha. The Buddha said, “So it is, Ānanda! Mahāprajāpatī and the five hundred women have obtained ordination.” He further told Ānanda, “If women had not gone forth in the Buddha's Dharma, the Buddha's Dharma would have endured for five hundred years longer.” Ānanda, hearing this, was displeased, harboring regret and sorrow in his heart; weeping with tears streaming down, he stepped forward, bowed to the Buddha's feet, circumambulated him, and departed.

1.69

The procedure for ordination by the “Come!” formula. (According to the Vinaya: At that time, when the listener heard the Dharma, right on that seat all dust and defilement came to an end, she obtained the purity of the Dharma-eye, saw the Dharma, attained the Dharma, completed all dharmas, and had already gained the fruit; she stepped forward and addressed the Buddha, saying, “I now wish to go forth into homelessness and practice the holy life with the Tathāgata.” The Buddha said:)

1.70

“Come, bhikṣuṇī! In my Dharma, take genuine delight in practicing the holy life and exhausting the source of suffering.” (Once these words were proclaimed, the hair naturally fell off, the kaṣāya clothed her body, the alms-bowl was in her hands, and this was termed going forth and receiving upasampadā.)

1.71

The procedure for giving ordination and ordaining someone by karman. (The Vinaya states: The World-Honoured One established the precept: Although you are permitted to ordain people, you foolish ones rashly ordain people without knowing how to instruct them. Because of not knowing how to instruct them, they do not follow deportment, beg for food contrary to the Dharma, receive impure food everywhere or receive food in impure bowls, and shout loudly at light meals and main meals, like the assemblies of the brahmins. From now on, the saṃgha is permitted to grant upasampadā through a jñaptidvitīya-karman. One goes into that saṃgha and, fully comported, makes such a request:)

1.72

“Suṇātu me ayye saṃgho! I, bhikṣuṇī so-and-so, make a request to the saṃgha to ordain someone and grant her upasampadā. May the saṃgha permit me, bhikṣuṇī so-and-so, to ordain someone and grant her upasampadā.” (To be said three times. The saṃgha should observe this person: if she is unable to give instruction, and unable to guide her in the two years of training in the precepts and support her through the two dharmas, they should say to her, “Sister! Stop; do not ordain anyone.” If she possesses wisdom and is able to instruct, guide her in the two years of training in the precepts, and support her through the two dharmas, it should be performed in this way:)

1.73

“Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so now requests from the saṃgha [permission] to grant someone upasampadā. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now grants bhikṣuṇī so-and-so [permission] to grant someone upasampadā. This is the ñatti.”

1.74

“Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so now requests from the saṃgha [permission] to grant someone upasampadā; the saṃgha now grants bhikṣuṇī so-and-so [permission] to grant someone upasampadā. Whichever of the ayye approve of the saṃgha granting bhikṣuṇī so-and-so [permission] to grant someone upasampadā, let them remain silent; whoever does not approve, let her speak. The saṃgha has already approved permitting bhikṣuṇī so-and-so to grant someone upasampadā. Because the saṃgha has approved by remaining silent, thus is this matter maintained.” (The procedure for a mentor ācāryā is also the same as this.)

1.75

The procedure for ordaining a śrāmaṇerikā and conferring the visible form. (The Vinaya states: If someone wishes to shave her hair within a bhikṣuṇī monastery, she should inform the saṃgha by a motion, or inform them one by one so that they know. Informing the saṃgha by motion should be done with this motion:)

1.76

“Suṇātu me ayye saṃgho! This [woman] so-and-so wishes to request shaving the hair from so-and-so. If the time has arrived for the saṃgha, and the saṃgha approves, let the hair be shaved for so-and-so. This is the ñatti.” (After making this motion, the hair is then shaved.)

1.77

The procedure for ordaining a śrāmaṇerikā and requesting an upādhyāyinī according to the Dharma. (If someone wishes to go forth in a bhikṣuṇī monastery, she first requests an upādhyāyinī. Fully comported, she makes such a request:)

1.78

“May the ayye single-mindedly pay heed! I, so-and-so, now request the venerable aunt to be my preceptor of the ten precepts; may the venerable aunt act as my preceptor of the ten precepts. Relying on the venerable aunt, I obtain the śrāmaṇerikā precepts out of your compassion.” (To be said three times. She should reply:) “It is well.”

1.79

The procedure for requesting an ācāryā. (Fully comported, she makes such a request:)

1.80

“May the ayye single-mindedly pay heed! I, so-and-so, now request the venerable aunt to be my ācāryā of the ten precepts; may the venerable aunt act as my ācāryā of the ten precepts. Relying on the venerable aunt, I obtain the śrāmaṇerikā precepts out of your compassion.” (To be said three times. She should reply:) “It is well.”

1.81

The procedure for moving the saṃgha. (If [the saṃgha] cannot assemble in concord, one should inform all the members of the saṃgha; if they can assemble in concord, one makes this motion:)

1.82

“Suṇātu me ayye saṃgho! This [woman] so-and-so requests going forth from so-and-so. If the time has arrived for the saṃgha, and the saṃgha approves, grant going forth to so-and-so. This is the ñatti.”

1.83

The procedure for conferring the precepts. (Instruct her to put on the kaṣāya, and, fully comported, speak these words:)

1.84

“I, [addressing] venerable aunt so-and-so, take refuge in the Buddha, the Dharma, and the Saṃgha. I now go forth following the Buddha, with upādhyāyinī so-and-so; the Tathāgata, the Arhat, the Samyaksambuddha is my World-Honoured One.” (To be said three times.)

1.85

“I, [addressing] venerable aunt so-and-so, have taken refuge in the Buddha, the Dharma, and the Saṃgha. Having now gone forth following the Buddha, with upādhyāyinī so-and-so, the Tathāgata, the Arhat, the Samyaksambuddha is my World-Honoured One.” (To be said three times.)

1.86

Conferring the forms of the ten precepts. (Instructing her, say:)

1.87

“As long as life lasts, not killing living beings. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.88

“As long as life lasts, not stealing. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.89

“As long as life lasts, not engaging in unchastity. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.90

“As long as life lasts, not telling lies. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.91

“As long as life lasts, not drinking alcohol. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.92

“As long as life lasts, not wearing flower garlands or smearing perfume and oils on the body. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.93

“As long as life lasts, not singing, dancing, playing music, or going to see and listen to them. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.94

“As long as life lasts, not sitting on high, broad, or large beds. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.95

“As long as life lasts, not eating at improper times. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.96

“As long as life lasts, not holding raw or shaped gold, silver, or precious things. This is a śrāmaṇerikā precept; are you able to keep it?” (She answers:) “I am able.”

1.97

“These are the ten precepts of a śrāmaṇerikā. As long as life lasts, they must not be broken; are you able to keep them?” (She answers:) “I am able.”

1.98

“You have now received the precepts completely; you should make offerings to the Three Jewels and diligently cultivate the three activities: sitting in meditation, reciting sūtras, and diligently attending to communal duties.” (Having conferred them, teach her to recite the ten numerations. Those ten are: first, all sentient beings depend on food; second, name and form; third, the three feelings; fourth, the four noble truths; fifth, the five aggregates; sixth, the six sense-bases; seventh, the seven factors of awakening; eighth, the noble eightfold path; ninth, the nine abodes of sentient beings; tenth, the ten totality-bases.)

1.99

The procedure for ordaining non-Buddhists. (If there is a non-Buddhist who wishes to go forth, the saṃgha gives her a four-month period of living together by a jñaptidvitīya-karman. It should be given thus: having first shaved her hair and put on the kaṣāya, up to joining the palms, instruct her to make this statement:)

1.100

“Suṇātu me ayye saṃgho! I, the non-Buddhist so-and-so, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṃgha. I seek to go forth into homelessness to practice the path with the World-Honoured One; the World-Honoured One is my Tathāgata, Arhat, Samyaksambuddha.” (To be said three times.)

1.101

“I, the non-Buddhist so-and-so, have taken refuge in the Buddha, Dharma, and Saṃgha. Having gone forth from the Tathāgata to train in the path, the Tathāgata is my Arhat, Samyaksambuddha.” (To be said three times. Next, confer the precept forms according to the Dharma, identical to the above.)

1.102

The procedure for granting four months of living together. (Next, she should be instructed to say this:)

1.103

“Suṇātu me ayye saṃgho! I, the non-Buddhist so-and-so, request from the saṃgha four months of living together. May the saṃgha, out of compassion, grant me four months of living together.” (To be said three times. Having placed her where she can be seen by the eyes but not heard by the ears, the saṃgha should perform this karman.)

1.104

“Suṇātu me ayye saṃgho! That non-Buddhist so-and-so now requests from the saṃgha four months of living together. If the time has arrived for the saṃgha, and the saṃgha approves, grant that non-Buddhist so-and-so four months of living together. This is the ñatti.”

1.105

"Listen, ayye saṃgha! That tirthika named so-and-so now asks the saṃgha for four months of cohabitation; the saṃgha now grants her four months of cohabitation. Whichever of the ayyes consents to the saṃgha granting her four months of cohabitation, let her remain silent; whoever does not consent, let her speak. The saṃgha has consented to grant that tirthika four months of cohabitation. The saṃgha consents, for it is silent: so is this matter maintained." (When she has completed her cohabitation, having pleased the minds of the bhikṣuṇīs, only then may she receive the full precepts in the saṃgha. How does a tirthika fail to please the minds of the bhikṣuṇīs? Her mind still clings to the teachings of tirthikas and householders; she is not close to the bhikṣuṇīs but is close to tirthikas; she does not comply with the bhikṣuṇīs and recites foreign treatises; if she hears someone speak ill of tirthikas, she becomes angry; if she hears someone disparage the teaching of a tirthika master, she also becomes angry; if other tirthikas come and praise good deeds of tirthikas, she rejoices and leaps with joy; if a tirthika master comes and hears praise of tirthika matters, she also rejoices and leaps with joy; if she hears someone speak unrighteous things about the Buddha, the Dharma, or the Saṃgha, she also rejoices and leaps with joy—this is what is meant by a tirthika being unable to please the bhikṣuṇīs. How does a tirthika please the bhikṣuṇīs? It is the exact opposite of the above. This is called a tirthika cohabiting, harmonizing her mind, and pleasing the bhikṣuṇīs.)

1.106

The procedure for granting the two-year training in the precepts: (The Vinaya states: "Permit a maiden of eighteen to train in the precepts for two years; when she reaches full twenty, grant her upasampadā. If she is ten years old and has been married, permit her to train in the precepts for two years; when she reaches full twelve, she receives upasampadā." The two-year training should be granted thus: the śrāmaṇerikā should go before the saṃgha and, with complete deportment, state:)

1.107

"Listen, ayye saṃgha! I, the śrāmaṇerikā named so-and-so, now ask the saṃgha for two years of training in the precepts, with the upādhyāyinī named so-and-so. May the saṃgha grant me two years of training in the precepts, out of compassion." (Spoken three times. Having led the śrāmaṇerikā away to a place out of hearing but in sight, the officiant among the saṃgha should proceed thus:)

1.108

"Listen, ayye saṃgha! That śrāmaṇerikā named so-and-so now asks the saṃgha for two years of training in the precepts, with the upādhyāyinī named so-and-so. If the saṃgha's time has arrived, may the saṃgha consent: grant the śrāmaṇerikā named so-and-so two years of training in the precepts, with the upādhyāyinī named so-and-so. This is the ñatti."

1.109

"Listen, ayye saṃgha! That śrāmaṇerikā named so-and-so now asks the saṃgha for two years of training in the precepts, with the upādhyāyinī named so-and-so; the saṃgha now grants that śrāmaṇerikā named so-and-so two years of training in the precepts, with the upādhyāyinī named so-and-so. Whichever of the ayyes consents to the saṃgha granting the śrāmaṇerikā named so-and-so two years of training in the precepts, with the upādhyāyinī named so-and-so, let her remain silent; whoever does not consent, let her speak. (Spoken three times.) The saṃgha has consented to grant the śrāmaṇerikā named so-and-so two years of training in the precepts, with the upādhyāyinī named so-and-so. The saṃgha consents, for it is silent: so is this matter maintained."

1.110

Conferring the characteristics of the six rules: (One should say to her:)

1.111

"So-and-so, listen attentively! The Tathāgata, the Arhat, the Samyaksambuddha taught six rules: You must not commit unchaste conduct or engage in sexual intercourse. If a śikṣamāṇā engages in sexual intercourse, she is no longer a śikṣamāṇā, no longer a daughter of the Śākyas. If, with a lustful mind, she rubs or touches the body of a man, she commits a breach of the precepts and must be granted the precepts again. In this matter, you must not violate it for the rest of your life. Can you maintain it?" (She answers:) "I can."

1.112

"You must not steal, down to even a blade of grass or a leaf. If a śikṣamāṇā takes five coins or more than five coins from another, whether taking it herself or having another take it, whether cutting it herself or having another cut it, whether breaking it herself or having another break it, whether burning, burying, or destroying its color—she is no longer a śikṣamāṇā, no longer a daughter of the Śākyas. If she takes less than five coins, she commits a breach of the precepts and must be granted the precepts again. In this matter, you must not violate it for the rest of your life. Can you maintain it?" (She answers:) "I can."

1.113

"You must not intentionally deprive any sentient being of life, down to an ant. If a śikṣamāṇā intentionally deprives a human being of life with her own hand, procures a knife and gives it to someone, instructs someone to die, urges them to die, praises death, gives someone deadly poison, causes an abortion, or uses curses or spells, doing so herself or having another do so—she is no longer a śikṣamāṇā, no longer a daughter of the Śākyas. If she deprives of life an animal incapable of transformation, she commits a breach of the precepts and must be granted the precepts again. In this matter, you must not violate it for the rest of your life. Can you maintain it?" (She answers:) "I can."

1.114

"You must not speak falsely, even in jest. If a śikṣamāṇā untruthfully and without having them claims to have attained the states of superior human beings—having attained dhyāna, liberation, samādhi, absorption, or the fruit of a srotāpanna up to the fruit of an arhat, or that devas, nāgas, and spirits come to make offerings to her—she is no longer a śikṣamāṇā, no longer a daughter of the Śākyas. If she intentionally tells a lie among the community, she commits a breach of the precepts and must be granted the precepts again. In this matter, you must not violate it for the rest of your life. Can you maintain it?" (She answers:) "I can."

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尼羯磨 — Classical Chinese