尼羯磨 2

English (machine translation) 2

Language: English

2.1

Compiled by the Śramaṇa Huaisu of West Taiyuan Monastery

The Procedure for Appropriating In-Season Offerings Made in Person: (The Vinaya states: From now on, one should not solicit summer robes at any time during spring, summer, or winter; nor should one observe the retreat in this place and receive a share of summer robes in another place. Furthermore, if someone has undertaken the summer retreat in one dwelling place and then resides in another place, she does not know where to take the retreat items. The Buddha said: "I permit taking them in the place where one resided for the greater number of days. If the days in both places are equal, I permit taking half from each." It is also said: The saṃgha obtained summer retreat robes, and the saṃgha split into two factions. The Buddha said: "One should count the number of persons and divide them. Whether before having obtained the summer robes or after having obtained the summer robes, if the saṃgha splits into two factions, one also counts the persons and divides them." In these cases, because the offerings are made in person, the division follows no special formal karman procedure.)

2.4

The Procedure for Appropriating Out-of-Season Offerings Made in Person: (When robes were offered, they did not know what to do. The Buddha said: "I permit dividing them. One should count the number of persons and divide them: if ten persons, into ten shares, up to a hundred persons, into a hundred shares; divide them by mixing the good and the bad. One should not take one's own share, but have another person take it. One should not cast the voting sticks oneself, but have someone who does not see cast the voting sticks." Since this simply counts persons, it also has no formal karman procedure for division.)

2.5

The procedure for appropriating a seasonal offering to the saṃgha (If householders donate retreat items without distinguishing another place, they should be distributed as they are offered; since one endured the toil of the retreat in the place where the goods were received, even if one is not physically present, it is permitted to claim and take them. The Vinaya states: If one bhikṣu observed the retreat and obtained a large amount of the saṃgha's summer retreat robes and items, that bhikṣu should generate the mental thought, saying:) "This is my property." (Its face-to-face karman procedure corresponds to that for non-seasonal offerings to the saṃgha; there is no difference, so it is not set forth again.)

2.6

The procedure for appointing an apportioner of goods for a non-seasonal offering to the saṃgha (If at a dwelling place the saṃgha present obtains robes and items that may be distributed, the Vinaya states: It is permitted to distribute them. At the time of distribution, visiting monks frequently arrive, causing great exhaustion in distributing the robes. One should appoint a person to distribute them. This person should possess five qualities, which are as above. It should be performed thus.)

2.7

"Listen, ayyes of the saṃgha! If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha appoints bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha. Such is the motion.

2.8

"Listen, ayyes of the saṃgha! The saṃgha appoints bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha. Whichever ayyes approve the saṃgha appointing bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved appointing bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha. The saṃgha approves, because there is silence; thus is this matter maintained." (Appointing someone to distribute gruel, distribute light food, distribute khādanīya, invite guests to gatherings, lay out bedding, distribute bedding, distribute bathing robes, what may be given, what may be taken, and dispatching bhikṣuṇīs on missions are all also like this. There are five factors by which distributing gruel for the saṃgha causes one to enter hell like an arrow shot: namely, having favoritism, etc. There are five factors by which distributing gruel causes one to be born in heaven like an arrow shot: namely, not having favoritism, etc. Up to appointing a śrāmaṇerikā on a mission is also like this.)

2.9

The procedure for handing over goods to the robe-distributor (Having already appointed the person, one must hand over the goods. Hand them over in this manner.)

2.10

"Listen, ayyes of the saṃgha! Whatever robes or non-robes there are in this dwelling place, the saṃgha present should distribute them. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now gives them to bhikṣuṇī so-and-so, and she shall distribute them to the saṃgha. Such is the motion.

2.11

"Listen, ayyes of the saṃgha! Whatever robes or non-robes there are in this dwelling place, the saṃgha present should distribute them; the saṃgha now gives them to bhikṣuṇī so-and-so, and she shall distribute them to the saṃgha. Whichever ayyes approve that whatever robes or non-robes there are in this dwelling place should be distributed by the saṃgha present, and that the saṃgha gives them to bhikṣuṇī so-and-so and she shall distribute them to the saṃgha, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved giving them to bhikṣuṇī so-and-so and that she shall distribute them to the saṃgha. The saṃgha approves, because there is silence; thus is this matter maintained." (Having performed this procedure, divide them equally according to the number of persons. As for śikṣamāṇās and śrāmaṇerikās, if there is concord, divide equally; if there is not concord, give one share out of two; furthermore, if there is discord, give one share out of three; furthermore, if one does not give, they should not be distributed to them. To monastery attendants, give one share out of four; if one does not give, they should not be distributed.)

2.12

The procedure for four persons directly appropriating goods (If there are only four persons, appointing and handing over cannot be accomplished, so one simply performs the appropriation procedure. It should be performed thus.)

2.13

"Listen, ayyes of the saṃgha! Whatever robes or non-robes there are in this dwelling place, the saṃgha present should distribute them. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now present distributes these robes and items. Such is the motion.

2.14

"Listen, ayyes of the saṃgha! Whatever robes or non-robes there are in this dwelling place, the saṃgha present should distribute them, and the saṃgha now present distributes these robes and items. Whichever ayyes approve that whatever robes or non-robes there are in this dwelling place should be distributed by the saṃgha present, and that the saṃgha now present distributes these robes and items, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved that the saṃgha now present distributes these robes and items. The saṃgha approves, because there is silence; thus is this matter maintained." (Having performed the karman, the method of distribution is as before.)

2.15

The face-to-face procedure for appropriating goods (If there are three persons, they mutually accept with three statements. They should speak thus:)

2.16

"Two ayyes, bear in mind! Whatever robes or non-robes there are in this dwelling place, the saṃgha present should distribute them. Here there is no saṃgha; this is our share." (Spoken three times. For two persons it is also like this; the method of distribution is as before.)

2.17

The mental appropriation of goods (If there is one person, she should generate the mental thought, saying:)

2.18

"Whatever robes or non-robes there are in this dwelling place, the saṃgha present should distribute them. Here there is no saṃgha; this is my share." (Spoken three times. The method of distribution is as before.)

2.19

The procedure for appropriating offerings received by the two saṃghas (At that time, in another dwelling place, the two saṃghas obtained many robes and items that could be distributed; at that time the bhikṣu-saṃgha was numerous, and the bhikṣuṇī-saṃgha was few. The Buddha said: "They should be divided into two shares. If there are no bhikṣuṇīs, but only śikṣamāṇās, divide into two shares as well; even if there are only śrāmaṇerikās, divide into two shares as well; if there are no śrāmaṇerikās, the [bhikṣu-]saṃgha should distribute them. If the bhikṣus are few and the bhikṣuṇīs are numerous, divide into two shares as well; if there are no bhikṣus, but only śrāmaṇeras, divide into two shares as well; if there are no śrāmaṇeras, the bhikṣuṇīs should distribute them." Having divided them into two shares, each goes to their own place and distributes them using the three procedures such as the karman. Offerings obtained by the saṃgha in season are also like this. Offerings present to the two saṃghas are all distributed by counting heads.)

2.20

The procedure for appropriating the property of a deceased bhikṣuṇī (The Vinaya states: They distributed the saṃgha's park fields and fruit trees; they also distributed individual cells and items belonging to individual cells; they also distributed bronze vases, bronze basins, cauldrons, kettles, and various heavy items; they also distributed rope beds, wooden beds, sitting mats, sleeping mats, and pillows; they also distributed eraṇḍa, mora, momora, and woolen rugs; they also distributed carts and carriages, monastery caretakers; they also distributed water flasks, washing ewers, staff-rattles, and fans; they also distributed iron implements, wooden implements, ceramic implements, leather implements, and bamboo implements. The Buddha said: "They should not be distributed; they belong to the saṃgha of the four directions. Woolen rugs (three cubits wide, five cubits long, with fringe three finger-breadths long), razors, robes, bowls, sitting mats, needle cases, robe chests, and koyala vessels—the saṃgha present should distribute." First make this distinction, and then perform the procedure.)

2.21

The procedure for the caregiver to relinquish goods before the saṃgha (At that time, the caregiver brings the goods and, complete in deportment, relinquishes them within the saṃgha, saying:)

2.22

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so passed away in this dwelling place (if deceased elsewhere, say 'that'); all her robes, bowl, sitting mat, needle case, and robe chest (perform the procedure in accordance with whichever of the six items are currently present; if any are missing, omit them. Furthermore, if there are many varieties of items that cannot be completely encompassed by these words, one should say 'robes or non-robes'), the saṃgha present in this dwelling place should distribute them." (Spoken three times.)

2.23

The procedure for rewarding the caregiver with goods (The Vinaya states: The saṃgha asks the caregiver, saying: "Did the patient leave any bequest? Who owes property to the patient? To whom does the patient owe property?" There are five qualities for which one should give goods to the caregiver: first, knowing what food is suitable or unsuitable for the patient, and being able to give what is suitable; second, not loathing the patient's feces, urine, saliva, or vomit; third, having a mind of compassion, not doing it for the sake of food and clothing; fourth, being able to administer decoctions and medicines until recovery or death; fifth, being able to explain the Dharma to the patient to bring joy to the patient, thereby increasing one's own wholesome qualities. Possessing these five qualities, one should receive the patient's robes and items. As for the bowl and other items, reward in accordance with what is currently present; if absent, one must not substitute other items. Reward should be made thus.)

2.24

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so has passed away; whatever robes, bowl, sitting mat, needle case, and robe chest she had, the saṃgha present here should distribute them. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now gives them to caregiver bhikṣuṇī so-and-so. Such is the motion.

2.25

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so has passed away; whatever robes, bowl, sitting mat, needle case, and robe chest she had, the saṃgha present here should distribute them; the saṃgha now gives them to caregiver bhikṣuṇī so-and-so. Whichever ayyes approve of the saṃgha giving bhikṣuṇī so-and-so's robes, bowl, sitting mat, needle case, and robe chest to caregiver bhikṣuṇī so-and-so, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved giving the robes, bowl, sitting mat, needle case, and robe chest to caregiver bhikṣuṇī so-and-so. The saṃgha approves, because there is silence; thus is this matter maintained."

2.26

The procedure for appointing a robe-distributor (Possessing virtues as before, one should appoint thus.)

2.27

2.28

"Listen, ayyes of the saṃgha! The saṃgha appoints bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha. Whichever ayyes approve of the saṃgha appointing bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved appointing bhikṣuṇī so-and-so to act as the apportioner of goods for the saṃgha. The saṃgha approves, because there is silence; thus is this matter maintained."

2.29

The procedure for handing over goods to the robe-distributor (Having appointed her, hand them over thus.)

2.30

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so has passed away; whatever robes or non-robes she had, the saṃgha present here should distribute them. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now gives them to bhikṣuṇī so-and-so, and bhikṣuṇī so-and-so shall distribute them back to the saṃgha. Such is the motion.

2.31

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so has passed away; whatever robes or non-robes she had, the saṃgha present here should distribute them; the saṃgha now gives them to bhikṣuṇī so-and-so, and bhikṣuṇī so-and-so shall distribute them back to the saṃgha. Whichever ayyes approve that bhikṣuṇī so-and-so having passed away, whatever robes or non-robes she had should be distributed by the saṃgha present here, and that the saṃgha now gives them to bhikṣuṇī so-and-so, and bhikṣuṇī so-and-so shall distribute them back to the saṃgha, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved giving them to bhikṣuṇī so-and-so, and that bhikṣuṇī so-and-so shall distribute them back to the saṃgha. The saṃgha approves, because there is silence; thus is this matter maintained." (The method of distribution is as before.)

2.32

The procedure for four persons directly appropriating goods (Since appointing and handing over cannot be accomplished, simply distribute them, saying:)

2.33

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so has passed away; whatever robes or non-robes she had, the saṃgha present here should distribute them. If the time has arrived for the saṃgha, and the saṃgha approves, the saṃgha now present distributes these robes and items. Such is the motion.

2.34

"Listen, ayyes of the saṃgha! Bhikṣuṇī so-and-so has passed away; whatever robes or non-robes she had, the saṃgha present here should distribute them, and the saṃgha now present distributes these robes and items. Whichever ayyes approve that bhikṣuṇī so-and-so having passed away, whatever robes or non-robes she had should be distributed by the saṃgha present here, and that the saṃgha now present distributes these robes and items, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved that the saṃgha now present distributes these robes and items. The saṃgha approves, because there is silence; thus is this matter maintained." (Having performed the karman, the method of distribution is as before. If there is a caregiver, reward her by oral agreement.)

2.35

The face-to-face procedure for appropriating goods (If there are three persons, they mutually accept with three statements. Speak thus:)

2.36

"Two ayyes, bear in mind! Bhikṣuṇī so-and-so has passed away; whatever robes or non-robes she had, the saṃgha present here should distribute them. Here there is no saṃgha; this is our share." (Spoken three times. For two persons it is also like this; the method of distribution is as before. If there is a caregiver, also reward her by oral agreement.)

2.37

The mental appropriation of goods (If there is one person, she should generate the mental thought, saying:)

2.38

"Bhikṣuṇī so-and-so has passed away; whatever robes or non-robes she had, the saṃgha present here should distribute them. Here there is no saṃgha; this is my share." (Spoken three times. The method of distribution is as before.)

2.39

The procedure for appropriating goods where there is no dwelling place (If a bhikṣuṇī travels to a village where there is no dwelling place, and having arrived passes away, they do not know who should distribute these robes and bowl. They reported to the Buddha.)

2.40

The Buddha said: "If there is a faithful upāsaka or a monastery attendant in that place, they should take custody of and record [the items]. If any ordained persons belonging to the five assemblies arrive first, they should be given [to them]; if none arrive, they should be sent and given to a nearby saṃghārāma."

2.41

Chapter 11: The Kaṭhina Robe

2.42

Procedure for the ñatti to spread the kaṭhina robe. (The Vinaya says: Whether one obtains new cloth, cloth offered by a dānapati, or pāṃsukūla cloth. If it is new cloth, or if it is old cloth, patch it with new material to make it pure; if it is already washed, having washed it, quilt it to make it pure. It must not have been obtained through wrong livelihood, through hints, through instigation, kept overnight [uncut], or made pure through forfeiture. Arriving on that very day, it must conform to the Dharma, with borders attached on all four sides, and five strips making ten panels; if it exceeds this, it may also be accepted. One must personally wash, dye, stretch, full, cut it into ten panels, and sew it. It should be accepted before the saṃgha, and the ñatti should be made as follows:)

2.43

"Suṇātu me ayye saṃgho! Today the saṃgha spreads the kaṭhina robe. If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha in harmony spreads the kaṭhina robe. This is the ñatti."

2.44

Procedure for appointing the holder of the kaṭhina robe. (The Vinaya says: One should ask who is able to hold the kaṭhina robe. If someone says they are able, appoint them with a jñaptidvitīya-karman to hold it. It should be performed as follows:)

2.45

"Suṇātu me ayye saṃgho! If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha appoints bhikṣuṇī so-and-so to hold the kaṭhina robe for the saṃgha. This is the ñatti."

2.46

"Suṇātu me ayye saṃgho! The saṃgha appoints bhikṣuṇī so-and-so to hold the kaṭhina robe for the saṃgha. Whichever ayyes approve the saṃgha's appointing bhikṣuṇī so-and-so to hold the kaṭhina robe for the saṃgha, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved the appointment of bhikṣuṇī so-and-so to hold the kaṭhina robe for the saṃgha. The saṃgha approves, therefore it is silent; so is this matter maintained."

2.47

Procedure for handing over the kaṭhina robe to the robe-holder. (Having appointed her, perform a jñaptidvitīya-karman to hand it over. It should be performed as follows:)

2.48

"Suṇātu me ayye saṃgho! The saṃgha of this residence has obtained robe material fit for division, which the present saṃgha should divide. If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha now gives this robe to bhikṣuṇī so-and-so; this bhikṣuṇī shall take this robe, receive and make it a kaṭhina robe for the saṃgha, and hold it in this residence. This is the ñatti."

2.49

"Suṇātu me ayye saṃgho! The saṃgha of this residence has obtained robe material fit for division, which the present saṃgha should divide. The saṃgha now gives this robe to bhikṣuṇī so-and-so; this bhikṣuṇī shall take this robe, receive and make it a kaṭhina robe for the saṃgha, and hold it in this residence. Whichever ayyes approve the saṃgha giving this robe to bhikṣuṇī so-and-so to receive and make into a kaṭhina robe, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved giving the robe to bhikṣuṇī so-and-so. The saṃgha approves, therefore it is silent; so is this matter maintained."

2.50

Procedure for the robe-holder to receive [the kaṭhina] before the saṃgha. (The bhikṣuṇī holding the robe should rise, take hold of the robe, and where the hands of the bhikṣuṇīs can reach the robe, at a place where the speech is clear, speak as follows:)

2.51

"The saṃgha shall receive this robe and make it a kaṭhina robe; the saṃgha now receives this robe and makes it a kaṭhina robe; the saṃgha has already received this robe and made it a kaṭhina robe." (To be said three times. The bhikṣuṇīs should say as follows:) "What has been received is well-received; all the merit and fame therein belong to me." (The robe-holder should reply:) "So it is." (In this order down to the most junior. Having received it, they obtain five privileges: first, to keep extra robes (atireka-cīvara); second, to spend the night separated from one's robes; third, to eat in a separate group (gaṇa-bhojana); fourth, to eat consecutively (parampara-bhojana); fifth, to enter a village without taking leave of another bhikṣuṇī.)

2.52

Procedure for appointing a person to make the kaṭhina robe. (The Vinaya says: If unfinished robe material is obtained, the saṃgha should perform a jñaptidvitīya-karman to appoint a person to make it. She should be appointed as follows:)

2.53

"Suṇātu me ayye saṃgho! If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha appoints bhikṣuṇī so-and-so to make the kaṭhina robe for the saṃgha. This is the ñatti."

2.54

"Suṇātu me ayye saṃgho! The saṃgha appoints bhikṣuṇī so-and-so to make the kaṭhina robe for the saṃgha. Whichever ayyes approve the saṃgha's appointing bhikṣuṇī so-and-so to make the kaṭhina robe for the saṃgha, let them remain silent; whoever does not approve, let her speak. The saṃgha has approved the appointment of bhikṣuṇī so-and-so to make the kaṭhina robe for the saṃgha. The saṃgha approves, therefore it is silent; so is this matter maintained." (The procedure for making it is as before.)

2.55

Procedure for suspending the kaṭhina robe (kaṭhinoddhāra). (If they do not suspend the kaṭhina robe, thinking: 'Because of this, we may long enjoy the five privileges.' The Buddha said: "One should not think thus; it is permitted that when the four months of winter have ended, the saṃgha should suspend the kaṭhina robe." It should be done as follows:)

2.56

"Suṇātu me ayye saṃgho! Today the saṃgha suspends the kaṭhina robe. If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha now in harmony suspends the kaṭhina robe. This is the ñatti." (If they do not suspend the robe and exceed the limit of the kaṭhina robe, it is a duṣkṛta. There are eight conditions for relinquishing the kaṭhina robe: first, departure; second, completion; third, non-completion; fourth, loss; fifth, cessation of hope; sixth, hearing news; seventh, leaving the boundary; eighth, joint suspension. Furthermore, there are two kinds of relinquishing the kaṭhina robe: when the bhikṣuṇī holding the kaṭhina robe spends the night outside the boundary, or when the saṃgha in harmony jointly suspends it.)

2.57

Chapter 12: Removing Offences

2.58

Procedure for removing pārājika offences. (According to the Vinaya, there are five kinds of confession: some offences are confessed by mental reflection alone; for some minor offences, one confesses to another; for some medium offences, one also confesses to another; for some grave offences, one confesses to another; and some offences cannot be confessed—such an inconfessable offence refers to a pārājika offence. For committing a pārājika offence, there are three legal procedures: first, if committed and concealed, one is given the karman of permanent expulsion (nāśanā); second, if committed and not concealed, one is given the karman of training in penance for the rest of one's life; third, if a person undergoing penance commits it again, she is given the karman of permanent expulsion.)

2.59

Procedure for carrying out permanent expulsion against one who conceals. (If one commits a pārājika and conceals it, after the saṃgha has formally reproached her, reminded her, and charged her with the offence, it should be performed as follows:)

2.60

"Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so has committed a certain pārājika offence. If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha now executes the karman of permanent expulsion for that pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together. This is the ñatti."

2.61

"Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so has committed a certain pārājika offence; the saṃgha now executes the karman of permanent expulsion for that pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together. Whichever ayyes approve the saṃgha executing the karman of permanent expulsion for that pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together, let them remain silent; whoever does not approve, let her speak. (To be said three times.) The saṃgha has approved executing the karman of permanent expulsion for that pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together. The saṃgha approves, therefore it is silent; so is this matter maintained."

2.62

Procedure for granting lifelong penance to one who does not conceal. (The Vinaya says: If one has not committed a pārājika, one should never commit it; if one has committed it, but has no intention of concealing it and confesses according to the Dharma, the saṃgha is permitted to grant her the karman of pārājika penance. That bhikṣuṇī, maintaining proper deportment within the saṃgha, should make the request as follows:)

2.63

"Suṇātu me ayye saṃgho! I, bhikṣuṇī so-and-so, have committed a certain pārājika offence and have had no intention of concealing it. I now request the pārājika precepts from the saṃgha. May the saṃgha grant me, bhikṣuṇī so-and-so, the pārājika precepts, out of compassion." (To be said three times. The saṃgha should grant the procedure as follows:)

2.64

"Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so has committed a certain pārājika offence without an intention to conceal, and now requests the pārājika precepts from the saṃgha. If the saṃgha's time has arrived, and the saṃgha permits, the saṃgha now grants the pārājika precepts to bhikṣuṇī so-and-so. This is the ñatti."

2.65

"Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so has committed a certain pārājika offence without an intention to conceal, and now requests the pārājika precepts from the saṃgha; the saṃgha now grants the pārājika precepts to bhikṣuṇī so-and-so. Whichever ayyes approve the saṃgha granting the pārājika precepts to bhikṣuṇī so-and-so, let them remain silent; whoever does not approve, let her speak. (To be said three times.) The saṃgha has approved granting the pārājika precepts to bhikṣuṇī so-and-so. The saṃgha approves, therefore it is silent; so is this matter maintained." (Having obtained the pārājika penance, she must conform to it in every matter for the rest of her life. The rules for conforming are: she must not confer the full ordination on others; she must not provide dependence (niśraya) to others; she must not keep a śrāmaṇerikā; if appointed to request instruction for the bhikṣuṇī-saṃgha, she must not accept; even if appointed, she should not go; she should not recite the precepts for the saṃgha; she should not question or answer on the Vinaya within the saṃgha; she should not accept an appointment by the saṃgha to serve as an administrator; she should not accept an appointment by the saṃgha to judge matters elsewhere; she should not accept an appointment by the saṃgha to run errands; she should not enter a village early and return at dusk; she must stay close to bhikṣuṇīs; she must not associate with non-Buddhists or white-robed laity; she must comply with the rules of bhikṣuṇīs; she must not engage in worldly gossip; she must not recite the Vinaya within the community, though if no one else can recite it, it is permitted; she must not commit this offence again; nor should she commit other offences, whether similar, arising from this, or graver than this; she must not criticize the saṃgha's karmans or those who perform karmans; she must not accept pure bhikṣuṇīs spreading sitting-mats, providing foot-washing water, wiping leather sandals, massaging her body, prostrating, welcoming, seeing off, or greeting her; she should not accept pure bhikṣuṇīs holding her robes or bowl; she must not reprove pure bhikṣuṇīs to cause them to remember or to undergo punishment based on their own confession; she should not testify to judge people's disputes; she must not obstruct pure bhikṣuṇīs from the recitation of precepts or pravāraṇā; she must not quarrel with pure bhikṣuṇīs. When the saṃgha recites the precepts and performs karmans, whether the bhikṣuṇī granted the pārājika penance comes or does not come, the saṃgha incurs no offence.)

2.66

Procedure for carrying out permanent expulsion against a person undergoing penance who commits an offence again. (If she commits an offence again after being granted the pārājika penance, she should be permanently expelled. After reproving her, etc., it should be performed as follows:)

2.67

2.68

"Suṇātu me ayye saṃgho! This bhikṣuṇī so-and-so has committed a certain pārājika offence without an intention to conceal, and requested the pārājika precepts from the saṃgha; the saṃgha granted the pārājika precepts to bhikṣuṇī so-and-so. While training in penance, this bhikṣuṇī has committed a certain pārājika offence again; the saṃgha now executes the karman of permanent expulsion for recommitting a certain pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together. Whichever ayyes approve the saṃgha executing the karman of permanent expulsion for recommitting a certain pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together, let them remain silent; whoever does not approve, let her speak. (To be said three times.) The saṃgha has approved executing the karman of permanent expulsion for recommitting a certain pārājika offence against bhikṣuṇī so-and-so, so that she may neither reside together nor participate in monastic affairs together. The saṃgha approves, therefore it is silent; so is this matter maintained."

2.69

Procedures for clearing saṃghāvaśeṣa offences (There are three kinds of karman: first, the half-month mānāpya; second, if one re-offends while practising it, carrying out the half-month mānāpya from the start [mūlāyakarṣaṇa]; third, rehabilitation [abbhāna / mānāpya-rehabilitation]. But in terms of the status of having received the procedure there are two: first, receiving the procedure and re-offending, where there are three karmans; second, receiving the procedure and not re-offending, where there are two karmans.)

2.70

Procedure for granting the half-month mānāpya (If one commits a saṃghāvaśeṣa offence, one should practise mānāpya for a half-month within both saṃghas, each having a full quorum of four persons. That bhikṣuṇī should go into the midst of the saṃgha, kneel down with knees together, and make her request like this:)

2.71

"May the venerable saṃgha listen! I, the bhikṣuṇī so-and-so, have committed such-and-such a saṃghāvaśeṣa offence, and now request from the saṃgha the half-month mānāpya. May the saṃgha grant me, the bhikṣuṇī so-and-so, the half-month mānāpya, out of compassion." (Spoken three times. The saṃgha should grant the procedure like this:)

2.72

"May the venerable saṃgha listen! This bhikṣuṇī so-and-so has committed such-and-such a saṃghāvaśeṣa offence, and now requests from the saṃgha the half-month mānāpya. If the saṃgha's time has come, and the saṃgha consents, the saṃgha grants the bhikṣuṇī so-and-so the half-month mānāpya. This is the ñatti."

2.73

"May the venerable saṃgha listen! This bhikṣuṇī so-and-so has committed such-and-such a saṃghāvaśeṣa offence, and now requests from the saṃgha the half-month mānāpya; the saṃgha grants the bhikṣuṇī so-and-so the half-month mānāpya. Whichever venerable ones consent to the saṃgha's granting the bhikṣuṇī so-and-so the half-month mānāpya, remain silent; whoever does not consent, speak! (Spoken three times.) The saṃgha has consented to granting the bhikṣuṇī so-and-so the half-month mānāpya. The saṃgha consents, because of silence; so is this matter maintained."

2.74

Procedure for announcing to the saṃgha the practice of mānāpya (When she, having obtained the procedure, wishes immediately to practise it, she should be fully decorous in the midst of the saṃgha and make an announcement like this:)

2.75

"May the venerable saṃgha listen! I, the bhikṣuṇī so-and-so, have committed such-and-such a saṃghāvaśeṣa offence, and have requested from the saṃgha the half-month mānāpya; the saṃgha has granted me, the bhikṣuṇī so-and-so, the half-month mānāpya. I am now practising the mānāpya procedure; may the saṃgha remember and hold this." (Spoken three times. Having announced her practice, she fully carries out the thirty-five observances [samādāna-vatta]; those thirty-five observances have already been explained above. When she goes to the place of pure bhikṣus and bhikṣuṇīs, she acts toward each and every one just as a disciple carries out the disciple's duties at the place of an upādhyāya. There are eight situations in which a night is lost: first, going to another monastery without announcing it; second, guest bhikṣus or bhikṣuṇīs arriving without [her] announcing it; third, having business and leaving the sīmā on one's own without announcing it; fourth, bhikṣus or bhikṣuṇīs walking slowly inside the monastery without [her] announcing it; fifth, being ill and not sending a messenger to announce it; sixth, aside from a companion, two or three persons lodging together in one room; seventh, staying in a place where there are no bhikṣus or bhikṣuṇīs; eighth, not announcing it at the time of the fortnightly poṣadha. These are the eight situations in which a night is lost. For whichever single situation she violates, she loses one night and incurs a duṣkṛta offence.)

2.76

Procedure for announcing daily in the midst of the saṃgha (This bhikṣuṇī practising mānāpya should lodge within the saṃgha and announce daily to the saṃgha. When announcing, she should be fully decorous in the midst of the saṃgha and say in announcement:)

2.77

2.78

Procedure for announcing the suspension of practice (If the great assembly is difficult to assemble, or if one does not wish to practise, or if that person is weak and has much shame, she should go to one pure bhikṣu or bhikṣuṇī, be fully decorous, and say in announcement:)

2.79

"Venerable one (addressing a nun, say 'Sister')! I, the bhikṣuṇī so-and-so, today give up the instructions and do not carry them out."

2.80

Procedure for announcing the resumption of practice (When she wishes to practise, she should go to one pure bhikṣu or bhikṣuṇī, be fully decorous, and say in announcement:)

2.81

"Venerable one (addressing a nun, say 'Sister')! I, the bhikṣuṇī so-and-so, today will carry out whatever is instructed." (Having made this announcement, she practises as before.)

2.82

Procedure for announcing the completion and conclusion of mānāpya practice (When the practice is completed, she should immediately announce it to the saṃgha. Coming into the midst of the saṃgha, she should be fully decorous and say in announcement:)

2.83

2.84

Procedure for granting [mānāpya] from the start for mānāpya [mūlāyakarṣaṇa] (Since she re-offended during her practice, she is therefore granted the procedure for starting from the beginning. She goes into the midst of the saṃgha, and being fully decorous, makes her request like this:)

2.85

"May the venerable saṃgha listen! I, the bhikṣuṇī so-and-so, have committed such-and-such a saṃghāvaśeṣa offence, and have requested from the saṃgha the half-month mānāpya; the saṃgha has granted me, the bhikṣuṇī so-and-so, the half-month mānāpya. While I, the bhikṣuṇī so-and-so, was practising mānāpya, in the interval I again committed such-and-such a saṃghāvaśeṣa offence. I now request from the saṃgha the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence. May the saṃgha grant me, the bhikṣuṇī so-and-so, the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence, out of compassion." (Spoken three times. The saṃgha should grant the procedure:)

2.86

2.87

"May the venerable saṃgha listen! This bhikṣuṇī so-and-so has committed such-and-such a saṃghāvaśeṣa offence, and has requested from the saṃgha the half-month mānāpya; the saṃgha has granted this bhikṣuṇī so-and-so the half-month mānāpya. While this bhikṣuṇī so-and-so was practising mānāpya, in the interval she again committed such-and-such a saṃghāvaśeṣa offence, and now requests from the saṃgha the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence; the saṃgha grants the bhikṣuṇī so-and-so the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence. Whichever venerable ones consent to the saṃgha's granting the bhikṣuṇī so-and-so the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence, remain silent; whoever does not consent, speak! (Spoken three times.) The saṃgha has consented to granting the bhikṣuṇī so-and-so the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence. The saṃgha consents, because of silence; so is this matter maintained." (Announcing the practice, etc., and the treatment are the same as before; in carrying it out, full details must be cited.)

2.88

Procedure for granting rehabilitation for unbroken mānāpya (This procedure for rehabilitation is twofold: first, the procedure for unbroken mānāpya; second, the procedure for broken mānāpya. When that bhikṣuṇī of unbroken practice has completed the mānāpya, she should undergo rehabilitation in both saṃghas, each having a full quorum of twenty persons. She goes into the midst of the saṃgha, and being fully decorous, makes her request like this:)

2.89

2.90

2.91

2.92

Procedure for granting rehabilitation for broken mānāpya (That bhikṣuṇī of broken practice, being fully decorous in the midst of the saṃgha, makes her request like this:)

2.93

"May the venerable saṃgha listen! I, the bhikṣuṇī so-and-so, have committed such-and-such a saṃghāvaśeṣa offence, and have requested from the saṃgha the half-month mānāpya; the saṃgha has granted me, the bhikṣuṇī so-and-so, the half-month mānāpya. While I, the bhikṣuṇī so-and-so, was practising mānāpya, in the interval I again committed such-and-such a saṃghāvaśeṣa offence, and also requested from the saṃgha the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence; the saṃgha also granted me, the bhikṣuṇī so-and-so, the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence. I, the bhikṣuṇī so-and-so, have completed the practice of the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence, and now request from the saṃgha the karman of rehabilitation. May the saṃgha grant me, the bhikṣuṇī so-and-so, the karman of rehabilitation, out of compassion." (Spoken three times. The saṃgha should grant the procedure:)

2.94

"May the venerable saṃgha listen! This bhikṣuṇī so-and-so has committed such-and-such a saṃghāvaśeṣa offence, and has requested from the saṃgha the half-month mānāpya; the saṃgha has granted this bhikṣuṇī so-and-so the half-month mānāpya. While this bhikṣuṇī so-and-so was practising mānāpya, in the interval she again committed such-and-such a saṃghāvaśeṣa offence, and also requested from the saṃgha the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence; the saṃgha also granted this bhikṣuṇī so-and-so the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence. This bhikṣuṇī so-and-so has completed the practice of the half-month mānāpya and the karman for mānāpya from the start for the former offence and the interval re-offence, and now requests from the saṃgha the karman of rehabilitation. If the saṃgha's time has come, and the saṃgha consents, the saṃgha grants the bhikṣuṇī so-and-so rehabilitation. This is the ñatti."

2.95

"Let the venerable saṃgha listen! This bhikṣuṇī so-and-so, having committed a certain saṃghāvaśeṣa offence, has already begged the half-month mānāpya from the saṃgha; the saṃgha has already granted the half-month mānāpya to this bhikṣuṇī so-and-so. While this bhikṣuṇī so-and-so was undergoing the mānāpya, she committed an additional certain saṃghāvaśeṣa offence midway, and also begged from the saṃgha a half-month mānāpya for the earlier-committed offence and the midway recurrently committed certain saṃghāvaśeṣa offence, as well as the karman for rehabilitation to the original day of mānāpya; the saṃgha also granted to this bhikṣuṇī so-and-so the half-month mānāpya for the earlier-committed offence and the midway recurrently committed certain saṃghāvaśeṣa offence, as well as the karman for rehabilitation to the original day of mānāpya. This bhikṣuṇī so-and-so has completed undergoing the half-month mānāpya for the earlier-committed offence and the midway recurrently committed certain saṃghāvaśeṣa offence, as well as the karman for rehabilitation to the original day of mānāpya; now she begs from the saṃgha the karman of mānāpya rehabilitation; the saṃgha grants mānāpya rehabilitation to bhikṣuṇī so-and-so. Whichever elders approve that the saṃgha grants mānāpya rehabilitation to bhikṣuṇī so-and-so, remain silent; whoever does not approve, speak! (Spoken three times.) The saṃgha has approved granting mānāpya rehabilitation to bhikṣuṇī so-and-so. Because the saṃgha approves and remains silent, so is this matter maintained."

2.96

Procedure for Removing Sthūlātyaya Offences: (Note: this sthūlātyaya has two classes: first, primary; second, secondary. Within these two, confession has three grades. First, the superior grade, confessed before a great assembly: under primary offences, this refers to being the leader in breaking the wheel of Dharma, theft of four [māṣas], killing a deity, and so forth; under secondary offences, the heavy sthūlātyayas subordinate to pārājika. Second, the intermediate grade, confessed before a small assembly: under primary offences, this refers to schism of the karman-saṃgha, being an accomplice in breaking the wheel of Dharma, theft of three or two [māṣas], and so forth; under secondary offences, the light sthūlātyayas subordinate to pārājika and the heavy sthūlātyayas subordinate to saṃghāvaśeṣa. Third, the inferior grade, confessed before one person: under primary offences, this refers to shaving hair, nudity, human skin, stone bowls, eating raw meat or blood, wearing the robes of non-Buddhists, theft of one coin, and so forth; under secondary offences, the light sthūlātyayas subordinate to saṃghāvaśeṣa.)

2.97

Procedure for Confessing before the Saṃgha: (That is, the aforementioned superior-grade sthūlātyaya offence should be confessed before the saṃgha. She goes into the saṃgha, performs the proper deportment, and begs confession from the saṃgha. She begs in this manner:)

2.98

"Suṇātu me ayye saṃgho! I, bhikṣuṇī so-and-so, have committed a certain sthūlātyaya offence; now I beg confession from the saṃgha. May the saṃgha grant me, bhikṣuṇī so-and-so, confession, out of compassion! (Spoken three times.)"

2.99

Procedure for Requesting a Confession Master: (One who wishes to confess then requests a pure bhikṣuṇī within the saṃgha to serve as confession master. One must not confess to an offender, nor may an offender receive another's confession; that bhikṣuṇī must go to a pure bhikṣuṇī. If all the saṃgha have committed offences and none may receive confession, if there is a visiting bhikṣuṇī who arrives pure and free from offence, she should go to her and confess; if no visiting bhikṣuṇī arrives, two or three persons should immediately be deputed to go to a nearby pure assembly to confess. These bhikṣuṇīs should return to their residence, and the various bhikṣuṇīs of that residence should confess to these pure nuns. Performing the proper deportment, she makes the request in this manner:)

2.100

"Ayye, focus your thoughts! I, bhikṣuṇī so-and-so, have committed a certain sthūlātyaya offence; now I request ayye to serve as my confession master. May ayye serve as my confession master for my sake, out of compassion! (Spoken once.)"

2.101

Procedure for the Confession Master's Motion to the Saṃgha: (The recipient of the confession is not permitted to immediately consent, but must make a motion to the saṃgha. The motion says:)

2.102

"Suṇātu me ayye saṃgho! Bhikṣuṇī so-and-so has committed a certain sthūlātyaya offence; now she begs confession from the saṃgha. If the time has arrived for the saṃgha, and the saṃgha gives approval, I will receive the confession of bhikṣuṇī so-and-so. Such is the ñatti." (Having made this motion, she should only then reply:) "It may be so."

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尼羯磨 — Classical Chinese