尼羯磨 3

English (machine translation) 3

Language: English

3.1

Compiled by the śramaṇa Huaisu of West Taiyuan Monastery

Procedure for admonishing one who complies with a suspended bhikṣu (At that time, against the bhikṣu Channa, the bhikṣu-saṃgha performed a codanā, dhammena, according to the Vinaya, and as taught by the Buddha, yet he did not comply, did not repent, and the saṃgha had not yet granted him communion. At that time, there was a bhikṣuṇī named Weici who went back and forth serving the bhikṣu Channa. The Buddha said, "I permit the saṃgha to perform a jñapticaturtha-karman of rebuke and admonition for the bhikṣuṇī Weici." The bhikṣuṇīs said to this bhikṣuṇī:)

3.4

"Against this bhikṣu, the saṃgha performed a suspension, dhammena, according to the Vinaya, and as taught by the Buddha, yet he did not comply, did not repent, and the saṃgha has not yet granted him communion. Do not follow him; abandon this matter, lest you be suspended by the saṃgha and commit a further grave offence." (If she complies with the words, it is well. If she does not comply with the words,) a ñatti should be performed. (After the ñatti, one should say to her again:) "Sister, you should know that I have already made the ñatti, and the remaining karmans are yet to come. Abandon this matter, lest you be suspended by the saṃgha and commit a further grave offence." (If she complies with the words, it is well. If she does not comply with the words,) the first karman should be performed. (After the first karman has been performed, one should say:) "Sister! I have already performed the ñatti and the first karman for you, and there remain two karmans. You should abandon this matter, lest you be suspended by the saṃgha and commit a further grave offence." (If she complies with the words, it is well. If she does not comply with the words,) the second karman should be performed. (After the second karman has been performed, one should say to her again:) "Sister, do you know? I have already performed the ñatti and two karmans, and there remains one karman. Abandon this matter, lest you be suspended by the saṃgha and commit a further grave offence." (If she complies with the words, it is well. If she does not comply with the words,) the third karman is performed. (When the third karman is completed, it is a pārājika. If she abandons it after the ñatti and two karmans are completed, it is three sthūlātyayas. If she abandons it after the ñatti and one karman are completed, it is two sthūlātyayas. If she abandons it after the ñatti is completed, it is one sthūlātyaya. If she abandons it before the ñatti is completed, it is a duṣkṛta. If prior to the ñatti she complies with the suspended monk, all are duṣkṛtas. The substance of the karman procedure is fully as explained in the Vinaya.)

3.5

Procedure for admonishing one who schisms the saṃgha (If a bhikṣuṇī uses expedients wanting to schism the harmonious saṃgha, adopts practices that schism the saṃgha, and stubbornly adheres to them without abandoning them, that bhikṣuṇī should be admonished by the bhikṣuṇī who says:)

3.6

"Ayye! Do not use expedients wanting to schism the harmonious saṃgha; do not adopt practices that schism the saṃgha, adhering to them stubbornly without abandoning them. Ayye! You should be harmonious with the saṃgha, joyful and unquarrelsome, united like water and milk, dwelling in increase and comfort within the Buddha-Dharma. Ayye! Abandon this matter; do not cause the saṃgha to formulate a rebuke and admonition, thereby committing a grave offence." (If she heeds the words, it is well. If she does not heed the words,) furthermore cause bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, or kings, ministers, and various śramaṇas and brāhmaṇas of other paths, or bhikṣuṇīs from other regions who know that person and whose words she trusts and accepts, to come. (If she heeds their words, it is well. If she does not heed their words,) a ñatti should be performed. (After the ñatti has been performed, one should entreat her further:) "Ayye! I have completed the ñatti, and the remaining karmans are yet to come. You should now abandon this matter; do not cause the saṃgha to perform a karman for you, committing a further grave offence." (If she heeds the words, it is well. If she does not heed the words,) the first karman should be performed. (After the first karman has been performed, one should entreat her further:) "Ayye! I have completed the ñatti and performed the first karman, and there remain two karmans. You should abandon this matter; do not cause the saṃgha to perform a further karman for you, thereby committing a grave offence." (If she heeds the words, it is well. If she does not heed the words,) the second karman should be performed. (After the second has been performed, one should entreat her further, saying:) "Ayye! I have completed the ñatti and two karmans, and there remains one karman. You should abandon this matter; do not cause the saṃgha to perform a further karman for you, thereby committing a grave offence." (If she can abandon it, it is well. If she cannot abandon it,) the third karman is proclaimed to her. (When the third karman has been proclaimed, it is a saṃghāvaśeṣa. If she abandons it after the ñatti and two karmans have been completed, it is three sthūlātyayas. If she abandons it after the ñatti and one karman have been completed, it is two sthūlātyayas. If she abandons it after the ñatti has been completed, it is one sthūlātyaya. If she abandons it before the initial ñatti is completed, it is a duṣkṛta. If before any ñatti she uses expedients wanting to schism the harmonious saṃgha, adopts practices that schism the harmonious saṃgha, and stubbornly adheres to them without abandoning them, all are duṣkṛtas. The substance of the karman procedure is fully as explained in the Vinaya.)

3.7

Procedure for admonishing the supporters of one who schisms the saṃgha (When the saṃgha admonishes that bhikṣuṇī who schisms the saṃgha, if there are further bhikṣuṇīs belonging to an unrighteous faction—one, two, three, or many—who say to the bhikṣuṇīs, "Ayye! Do not admonish this bhikṣuṇī; this bhikṣuṇī is one who speaks according to the Dharma and speaks according to the Vinaya; what this bhikṣuṇī says, we approve," the bhikṣuṇīs should say:)

3.8

"Do not speak such words, saying, 'This bhikṣuṇī is one who speaks according to the Dharma and speaks according to the Vinaya; what this bhikṣuṇī says, we approve.' In fact, this bhikṣuṇī does not speak according to the Dharma and does not speak according to the Vinaya. You must not ruin the harmonious saṃgha; you should assist the harmonious saṃgha. Ayye! Be harmonious with the saṃgha, joyful and unquarrelsome, etc.," as before. (The substance of the karman procedure is also as explained in the Vinaya.)

3.9

Procedure for admonishing one who, upon being banished, slanders the saṃgha (If there is a bhikṣuṇī who engages in bad conduct and defiles other households, which has been fully seen and heard, and when the saṃgha performs the procedure of banishment, she then slanders the saṃgha, saying, "The bhikṣuṇīs have attachment, anger, fear, and delusion; among bhikṣuṇīs with the same offences, some are expelled and some are not expelled," the bhikṣuṇīs should say to her:)

3.10

"Ayye! Your defiling of other households has been seen and heard; your bad conduct has been seen and heard. Ayye, defiling other households and engaging in bad conduct, abandon this matter; do not be rebuked by the saṃgha, committing a further grave offence." (If she complies with the words, it is well; if she does not comply with the words, up to proclaiming the third, as above. The substance of the jñapticaturtha-karman procedure is also as explained in the Vinaya.)

3.11

Procedure for admonishing one who is ill-natured and refuses to accept words (If there is a bhikṣuṇī who is ill-natured and refuses to accept others' words, and when the bhikṣuṇīs instruct her dhammena according to the precepts, she makes herself unapproachable to talk to and says to the bhikṣuṇīs, "Ayye! Do not speak to me whether good or bad, and I too will not speak to the ayyes whether good or bad. Cease, ayye! There is no need to admonish me," that bhikṣuṇī is admonished by the bhikṣuṇī who says:)

3.12

"Ayye! Do not make yourself unapproachable to talk to; make yourself approachable to talk to. May the ayye admonish the bhikṣuṇīs dhammena, and the bhikṣuṇīs will also admonish the ayye dhammena. Thus the community of Buddha's disciples gains increase, mutually instructing one another, mutually admonishing one another, and mutually repenting to one another. Ayye! Abandon this matter; do not be rebuked by the saṃgha, committing a further grave offence." (If she complies with the words, it is well; if she does not comply with the words, up to the third, as above. The substance of the jñapticaturtha-karman procedure is also just as explained in the Vinaya.)

3.13

The procedure for admonishing against living in association: (At that time, there were two bhikṣuṇīs, the first named Somā and the second named Bhabhāyī, who constantly lived in close association, together committed evil deeds, spread bad reputations, and reciprocally concealed each other's offences. The other bhikṣuṇīs said to them, "Ayye! You two must not associate closely, commit evil deeds together, spread bad reputations, and reciprocally conceal each other's offences. If you do not closely associate, commit evil deeds together, spread bad reputations, and reciprocally conceal each other's offences, there will be increase and blissful abiding in the Buddha's Dharma." Yet they still did not reform. The Buddha said, "I allow the saṃgha to carry out a jñapticaturtha-karman of admonition to cause them to abandon this matter." The other bhikṣuṇīs should admonish these bhikṣuṇīs, saying:)

3.14

"Ayye! Do not associate closely, commit evil deeds together, spread bad reputations, and conceal each other's offences. If you do not closely associate, commit evil deeds together, and spread bad reputations, you will attain increase and blissful abiding in the Buddha's Dharma. You ought to abandon this matter; do not be rebuked by the saṃgha and thereby commit further grave offences." (If they comply with the words, it is well; if they do not comply with the words, it is spoken up to three times as above. The substantial procedure of the jñapticaturtha-karman is also clarified as in the Vinaya.)

3.15

The procedure for admonishing against slandering the saṃgha and encouraging living in association: (At that time, after the two bhikṣuṇīs living in association had been admonished by the saṃgha, the group of six bhikṣuṇīs instructed them, saying, "You should live together. Why? I also see other bhikṣuṇīs living together, closely associating, together committing evil deeds, spreading bad reputations, and concealing each other's offences. The saṃgha, out of anger, instructs you to live apart." The Buddha said, "I allow the saṃgha to carry out a jñapticaturtha-karman of rebuke against the group of six bhikṣuṇīs." A bhikṣuṇī should admonish those bhikṣuṇīs, saying:)

3.16

"Ayye! Do not instruct the other bhikṣuṇīs, saying: 'Do not live apart; you should live together. I also see other bhikṣuṇīs closely associating, committing evil deeds together, spreading bad reputations, and concealing each other's offences. The saṃgha, out of anger, instructs you to live apart.' At present, there are only these two bhikṣuṇīs and no others who closely associate, commit evil deeds together, spread bad reputations, and conceal each other's offences. If these bhikṣuṇīs live apart, there will be increase and blissful abiding in the Buddha's Dharma. You may now abandon this matter; do not be rebuked by the saṃgha and thereby commit further grave offences." (If they comply with the words, it is well; if they do not comply with the words, it is spoken up to three times as above. The substantial procedure of the jñapticaturtha-karman is also clarified as in the Vinaya.)

3.17

The procedure for admonishing against renouncing the Three Jewels with an angry mind: (At that time, the group of six bhikṣuṇīs, upon a single slight matter, became angry and displeased, and then said: "I renounce the Buddha, renounce the Dharma, renounce the saṃgha! It is not that there are only these Śākyan recluses; there are other recluses, brahmins, and practitioners of the brahmacarya. We can also practice the brahmacarya among them." The Buddha said, "I allow the saṃgha to carry out a jñapticaturtha-karman of rebuke to cause them to abandon this matter." A bhikṣuṇī should admonish that bhikṣuṇī, saying:)

3.18

"Ayye! Do not, upon a single slight matter, become angry and displeased, and then say: 'I renounce the Buddha, renounce the Dharma, renounce the saṃgha! It is not that there are only these Śākyan recluses; there are other recluses, brahmins, and practitioners of the brahmacarya. We can also practice the brahmacarya among them.' Abandon this matter; do not be rebuked by the saṃgha and thereby commit further grave offences." (If she complies with the words, it is well; if she does not comply with the words, it is spoken up to three times as above. The substantial procedure of the jñapticaturtha-karman is also clarified as in the Vinaya.)

3.19

The procedure for admonishing against instigating the four disputes and slandering the saṃgha: (At that time, there was a bhikṣuṇī named Kālī who was fond of quarreling and poor at remembering dispute matters. Subsequently, she became angry and said: "The saṃgha has partiality, has hatred, has fear, and has delusion." The Buddha said, "I allow the saṃgha to carry out a jñapticaturtha-karman of rebuke against the bhikṣuṇī Kālī to cause her to abandon this matter." A bhikṣuṇī should admonish that bhikṣuṇī, saying:)

3.20

"Ayye! Do not be fond of quarreling and disputing, be poor at remembering dispute matters, and subsequently become angry and say: 'The saṃgha has partiality, has hatred, has fear, and has delusion.' The saṃgha does not have partiality, does not have hatred, does not have fear, and does not have delusion; you yourself have partiality, have hatred, have fear, and have delusion. You may now abandon this matter; do not be rebuked by the saṃgha and thereby commit further grave offences." (If she complies with the words, it is well; if she does not comply with the words, it is spoken up to three times as above. The substantial procedure of the jñapticaturtha-karman is also clarified as in the Vinaya.)

3.21

The procedure for admonishing against the wrong view of stating that indulging in sensual desires does not obstruct the Path: (If there is a bhikṣuṇī who says: "I understand the Dharma taught by the Buddha to mean that practicing sensual desire is not a phenomenon that obstructs the Path," the good bhikṣuṇīs should admonish this bhikṣuṇī, saying:)

3.22

"Do not say this; do not slander the World-Honoured One. Slandering the World-Honoured One is not good, for the World-Honoured One does not say this. The World-Honoured One, through countless skillful means, taught that practicing sensual desire is a phenomenon that obstructs the Path. You may now abandon this matter; do not be rebuked by the saṃgha and thereby commit further grave offences." (If she complies with the words, it is well; if she does not comply with the words, it is spoken up to three times as above. The substantial procedure of the jñapticaturtha-karman is also clarified as in the Vinaya. The procedure for admonishing a śikṣamāṇā or a śrāmaṇerikā is identical to this without difference.)

3.23

The procedure for admonishing against associating with the son of a householder: (At that time, there was a bhikṣuṇī who closely associated with a householder and the householder's son, lived together with them, and acted improperly. At that time, the bhikṣuṇīs admonished her, saying: "Do not closely associate with the householder and the householder's son and act improperly. You, sister, should live apart. If you live apart, you will attain increase and bliss in the Buddha's Dharma." Yet she still would not live apart. The Buddha said, "I allow the saṃgha to carry out a jñapticaturtha-karman of rebuke against that bhikṣuṇī to cause her to abandon this matter." A bhikṣuṇī should admonish that bhikṣuṇī, saying:)

3.24

"Sister! Do not closely associate with the householder and the householder's son and act improperly. You must live apart; if you live apart, there will be increase and bliss in the Buddha's Dharma. You may now abandon this matter; do not be rebuked by the saṃgha and thereby commit grave offences." (If she complies with the words, it is well; if she does not comply with the words, it is spoken up to three times as above. The substantial procedure of the jñapticaturtha-karman is also clarified as in the Vinaya.)

3.25

The procedure for admonishing against committing an offence: (If there is a bhikṣuṇī who is about to commit [an offence ranging from] a pārājika down to a duṣkṛta, the bhikṣuṇīs should admonish this bhikṣuṇī in accordance with the Dharma, saying:)

3.26

"Ayye! Do not do this; this should not be done. What you are doing, ayye, is not the Dharma, not the vinaya, not that which was taught by the Buddha." (Yet if this bhikṣuṇī does not comply with the good bhikṣuṇīs' admonition and exhortation in accordance with the Dharma, and proceeds to violate the precepts: if this bhikṣuṇī herself knew that what she was doing was right and clearly thought the other who admonished her was wrong, and intentionally did it, she commits the fundamental [offence]; for not complying with the words, [she commits] a duṣkṛta. If this bhikṣuṇī herself knew that what she was doing was wrong and clearly thought the other who admonished her was right, and intentionally did it, she commits the fundamental [offence]; for not complying with the words, [she commits] a pāyattika. If an unintelligent person does not know the procedure of admonition, one should say to her:) "You may ask your upādhyāyinī or ācāryā, study and inquire further, recite the sūtras, and having understood the procedure of admonition, only then administer the admonition." (This single procedure of admonition universally applies to preventing wrongdoing; it is unlike the saṃgha's formal admonition, which is established separately according to the case.)

3.27

Section 15: Settling Disputes (Adhikaraṇa-śamatha)

3.28

The procedure for granting the settlement in the presence (sammukha-vinaya): (If there is a bhikṣuṇī and, without the person being present, a karman is performed, the Buddha said, "A karman should not be performed when the person is not present.")

3.29

"From this day forth, in establishing the settlement in the presence to settle disputes with the bhikṣuṇīs, the settlement in the presence should be stated in this way." (However, presence has five aspects: namely, the Dharma, the vinaya, the person, the saṃgha, and the sīmā. What is presence of the Dharma? It is the Dharma held that settles the dispute. What is presence of the vinaya? It is the vinaya held that settles the dispute. What is presence of the person? It is the mutual exchange of words and arguments. What is presence of the saṃgha? It is assembling harmoniously in one place for the same karman, where those who do not come send their chanda, and those who are present and ought to object do not object. What is presence of the sīmā? It is carrying out the karman within the designated boundary of the sīmā.)

3.30

The procedure for granting the settlement through recollection (smṛti-vinaya): (If there is a bhikṣuṇī who truly did not commit a grave offence—pārājika, saṃghāvaśeṣa, or sthūlātyaya—and there are bhikṣuṇīs who all claim that she committed a grave offence, and question her, saying, "Do you recollect committing a grave offence or not?" She does not recollect committing it, and replies, "I do not recollect committing such an offence." She then says to the bhikṣuṇīs, "Sisters! Do not repeatedly cross-examine me." The bhikṣuṇīs nevertheless cross-examine her without ceasing. The Buddha said, "I allow the saṃgha to perform for her the jñapticaturtha-karman of the settlement through recollection." The request to perform it is as in the text.)

3.31

"From this day forth, in establishing the settlement through recollection to settle disputes with the bhikṣuṇīs, the settlement through recollection should be stated in this way." (What is the settlement through recollection? Concerning this offence of that bhikṣuṇī, one should never again raise an accusation or call it to recollection.)

3.32

The procedure for granting the settlement for the non-insane (amūḍha-vinaya): (If there is a bhikṣuṇī who was insane and mentally disturbed, frequently committed multiple offences, acted contrary to the recluse's code, spoke without restraint, and whose coming and going, exiting and entering were not in accord with proper deportment; later, having regained her mind, there are bhikṣuṇīs who say, "You committed grave offences: pārājika and saṃghāvaśeṣa," and question her, saying, "Do you recollect committing a grave offence or not?" She immediately replies, "Previously, when I was insane and mentally disturbed, I frequently committed multiple offences. It was not done intentionally by me; it was simply madness and insanity. Sisters, you need not repeatedly challenge and cross-examine me." The bhikṣuṇīs nevertheless challenge and cross-examine her without ceasing. The Buddha said, "I allow the saṃgha to carry out the jñapticaturtha-karman of the settlement for the non-insane for her." The request to perform it is as in the text.)

3.33

"From this day forth, in establishing the settlement for the non-insane to settle disputes with the bhikṣuṇīs, the settlement for the non-insane should be stated in this way." (What is the settlement for the non-insane? Concerning this offence of that bhikṣuṇī, one should never again raise an accusation or call it to recollection.)

3.34

The procedure for granting the settlement by voluntary confession (pratijñākāraka-vinaya): (If a bhikṣuṇī, with pure divine vision, sees a bhikṣuṇī violate a precept, and without obtaining her voluntary confession, drags her outside the gate, the Buddha said: "It should not be like this. Even at another time, it should not be like this. One must cause her to admit the offence and only then assign the offence; one must not assign an offence without her admitting the offence.")

3.35

"From this day forth, in establishing the settlement by voluntary confession to settle disputes with the bhikṣuṇīs, the settlement by voluntary confession should be stated in this way." (Herein, 'presence of the person' refers to the one who receives the confession and the one who makes the confession. What is 'voluntary confession'? It is confessing by stating the name of the offence and stating the category of the offence. What is 'governance/discipline'? It is reproaching your own mind and generating aversion.)

3.36

The procedure for granting the settlement by majority decision (yadbhūyasikīya-vinaya): (If a dispute matter is present before the bhikṣuṇīs and cannot be settled, they should seek many bhikṣuṇīs who know the Dharma to circulate voting sticks (śalākā) to settle it, determining the decision by the majority of sticks.)

3.37

"From this day forth, in establishing the procedure of using a majority decision to settle disputes with the bhikṣuṇīs, using a majority decision should be stated in this way." (What is a majority decision? It is when one follows the majority who uphold the Dharma, uphold the Vinaya, and uphold the Mātṛkā.)

3.38

The procedure for granting the settlement for specific depravity (tatsvabhāvaiṣīya-vinaya): (If a bhikṣuṇī commits an offence and makes mutually contradictory statements, the Buddha said, "I allow the saṃgha to perform the jñapticaturtha-karman of specific depravity for that bhikṣuṇī." It should be granted in this way: assemble the saṃgha; having assembled, carry out an accusation for her; having carried out the accusation, make her recollect; having made her recollect, assign the offence. The ritual procedure is as in the text. Having performed it, she must follow the practices of the seven [and] five.)

3.39

From this day forth, when determining the settlement of disputes by fixed penalty for the bhikṣuṇīs, one should speak in this way of determining by fixed penalty. (What is the fixed penalty? It is when that bhikṣuṇī has committed this offence, and she should be subjected to accusation and reminding.)

3.40

Procedure for the vinaya of covering over with grass (If the bhikṣuṇīs reflect: "We have committed many infractions of the precepts of the community, which are not the practices of a śramaṇa, both acting and speaking, entering and exiting without restraint. If we were to cross-examine each other concerning these matters, it might cause this dispute to become even deeper and graver, lasting through months and years, so that the dispute could not be extinguished dhammena, according to the vinaya, or according to what the Buddha taught, causing the saṃgha to find no peace." The Buddha said: "This dispute should be extinguished just as covering over the ground with grass.")

3.41

From this day forth, when determining the settlement of disputes by covering over with grass for the bhikṣuṇīs, one should speak in this way of covering over with grass. (What is covering over with grass? It is when one does not further declare the names or classes of the offences to confess them.)

3.42

There are four kinds of disputes: (Disputes over speech, disputes over investigation, disputes over offences, and disputes over matters. What is a dispute over speech? Bhikṣuṇīs argue with bhikṣuṇīs, citing the eighteen matters of dispute: Dharma, non-Dharma, up to what was spoken and what was not spoken. If, based on such signs, they dispute with words and thereupon quarrel with one another, this is called a dispute over speech. What is a dispute over investigation? If bhikṣuṇīs search out offences against other bhikṣuṇīs through the three bases of accusation—breach of śīla, breach of views, breach of deportment—through seeing, hearing, or suspicion; searching out offences based on such signs, conversing without falsehood, seeking the support of companions to comfort their minds, whether accusing or reminding, whether settling this matter or not settling this matter, not being foolish and not being careless—this is called a dispute over investigation. What is a dispute over offences? Committing the seven classes of offences, from pārājika down to improper speech—this is called a dispute over offences. What is a dispute over matters? The performance of legal actions within disputes over speech, the performance of legal actions within disputes over investigation, and the performance of legal actions within disputes over offences—this is called a dispute over matters. The application of remedies to counter disputes is explained in detail in the vinaya text.)

3.43

Chapter 16: Miscellaneous Practices

3.44

Procedure for demarcating a hall for the poṣadha (The vinaya states: It was not known where the poṣadha should be recited. The Buddha said: "I allow the establishment of a hall for the poṣadha." One bhikṣuṇī, with proper deportment, having announced a certain great hall, an upper-story hall, a walking-meditation hall, or a riverbank, or beneath a tree, or beside a boulder, or in a grassy place, should then perform it in this way:)

3.45

"Suṇātu me ayye saṃgho! If the saṃgha's time has arrived, and the saṃgha consents, let a hall for the poṣadha be established at [such-and-such] a place. This is the ñatti."

3.46

"Suṇātu me ayye saṃgho! The saṃgha now establishes a hall for the poṣadha at [such-and-such] a place. Whichever ayyes consent to the saṃgha establishing a hall for the poṣadha at [such-and-such] a place, remain silent; whoever does not consent, speak. The saṃgha has consented to establish a hall for the poṣadha at [such-and-such] a place. The saṃgha consents, therefore it is silent; thus is this matter maintained."

3.47

Procedure for revoking a hall for the poṣadha (If bhikṣuṇīs previously established a hall for the poṣadha and wish to establish one in another place, they are permitted to revoke the previous hall for the poṣadha, and then demarcate another by a jñaptidvitīya-karman. It should be revoked in this way:)

3.48

"Suṇātu me ayye saṃgho! If the saṃgha's time has arrived, and the saṃgha consents, let the hall for the poṣadha at [such-and-such] a place be revoked. This is the ñatti."

3.49

"Suṇātu me ayye saṃgho! The saṃgha now revokes the hall for the poṣadha at [such-and-such] a place. Whichever ayyes consent to the saṃgha revoking the hall for the poṣadha at [such-and-such] a place, remain silent; whoever does not consent, speak. The saṃgha has consented to revoke the hall for the poṣadha at [such-and-such] a place. The saṃgha consents, therefore it is silent; thus is this matter maintained."

3.50

Procedure for demarcating a storeroom (If the place where items are kept is not secure, the Buddha allows a separate room to be demarcated as a storeroom by a jñaptidvitīya-karman. One should announce a room, or a heated room, or an upper story, or a walking-meditation place; one bhikṣuṇī, with proper deportment in the midst of the saṃgha, should announce a certain room as a storeroom. Having announced it, she should perform it in this way:)

3.51

"Suṇātu me ayye saṃgho! If the saṃgha's time has arrived, and the saṃgha consents, let the saṃgha demarcate the room of [so-and-so] as a storeroom. This is the ñatti."

3.52

"Suṇātu me ayye saṃgho! The saṃgha demarcates the room of [so-and-so] as a storeroom. Whichever ayyes consent to the saṃgha demarcating the room of [so-and-so] as a storeroom, remain silent; whoever does not consent, speak. The saṃgha has consented to demarcate the room of [so-and-so] as a storeroom. The saṃgha consents, therefore it is silent; thus is this matter maintained." (If the storeroom is not secure, it is permitted to appoint a person to guard the storeroom, endowed with virtues as above. If she is unwilling, provide her with meritorious surplus and provide her with gruel. If she is still unwilling, of all shares of robes and food received, two shares should be given to her. If she is still unwilling, she should be dealt with dhammena.)

3.53

Procedure for revoking a storeroom (The text is abbreviated and does not contain it; revocation should reverse the demarcation, stating:)

3.54

"Suṇātu me ayye saṃgho! If the saṃgha's time has arrived, and the saṃgha consents, let the saṃgha revoke the storeroom of [so-and-so's] room. This is the ñatti."

3.55

"Suṇātu me ayye saṃgho! The saṃgha revokes the storeroom of [so-and-so's] room. Whichever ayyes consent to the saṃgha revoking the storeroom of [so-and-so's] room, remain silent; whoever does not consent, speak. The saṃgha has consented to revoke the storeroom of [so-and-so's] room. The saṃgha consents, therefore it is silent; thus is this matter maintained."

3.56

Procedure for granting permission to build a hut for oneself without an owner (If a bhikṣuṇī seeks out a site without hazards and without obstruction, she should, in the midst of the saṃgha with proper deportment, make a request in this way:)

3.57

"Suṇātu me ayye saṃgho! I, bhikṣuṇī [so-and-so], myself request to build a hut, without an owner, for myself. I now request from the saṃgha the assignment of a site without hazards and without obstruction." (To be spoken three times. The saṃgha should investigate whether this bhikṣuṇī is trustworthy or not. If she is trustworthy, she should immediately be permitted to build it. If she is not trustworthy, all members of the saṃgha should go there to inspect it. If the saṃgha does not go, send someone trustworthy among the saṃgha to inspect it. If that place has hazards and has obstructions, they should not assign it. If it has no hazards but has obstructions, or has hazards but no obstructions, they also should not assign it. If it has no hazards and no obstructions, they should assign it. It is granted in this way:)

3.58

"Suṇātu me ayye saṃgho! Bhikṣuṇī [so-and-so] herself seeks to build a hut, without an owner, for herself, and requests from the saṃgha the assignment of a site without hazards and without obstruction. If the saṃgha's time has arrived, and the saṃgha consents, let the saṃgha now assign to bhikṣuṇī [so-and-so] a site without hazards and without obstruction. This is the ñatti."

3.59

"Suṇātu me ayye saṃgho! Bhikṣuṇī [so-and-so] herself seeks to build a hut, without an owner, for herself, and requests from the saṃgha the assignment of a site without hazards and without obstruction; the saṃgha now assigns to bhikṣuṇī [so-and-so] a site without hazards and without obstruction. Whichever ayyes consent to the saṃgha assigning to bhikṣuṇī [so-and-so] a site without hazards and without obstruction, remain silent; whoever does not consent, speak. The saṃgha has consented to assign to bhikṣuṇī [so-and-so] a site without hazards and without obstruction. The saṃgha consents, therefore it is silent; thus is this matter maintained." (For building a hut with an owner, the text is the same, only designating it as "having an owner" as the distinction.)

3.60

Procedure for granting the demarcation of non-forfeiture of robes (If there is a bhikṣuṇī who suffers from a wasting disease, has a pāṃsukūla saṃghāṭī that is extremely heavy, and has reason to travel among people, but is unable to carry it; the Buddha also permits the saṃgha to grant to this sick bhikṣuṇī the non-forfeiture of robes by a jñaptidvitīya-karman. She should go before the saṃgha and, with proper deportment, make a request in this way:)

3.61

"Suṇātu me ayye saṃgho! I, bhikṣuṇī [so-and-so], suffer from a wasting disease. This pāṃsukūla saṃghāṭī is heavy, and I have reason to travel among people, but am unable to carry it. I now request from the saṃgha the procedure for non-forfeiture of robes." (To be spoken three times. The saṃgha grants it in this way:)

3.62

3.63

"Suṇātu me ayye saṃgho! Bhikṣuṇī [so-and-so] suffers from a wasting disease, has a pāṃsukūla saṃghāṭī that is heavy, and has reason to travel among people, but is unable to carry it; she requests from the saṃgha the procedure for non-forfeiture of robes. Now the saṃgha establishes the procedure for non-forfeiture of robes for bhikṣuṇī [so-and-so]. Whichever ayyes consent to the saṃgha establishing the procedure for non-forfeiture of robes for bhikṣuṇī [so-and-so], remain silent; whoever does not consent, speak. The saṃgha has consented to establish the procedure for non-forfeiture of robes for bhikṣuṇī [so-and-so]. The saṃgha consents, therefore it is silent; thus is this matter maintained."

3.64

Procedure for granting permission to make new bedding (If there is a bhikṣuṇī who suffers from a wasting disease, has pāṃsukūla bedding that is extremely heavy, and, six years not yet having passed, is unable to carry it; the Buddha also permits the saṃgha to grant to that bhikṣuṇī, by a jñaptidvitīya-karman, permission to make new bedding anew. She should go before the saṃgha and, with proper deportment, make a request in this way:)

3.65

"Suṇātu me ayye saṃgho! I, bhikṣuṇī [so-and-so], suffer from a wasting disease, have a minor reason to travel among people, and have pāṃsukūla bedding that is extremely heavy and which I am unable to carry. I now request from the saṃgha the karman to make new bedding." (To be spoken three times. The saṃgha grants it in this way:)

3.66

"Suṇātu me ayye saṃgho! This bhikṣuṇī [so-and-so] suffers from a wasting disease, wishes to travel among people, and has pāṃsukūla bedding that is heavy; she now requests from the saṃgha the karman to make new bedding. If the saṃgha's time has arrived, and the saṃgha consents, let the saṃgha grant this bhikṣuṇī [so-and-so] the karman to make new bedding. This is the ñatti."

3.67

"Suṇātu me ayye saṃgho! This bhikṣuṇī [so-and-so] suffers from a wasting disease, has pāṃsukūla bedding that is heavy, and wishes to travel among people; she now requests from the saṃgha the karman to make new bedding anew; the saṃgha grants to this bhikṣuṇī [so-and-so] the karman to make new bedding anew. Whichever ayyes consent to the saṃgha granting to this bhikṣuṇī [so-and-so] the karman to make new bedding anew, remain silent; whoever does not consent, speak. The saṃgha has consented to grant to bhikṣuṇī [so-and-so] the karman to make new bedding anew. The saṃgha consents, therefore it is silent; thus is this matter maintained."

3.68

Procedure for granting permission to keep a staff and net bag (If there is a bhikṣuṇī who is frail and aged, unable to walk without a net bag to hold her bowl or without a staff, the Buddha said: "I allow the saṃgha to perform a jñaptidvitīya-karman for that bhikṣuṇī for a staff and net bag." She should go before the saṃgha and, with proper deportment, make a request in this way:)

3.69

"Suṇātu me ayye saṃgho! I, bhikṣuṇī [so-and-so], am aged and sick, and unable to walk without a net bag to hold my bowl or without a staff. I now request from the saṃgha permission to keep a staff and net bag. May the saṃgha allow me, bhikṣuṇī [so-and-so], to keep a staff and net bag, out of compassion." (To be spoken three times. The saṃgha should grant the legal action in this way:)

3.70

"Suṇātu me ayye saṃgho! This bhikṣuṇī [so-and-so] is frail and aged, unable to walk without a net bag to hold her bowl or without a staff; she now requests from the saṃgha a staff and net bag. If the saṃgha's time has arrived, and the saṃgha consents, let a staff and net bag be granted to bhikṣuṇī [so-and-so]. This is the ñatti."

3.71

"Suṇātu me ayye saṃgho! This bhikṣuṇī [so-and-so] is frail and aged, unable to walk without a staff and net bag; she now requests from the saṃgha a staff and net bag; the saṃgha now grants to this bhikṣuṇī [so-and-so] a staff and net bag. Whichever ayyes consent to the saṃgha granting to bhikṣuṇī [so-and-so] a staff and net bag, remain silent; whoever does not consent, speak. The saṃgha has consented to grant to bhikṣuṇī [so-and-so] a staff and net bag. The saṃgha consents, therefore it is silent; thus is this matter maintained."

3.72

The method of the six recollections (According to the Mahāsāṃghika-vinaya:)

3.73

First recollection: (meaning knowing the count of days, whether the month is long or short, dark or bright. One proclaims:) "This month is long" (if the month is short, proclaim short), "from the first day to the fifteenth day of the bright fortnight." (In the dark fortnight, one should say:) "from the first day to the fourteenth or fifteenth day of the dark fortnight." (According to the original system of the Western Regions, months have dark and bright fortnights; the bright fortnight is always long, while the dark has short and long. In the system established in this land, thirty days constitute a month. Therefore, when making the recollection, by knowing long and short in general, one conforms to the calendar system established in this region; and by specifically stating the first or second day of the dark or bright fortnight, one also accords with the original system of months and days of the Western Regions.)

3.74

The second contemplation: (That is, knowing one's dining place. The dining place is not fixed; one recites according to the dining place:) 'Either eating the saṃgha's regular meal, or regularly begging for food, or accepting another's invitation, or eating by oneself, etc.' (If the dining place is not yet determined, one recites:) 'Today I resolve not to eat in neglect of an invitation.'

3.75

The third contemplation: (That is, knowing the time, day, and number of years since receiving the precepts. One recites:) 'On such-and-such a year, month, day, and time, when the shadow of a one-foot stick was so many [feet], I received the full precepts, and have [completed] no summer retreats.' (If one has summer retreats, one recites according to the summer retreats.)

3.76

The fourth contemplation: (That is, knowing whether one's robes, bowl, and supporting requisites are complete or lacking. If robes or bowl are lacking, one recites according to what one has:) 'Such-and-such robes and bowl are complete.' (Regarding the remaining that are incomplete, one recites:) 'Such-and-such robes and bowl are incomplete; I resolve that they shall be completed in due course.' (If all are complete, one should say:) 'The five robes and bowl are complete.' (Regarding the remaining extra robes and medicine bowl, one contemplates and knows whether they are already purified or not yet purified. If any are not yet purified, one recites:) 'There are such-and-such extra robes and medicine bowl not yet purified; I resolve that I shall declare them purified.' (If there are none, one recites:) 'There are no extra robes or medicine bowl.'

3.77

The fifth contemplation: (That is, knowing whether the meal is shared or separate. Exhorting oneself to be united with the community, one recites:) 'I will not eat in a separate group.'

3.78

The sixth contemplation: (That is, knowing whether one is sick or not. If sick, one says:) 'I am sick now; I resolve that I should receive treatment.' (If not sick, one says:) 'I am not sick now; I shall practice the path relying on the community.'

3.79

The procedure for relinquishing an invitation: (If a bhikṣuṇī is free from illness and from the circumstance of robe-making, and within a single day receives multiple invitations, she should accept one for herself and transfer the rest to others. She speaks as follows:)

3.80

"Ayye! Such-and-such a household has invited me to offer the five staple foods. I ought to go there, but now I give it to you." (If she does not relinquish the former invitation and eats having accepted a subsequent invitation, for every swallow she commits a pāyattika; if she does not relinquish the subsequent invitation and eats having accepted the former invitation, for every swallow she commits a duṣkṛta.)

3.81

The procedure for making leftover food: (There are two kinds of food: first, staple food; second, non-staple food. Non-staple food refers to roots, stems, and so forth. These are not staple food, and do not constitute satiety. Staple food refers to boiled rice, parched barley meal, dried rice, fish, and meat. If gruel has just come out of the pot and when drawn through with grass does not close up, it is staple food and may not be eaten. Among the five staple foods, if one has eaten any one of the foods to full satisfaction, relinquished the deportment, and without performing the procedure for leftover food eats the five staple foods again, for every swallow she commits a pāyattika. If she wishes to eat, she takes the food to a bhikṣuṇī who has not yet eaten to satisfaction, and speaks as follows:)

3.82

"Ayye! I have eaten to satisfaction; understand this and look at this: this is the procedure for making leftover food." (That bhikṣuṇī should take a little food and speak to this bhikṣuṇī, saying:)

3.83

"Ayye! I have ceased eating; you may take and eat it." (She should reply:) "Yes." (Having performed this procedure, she may eat as she pleases.)

3.84

The procedure for announcing entry and exit regarding gaṇa-bhojana: (A separate group consists of four persons or more than four persons. If two or three persons, they may eat as they please. If four persons or more than four persons, they should divide into two groups and eat alternately. If a bhikṣuṇī has a qualifying circumstance for gaṇa-bhojana and wishes to enter to eat, she should stand up and announce:)

3.85

"I have such-and-such a circumstance for gaṇa-bhojana, and wish to request entry." (The Buddha said: "Permission should be granted to enter in accordance with the order of seniority." The circumstances for gaṇa-bhojana are: a time of illness, a time of robe-making, a time of receiving robes, a time of traveling on the road, a time of traveling by boat, a time of a great gathering, and a time of an offering of food by renunciants. If a bhikṣuṇī does not have a qualifying circumstance for gaṇa-bhojana, that bhikṣuṇī should immediately stand up and announce:)

3.86

"I have no circumstance regarding this gaṇa-bhojana, and wish to request exit." (The Buddha said: "I allow her to leave." If that bhikṣuṇī eats in a separate group, for every swallow she commits a pāyattika. If she has a circumstance but does not state it, she commits a duṣkṛta.)

3.87

The procedure for entrustment when visiting other households before or after a meal: (If a bhikṣuṇī has an invitation elsewhere and does not dare enter a town, she is permitted to make entrustment to enter the town. She speaks as follows:)

3.88

"Ayye, focus your thoughts! I, the bhikṣuṇī named so-and-so, have already accepted an invitation from so-and-so. Now having such-and-such a reason, I am entering such-and-such a village and going to the household of so-and-so; I announce this to the ayye to inform her." (At the time of illness, the time of robe-making, and the time of robe-receiving, permission is granted not to make entrustment. If, having made entrustment, she intends to go to the destination but returns midway; or does not arrive at the entrusted place and goes to another house instead, even to a storehouse, a room on the edge of the village, or a bhikṣu saṅghārāma; or if, having arrived at the entrusted layperson's house, she leaves and comes back out—in all such cases, she loses the previous entrustment. If she wishes to go, she must make entrustment again.)

3.89

The procedure of entrustment for entering a village at an improper time: (If there are saṃgha matters, stūpa or monastery matters, or the matter of caring for a sick bhikṣuṇī, she is permitted to make entrustment to enter a village. She speaks as follows:)

3.90

"Ayye, focus your thoughts! I, the bhikṣuṇī named so-and-so, am entering such-and-such a village at an improper time and going to the household of so-and-so for such-and-such a reason; I announce this to the ayye to inform her." (If passing through a village on a road, if an announcement was made, if called, if invited, or if restrained or bound by physical force, it is not an offence.)

3.91

Section 17: Cultivating and Upholding (This method of cultivating and upholding is derived from that of the bhikṣus; for nuns there are differences, fully set forth in the root vinaya.)

3.92

At that time, the World-Honoured One addressed the bhikṣus: "Listen carefully and consider this well! If a bhikṣu speaks with counterfeit phrasing and obscures the Dharma and vinaya, this bhikṣu causes many people to forfeit benefit, brings about painful karmic acts, and causes the true Dharma to be extinguished. If a bhikṣu accords with the correct phrasing and does not contravene the Dharma and vinaya, such a bhikṣu benefits many people, prevents them from creating painful karmic acts, and causes the true Dharma to abide long. Therefore, bhikṣus, you should accord with the correct phrasing, not adding to or subtracting from it or contravening the Dharma and vinaya; thus should you train." The Buddha spoke thus, and the bhikṣus, hearing it, rejoiced, faithfully accepted it, and put it into practice.

3.93

At that time, the Buddha addressed the bhikṣus: "When the Tathāgata appears in the world and sees the faults of the multitude, for one purpose he lays down the precepts for the śrāvakas: for the gathering of the saṃgha. For this single purpose, the Tathāgata lays down the precepts for the śrāvakas." The Buddha spoke thus, and the bhikṣus, hearing it, rejoiced, faithfully accepted it, and put it into practice. And so forth up to causing the true Dharma to abide long, every phrase is likewise.

3.94

At that time, the Buddha addressed the bhikṣus: "When the Tathāgata appears in the world, for one purpose he prescribes tarjanīya-karman for the bhikṣus: for the gathering of the saṃgha. For this single purpose, the Tathāgata appears in the world and prescribes tarjanīya-karman for the bhikṣus." The Buddha spoke thus, and the bhikṣus, hearing it, rejoiced, faithfully accepted it, and put it into practice. And so forth up to causing the true Dharma to abide long, every phrase is likewise. Likewise for pravājanīya-karman, niśraya-karman, pratisaṃharaṇīya-karman, the codanā-karman for not seeing an offence, the karman for not confessing, the karman for not relinquishing pernicious views; examining and instituting the prescriptions of the Dharma and vinaya; instituting taking dependence, instituting brahmadanda, instituting formal reproval, instituting the clearing of memory, instituting seeking permission, instituting speaking for oneself, instituting the suspension of anuvadita, instituting the suspension of the recitation of the precepts, instituting the suspension of pravāraṇā; instituting the precepts, instituting the recitation of the precepts, instituting the poṣadha, instituting the poṣadha-karman, instituting pravāraṇā, instituting the pravāraṇā-karman; instituting jñapti-karman, instituting jñaptidvitīya-karman, instituting jñapticaturtha-karman; instituting the granting of concealment, granting penance according to the original [offence], granting mānāpya, granting rehabilitation; instituting the four pārājikas, instituting the thirteen saṃghāvaśeṣas, the two aniyatas, the thirty naiḥsargikas, the ninety pāyattikas, the four pratideśanīyas, the śikṣākaraṇīyas, and the seven adhikaraṇa-śamathas—every single phrase is as with tarjanīya-karman.

3.95

At that time, the Buddha addressed the bhikṣus: "There are two views that renunciants should not practice: viewing what is adhammena as dhammena, and viewing what is dhammena as adhammena. Furthermore, there are two views: declaring the vinaya to be non-vinaya, and declaring non-vinaya to be the vinaya. Furthermore, there are two views: viewing a non-offence as an offence, and viewing an offence as a non-offence. Furthermore, there are two views: viewing the light as heavy, and viewing the heavy as light. Furthermore, there are two views: viewing what has remainder as having no remainder, and viewing what has no remainder as having remainder. Furthermore, there are two views: viewing what is gross as not gross, and viewing what is not gross as gross. Furthermore, there are two views: viewing ancient law as not ancient law, and viewing what is not ancient law as ancient law. Furthermore, there are two views: viewing a prescription as not a prescription, and viewing what is not a prescription as a prescription. Furthermore, there are two views: viewing what was spoken as not spoken, and viewing what was not spoken as spoken. Furthermore, there are two views: viewing alcohol as non-alcohol, and viewing non-alcohol as alcohol. Furthermore, there are two views: viewing a beverage as not a beverage, and viewing what is not a beverage as a beverage. Furthermore, there are two views: viewing food as non-food, and viewing non-food as food. Furthermore, there are two views: viewing the proper time as the improper time, and viewing the improper time as the proper time. Furthermore, there are two views: viewing the pure as impure, and viewing the impure as pure. Furthermore, there are two views: viewing the grave as not grave, and viewing what is not grave as grave. Furthermore, there are two views: viewing a difficulty as not a difficulty, and viewing what is not a difficulty as a difficulty. Furthermore, there are two views: viewing what has no insects as having insects, and viewing what has insects as having no insects. Furthermore, there are two views: viewing what is broken as not broken, and viewing what is not broken as broken. Furthermore, there are two views: viewing a seed as not a seed, and viewing what is not a seed as a seed. Furthermore, there are two views: viewing the understood meaning as not understood, and viewing the uncomprehended meaning as understood. Furthermore, there are two views: viewing what can be associated with as what cannot be associated with, and viewing what cannot be associated with as what can be associated with. Furthermore, there are two views: viewing what is fearful as not fearful, and viewing what is not fearful as fearful. Furthermore, there are two views: viewing the path as non-path, and viewing what is non-path as the path. Furthermore, there are two views: viewing what may be practiced as what may not be practiced, and viewing what may not be practiced as what may be practiced. Furthermore, there are two views: viewing liberation as non-liberation, and viewing what is not liberation as liberation. Furthermore, there are two views: viewing what is relinquished as not relinquished, and viewing what is not relinquished as relinquished. Furthermore, there are two views: viewing the world as eternal, and viewing the world as impermanent. Furthermore, there are two views: viewing the world as finite, and viewing the world as infinite. Furthermore, there are two views: that the body is identical to the life-principle, and that the body is different from the life-principle. Furthermore, there are two views: that the Tathāgata exists after passing into extinction, and that the Tathāgata does not exist after passing into extinction. Furthermore, there are two views: that the Tathāgata both exists and does not exist after passing into extinction, and that the Tathāgata neither exists nor does not exist after passing into extinction. Such pairs of views exist within the Buddha's Dharma, and renunciants should not cultivate them; if they cultivate them, deal with them according to the Dharma." The Buddha spoke thus, and the bhikṣus, hearing it, rejoiced, faithfully accepted it, and put it into practice.

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尼羯磨 — Classical Chinese