by T. W. Rhys Davids | 1881 | 137,074 words
The Cullavagga (part of the Vinaya collection) includes accounts of the First and Second Buddhist Councils as well as the establishment of the community of Buddhist nuns. The Cullavagga also elaborates on the etiquette and duties of Bhikkhus....
1. Now at that time a courtesan named Aḍḍhakāsī had adopted the religious life under the Bhikkhunīs, and she wanted to go to Sāvatthi to be received as full member of the Order (to receive the upasampadā initiation) by the Blessed One himself. And men of abandoned life heard of it, and beset the road. And when Aḍḍhakāsī, the courtesan, heard that they had done so, she sent a messenger to the Blessed One, saying: 'I want to receive the upasampadā initiation: what course of action should I adopt?'
Then the Blessed One, in that connection, addressed the Bhikkhus, after delivering a religious discourse, and said: 'I allow you, O Bhikkhus, to confer the upasampadā initiation (upon Bhikkhunīs) even by a messenger.'
2. They conferred it by (sending) a Bhikkhu as the messenger.
They told this matter to the Blessed One.
They conferred it by sending a female student . . . . . a male novice . . . . . a female novice . . . . . an ignorant, incompetent Bhikkhunī, as the messenger.
[Similar decision in each case.]
'I allow you, O Bhikkhus, to confer the upasampadā initiation by sending a learned, competent Bhikkhunī, as a messenger.'
3. 'That Bhikkhunī messenger is to go before the Saṃgha, and arranging her robe over one shoulder, is to bow down before the Saṃgha, and sitting on her heels, to stretch forth her joined palms, and say "N. N., having been desirous of receiving the upasampadā initiation with the lady, M. M. (as her proposer), has received it on the one hand from the Bhikkhunī-saṃgha, and has there been declared free (from the Disqualifications). But she is prevented by some danger or other from coming before the Saṃgha (to have her initiation confirmed). N. N. asks the Saṃgha for initiation, Let the Saṃgha raise her up (out of the worldly life) out of compassion upon her.' [To be said thrice.]
'Then let a learned, competent Bhikkhu lay the motion before the Saṃgha. "Let the Saṃgha, venerable Sirs, hear me. N. N., having been desirous . . . . . [statement of fact, as before]. If it seem meet to the Saṃgha, let the Saṃgha confer the upasampadā initiation upon N. N., M. M. being her proposer. That is the motion.
'"Let the Saṃgha, venerable Sirs, hear me. N. N., . . . . [statement of fact, as before]. The Saṃgha hereby confers the upasampadā initiation upon N. N., M. M. being her proposer. Whosoever of the venerable ones approves thereof, let him keep silence. Whosoever approves not thereof, let him speak. And a second time I say the same thing. N. N., . . . . . (&c., down to) let him speak. And a third time I say the same thing. N. N., . . . . . (&c., down to) let him speak.
'"The Saṃgha has hereby conferred the upasampadā initiation upon N. N., M. M. being her proposer. The Saṃgha approves thereof. Therefore is it silent. Thus do I understand."'
'Then, further, let them (the Bhikkhus) measure the shadow, tell (the messenger that she may tell the newly-received Bhikkhunī) what season and what date it is, tell her what part of the day it is, tell her the whole formula; and tell the Bhikkhunīs to teach her what are the three things allowed, and what are the eight things interdicted.'
Footnotes and references:
On the meaning of this nickname or epithet, compare our note on Mahāvagga VIII, 2 (and see also VIII, 1, 1, and 3).
As set out in Cullavagga I, 1; Mahāvagga I, 35, 6.
The ordinary rule, no doubt, required, as in the case of Bhikkhus, a Saṃgha of not less than ten persons (Mahāvagga I, 31, 2, and IX, 4, 1), each of ten years standing or more (Mahāvagga I, 31, 8). But even for Bhikkhus there were, under special circumstances, certain relaxations of this rule (Mahāvagga V, 13, II).
See above, X, 17, 1, for the twenty-four Disqualifications.
Compare above, X, 1, 4, and X, 17.
See above, X, 17, 8.