Vinaya Pitaka (3): Khandhaka

by I. B. Horner | 2014 | 386,194 words | ISBN-13: 9781921842160

The English translation of the Khandhaka: the second book of the Pali Vinaya Pitaka, one of the three major ‘baskets’ of Therevada canonical literature. It is a collection of various narratives. The English translation of the Vinaya-pitaka (third part, khandhaka) contains many Pali original words, but transliterated using a system similar to the I...

Third recitation section

Kd.20.17.1 Now at that time ordained women were to be seen without sexual characteristics and who were defective in sex and bloodless and with stagnant blood and who were always dressed and dripping and deformed and female eunuchs and man-like women and those whose sexuality was indistinct and those who were hermaphrodites.[1] They told this matter to the Lord. He said:

“I allow you, monks, to question a woman who is being ordained about twenty-four things that are stumbling-blocks. And thus, monks, should she be questioned: ‘You are not without sexual characteristics? … You are not a hermaphrodite? Have you diseases like this:[2] leprosy, boils, eczema, consumption, epilepsy? Are you a human being? Are you a woman? Are you a free woman? Are you without debts? You are not in royal service? Are you allowed by your mother and father, by your husband?[3] Have you completed twenty years of age?[4] Are you complete as to bowl and robe? What is your name? What is the name of your woman proposer?’”[5]


Kd.20.17.2 Now at that time monks asked nuns about the things which are stumbling-blocks. Those wishing for ordination were at a loss, they were abashed, they were unable to answer. They told this matter to the Lord. He said: “I allow, monks, ordination in the Order of monks after she has been ordained on the one side, and has cleared herself (in regard to the stumbling-blocks) in the Order of nuns.

Now[6] at that time nuns asked those wishing for ordination, BD.5.376 but who were not instructed, about the things which are stumbling-blocks. Those wishing for ordination Vin.2.272 were at a loss, they were abashed, they were unable to answer. They told this matter to the Lord. He said:

I allow them, monks, having instructed first, afterwards to ask about the things which are stumbling-blocks.

They instructed just there in the midst of the Order. As before, those wishing for ordination were at a loss, they were abashed, they were unable to answer. They told this matter to the Lord. He said:

I allow them, monks, having instructed aside, to ask about the things which are stumbling-blocks in the midst of the Order. And thus, monks, should she be instructed: First, she should be invited to choose a woman preceptor;[7] having invited her to choose a woman preceptor, a bowl and robes should be pointed out to her (with the words): ‘This is a bowl for you, this is an outer cloak, this is an upper robe, this is an inner robe, this is a vest,[8] this is a bathing-cloth;[9] go and stand in such and such a place’.”

Kd.20.17.3 Ignorant, inexperienced (nuns) instructed them. Those wishing for ordination, but who were not instructed, were at a loss, they were abashed, they were unable to answer. They told this matter to the Lord. He said:

Monks, they should not be instructed by ignorant, inexperienced (nuns). Whoever (such) should instruct them, there is an offence of wrong-doing. I allow them, monks, to instruct by means of an experienced, competent (nun).

Kd.20.17.4 Those who were not agreed upon instructed. They told this matter to the Lord. He said:

Monks, they should not be instructed by one who is not agreed upon. Whoever (such) should instruct, there is an offence of wrong-doing. I allow them, monks, to instruct by means of one who is agreed upon. And thus, monks, should she be agreed upon: oneself may be agreed upon by oneself, BD.5.377 or another may be agreed upon by another. And how is oneself to be agreed upon by oneself? The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. So-and-so wishes for ordination through the lady So-and-so. If it seems right to the Order, I could instruct So-and-so.’ Thus may oneself be agreed upon by oneself. And how is another to be agreed upon by another? The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. So-and-so wishes for ordination through the lady So-and-so. If it seems right to the Order, So-and-so could instruct So-and-so.’ Thus may another be agreed upon by another.

Kd.20.17.5 “The nun who is agreed upon, having approached the one who wishes for ordination, should speak thus to her: ‘Listen, So-and-so. This is for you a time for truth (-speaking), a time for fact (-speaking). When I am asking you in the midst of the Order about what is, you should say: “It is,” if it is so; you should say: “It is not,” if it is not so. Do not be at a loss, do not be abashed. I will ask you thus: “You are not without sexual characteristics? … What is the name Vin.2.273 of your woman proposer?”’

“They arrived together. They should not arrive together. The instructor having arrived first, the Order should be informed (by her): ‘Ladies, let the Order listen to me. So-and-so wishes for ordination through the lady So-and-so. She has been instructed by me. If it seems right to the Order, let So-and-so come.’ She should be told: ‘Come.’ Having made her arrange her upper robe over one shoulder, having made her honour the nuns’ feet, having made her sit down on her haunches, having made her salute with joined palms, she should be made to ask for ordination, saying: ‘Ladies, I am asking the Order for ordination. Ladies, may the Order raise me up out of compassion. And a second time, ladies … And a third time, ladies, I am asking the Order for ordination. Ladies, may the Order raise me up out of compassion.

Kd.20.17.6 “The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. This one, So-and-so, wishes for ordination through the lady So-and-so. If it seems right to the Order, I could ask So-and-so BD.5.378 about the things that are stumbling-blocks. Listen, So-and-so, this is for you a time for truth (-speaking), a time for fact (-speaking). I am asking you about what is. You should say, “It is,” if it is so; you should say, “It is not,” if it is not so. You are not without sexual characteristics? … What is the name of your woman proposer?

Kd.20.17.7 “The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. This one, So-and-so, wishes for ordination through the lady So-and-so. She is quite pure in regard to the things which are stumbling-blocks, she is complete as to bowl and robes. So-and-so is asking the Order for ordination through the woman proposer, the lady So-and-so. If it seems right to the Order, the Order may ordain So-and-so through the woman proposer, the lady So-and-so. This is the motion. Ladies, let the Order listen to me. This one, So-and-so, is asking the Order for ordination through the woman proposer, the lady So-and-so. The Order is ordaining So-and-so through the woman proposer, the lady So-and-so. If the ordination of So-and-so through the woman proposer, the lady So-and-so, is pleasing to the ladies, they should be silent: she to whom it is not pleasing should speak. And a second time I speak forth this matter … And a third time I speak forth this matter. Ladies, let the Order listen to me. This one, So-and-so, … should speak. So-and-so is ordained by the Order through the woman proposer, the lady So-and-so. It is pleasing to the Order, therefore it is silent. Thus do I understand this.’”

Kd.20.17.8 “Taking her at once, having approached the Order of monks, having made her arrange her upper robe over one shoulder, having made her honour the monks’ feet, having made her sit down on her haunches, having made her salute with joined palms, she should be made to ask for ordination, saying: ‘I, the lady So-and-so, wish for ordination through the lady So-and-so, Vin.2.274 I am ordained on the one side in the Order of nuns. I am pure (in regard to the stumbling-blocks). Ladies, I am asking the Order for ordination. Ladies, may the Order raise me up out of compassion. I, the lady So-and-so … am pure (in regard to the stumbling-blocks). And a second time … I, the lady So-and-so … am pure (in regard to the stumbling-blocks.) And a third time, ladies, BD.5.379 I am asking the Order for ordination Ladies, may the Order raise me up out of compassion.’ The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This one, So-and-so, wishes for ordination through So-and-so. She is ordained on the one side in the Order of nuns, she is pure (in regard to the stumbling-blocks). So-and-so is asking the Order for ordination through the woman proposer So-and-so. If it seems right to the Order, the Order may ordain So-and-so through the woman proposer So-and-so. This is the motion. Honoured sirs, let the Order listen to me. This one, So-and-so, wishes for ordination … through the woman proposer So-and-so. The Order is ordaining So-and-so through the woman proposer So-and-so. If the ordination of So-and-so through the woman proposer So-and-so is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. And a second time I speak forth this matter … And a third time I speak forth this matter: Honoured sirs, let the Order listen to me … should speak. So-and-so is ordained by the Order through the woman proposer So-and-so. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.”

The shadow should be measured at once, the length of the season should be explained, the portion of the day should be explained, the formula should be explained, the nuns should be told: “Explain the three resources[10] to her and the eight things which are not to be done.[11]


Kd.20.18.1 Now at that time nuns being uncertain as to seats in a refectory let the time go by.[12] They told this matter to the Lord. He said: “I allow, monks, eight nuns (to be seated) according to seniority, the rest as they come in.” Now at that time nuns, thinking: ‘It is allowed by the Lord that eight nuns (may be seated) according to seniority, the rest BD.5.380 as they come in,” everywhere reserved[13] (seats) just for eight nuns according to seniority, for the rest as they come in. They told this matter to the Lord. He said: “I allow, monks, (seats) in a refectory for eight nuns according to seniority, for the rest as they come in. Nowhere else should (a seat) be reserved according to seniority. Whoever should reserve (one), there is an offence of wrong-doing.Vin.2.275


Kd.20.19.1 Now at that time nuns did not invite.[14] They told this matter to the Lord. He said: “Monks, nuns should not not invite. Whoever should not invite should be dealt with according to the rule.[15] Now at that time nuns, having invited among themselves, did not invite in an Order of monks. They told this matter to the Lord. He said: “Monks, nuns, having invited among themselves, should not not invite in an Order of monks. Whoever should not (so) invite should be dealt with according to the rule.[16]


Now at that time nuns, inviting (only) on the one side (of the Order) together with monks, made an uproar. They told this matter to the Lord. He said: “Monks, nuns should not invite (only) on the one side together with monks. Whoever should (so) invite, there is an offence of wrong-doing.


Now at that time nuns, inviting before the meal, let the (right) time[17] go by. They told this matter to the Lord. He said: “I allow them, monks, to invite after a meal.” Inviting after a meal, they came to be at a wrong time.[18] They told this matter to the Lord. He said: “I allow them, monks, having invited (among themselves) one day, to invite the Order of monks the following day.


Kd.20.19.2 Now at that time the entire Order of nuns, while inviting, created a disturbance. They told this matter to the Lord. He said: “I allow them, monks, to agree upon one experienced, competent nun to invite the Order of monks on behalf of the Order of nuns. And thus, monks, should she be agreed upon: First, a nun should be asked; having asked her, the Order should be informed by an experienced, competent nun, saying: BD.5.381Ladies, let the Order listen to me. If it seems right to the Order, the Order may agree upon the nun So-and-so to invite the Order of monks on behalf of the Order of nuns. This is the motion. Ladies, let the Order listen to me. The Order is agreeing upon the nun So-and-so to invite the Order of monks on behalf of the Order of nuns. If the agreement upon the nun So-and-so to invite the Order of monks on behalf of the Order of nuns is pleasing to the ladies, they should be silent; she to whom it is not pleasing should speak. The nun So-and-so is agreed upon by the Order to invite the Order of monks on behalf of the Order of nuns. It is pleasing to the Order. Therefore it is silent. Thus do I understand this.

Kd.20.19.3 “That nun who has been agreed upon, taking the Order of nuns (with her), having approached the Order of monks, having arranged her upper robe over one shoulder, having honoured the monks’ feet, having sat down on her haunches, having saluted with joined palms, should speak thus to it: Vin.2.276The Order of nuns, masters, is inviting the Order of monks in respect of what has been seen, heard, or suspected. Masters, let the Order of monks speak to the Order of nuns out of compassion and they, seeing (the offence), will make amends. And a second time, masters … And a third time, masters, the Order of nuns is inviting the Order of monks … will make amends’.”[19]


Kd.20.20.1 Now at that time nuns suspended the Observance for monks, they suspended the Invitation, they issued commands, they set up authority,[20] they asked for leave, they reproved, they made to remember.[21] They told this matter to the Lord. He said: “Monks, a monk’s Observance is not to be suspended by a nun: even if it is suspended, it is not (really) suspended, and for her who suspends it there is an offence of wrong-doing. The Invitation should not be suspended: even if it is suspended it is not (really) suspended, and for her who suspends it there is an offence of wrong-doing. Commands should not be issued: BD.5.382 even if issued they are not (really) issued, and for her who issues them there is an offence of wrong-doing. Authority should not be set up: even if set up it is not (really) set up, and for her who sets it up there is an offence of wrong-doing. Leave should not be asked for: even if asked for it is not (really) asked for, and for her who asks there is an offence of wrong-doing. She should not reprove: the one reproved is not (really) reproved and for her who reproves there is an offence of wrong-doing. She should not make to remember: the one made to remember is not (really) made to remember, and for her who makes to remember there is an offence of wrong-doing.


Now at that time monks suspended the Observance for nuns … as above … they made to remember. They told this matter to the Lord. He said: “Monks, I allow you to suspend through a monk a nun’s Observance: and if it is suspended it is properly suspended, and there is no offence for the one who suspends it … to make to remember: and if she is made to remember she is properly made to remember, and there is no offence for the one who makes her remember.


Kd.20.21.1 Now at that time the group of six nuns went in a vehicle,[22] both in one that had a bull in the middle yoked with cows, and in one that had a cow in the middle yoked with bulls. People … spread it about, saying: “As at the festival of the Ganges and the Mahī.” They told this matter to the Lord. He said: “Monks, a nun should not go in a vehicle. Whoever should go in one should be dealt with according to the rule.[23]


Now at that time a certain nun came to be ill; she was not able to go on foot. They told this matter to the Lord. He said: “I allow, monks, a vehicle for (a nun) who is ill.” Then it occurred to nuns: “Now, (should the vehicle be) yoked with cows or yoked with bulls?” They told this matter to the Lord. He said: “I allow, monks, a handcart yoked with a cow, yoked with a bull.


Now at that time a certain nun became exceedingly uncomfortable owing to the jolting of a vehicle. Vin.2.277 They BD.5.383 told this matter to the Lord. He said: “I allow, monks, a palanquin, a sedan-chair.[24]


Kd.20.22.1 Now at that time the courtesan Aḍḍhakāsī[25] had gone forth among the nuns. She was anxious to go to Sāvatthī, thinking, ‘I will be ordained in the Lord’s presence.” Men of abandoned life heard it said that the courtesan Aḍḍhakāsī was anxious to go to Sāvatthī and they beset the way. But the courtesan Aḍḍhakāsī heard it said that the men of abandoned life were besetting the way and she sent a messenger to the Lord saying: “Even[26] I am anxious for ordination. Now what line of conduct should be followed by me?” Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying: “I allow you, monks, to ordain even through a messenger.[27]

Kd.20.22.2 They ordained through a messenger who was a monk. They told this matter to the Lord. He said: “Monks, you should not ordain through a messenger who is a monk. Whoever should (so) ordain there is an offence of wrong-doing.” They ordained through a messenger who was a probationer … a novice … a woman novice … through a messenger who was an ignorant, inexperienced (woman). “Monks, you should not ordain through a messenger who is an ignorant, inexperienced (woman). Whoever should (so) ordain there is an offence of wrong-doing. I allow you, monks, to ordain through a messenger who is an experienced, competent nun.

Kd.20.22.3 “That nun who is the messenger, having approached the Order, having arranged her upper robe over one shoulder, having honoured the monks’ feet, having sat down on her haunches, having saluted with joined palms, should speak to it thus: ‘The lady So-and-so wishes for ordination through the lady So-and-so. She is ordained on the one side, in the Order of nuns, and is pure;[28] she is not coming only on account of some danger. The lady So-and-so is asking the Order for ordination; BD.5.384 may the Order out of compassion[29] raise up that lady. The lady So-and-so … is not coming on account of some danger. And a second time the lady So-and-so is asking the Order … raise up that lady. The lady So-and-so wishes for ordination through the lady So-and-so. She is ordained on the one side in the Order of nuns, and is pure; she is not coming only on account of some danger. And a third time the lady So-and-so is asking the Order for ordination; may the Order out of compassion raise up that lady.

The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. So-and-so wishes for ordination through So-and-so. She is ordained on the one side in the Order of nuns and is pure; she is not coming only on account of some danger. So-and-so is asking the Order for ordination through the woman proposer So-and-so. If it seems right to the Order, the Order may ordain So-and-so through the woman proposer So-and-so. This is the motion. Vin.2.278 Honoured sirs, let the Order listen to me. So-and-so wishes for ordination through So-and-so … So-and-so is asking the Order for ordination through the woman proposer So-and-so. The Order is ordaining So-and-so through the woman proposer So-and-so. If the ordination of So-and-so through the woman proposer So-and-so is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. And a second time I speak forth this matter … And a third time I speak forth this matter: Honoured sirs, let the Order listen to me … he to whom it is not pleasing should speak. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’ The shadow should be measured at once,[30] the length of the season should be explained, the portion of the day should be explained, the formula should be explained, the nuns should be told: ‘Explain the three resources to her and the eight things which are not to be done’.”


Kd.20.23.1 Now at that time nuns were staying in a forest; men of abandoned life seduced them. They told this matter to the BD.5.385 Lord. He said: “Monks, nuns should not stay in a forest. Whoever should stay (in one) there is an offence of wrong-doing.[31]


Kd.20.24.1 Now at that time a storeroom[32] came to be given to an Order of nuns by a lay-follower. They told this matter to the Lord. He said: “I allow, monks, a storeroom.” The storeroom was not enough.[33] They told this matter to the Lord. He said: “I allow, monks, a dwelling.[34] The dwelling was not enough. They told this matter to the Lord. He said: “I allow, monks, building operations.[35] The building operations were not enough. They told this matter to the Lord. He said: “I allow you, monks, to build even what belongs to an individual.[36]


Kd.20.25.1 Now at that time a certain woman had gone forth among the nuns when she was already pregnant, and after she had gone forth she was delivered of a child.[37] Then it occurred to that nun: “Now what line of conduct should be followed by me in regard to this boy?” They told this matter to the Lord. He said: “I allow her, monks, to look after him until he attains to years of discretion.[38] Then it occurred to that nun: ‘It is not possible for me to live alone,[39] nor is it possible for another nun to live with a boy. Now, what line of conduct should be followed by me?’ They told this matter to the Lord. He said: “I allow them, monks, having agreed upon one nun, Vin.2.279 to give her to that nun as a companion.[40] And thus, monks, should she be agreed upon: First, that nun should be asked; having asked her, the Order should be informed by an experienced, competent nun, saying: ‘Ladies, BD.5.386 let the Order listen to me. If it is pleasing to the Order, the Order may agree upon the nun So-and-so as companion to the nun So-and-so. This is the motion. Ladies, let the Order listen to me. The Order is agreeing upon the nun So-and-so as companion to the nun So-and-so. If the agreement upon the nun So-and-so as companion to the nun So-and-so is pleasing to the ladies, they should be silent; she to whom it is not pleasing should speak. The nun So-and-so is agreed upon by the Order as companion to the nun So-and-so. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’”

Kd.20.25.2 Then it occurred to that nun who was the companion: ‘Now what line of conduct should be followed by me in regard to this boy?’ They told this matter to the Lord. He said: “I allow them, monks, to behave in regard to that boy exactly as they would behave to another man, except for sleeping under the same roof.[41]


Kd.20.25.3 Now at that time a certain nun who had fallen into an offence against an important rule, was undergoing mānatta.[42] Then it occurred to that nun: “It is neither possible for me to live alone, nor is it possible for another nun to live with me. Now, what line of conduct should be followed by me?” They told this matter to the Lord. He said: “I allow them, monks having agreed upon one nun, to give her to that nun as a companion. And thus, monks, should she be agreed upon: … as in Kd.20.26.1… Thus do I understand this..”


Kd.20.26.1 Now at that time a certain nun, having disavowed the training,[43] left the Order;[44] having come back again she asked the nuns for ordination. They told this matter to the Lord. He said: “Monks, there is no disavowal of the training by a nun, but in so far as she is one who leaves the Order,[45] she is in consequence not a nun.”


Kd.20.26.2 BD.5.387 Now at that time a certain nun, wearing the saffron robes, went over to the fold of a sect;[46] having come back again she asked the nuns for ordination. They told this matter to the Lord. He said: “Monks, whatever nun, wearing the saffron robes, goes over to the fold of a sect, on coming back should not be ordained.”[47]


Kd.20.27.1 Now at that time nuns Vin.2.280 being scrupulous, did not consent to greeting by men, to their cutting (their) hair, to their cutting (their) nails, to their dressing a sore. They told this matter to the Lord. He said: “I allow them, monks, to consent to (these actions).[48]


Kd.20.27.2 Now at that time nuns were sitting down cross-legged,[49] consenting to the touch of heels.[50] They told this matter to the Lord. He said: “Monks, nuns should not sit down cross-legged. Whoever should (so) sit down, there is an offence of wrong-doing.


Now at that time a certain nun was ill. There was no comfort for her if she was not cross-legged. They told this matter to the Lord. He said: “I allow, monks, the half cross-legged (posture)[51] for nuns.


Kd.20.27.3 Now at that time nuns relieved themselves in a privy; the group of six nuns caused abortion there. They told this matter to the Lord. He said: “Monks, nuns should not relieve themselves in a privy. Whoever should do so there is an offence of wrong-doing. I allow them, monks, to relieve BD.5.388 themselves where it is open underneath, covered on top.[52]


Kd.20.27.4 Now at that time nuns bathed with chunam. People looked down upon, criticised, spread it about, saying: “Like women householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “Monks, nuns should not bathe with chunam. Whoever should (so) bathe, there is an offence of wrong-doing. I allow them, monks, the red powder of rice husks and clay.[53]


Now at that time nuns bathed with scented clay. People … spread it about, saying: “Like women householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “Monks, nuns should not bathe with scented clay.[54] Whoever should (so) bathe, there is an offence of wrong-doing. I allow, them, monks, ordinary clay.


Now at that time nuns, bathing in a bathroom, created a disturbance. They told this matter to the Lord. He said: “Monks, nuns should not bathe in a bathroom. Whoever should bathe (in one), there is an offence of wrong-doing.


Now at that time nuns bathed against the stream consenting to the touch of the current.[55] They told this matter to the Lord. He said: “Monks, nuns should not bathe against the stream. Whoever should (so) bathe, there is an offence of wrong-doing.


Now at that time nuns bathed not at a ford; men of abandoned life seduced them. They told this matter to the Lord. He said: “Monks, nuns should not bathe not at a ford. Whoever should (so) bathe, there is an offence of wrong-doing.


Now at that time nuns bathed at a ford for men. People … spread it about, saying, “Like women householders who enjoy pleasures of the senses.” Vin.2.281 They told this matter to the Lord. He said: “Monks, nuns should not bathe at a ford for men. Whoever should (so) bathe, there is an offence BD.5.389 of wrong-doing. I allow them monks, to bathe at a ford for women.[56]

The Third Portion for Repeating.

Told is the Tenth Section: that on Nuns.

In this Section are a hundred and six items. This is its key:

The Gotamid asked for the going forth, the Truthfinder did not allow it,
from Kapilavatthu the Leader went to Vesālī. /
Covered with dust[57] she made it known to Ānanda in the porch.
Saying: “Is she able?” he asked about the method; saying,
“(She was your) mother” and “(your) nurse.” /
A century and that day, no monk, desiring,
Invitation, important rules, two years, not abusing, /
Complying with these eight rules for exhortation[58] during her life.
Acceptance of the important rules—that is the ordination for her. /
A thousand years to only five (hundred) by the similes of the pot-thieves,
mildew, red-rust:[59] thus an injury to what is true dhamma. /
May, looking forward,[60] build a dyke; again it is the stability of what is true dhamma.
To be ordained, the lady, greeting according to seniority, /
Will not carry out like this, in common and not in common,
about exhortation, and about the Pātimokkha, “now, by whom?”, to a nunnery, /
If they do not know he explains, and they do not confess,[61] through a monk,
BD.5.390 to acknowledge through a monk, acknowledgement through a nun, /
He explained, (formal) act, by a monk, they looked down on, or by a nun,
to explain, and to quarrel, having cancelled, and about Uppala-(vaṇṇā), /
In Sāvatthī, muddy water, did not greet, bodies and thighs
and private parts and the group offended and associated with, /
Not to be greeted is the penalty, for nuns likewise again,
and the prohibition, exhortation, is it allowable? he went away, /
Ignorant, without ground, decision, exhortation, an Order of five,
two or three, they did not undertake, ignorant ones, ill, setting out on a journey, /
Forest-dwellers, they did not announce, and they did not come back,
long, bamboo and leather, and woven cloth, plaited, and fringed,
And plaited cloth, and fringed, and plaited thread, (and) fringed, /
Cow’s leg-bone, cow’s jaw-bone, backs of the hands, likewise the feet,[62]
thighs (and) faces, gums, smearing, rubbing (and) with chunam, /
They marked,[63] and painting the body, painting the face, likewise the two,
ointment marks (and) distinguishing marks, from a window, in the light, and about dancing, /
Vin.2.282 Courtesan, tavern, slaughter-house, a shop, usury, trade,
they kept slaves, women slaves, servants, servant women, /
Animals, and greens, they carried pieces of felt,
robes that were dark green, yellow, red, crimson, that were black, /
Brownish-yellow, reddish-yellow, not cut up, and long,
and if they should wear (robes) with (borders) of flowers, snakes’ hoods,[64] jackets,
as well as (garments made of the) Tirīṭa tree. /
BD.5.391 If a nun, after she has gone, on a probationer, on a woman novice
bestows her requisites, it is the (Order of) nuns that is the owner. /
If a woman lay-follower on a monk, on a novice, on a lay-follower,
and on others is bestowing her requisites, the (Order of) monks is the owner. /
About a Mallian (woman), foetus, base of the bowl, membrumand concerning food,
and abundant, even greater, food that was stored, /
As for monks below, do likewise for nuns,
lodgings, menstruating, was soiled, and cloth and pin,[65] /
They broke, and all the time, there were to be seen:
beginning with women without sexual characteristics,
those defective in sex, bloodless, just the same for those with stagnant blood, /
Always dressed, dripping, deformed, women eunuchs,
man-like women, and those of indistinct sexuality, and those who were hermaphrodites, /
Beginning with those defective in sexual characteristics and going as far as hermaphrodites.
This is from the abbreviation below: leprosy, boils, eczema and /
Consumption, epilepsy, are you a human woman? and a free woman?
without debts (and) not in the royal service and allowed (and) twenty, /
Complete, and what name and that of your woman proposer?:
having asked about twenty-four stumbling-blocks, there is ordination. /
They were at a loss, instructed, and likewise in the midst of the Order,
a woman preceptor should be chosen,[66] outer cloak, inner and upper robes, /
BD.5.392 And vest (and) bathing cloth having explained them they may be used,[67]
ignorant ones, not agreed on, on one side, if she asks, questioned about the stumbling-blocks, /
Ordained on one side, likewise again in the Order of monks,
the shadow, the season, the day and formula, the three resources, /
The eight things not to be done, the right time, or everywhere eight,
nuns did not invite, and the Order of monks likewise, /
Disturbance, before the meal, and at the wrong time, disturbance,
Observance, Invitation, commands, authority, /
Leave, reproved, made to remember: objected to by the great Sage.
Just as monks, so nuns: allowed by the great Sage (was) /
A vehicle, and ill (and) yoked, jolting vehicle, Aḍḍhakāsīka,
monk, probationer, novice, woman novice and ignorant (woman), / Vin.2.283
In a forest, a store-room by a lay-follower, a dwelling,
the building operations were not enough, pregnant, alone, /
And sleeping under the same roof, against an important rule,
and having disavowed, went over to the fold of,
greeting and hair and nails and treating a sore,[68] /
Cross-legged, and ill, privy, with chunam, scented clay,
in a bathroom, against the stream, not at a ford, and at one for men, /
The Great Gotamid asked and also judiciously did Ānanda.
There were four assemblies for going forth in the dispensation of the Conqueror. /
For the sake of arousing emotion for what is true dhamma and for awakening
it was taught thus by the Awakened One, as medicine for a disease. /
Other women also, recognised thus in what is true dhamma,
nurture the everlasting state[69] where, having gone, they grieve not. Vin.2.284

Footnotes and references:

1.

Same list occurs at Vin.3.129 in definition of “he abuses”. Cf. the examination of male candidates for ordination at Kd.1.76.

2.

Cf. Kd.1.76Kd.1.77 as far as to end of 17 below.

3.

See Nuns’ Bi-Pc.80.

4.

See Nuns’ Bi-Pc.71Bi-Pc.73.

5.

pavattinī. See Nuns’ Bi-Pc.69, and BD.3.377 where pavattinī is defined as upajjhā, woman preceptor.

6.

Cf. Vin.1.93f. for the questions put to monks on their ordination.

7.

upajjhā.

8.

saṃkacchikā, cf. Vin.4.345. This and the bathing cloak make up the “five robes” for nuns, mentioned, e.g. at Vin.4.282 (Nuns’ Bi-Pc.24, Bi-Pc.25).

9.

udakasāṭikā. One of the boons which Visākhā asked for at Vin.1.293 was that of bestowing bathing cloths on the Order of nuns; allowed at Vin.1.294. Their proper measurements are laid down at Vin.4.279.

10.

Four resources for monks, see Kd.1.77. But the third, forest-dwelling, is forbidden to nuns at Kd.20.23.

11.

At Kd.1.78 there are four akaranīyaṇī for monks which correspond to their four Pārājikas. The nuns, however, have eight Pārājikas (see BD.3, Introduction, p.xxxff.) and there is no doubt that reference is here being made to these.

12.

Vin-a.1294 says “making one get up, making another sit down, they let the right time for eating go by.” The right time for this is before midday, see Vin.4.86. Vin.4.166 (the wrong time).

13.

paṭibāhati, as at Kd.16.6.4, Kd.16.7.

14.

See Nuns’ Bi-Pc.57, and BD.3.354 for further references.

15.

Nuns’ Bi-Pc.57.

16.

Nuns’ Bi-Pc.57.

17.

See above, BD.5.379, n.3.

18.

I.e. for inviting in the Order of monks, as the context shows.

20.

It would be preferable to read anuvādaṃ paṭṭhapenti instead of anuvādam ṭhapenti; cf. Kd.11.5.

21.

Cf. Kd.11.5.

22.

Cf. Kd.5.9.4Kd.5.10.3, and also Nuns’ Bi-Pc.85.

23.

Nuns’ Bi-Pc.85.

24.

pāṭaṅkiṃ. Vin-a.1295 says paṭapoṭalikaṃ, variant reading patapoṭṭalikaṃ, cf. Vin-a.1085.

25.

Her verses at Thig.25, Thig.26. Cf. aḍḍhakāsika at Kd.8.2.

26.

Oldenberg has hi, Thig-a.31 pi.

27.

It was probably usual for a nun to be ordained through an Order of not less than ten persons, as it was for monks, Kd.1.31.2; Kd.9.4.1. Vin-a.1295 says “ordination through a messenger existed on account of any one of the ten dangers.” Here, danger from human beings.

28.

As to the stumbling-blocks. Cf. use of visuddhā at Kd.20.17.2.

29.

Cf. Kd.1.76.8.

30.

As at Kd.20.17.8.

32.

uddosita. See BD.3.177, n.2; also BD.2.16, n.2. Vin-a.1295 here again explains by bhaṇḍasālā, a hall for goods.

33.

na sammati, as at Kd.15.13.3. Vin-a.1295 explains by nappahoti, did not suffice.

34.

upassaya; here Vin-a.1295 says ghara, a house.

35.

navakamma, here probably more than “repairs.” Vin-a.1295 says “I allow you to carry out building operations for nuns for the sake of the Order.”

36.

puggalikaṃ kātuṃ, or, even for individuals. Buddhaghosa has no note. Cf. the word at Kd.20.15.1.

37.

At Nuns’ Bi-Pc.61 it is an offence to ordain a pregnant woman, but it is not an offence for the one who ordains her if she thinks that she is not pregnant.

38.

Vin-a.1295 says until he is able to eat and wash himself properly.

39.

Cf. Nuns’ Bi-Ss.3, Nuns’ Bi-Pc.14.

41.

Vin-a.1295 says excepting only a sleeping place in the same house, sahāgāraseyyamattaṃ. But, it adds, the mother is able to lie down and having put the child on her breast to wash it, make it drink, feed it and adorn it.

42.

Cf. the 5th and 8th important rules at Kd.20.1.4. Also on mānatta see Kd.12.6.1.

43.

On this state of dissatisfaction see Vin.3.24Vin.3.28.

44.

vibbhami. This, and disavowing the training, occur at e.g. Kd.2.22.3.

45.

vibbhantā. Vin-a.1295 says if, leaving the Order at her own pleasure and approval, having clothed herself in white clothes, she is thus not a nun, but this is not through disavowing the training.

46.

titthāyatanaṃ saṃkami, as at Vin.1.69, where there is a similar rule for monks.

47.

Vin-a.1295 says not only should she not be ordained, but she cannot even obtain the “going forth.”

48.

See Nuns’ Bi-Pj.8 It would seem as if these things were permissible if neither party were filled with desire.

49.

pallaṅkena nisīdanti. Vin-a.1296 says pallaṅkaṃ ābhujjitva nisīdanti. So probably pallaṅka does not mean “divan” here as it does at Vin.4.299, see BD.3.271, n.3.

50.

paṇhisamphassa. Not at all clear whose heels were touching, but probably the nuns’ next on either side. Pallaṅkena may have double meaning of sitting down cross-legged and sitting down “divan-wise,” i.e. sitting down cross-legged and in a row. It was probably disturbing to meditation if heels touched, hence the prohibition.

51.

aḍḍhapallaṅka. Vin-a.1296 says the pallaṇka is made having drawn in one foot (only and leaving the other straight out). Of course, if pallaṇka is taken as divan, aḍḍhapallaṅka must be half a divan—Vinaya Texts iii.367, n.2 says “probably a cushion.”

52.

The idea is that there should be no privacy. Cf. Kd.18.9, Kd.18.10.

53.

kukkusaṃ mattikaṃ. Vin-a.1296 explains by saying, kuṇḍakañ c’eva mattikañ ca, the red powder of rice husks as well as clay. Both these were allowed to monks for building operations. Kd.16.3.1.

54.

Cf. Nuns’ Bi-Pc.88, Bi-Pc.89.

55.

dhārāsamphassa.

56.

mahilātitthe. On nuns bathing see also Vin.1.293, Vin.4.259. Vin.4.278.

57.

Siamese edition reads rajokiṇṇā, as suggested at Vin.2.328; Sinhalese edition rajokiṇṇena.

58.

Oldenberg’s text and Sinhalese read ovāden’ aṭṭha te dhammā; Siamese edition ovaṭo ca aṭṭha dhammā (with variant reading as text).

59.

Sinhalese and Siamese editions read mañjeṭṭhikā (Sinhalese reading -ka) for Oldenberg’s mañcaṭṭhika-.

60.

Oldenberg: pā eva, probably for paṭigacc’ eva of Kd.20.1.6. But Sinhalese edition reads āliṃ bandheyy’ upamāhi, and Siamese pāḷiṃ bandheyy’ upamāhī, with variant readings as in Oldenberg.

61.

Here karonti, for paṭikaronti.

62.

Sinhalese, pādaṃ; Oldenberg: pari; Siamese padaṃ as suggested at Vin.2.328.

63.

Oldenberg: lañchenti; Sinhalese: laṃchanti; Siamese: lañcenti.

64.

pala here, instead of phaṇa of Kd.20.10.5. Sinhalese and Siamese read phala.

65.

Oldenberg: paṭāni ca. Vin.2.329 suggests patati ca, “and it fell down,” evidently to replace nipphaṭati of Kd.20.16.2. But I prefer to take it as a substitute for āṇicolaka (on which see note, BD.5.374 above). For paṭa is also a word for “cloth”; thus the compound paṭāni supports my view that āṇi and colaka are words for two separate items.

66.

upajjhā gāha.

67.

pesaye.

68.

vakakammannā should probably read vaṇa (paṭi) kammanāṃ as at Kd.20.27.1, Sinhalese and Siamese editions.

69.

accuta ṭhāna, the place not deceased from, not passed away from, not fallen from.