1 At one time the Awakened One, the Lord, was staying among the Sakyans at Kapilavatthu in the Banyan monastery. Then the Gotamid, Pajāpatī the Great, approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance. As she was standing at a respectful distance, the Gotamid, Pajāpatī the Great, spoke thus to the Lord:

"Lord, it were well that women should obtain the going forth from home into homelessness in this dhamma and discipline proclaimed by the Truth-finder."

"Be careful, Gotami, of the going forth of women from home into homelessness in this dhamma and discipline proclaimed by the Truth-finder."

2 And a second time … And a third time did the Gotamid, Pajāpatī the Great speak thus to the Lord: "Lord, it were well … "

"Be careful, Gotami, of the going forth of women from home into homelessness in this dhamma and discipline proclaimed by the Truth-finder."

Then the Gotamid, Pajāpatī the Great, thinking: "The Lord does not allow women to go forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder," afflicted, grieved, with a tearful face and crying, having greeted the Lord, departed keeping her right side towards him.

3 Then the Lord having stayed at Kapilavatthu for as long as he found suiting, set out on tour for Vesālī. Gradually, walking on tour, he arrived at Vesālī. The Lord stayed there in Vesālī in the Great Grove in the Gabled Hall. Then the Gotamid, Pajāpatī the Great, having had her hair cut off, having donned saffron robes, set out for Vesālī with several Sakyan women, and in due course approached Vesālī, the Great Grove, the Gabled Hall. Then the Gotamid, Pajāpatī the Great, her feet swollen, her limbs covered with dust, with tearful face, and crying, stood outside the porch of the gateway. The venerable Ānanda saw the Gotamid, Pajāpatī the Great, standing outside the porch of the gateway, her feet swollen, her limbs covered with dust, with tearful face and crying; seeing her, he spoke thus to the Gotamid, Pajāpatī the Great:

"Why are you, Gotami, standing … and crying?"

"It is because, honoured Ānanda, the Lord does not allow the going forth of women from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder."

"Well now, Gotami, stay here a moment, until I have asked the Lord for the going forth of women from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder."

4 Then the venerable Ānanda approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Ānanda spoke thus to the Lord:

"Lord, this Gotamid, Pajāpatī the Great, is standing outside the porch of the gateway, her feet swollen, her limbs covered with dust, with tearful face and crying, and saying that the Lord does not allow the going forth of women from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder. It were well, Lord, if women might obtain the going forth from home … by the Truth-finder."

"Be careful, Ānanda, of the going forth of women from home … by the Truth-finder." And a second time … And a third time the venerable Ānanda spoke thus to the Lord: "It were well, Lord, if women might obtain the going forth … proclaimed by the Truth-finder." "Be careful, Ānanda, of the going forth of women from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder."

5 Then the venerable Ānanda, thinking: ‘The Lord does not allow the going forth of women from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder. Suppose now that I, by some other method, should ask the Lord for the going forth of women from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder." Then the venerable Ānanda spoke thus to the Lord:

"Now, Lord, are women, having gone forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder, able to realise the fruit of stream-attainment or the fruit of once-returning or the fruit of non-returning or perfection?"

"Women, Ānanda, having gone forth … are able to realise … perfection."

"If, Lord, women, having gone forth … are able to realise … perfection—and, Lord, the Gotamid, Pajāpatī the Great, was of great service: she was the Lord’s aunt, foster-mother, nurse, giver of milk, for when the Lord’s mother passed away she suckled him—it were well, Lord, that women should obtain the going forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder."

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6 "If, Ānanda, the Gotamid, Pajāpatī the Great, accepts eight important rules, that may be ordination for her:

7 "A nun who has been ordained (even) for a century must greet respectfully, rise up from her seat, salute with joined palms, do proper homage to a monk ordained but that day. And this rule is to be honoured, respected, revered, venerated, never to be transgressed during her life.

8 "A nun must not spend the rains in a residence where there is no monk. This rule too is to be honoured … during her life.

9 "Every half month a nun should desire two things from the Order of monks: the asking (as to the date) of the Observance day, and the coming for the exhortation. This rule too is to be honoured … during her life.

10"After the rains a nun must ‘invite’ before both Orders in respect of three matters: what was seen, what was heard, what was suspected. This rule too is to be honoured … during her life.

11 "A nun, offending against an important rule, must undergo mānatta (discipline) for half a month before both Orders. This rule too must be honoured … during her life.

12"When, as a probationer, she has trained in the six rules for two years, she should seek ordination from both Orders. This rule too is to be honoured … during her life.

13"A monk must not be abused or reviled in any way by a nun. This rule too is to be honoured … during her life.

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14"From to-day admonition of monks by nuns is forbidden, admonition of nuns by monks is not forbidden. This rule too is to be honoured, respected, revered, venerated, never to be transgressed during her life.

15"If, Ānanda, the Gotamid, Pajāpatī the Great, accepts these eight important rules, that may be ordination for her."

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16-24 Then the venerable Ānanda, having learnt the eight important rules from the Lord, approached the Gotamid, Pajāpatī the Great; having approached, he spoke thus to the Gotamid, Pajāpatī the Great:

"If you, Gotami, will accept eight important rules, that will be the ordination for you: a nun who has been ordained (even) for a century … From to-day admonition of monks by nuns is forbidden … never to be transgressed during your life.

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25If you, Gotami, will accept these eight important rules, that will be the ordination for you."

26 "Even, honoured Ānanda, as a woman or a man when young, of tender years, and fond of ornaments, having washed (himself and his) head, having obtained a garland of lotus flowers or a garland of jasmine flowers or a garland of some sweet-scented creeper, having taken it with both hands, should place it on top of his head—even so do I, honoured Ananda, accept these eight important rules never to be transgressed during my life."

27 Then the venerable Ānanda approached the Lord: having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Ānanda spoke thus to the Lord: "Lord, the eight important rules were accepted by the Gotamid, Pajāpatī the Great."

28 "If, Ānanda, women had not obtained the going forth from home into homelessness in the dhamma and discipline proclaimed by the Truth-finder, the Brahma-faring, Ānanda, would have lasted long, true dhamma would have endured for a thousand years. But since, Ānanda, women have gone forth … in the dhamma and discipline proclaimed by the Truth-finder, now, Ānanda, the Brahma-faring will not last long, true dhamma will endure only for five hundred years.

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29 "Even, Ānanda, as those households which have many women and few men easily fall a prey to robbers, to pot-thieves, even so, Ānanda in whatever dhamma and discipline women obtain the going forth from home into homelessness, that Brahma-faring will not last long.

30 "Even, Ānanda, as when the disease known as mildew attacks a whole field of rice that field of rice does not last long, even so, Ānanda, in whatever dhamma and discipline women obtain the going forth … that Brahma-faring will not last long.

31 "Even, Ānanda, as when the disease known as red rust attacks a whole field of sugar-cane, that field of sugar-cane does not last long, even so, Ānanda, in whatever dhamma and discipline … that Brahma-faring will not last long.

32"Even, Ānanda, as a man, looking forward, may build a dyke to a great reservoir so that the water may not overflow, even so, Ānanda, were the eight important rules for nuns laid down by me, looking forward, not to be transgressed during their life."

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33 Told are the Eight Important Rules for Nuns.

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34Then the Gotamid, Pajāpatī the Great approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance. As she was standing at a respectful distance, the Gotamid, Pajāpatī the Great spoke thus to the Lord:

"Now, what line of conduct, Lord, should I follow in regard to these Sakyan women?" Then the Lord, gladdened, rejoiced, roused, delighted the Gotamid, Pajāpatī the Great, with talk on dhamma. Then the Gotamid, Pajāpatī the Great, gladdened … delighted by the Lord with talk on dhamma, having greeted the Lord, departed keeping her right side towards him. Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying:

"I allow, monks, nuns to be ordained by monks."

35 Then these nuns spoke thus to the Gotamid, Pajāpatī the Great: "The lady is not-ordained, neither are we ordained, for it was thus laid down by the Lord: nuns should be ordained by monks."

Then the Gotamid, Pajāpatī the Great approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, she stood at a respectful distance. As she was standing at a respectful distance, the Gotamid, Pajāpatī the Great spoke thus to the venerable Ānanda: "Honoured Ānanda, these nuns spoke to me thus: ‘The lady is not ordained, neither are we ordained, for it was thus laid down by the Lord: nuns should be ordained by monks’."

36Then the venerable Ānanda approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Ānanda spoke thus to the Lord: "Lord, the Gotamid, Pajāpatī the Great spoke thus: ‘Honoured Ananda, these nuns spoke to me thus … nuns should be ordained by monks’."

37"At the time, Ānanda, when the eight important rules were accepted by the Gotamid, Pajāpatī the Great, that was her ordination."

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38 Then the Gotamid, Pajāpatī the Great approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, she stood at a respectful distance. As she was standing at a respectful distance, the Gotamid, Pajāpatī the Great spoke thus to the venerable Ānanda: "I, honoured Ānanda, am asking one boon from the Lord: It were well, Lord, if the Lord would allow greeting, standing up for salutation and the proper duties between monks and nuns according to seniority."

39Then the venerable Ānanda approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Ānanda spoke thus to the Lord: "Lord, the Gotamid, Pajāpatī the Great spoke thus: ‘I, honoured Ānanda, am asking one boon … according to seniority’."

40 "This is impossible, Ānanda, it cannot come to pass, that the Truth-finder should allow greeting, standing up for, salutation and the proper duties between monks and nuns according to seniority. Ānanda, these followers of other sects, although liable to poor guardianship, will not carry out greeting, standing up for, salutation and proper duties towards women, so how should the Truth-finder allow greeting … and proper duties towards women?" Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

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41 "Monks, one should not carry out greeting, rising up for salutation and proper duties towards women. Whoever should carry out (one of these), there is an offence of wrong-doing."

42 Then the Gotamid, Pajāpatī the Great approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance. As she was standing at a respectful distance, the Gotamid, Pajāpatī the Great spoke thus to the Lord: "Lord, those rules of training for nuns which are in common with those for monks, what line of conduct should we, Lord, follow in regard to these rules of training?"

"Those rules of training for nuns, Gotami, which are in common with those for monks, as the monks train themselves, so should you train yourselves in these rules of training."

"Those rules of training for nuns, Lord, which are not in common with those for monks, what line of conduct should we, Lord, follow in regard to these rules of training?"

"Those rules of training for nuns, Gotami, which are not in common with those for monks, train yourselves in the rules of training according as they are laid down."

43 Then the Gotamid, Pajāpatī the Great approached the Lord; having approached, having greeted the Lord, she stood at a respectful distance. As she was standing at a respectful distance, the Gotamid, Pajāpatī the Great spoke thus to the Lord: "Lord, it were well if the Lord would teach me dhamma in brief so that I, having heard the Lord’s dhamma, might live alone, aloof, zealous, ardent, self-resolute."

"Whatever are the states, of which you, Gotami, may know: these states lead to passion, not to passionlessness, they lead to bondage, not to the absence of bondage, they lead to the piling up (of rebirth), not to the absence of piling up, they lead to wanting much, not to wanting little, they lead to discontent, not to contentment, they lead to sociability, not to solitude, they lead to indolence, not to the putting forth of energy, they lead to difficulty in supporting oneself, not to ease in supporting oneself—you should know definitely, Gotami: this is not dhamma, this is not discipline, this is not the Teacher’s instruction. But whatever are the states of which you, Gotami, may know: these states lead to passionlessness, not to passion … the opposite of the preceding … they lead to ease in supporting oneself, not to difficulty in supporting oneself—you should know definitely, Gotami: this is dhamma, this is discipline, this is the Teacher’s instruction."

44 Now at that time the Pātimokkha was not recited to nuns. They told this matter to the Lord. He said: "I allow you, monks, to recite the Pātimokkha to the nuns." Then it occurred to the nuns: "Now, by whom should the Pātimokkha be recited to nuns?" They told this matter to the Lord. He said: "I allow monks, the Pātimokkha to be recited to nuns by monks."

45Now at that time monks, having approached a nunnery, recited the Pātimokkha to nuns. People looked down upon, criticised, spread it about, saying: "These are their wives, these are their mistresses; now they will take their pleasure together." Monks heard these people who … spread it about. Then these monks told this matter to the Lord. He said:

" Monks, the Pātimokkha should not be recited to nuns by monks. Whoever should recite it, there is an offence of wrong-doing. I allow, monks, the Pātimokkha to be recited to nuns by nuns."

The nuns did not know how to recite the Pātimokkha. They told this matter to the Lord. He said: "I allow you, monks, to explain to the nuns through monks, saying: ‘The Pātimokkha should be recited thus’."

46 Now at that time nuns did not confess offences. They told this matter to the Lord. He said: "Monks, an offence should not be not confessed by a nun. Whoever should not confess it, there is an offence of wrong-doing." The nuns did not know how to confess offences. They told this matter to the Lord. He said: "I allow you, monks, to explain to the nuns through monks, saying: ‘An offence should be confessed thus’."

Then it occurred to monks: "Now, by whom should nuns’ offences be acknowledged?" They told this matter to the Lord. He said: "I allow you, monks to acknowledge nuns’ offences through monks."

47 Now at that time nuns, having (each) seen a monk on a carriage-road and in a cul-de-sac and at cross-roads, having (each) laid down her bowl on the ground, having arranged her upper robe over one shoulder, having sat down on her haunches, having saluted with joined palms, confessed an offence. People … spread it about, saying: "These are their wives, these are their mistresses; having treated them contemptuously during the night now they are asking for forgiveness." They told this matter to the Lord. He said: "Monks, nuns’ offences should not be acknowledged by monks. Whoever should acknowledge (one), there is an offence of wrong-doing. I allow, monks, nuns’ offences to be acknowledged by nuns." The nuns did not know how to acknowledge offences. They told this matter to the Lord. He said: "I allow you, monks, to explain to the nuns through monks, saying: ‘An offence should be acknowledged thus’."

48 Now at that time (formal) acts were not carried out for nuns. They told this matter to the Lord. He said: "I allow, monks, a (formal) act to be carried out for nuns." Then it occurred to monks: ‘Now, by whom should (formal) acts for nuns be carried out?’ They told this matter to the Lord. He said: "I allow, monks, (formal) acts for nuns to be carried out by monks."

49 Now at that time nuns on whose behalf (formal) acts had been carried out, having (each) seen a monk on a carriage-road and in a cul-de-sac and at cross-roads, having (each) laid down her bowl on the ground, having arranged her upper robe over one shoulder, having sat down on her haunches, having saluted with joined palms, asked forgiveness thinking, "Surely it should be done thus." As before people … spread it about, saying: "These are their wives, these are their mistresses; having treated them contemptuously during the night now they are asking for forgiveness." They told this matter to the Lord. He said: " Monks, a (formal) act on behalf of nuns should not be carried out by monks. Whoever should (so) carry one out, there is an offence of wrong-doing. I allow, monks, nuns to carry out (formal) acts on behalf of the nuns." Nuns did not know how (formal) acts should be carried out. They told this matter to the Lord. He said: "I allow you, monks, to explain to the nuns through monks, saying: ‘A (formal) act should be carried out thus’."

50 Now at that time nuns, in the midst of an Order, striving, quarrelling, falling into disputes, wounding one another with the weapons of the tongue, were not able to settle that legal question. They told this matter to the Lord. He said: "I allow you, monks, to settle nuns’ legal questions by monks."

51Now at that time monks were settling a legal question for nuns, but as that legal question was being investigated there were to be seen both nuns who were entitled to take part in a (formal) act and those who had committed an offence. The nuns spoke thus: "It were well, honoured sirs, if the ladies themselves could carry out (formal) acts for nuns, if the ladies themselves could acknowledge an offence of nuns, but it was thus laid down by the Lord: ‘Nuns’ legal questions should be settled by monks’." They told this matter to the Lord. He said:

"I allow you, monks, having cancelled the carrying out by monks of nuns’ (formal) acts, to give it into the charge of nuns to carry out nuns’ (formal) acts by nuns; having cancelled (the acknowledgement) by monks of nuns’ offences, to give it into the charge of nuns to acknowledge nuns’ offences by nuns."

52 Now at that time the nun who was the pupil of the nun Uppalavaṇṇā had followed after the Lord for seven years mastering discipline, but because she was of confused mindfulness, what she had learnt she forgot. That nun heard it said that the Lord wished to come to Sāvatthī. Then it occurred to that nun: "For seven years I have followed the Lord mastering discipline, but because I am of confused mindfulness, what I have learnt is forgotten. Hard it is for a woman to follow after a teacher for as long as her life lasts. What line of conduct should be followed by me?" Then that nun told this matter to the nuns. The nuns told this matter to the monks. The monks told this matter to the Lord. He said: "I allow, monks, discipline to be taught to nuns by monks."

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53 The First Portion for Repeating.

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54 Then the Lord, having stayed in Vesālī for as long as he found suiting, set out on tour for Sāvatthī. Gradually, walking on tour, he arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six monks sprinkled nuns with muddy water, thinking: "Perhaps they may be attracted to us." They told this matter to the Lord. He said: "Monks, nuns should not be sprinkled with muddy water by monks. Whoever should (so) sprinkle them, there is an offence of wrong-doing. I allow you, monks, to inflict a penalty on that monk." Then it occurred to monks: "Now, how is the penalty to be inflicted?" They told this matter to the Lord. He said:

"Monks, that monk is to be made one who is not to be greeted by the Order of nuns."

55 Now at that time the group of six monks, having uncovered their bodies … thighs … private parts, showed them to nuns; they offended nuns, they associated with nuns, thinking: "Perhaps they may be attracted to us." They told this matter to the Lord. He said: " Monks, a monk, having uncovered his body … thighs … private parts should not show them to nuns, he should not offend nuns, he should not associate together with nuns. Whoever should (so) associate, there is an offence of wrong-doing. I allow you, monks, to inflict a penalty on that monk." Then it occurred to monks: "Now, how is the penalty to be inflicted?" They told this matter to the Lord. He said:
"Monks, that monk is to be made one who is not to be greeted by the Order of nuns."

56 Now at that time the group of six nuns sprinkled monks with muddy water, thinking: "Perhaps they may be attracted to us." They told this matter to the Lord. He said: "Nuns, monks should not be sprinkled with muddy water by monks. Whoever should (so) sprinkle them, there is an offence of wrong-doing. "I allow you, monks, to inflict a penalty on that nun." Then it occurred to the monks: "Now how should the penalty be inflicted?" They told this matter to the Lord. He said: "I allow you, monks, to make a prohibition." When the prohibition was made they did not comply with it. They told this matter to the Lord. He said: "I allow you, monks, to suspend exhortation (for her)."

57-59 Now at that time the group of six nuns, having uncovered their bodies … their breasts … their thighs … their private parts, showed them to monks … "I allow you, monks, to make a prohibition." When the prohibition was made they did not comply with it. They told this matter to the Lord. He said: "I allow you, monks, to suspend exhortation (for her)."

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60 Then it occurred to monks: "Now, is it allowable to carry out Observance together with a nun whose exhortation has been suspended, or is it not allowable?" They told this matter to the Lord. He said:

"Monks, Observance should not be carried out together with a nun whose exhortation has been suspended so long as that legal question is not settled."

61 Now at that time the venerable Upāli, having suspended exhortation, set out on tour. Nuns looked down upon, criticised, spread it about, saying: "How can the master Upāli, having suspended exhortation, set out on tour?" They told this matter to the Lord. He said: "Monks, having suspended exhortation, one should not set out on tour. Whoever should (thus) set out, there is an offence of wrong-doing."

62 Now at that time ignorant, inexperienced (monks) suspended exhortation. They told this matter to the Lord. He said: "Monks, exhortation should not be suspended by an ignorant, inexperienced (monk). Whoever (such) should suspend it, there is an offence of wrong-doing."

63 Now at that time monks suspended exhortation without ground, without reason. They told this matter to the Lord. He said: "Monks, exhortation should not be suspended without ground, without reason. Whoever should (so) suspend it, there is an offence of wrong-doing."

64 Now at that time, monks, having suspended exhortation, did not give a decision. They told this matter to the Lord. He said: "Monks, having suspended exhortation, you should not not give a decision. Whoever should not give (one), there is an offence of wrong-doing."

65 Now at that time nuns did not go for exhortation. They told this matter to the Lord. He said: "Monks, nuns should not not go for exhortation. Whoever should not go, should be dealt with according to the rule.

66 Now at that time the entire Order of nuns went for exhortation. People looked down upon, criticised, spread it about, saying: "These are their wives, these are their mistresses, now they will take their pleasure together." They told this matter to the Lord. He said: "Monks, the entire Order of nuns should not go for exhortation. If it should go thus, there is an offence of wrong-doing. I allow, monks, four or five nuns to go for exhortation."

67 Now at that time four or five nuns went for exhortation. As before, people … spread it about, saying: "These are their wives … now they will take their pleasure together." They told this matter to the Lord. He said: " Monks, four or five nuns should not go (together) for exhortation. If they should go thus, there is an offence of wrong-doing. I allow, monks, two or three nuns to go (together) for exhortation: having approached one monk, having (each one) arranged her upper robe over one shoulder, having honoured his feet, having sat down on her haunches, having saluted with joined palms, they should speak to him thus: ‘Master, the Order of nuns honours the feet of the Order of monks, and asks about (the right time for) coming for exhortation; may the Order of nuns, master, hear what is (the right time for) coming for exhortation.’ It should be said by the one who recites the Pātimokkha: ‘Is there any monk agreed upon as exhorter of the nuns?’ If there is some monk agreed upon as exhorter of the nuns, it should be said by the one who recites the Pātimokkha: ‘The monk So-and-so is agreed upon as exhorter of the nuns; let the Order of nuns approach him.’ If there is not some monk agreed upon as exhorter of the nuns, the one who recites the Pātimokkha should say: ‘Which venerable one is able to exhort the nuns?’ If some one is able to exhort the nuns and if he is endowed with the eight qualities, having gathered together, they should be told: ‘The monk So-and-so is agreed upon as the exhorter of the nuns; let the Order of nuns approach him.’ If no one is able to exhort the nuns, the one who recites the Pātimokkha should say: ‘There is no monk agreed upon as exhorter of the nuns. Let the Order of nuns strive on with friendliness’."

68 Now at that time monks did not undertake the exhortation. They told this matter to the Lord. He said: "Monks, the exhortation should not not be undertaken. Whoever should not undertake it, there is an offence of wrong-doing."

69 Now at that time a certain monk was ignorant; nuns, having approached him, spoke thus: "Master, undertake the exhortation." He said: "But I, sisters, am ignorant. How can I undertake the exhortation?" "Master, undertake the exhortation, for it was thus laid down by the Lord: ‘The exhortation of nuns should be undertaken by monks’." They told this matter to the Lord. He said: "I allow you, monks, excepting an ignorant one, to undertake the exhortation through the others."

70 Now at that time a certain monk was ill; nuns, having approached him, spoke thus: "Master, undertake the exhortation." He said: "But I, sisters, am ill. How can I undertake the exhortation?" "Master, undertake the exhortation, for it was thus laid down by the Lord: ‘Except for an ignorant one, the exhortation should be undertaken through the others’." They told this matter to the Lord. He said: "I allow you, monks, excepting an ignorant one, excepting an ill one, to undertake the exhortation through the others."

71 Now at that time a certain monk was setting out on a journey; nuns, having approached him, spoke thus: "Master, undertake the exhortation." He said: "But I, sisters, am setting out on a journey. How can I undertake the exhortation?" "Master, undertake the exhortation, for it was laid down by the Lord: ‘Except for an ignorant one, except for an ill one, the exhortation should be undertaken through the others’." They told this matter to the Lord. He said: "I allow you, monks, excepting an ignorant one, excepting an ill one, excepting one setting out on a journey, to undertake the exhortation through others."

72 Now at that time a certain monk was staying in a forest; nuns, having approached him, spoke thus: "Master, undertake the exhortation." He said: "But I, sisters, am staying in the forest. How can I undertake the exhortation?" They said: "Master, undertake the exhortation, for it was thus laid down by the Lord: ‘Except for an ignorant one, except for an ill one, except for one setting out on a journey, the exhortation should be undertaken through the others’." They told this matter to the Lord. He said: "Monks, I allow you to undertake the exhortation through a monk who is a forest-dweller and (for him) to make a rendezvous, saying, ‘I will perform it here’."

73 Now at that time monks, having undertaken the exhortation, did not announce it. They told this matter to the Lord. He said: "Monks, the exhortation should not not be announced. Who-ever should not announce it, there is an offence of wrong-doing."

74 Now at that time monks, having undertaken the exhortation did not come. They told this matter to the Lord. He said: "Monks, one should not not come for the exhortation. Whoever should not come for it, there is an offence of wrong-doing."

75 Now at that time nuns did not go to the rendezvous. They told this matter to the Lord. He said: " Monks, nuns should not not go to the rendezvous. Whoever should not go, there is an offence of wrong-doing."

76 Now at that time nuns wore long waistbands out of which they arranged flounces. 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 wear long waistbands. Whoever should wear one, there is an offence of wrong-doing. I allow, monks, a nun (to have) a waistband going once round (the waist). And a flounce should not be arranged out of this. Whoever should arrange one, there is an offence of wrong-doing."

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77 Now at that time the nuns arranged flounces out of strips of bamboo … of strips of leather … of strips of woven cloth … out of plaited woven cloth … of fringed woven cloth … of strips of cloth … of plaited cloth … of fringed cloth … of plaited thread … of fringed thread. People … spread it about, saying: "Like women householders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, flounces of strips of bamboo should not be arranged by nuns, nor flounces of strips of leather … nor should flounces of fringed thread be arranged. Whoever should arrange (one), there is an offence of wrong-doing."

78 Now at that time nuns had their loins rubbed with a cow’s leg bone, they had their loins massaged with a cow’s jaw-bone, they had their forearms massaged, they had the backs of their hands massaged, they had their calves massaged … the tops of their feet … their thighs … their faces massaged, they had their gums massaged. 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 have their loins rubbed with a cow’s leg-bone, they should not have their loins massaged with a cow’s jaw-bone, they should not have their forearms massaged … they should not have their gums massaged. Whoever should (so) have herself massaged, there is an offence of wrong-doing."

79 Now at that time the group of six nuns smeared their faces, rubbed their faces (with ointment), painted their faces with chunam, marked their faces with red arsenic, painted their bodies, painted their faces, painted their bodies and faces. People … spread it about, saying: "Like women house-holders who enjoy pleasures of the senses." They told this matter to the Lord. He said: "Monks, nuns should not smear their faces … should not paint their bodies and faces. Whoever should do (any of these things), there is an offence of wrong-doing."

80 Now at that time the group of six nuns made (ointment marks) at the corners of their eyes, they made distinguishing marks (on their foreheads), they looked out from a window, they stood in the light, they had dancing performed, they supported courtesans, they set up a tavern, they set up a slaughter-house, they offered (things) for sale in a shop, they engaged in usury, they engaged in trade, they kept slaves, they kept slave women, they kept servants, they kept servant women, they kept animals, they dealt in greens and leaves, they carried a piece of felt (for a razor). 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 make (ointment marks) at the corners of their eyes … nor should they carry a piece of felt (for a razor). Whoever should carry (one), there is an offence of wrong-doing."

81 Now at that time the group of six nuns wore robes that were all dark green, they wore robes that were all yellow, they wore robes that were all red, they wore robes that were all crimson, they wore robes that were all black, they wore robes that were dyed all brownish-yellow, they wore robes that were dyed all reddish-yellow, they wore robes with borders that were not cut up, they wore robes with long borders, they wore robes with borders of flowers, they wore robes with borders of snakes’ hoods, they wore jackets, they wore (garments made of) the Tirīṭa tree. 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, robes that are all dark green should not be worn by nuns … (garments made of) the Tirīṭa tree should not be worn. Whoever should wear (one), there is an offence of wrong-doing."

82 Now at that time a certain nun as she was passing away, spoke thus: "After I am gone, let my requisites be for the Order." Monks and nuns who were there disputed, saying: "They are for us," "They are for us." They told this matter to the Lord. He said: "Monks, if a nun as she is passing away, should speak thus, ‘After I am gone, let my requisites be for the Order,’ in that case the Order of monks is not the owner, but they are for the Order of nuns. Monks, if a probationer … if a woman novice, passing away … the Order of monks is not the owner, but they are for the Order of nuns. Monks, if a monk as he is passing away, should speak thus … the Order of nuns is not the owner, but they are for the Order of monks. Monks, if a novice … if a lay-follower … if a woman lay-follower … if anyone else as he is passing away should speak thus, ‘After I am gone, let my requisites be for the Order,’ in that case the Order of nuns is not the owner, but they are for the Order of monks."

83 Now at that time a certain woman who had formerly been a Mallian had gone forth among the nuns. She, having seen a feeble monk on a carriage road, having given him a blow with the edge of her shoulder, toppled him over. Monks … spread it about, saying: "How can a nun give a monk a blow?" They told this matter to the Lord. He said: "Monks, a blow should not be given to a monk by a nun. Whoever should give (one), there is an offence of wrong-doing. I allow, monks, that a nun, having seen a monk, should make way for him having stepped aside while (still) at a distance."

84 Now at that time a certain woman whose husband had gone away from home became with child by a lover. She, having caused abortion, spoke thus to a nun dependent for alms on (her) family: "Come, lady, take away this foetus in a bowl." Then that nun, having placed that foetus in a bowl, having covered it with her outer cloak, went away. Now at that time an undertaking had been made by a certain monk who walked for almsfood: "I will not partake of the first almsfood I receive without having given (of it) to a monk or a nun." Then that monk, having seen that nun, spoke thus: "Come, sister, accept almsfood."

"No, master," she said. …

85 … and a second time … And a third time … "No, master," she said.

"I made an undertaking, sister, that I will not partake of the first almsfood that I receive without having given (of it) to a monk or a nun. Come, sister, accept almsfood." Then that nun, being pressed by that monk, having pulled out her bowl, showed him, saying: "You see, master, a foetus in the bowl, but do not tell anyone." Then that monk looked down upon, criticised, spread it about, saying: "How can this nun take away a foetus in a bowl?" Then this monk told this matter to the monks. Those who were modest monks … spread it about, saying: "How can this nun take away a foetus in a bowl?" Then these monks told this matter to the Lord. He said:

"Monks, a foetus should not be taken away in a bowl by a nun. Whoever should take one away, there is an offence of wrong-doing. I allow, monks, when a nun has seen a monk, having pulled out her bowl, to show it to him."

86 Now at that time the group of six nuns, having seen a monk, having turned (their bowls) upside down, showed the bases of the bowls. Monks … spread it about, saying: "How can the group of six nuns, having seen a monk, having turned (their bowls) upside down, show the bases of the bowls?" They told this matter to the Lord. He said: "Monks, nuns having seen a monk, should not show (him) the base of a bowl, having turned it upside down. I allow, monks, a nun who has seen a monk to show (him) her bowl, having set it upright, and whatever food there is in the bowl should be offered to the monk."

87 Now at that time a membrum virile came to be thrown away on a carriage road in Sāvatthī, and nuns were looking at it. People made an uproar and those nuns were ashamed. Then these nuns, having returned to the nunnery, told this matter to the nuns. Those who were modest nuns … spread it about, saying: "How can these nuns look at a membrum virile?" Then these nuns told this matter to the monks. The monks told this matter to the Lord. He said: "Monks, nuns should not look at a membrum virile. Whoever should look at one, there is an offence of wrong-doing."

88 Now at that time people gave food to monks, the monks gave it to nuns. People … spread it about, saying: "How can these revered sirs give to others what was given them for their own enjoyment? It is as though we do not know how to make a gift." They told this matter to the Lord. He said: "Monks, you should not give to others what was given you for your own enjoyment. Whoever should (so) give, there is an offence of wrong-doing."

89 Now at that time food for the monks was (too) abundant. They told this matter to the Lord. He said: "I allow you, monks, to give it to an Order." There was an even greater abundance. They told this matter to the Lord. He said: "I allow you, monks, also to give away what belongs to an individual."

90 Now at that time the food for monks that was stored was (too) abundant. They told this matter to the Lord. He said: "I allow you, monks, to make use of a store of food for monks, the monks having offered it to nuns."

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91 Now at that time people gave food to nuns, the monks gave it to monks. People … spread it about, saying: "How can these nuns give to others what was given them for their own enjoyment? It is as though we do not know how to make a gift." They told this matter to the Lord. He said: "Nuns, you should not give to others what was given you for your own enjoyment. Whoever should (so) give, there is an offence of wrong-doing."

92 Now at that time food for the nuns was (too) abundant. They told this matter to the Lord. He said: "I allow you, nuns, to give it to an Order." There was an even greater abundance. They told this matter to the Lord. He said: "I allow you, nuns, also to give away what belongs to an individual."

93 Now at that time the food for nuns that was stored was (too) abundant. They told this matter to the Lord. He said: "I allow you, nuns, to make use of a store of food for nuns, the nuns having offered it to monks."

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94 Now at that time lodgings for monks were (too) abundant; the nuns had none. The nuns sent a messenger to the monks, saying: "It were good, honoured sirs, if the masters would give us lodgings temporarily." They told this matter to the Lord. He said: "I allow you, monks, to give lodgings to nuns temporarily."

95 Now at that time menstruating nuns sat down and lay down on stuffed couches and stuffed chairs; the lodgings were soiled with blood. They told this matter to the Lord. He said: "Monks, nuns should not sit down or lie down on stuffed couches and stuffed chairs. Whoever should (so) sit down or should (so) lie down, there is an offence of wrong-doing. I allow, monks, a household robe." The household robe was soiled with blood. They told this matter to the Lord. He said: "I allow, monks, a pin and a little cloth." The little cloth fell down. They told this matter to the Lord. He said: "I allow them, monks, having tied it with a thread, to tie it round the thighs." The thread broke. They told this matter to the Lord. He said: "I allow them, monks, a loin-cloth, a hip-string."

96 Now at that time the group of six nuns wore a hip-string the whole time. 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 are not to wear a hip-string the whole time. Whoever should (so) wear one, there is an offence of wrong-doing. I allow, monks, a hip-string when they are menstruating."

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97 The Second Portion for Repeating.

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98Now 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. 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: 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? Have you completed twenty years of age? Are you complete as to bowl and robe? What is your name? What is the name of your woman proposer?’"

99 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."

100 Now at that time nuns asked those wishing for ordination, but who were not instructed, 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 them, monks, having instructed first, afterwards to ask about the things which are stumbling-blocks."

101They 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:

102First, she should be invited to choose a woman preceptor; 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, this is a bathing-cloth; go and stand in such and such a place’."

103 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)."

104 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, or another may be agreed upon by another.

105And 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.

106And 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.

107 "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 of your woman proposer?"’

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108 "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.’

109Having 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.’

"The Order should be informed by an experienced, competent nun, saying:

110‘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 about the things that are stumbling-blocks.

111Listen, 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?’

"The Order should be informed by an experienced, competent nun, saying:

112‘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.

113Ladies, 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.

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114 … 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.

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115So-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.’"

116 "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, 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, 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:

117‘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.

118Honoured 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.

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119 … 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.

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120So-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."

121 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 to her and the eight things which are not to be done."

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122 Now at that time nuns being uncertain as to seats in a refectory let the time go by. 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."

123Now at that time nuns, thinking: ‘It is allowed by the Lord that eight nuns (may be seated) according to seniority, the rest as they come in," everywhere reserved (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."

124 Now at that time nuns did not invite. 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."

125Now 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."

126 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."

127 Now at that time nuns, inviting before the meal, let the (right) time 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. 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."

128 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:

129 ‘Ladies, 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.

130Ladies, 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.

131The 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.’

132 "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: ‘The 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’."

133 Now at that time nuns suspended the Observance for monks, they suspended the Invitation, they issued commands, they set up authority, they asked for leave, they reproved, they made to remember. 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: 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."

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134 Now at that time monks suspended the Observance for nuns … they suspended the Invitation, they issued commands, they set up authority, they asked for leave, they reproved, 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."

135 Now at that time the group of six nuns went in a vehicle, 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."

136 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."

137 Now at that time a certain nun became exceedingly uncomfortable owing to the jolting of a vehicle. They told this matter to the Lord. He said: "I allow, monks, a palanquin, a sedan-chair."

138 Now at that time the courtesan Aḍḍhakāsī 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 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."

139 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.

140 "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; she is not coming only on account of some danger. The lady So-and-so is asking the Order for ordination; may the Order out of compassion 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:

141‘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.

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142-144Honoured 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.’

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145The 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 to her and the eight things which are not to be done’."

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

147 Now at that time a storeroom 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. They told this matter to the Lord. He said: "I allow, monks, a dwelling." The dwelling was not enough. They told this matter to the Lord. He said: "I allow, monks, building operations." 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."

148 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. 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."

149Then it occurred to that nun: ‘It is not possible for me to live alone, 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, to give her to that nun as a companion. 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:

150 ‘Ladies, 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.

151Ladies, 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.

152The 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.’"

153 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."

154 Now at that time a certain nun who had fallen into an offence against an important rule, was undergoing mānatta. 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: First, that nun should be asked; having asked her, the Order should be informed by an experienced, competent nun, saying:

155 ‘Ladies, 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.

156Ladies, 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.

157The 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.’"

158 Now at that time a certain nun, having disavowed the training, left the Order; 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, she is in consequence not a nun."

159 Now at that time a certain nun, wearing the saffron robes, went over to the fold of a sect; 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."

160 Now at that time nuns 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)."

161 Now at that time nuns were sitting down cross-legged, consenting to the touch of heels. 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."

162 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) for nuns."

163 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 themselves where it is open underneath, covered on top."

164 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."

165 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. Whoever should (so) bathe, there is an offence of wrong-doing. I allow, them, monks, ordinary clay."

166 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."

167 Now at that time nuns bathed against the stream consenting to the touch of the current. 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."

168 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."

169 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." 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 of wrong-doing. I allow them monks, to bathe at a ford for women."

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170 The Third Portion for Repeating.
Told is the Tenth Section: that on Nuns.
In this Section are a hundred and six items.

171This is its key:

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172 The Gotamid asked for the going forth, the Truthfinder did not allow it,
from Kapilavatthu the Leader went to Vesālī.

173 Covered with dust 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."

174 A century and that day, no monk, desiring,
Invitation, important rules, two years, not abusing,

175 Complying with these eight rules for exhortation during her life.
Acceptance of the important rules—that is the ordination for her.

176 A thousand years to only five (hundred) by the similes of the pot-thieves,
mildew, red-rust: thus an injury to what is true dhamma.

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177 May, looking forward, build a dyke; again it is the stability of what is true dhamma.
To be ordained, the lady, greeting according to seniority,

178 Will not carry out like this, in common and not in common,
about exhortation, and about the Pātimokkha, "now, by whom?", to a nunnery,

179 If they do not know he explains, and they do not confess, through a monk,
to acknowledge through a monk, acknowledgement through a nun,

180 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),

181 In Sāvatthī, muddy water, did not greet, bodies and thighs
and private parts and the group offended and associated with,

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182 Not to be greeted is the penalty, for nuns likewise again,
and the prohibition, exhortation, is it allowable? he went away,

183 Ignorant, without ground, decision, exhortation, an Order of five,
two or three, they did not undertake, ignorant ones, ill, setting out on a journey,

184 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,

185 Cow’s leg-bone, cow’s jaw-bone, backs of the hands, likewise the feet,
thighs (and) faces, gums, smearing, rubbing (and) with chunam,

186 They marked, and painting the body, painting the face, likewise the two,
ointment marks (and) distinguishing marks, from a window, in the light, and about dancing,

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187 Courtesan, tavern, slaughter-house, a shop, usury, trade,
they kept slaves, women slaves, servants, servant women,

188 Animals, and greens, they carried pieces of felt,
robes that were dark green, yellow, red, crimson, that were black,

189 Brownish-yellow, reddish-yellow, not cut up, and long,
and if they should wear (robes) with (borders) of flowers, snakes’ hoods, jackets,
as well as (garments made of the) Tirīṭa tree.

190 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.

191 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.

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192 About a Mallian (woman), foetus, base of the bowl, membrum and concerning food,
and abundant, even greater, food that was stored,

193 As for monks below, do likewise for nuns,
lodgings, menstruating, was soiled, and cloth and pin,

194 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,

195 Always dressed, dripping, deformed, women eunuchs,
man-like women, and those of indistinct sexuality, and those who were hermaphrodites,

196 Beginning with those defective in sexual characteristics and going as far as hermaphrodites.
This is from the abbreviation below: leprosy, boils, eczema and

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197 Consumption, epilepsy, are you a human woman? and a free woman?
without debts (and) not in the royal service and allowed (and) twenty,

198 Complete, and what name and that of your woman proposer?:
having asked about twenty-four stumbling-blocks, there is ordination.

199 They were at a loss, instructed, and likewise in the midst of the Order,
a woman preceptor should be chosen, outer cloak, inner and upper robes,

200 And vest (and) bathing cloth having explained them they may be used,
ignorant ones, not agreed on, on one side, if she asks, questioned about the stumbling-blocks,

201 Ordained on one side, likewise again in the Order of monks,
the shadow, the season, the day and formula, the three resources,

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202 The eight things not to be done, the right time, or everywhere eight,
nuns did not invite, and the Order of monks likewise,

203 Disturbance, before the meal, and at the wrong time, disturbance,
Observance, Invitation, commands, authority,

204 Leave, reproved, made to remember: objected to by the great Sage.
Just as monks, so nuns: allowed by the great Sage (was)

205 A vehicle, and ill (and) yoked, jolting vehicle, Aḍḍhakāsīka,
monk, probationer, novice, woman novice and ignorant (woman),

206 In a forest, a store-room by a lay-follower, a dwelling,
the building operations were not enough, pregnant, alone,

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207 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,

208 Cross-legged, and ill, privy, with chunam, scented clay,
in a bathroom, against the stream, not at a ford, and at one for men,

209 The Great Gotamid asked and also judiciously did Ānanda.
There were four assemblies for going forth in the dispensation of the Conqueror.

210 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.

211 Other women also, recognised thus in what is true dhamma,
nurture the everlasting state where, having gone, they grieve not.

1 tena samayena buddho bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. atha kho mahāpajāpati gotamī yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca—  "sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti. "alaṃ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.

2 dutiyampi kho … pe …   tatiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca— "sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti. "alaṃ, gotami, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti. atha kho mahāpajāpati gotamī—  "na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti—  dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

3 atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena vesālī tadavasari. tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. atha kho mahāpajāpati gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi. anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasankami. atha kho mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi. addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ. disvāna mahāpajāpatiṃ gotamiṃ etadavoca—  "kissa tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā"ti? "tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti. "tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti.

4 atha kho āyasmā ānando yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca—  "esā, bhante, mahāpajāpati gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā—  ‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan’ti. sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti. "alaṃ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti. dutiyampi kho … pe …   tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca—  "sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti. "alaṃ, ānanda, mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.

5 atha kho āyasmā ānando—  "na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ; yannūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti. atha kho āyasmā ānando bhagavantaṃ etadavoca—  "bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātun"ti? "bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun"ti. "sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātuṃ; bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā, posikā, khīrassa dāyikā, bhagavantaṃ janettiyā kālankatāya thaññaṃ pāyesi; sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan"ti.

2 aṭṭhagarudhamma

6 "sace, ānanda, mahāpajāpati gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā. hotu upasampadā.

7 vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kātabbaṃ. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (1)

8 na bhikkhuniyā abhikkhuke āvāse vassaṃ vasitabbaṃ. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (2)

9 anvaddhamāsaṃ bhikkhuniyā bhikkhusaṇghato dve dhammā paccāsīsitabbā— uposathapucchakañca, ovādūpasankamanañca. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (3)

10 vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṇghe tīhi ṭhānehi pavāretabbaṃ—  diṭṭhena vā, sutena vā, parisankāya vā. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (4)

11 garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṇghe pakkhamānattaṃ caritabbaṃ. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (5)

12 dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṇghe upasampadā pariyesitabbā. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (6)

13 na bhikkhuniyā kenaci pariyāyena bhikkhu akkositabbo paribhāsitabbo. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (7)

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14 ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (8)

15 sace, ānanda, mahāpajāpati gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā"ti.

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16 atha kho āyasmā ānando bhagavato santike aṭṭha garudhamme uggahetvā yena mahāpajāpati gotamī tenupasankami, upasankamitvā mahāpajāpatiṃ gotamiṃ etadavoca—  "sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā.

17 vassasatūpasampannāya bhikkhuniyā tadahupasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kātabbaṃ. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

18 na bhikkhuniyā abhikkhuke āvāse vassaṃ vasitabbaṃ. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

19 anvaddhamāsaṃ bhikkhuniyā bhikkhusaṇghato dve dhammā paccāsīsitabbā— uposathapucchakañca, ovādūpasankamanañca. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

20 vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṇghe tīhi ṭhānehi pavāretabbaṃ—  diṭṭhena vā, sutena vā, parisankāya vā. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

21 garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṇghe pakkhamānattaṃ caritabbaṃ. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

22 dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṇghe upasampadā pariyesitabbā. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

23 na bhikkhuniyā kenaci pariyāyena bhikkhu akkositabbo paribhāsitabbo. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

24 ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. ayampi dhammo sakkatvā garukatvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

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25 sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā"ti.

26 "seyyathāpi, bhante ānanda, itthī vā puriso vā daharo, yuvā, maṇḍanakajātiko sīsaṃnahāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamange sirasmiṃ patiṭṭhāpeyya; evameva kho ahaṃ, bhante, ānanda ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye"ti.

27 atha kho āyasmā ānando yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca—  "paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā, upasampannā bhagavato mātucchā"ti.

28 "sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassaṃ saddhammo tiṭṭheyya. yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati. pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.

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29 seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhathenakehi; evameva kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

30 seyyathāpi, ānanda, sampanne sālikkhette setaṭṭikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evameva kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

31 seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti; evameva kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

32 seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya; evameva kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā"ti.

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33 bhikkhunīnaṃ aṭṭha garudhammā niṭṭhitā.

3 bhikkhunīupasampadānujānana

34 atha kho mahāpajāpati gotamī yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca—  "kathāhaṃ, bhante, imāsu sākiyānīsu paṭipajjāmī"ti? atha kho bhagavā mahāpajāpatiṃ gotamiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho mahāpajāpati gotamī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, bhikkhūhi bhikkhuniyo upasampādetun"ti.

35 atha kho tā bhikkhuniyo mahāpajāpatiṃ gotamiṃ etadavocuṃ—  "ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṃ bhikkhūhi bhikkhuniyo upasampādetabbā"ti. atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasankami, upasankamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī āyasmantaṃ ānandaṃ etadavoca—  "imā maṃ, bhante ānanda, bhikkhuniyo evamāhaṃsu—  ‘ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṃ bhikkhūhi bhikkhuniyo upasampādetabbā’"ti.

36 atha kho āyasmā ānando yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca—  "mahāpajāpati, bhante, gotamī evamāha—  ‘imā maṃ, bhante ānanda, bhikkhuniyo evamāhaṃsu—  ayyā anupasampannā, mayañcamhā upasampannā; evañhi bhagavatā paññattaṃ bhikkhūhi bhikkhuniyo upasampādetabbā’"ti.

37 "yadaggena, ānanda, mahāpajāpatiyā gotamiyā aṭṭha garudhammā paṭiggahitā, tadeva sā upasampannā"ti.

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38 atha kho mahāpajāpati gotamī yenāyasmā ānando tenupasankami, upasankamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī āyasmantaṃ ānandaṃ etadavoca—  "ekāhaṃ, bhante ānanda, bhagavantaṃ varaṃ yācāmi. sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman"ti.

39 atha kho āyasmā ānando yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca—  "mahāpajāpati, bhante, gotamī evamāha—  ‘ekāhaṃ, bhante ānanda, bhagavantaṃ varaṃ yācāmi. sādhu, bhante, bhagavā anujāneyya bhikkhūnañca bhikkhunīnañca yathāvuḍḍhaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’"ti.

40 "aṭṭhānametaṃ, ānanda, anavakāso, yaṃ tathāgato anujāneyya mātugāmassa abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. imehi nāma, ānanda, aññatitthiyā durakkhātadhammā mātugāmassa abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ na karissanti; kimangaṃ pana tathāgato anujānissati mātugāmassa abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman"ti?

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41 atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "na, bhikkhave, mātugāmassa abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kātabbaṃ. yo kareyya, āpatti dukkaṭassā"ti.

42 atha kho mahāpajāpati gotamī yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca—  "yāni tāni, bhante, bhikkhunīnaṃ sikkhāpadāni bhikkhūhi sādhāraṇāni, kathaṃ mayaṃ, bhante, tesu sikkhāpadesu paṭipajjāmā"ti? "yāni tāni, gotami, bhikkhunīnaṃ sikkhāpadāni bhikkhūhi sādhāraṇāni, yathā bhikkhū sikkhanti tathā tesu sikkhāpadesu sikkhathā"ti. "yāni pana tāni, bhante, bhikkhunīnaṃ sikkhāpadāni bhikkhūhi asādhāraṇāni, kathaṃ mayaṃ, bhante, tesu sikkhāpadesu paṭipajjāmā"ti? "yāni tāni, gotami, bhikkhunīnaṃ sikkhāpadāni bhikkhūhi asādhāraṇāni, yathāpaññattesu sikkhāpadesu sikkhathā"ti.

43 atha kho mahāpajāpati gotamī yena bhagavā tenupasankami, upasankamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho mahāpajāpati gotamī bhagavantaṃ etadavoca—  "sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan"ti. "ye kho tvaṃ, gotami, dhamme jāneyyāsi—  ime dhammā sarāgāya saṃvattanti no virāgāya, saññogāya saṃvattanti no visaññogāya, ācayāya saṃvattanti no apacayāya, mahicchatāya saṃvattanti no appicchatāya, asantuṭṭhiyā saṃvattanti no santuṭṭhiyā, sangaṇikāya saṃvattanti no pavivekāya, kosajjāya saṃvattanti no vīriyārambhāya, dubbharatāya saṃvattanti no subharatāya; ekaṃsena, gotami, dhāreyyāsi—  neso dhammo, neso vinayo, netaṃ satthusāsananti. ye ca kho tvaṃ, gotami, dhamme jāneyyāsi—  ime dhammā virāgāya saṃvattanti no sarāgāya, visaññogāya saṃvattanti no saññogāya, apacayāya saṃvattanti no ācayāya, appicchatāya saṃvattanti no mahicchatāya, santuṭṭhiyā saṃvattanti no asantuṭṭhiyā, pavivekāya saṃvattanti no sangaṇikāya, vīriyārambhāya saṃvattanti no kosajjāya, subharatāya saṃvattanti no dubbharatāya; ekaṃsena, gotami, dhāreyyāsi—  eso dhammo, eso vinayo, etaṃ satthusāsanan"ti.

44 tena kho pana samayena bhikkhunīnaṃ pātimokkhaṃ na uddisīyati. bhagavato etamatthaṃ ārocesuṃ … pe …   "anujānāmi, bhikkhave, bhikkhunīnaṃ pātimokkhaṃ uddisitun"ti. atha kho bhikkhūnaṃ etadahosi—  "kena nu kho bhikkhunīnaṃ pātimokkhaṃ uddisitabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ pātimokkhaṃ uddisitun"ti.

45 tena kho pana samayena bhikkhū bhikkhunupassayaṃ upasankamitvā bhikkhunīnaṃ pātimokkhaṃ uddisanti. manussā ujjhāyanti khiyyanti vipācenti—  "jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idāni ime imāhi saddhiṃ abhiramissantī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhūhi bhikkhunīnaṃ pātimokkhaṃ uddisitabbaṃ. yo uddiseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṃ pātimokkhaṃ uddisitun"ti. bhikkhuniyo na jānanti— "evaṃ pātimokkhaṃ uddisitabban"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ ācikkhituṃ—  ‘evaṃ pātimokkhaṃ uddiseyyāthā’"ti.

46 tena kho pana samayena bhikkhuniyo āpattiṃ na paṭikaronti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā āpatti na paṭikātabbā. yā na paṭikareyya, āpatti dukkaṭassā"ti. bhikkhuniyo na jānanti—  "evaṃ āpatti paṭikātabbā"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ ācikkhituṃ—  ‘evaṃ āpattiṃ paṭikareyyāthā’"ti. atha kho bhikkhūnaṃ etadahosi—  "kena nu kho bhikkhunīnaṃ āpatti paṭiggahetabbā"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ āpattiṃ paṭiggahetun"ti.

47 tena kho pana samayena bhikkhuniyo rathikāyapi byūhepi singhāṭakepi bhikkhuṃ passitvā pattaṃ bhūmiyaṃ nikkhipitvā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā āpattiṃ paṭikaronti. manussā ujjhāyanti khiyyanti vipācenti—  "jāyāyo imā imesaṃ, jāriyo imā imesaṃ, rattiṃ vimānetvā idāni khamāpentī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhūhi bhikkhunīnaṃ āpatti paṭiggahetabbā. yo paṭiggaṇheyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṃ āpattiṃ paṭiggahetun"ti. bhikkhuniyo na jānanti—  "evaṃ āpatti paṭiggahetabbā"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ ācikkhituṃ—  ‘evaṃ āpattiṃ paṭiggaṇheyyāthā’"ti.

48 tena kho pana samayena bhikkhunīnaṃ kammaṃ na kariyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhunīnaṃ kammaṃ kātun"ti. atha kho bhikkhūnaṃ etadahosi—  "kena nu kho bhikkhunīnaṃ kammaṃ kātabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ kātun"ti.

49 tena kho pana samayena katakammā bhikkhuniyo rathikāyapi byūhepi singhāṭakepi bhikkhuṃ passitvā pattaṃ bhūmiyaṃ nikkhipitvā ekaṃsaṃ uttarāsangaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā khamāpenti "evaṃ nūna kātabban"ti maññamānā. manussā tatheva ujjhāyanti khiyyanti vipācenti—  "jāyāyo imā imesaṃ, jāriyo imā imesaṃ, rattiṃ vimānetvā idāni khamāpentī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ kātabbaṃ. yo kareyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhunīhi bhikkhunīnaṃ kammaṃ kātun"ti. bhikkhuniyo na jānanti—  "evaṃ kammaṃ kātabban"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ ācikkhituṃ— ‘evaṃ kammaṃ kareyyāthā’"ti.

50 tena kho pana samayena bhikkhuniyo saṇghamajjhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. na sakkonti taṃ adhikaraṇaṃ vūpasametuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ adhikaraṇaṃ vūpasametun"ti.

51 tena kho pana samayena bhikkhū bhikkhunīnaṃ adhikaraṇaṃ vūpasamenti. tasmiṃ kho pana adhikaraṇe vinicchiyamāne dissanti bhikkhuniyo kammappattāyopi āpattigāminiyopi. bhikkhuniyo evamāhaṃsu—  "sādhu, bhante, ayyāva bhikkhunīnaṃ kammaṃ karontu, ayyāva bhikkhunīnaṃ āpattiṃ paṭiggaṇhantu; evañhi bhagavatā paññattaṃ bhikkhūhi bhikkhunīnaṃ adhikaraṇaṃ vūpasametabban"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ āropetvā bhikkhunīnaṃ niyyādetuṃ—  bhikkhunīhi bhikkhunīnaṃ kammaṃ kātuṃ, bhikkhūhi bhikkhunīnaṃ āpattiṃ āropetvā bhikkhunīnaṃ niyyādetuṃ, bhikkhunīhi bhikkhunīnaṃ āpattiṃ paṭiggahetun"ti.

52 tena kho pana samayena uppalavaṇṇāya bhikkhuniyā antevāsinī bhikkhunī satta vassāni bhagavantaṃ anubandhā hoti vinayaṃ pariyāpuṇantī. tassā muṭṭhassatiniyā gahito gahito mussati. assosi kho sā bhikkhunī—  "bhagavā kira sāvatthiṃ gantukāmo"ti. atha kho tassā bhikkhuniyā etadahosi—  "ahaṃ kho satta vassāni bhagavantaṃ anubandhiṃ vinayaṃ pariyāpuṇantī. tassā me muṭṭhassatiniyā gahito gahito mussati. dukkaraṃ kho pana mātugāmena yāvajīvaṃ satthāraṃ anubandhituṃ. kathaṃ nu kho mayā paṭipajjitabban"ti? atha kho sā bhikkhunī bhikkhunīnaṃ etamatthaṃ ārocesi. bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ vinayaṃ vācetun"ti.

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53 paṭhamabhāṇavāro niṭṭhito.

dutiyabhāṇavāra

54 atha kho bhagavā vesāliyaṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tena kho pana samayena chabbaggiyā bhikkhū bhikkhuniyo kaddamodakena osiñcanti—  appeva nāma amhesu sārajjeyyunti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhunā bhikkhuniyo kaddamodakena osiñcitabbā. yo osiñceyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṃ kātun"ti. atha kho bhikkhūnaṃ etadahosi—  "kiṃ nu kho daṇḍakammaṃ kātabban"ti? bhagavato etamatthaṃ ārocesuṃ. "avandiyo so, bhikkhave, bhikkhu bhikkhunisaṇghena kātabbo"ti.

55 tena kho pana samayena chabbaggiyā bhikkhū kāyaṃ vivaritvā bhikkhunīnaṃ dassenti … pe …   ūruṃ vivaritvā bhikkhunīnaṃ dassenti, angajātaṃ vivaritvā bhikkhunīnaṃ dassenti, bhikkhuniyo obhāsenti, bhikkhunīhi saddhiṃ sampayojenti— appeva nāma amhesu sārajjeyyunti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhunā kāyo vivaritvā bhikkhunīnaṃ dassetabbo, na ūru vivaritvā bhikkhunīnaṃ dassetabbo, na angajātaṃ vivaritvā bhikkhunīnaṃ dassetabbaṃ, na bhikkhuniyo obhāsitabbā, na bhikkhunīhi saddhiṃ sampayojetabbaṃ. yo sampayojeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, tassa bhikkhuno daṇḍakammaṃ kātun"ti. atha kho bhikkhūnaṃ etadahosi—  "kiṃ nu kho daṇḍakammaṃ kātabban"ti? bhagavato etamatthaṃ ārocesuṃ. "avandiyo so, bhikkhave, bhikkhu bhikkhunisaṇghena kātabbo"ti.

56 tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṃ kaddamodakena osiñcanti—  appeva nāma amhesu sārajjeyyunti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā bhikkhu kaddamodakena osiñcitabbo. yā osiñceyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṃ kātun"ti. atha kho bhikkhūnaṃ etadahosi—  "kiṃ nu kho daṇḍakammaṃ kātabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, āvaraṇaṃ kātun"ti. āvaraṇe kate na ādiyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ovādaṃ ṭhapetun"ti.

57 tena kho pana samayena chabbaggiyā bhikkhuniyo kāyaṃ vivaritvā bhikkhūnaṃ dassenti, thanaṃ vivaritvā bhikkhūnaṃ dassenti, ūruṃ vivaritvā bhikkhūnaṃ dassenti, angajātaṃ vivaritvā bhikkhūnaṃ dassenti, bhikkhū obhāsenti, bhikkhūhi saddhiṃ sampayojenti—  appeva nāma amhesu sārajjeyyunti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā kāyo vivaritvā bhikkhūnaṃ dassetabbo … pe … na thano vivaritvā bhikkhūnaṃ dassetabbo, na ūru vivaritvā bhikkhūnaṃ dassetabbo, na angajātaṃ vivaritvā bhikkhūnaṃ dassetabbaṃ, na bhikkhū obhāsitabbā, na bhikkhūhi saddhiṃ sampayojetabbaṃ. yā sampayojeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, tassā bhikkhuniyā daṇḍakammaṃ kātun"ti.

58 atha kho bhikkhūnaṃ etadahosi—  "kiṃ nu kho daṇḍakammaṃ kātabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, āvaraṇaṃ kātun"ti.

59 āvaraṇe kate na ādiyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ovādaṃ ṭhapetun"ti.

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60 atha kho bhikkhūnaṃ etadahosi—  "kappati nu kho ovādaṭṭhapitāya bhikkhuniyā saddhiṃ uposathaṃ kātuṃ, na nu kho kappatī"ti? bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ovādaṭṭhapitāya bhikkhuniyā saddhiṃ uposatho kātabbo, yāva na taṃ adhikaraṇaṃ vūpasantaṃ hotī"ti.

61 tena kho pana samayena āyasmā udāyī ovādaṃ ṭhapetvā cārikaṃ pakkāmi. bhikkhuniyo ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma ayyo udāyī ovādaṃ ṭhapetvā cārikaṃ pakkamissatī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ovādaṃ ṭhapetvā cārikā pakkamitabbā. yo pakkameyya, āpatti dukkaṭassā"ti.

62 tena kho pana samayena bālā abyattā ovādaṃ ṭhapenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bālena abyattena ovādo ṭhapetabbo. yo ṭhapeyya, āpatti dukkaṭassā"ti.

63 tena kho pana samayena bhikkhū avatthusmiṃ akāraṇe ovādaṃ ṭhapenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, avatthusmiṃ akāraṇe ovādo ṭhapetabbo. yo ṭhapeyya, āpatti dukkaṭassā"ti.

64 tena kho pana samayena bhikkhū ovādaṃ ṭhapetvā vinicchayaṃ na denti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ovādaṃ ṭhapetvā vinicchayo na dātabbo. yo na dadeyya, āpatti dukkaṭassā"ti.

65 tena kho pana samayena bhikkhuniyo ovādaṃ na gacchanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā ovādo na gantabbo. yā na gaccheyya, yathādhammo kāretabbo"ti.

66 tena kho pana samayena sabbo bhikkhunisaṇgho ovādaṃ gacchati. manussā ujjhāyanti khiyyanti vipācenti—  "jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idāni ime imāhi saddhiṃ abhiramissantī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, sabbena bhikkhunisaṇghena ovādo gantabbo. gaccheyya ce, āpatti dukkaṭassa. anujānāmi, bhikkhave, catūhi pañcahi bhikkhunīhi ovādaṃ gantun"ti.

67 tena kho pana samayena catasso pañca bhikkhuniyo ovādaṃ gacchanti. manussā tatheva ujjhāyanti khiyyanti vipācenti—  "jāyāyo imā imesaṃ, jāriyo imā imesaṃ, idāni ime imāhi saddhiṃ abhiramissantī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, catūhi pañcahi bhikkhunīhi ovādo gantabbo. gaccheyyuñce, āpatti dukkaṭassa. anujānāmi, bhikkhave, dve tisso bhikkhuniyo ovādaṃ gantuṃ. ekaṃ bhikkhuṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘bhikkhunisaṇgho, ayya, bhikkhusaṇghassa pāde vandati, ovādūpasankamanañca yācati; labhatu kira, ayya, bhikkhunisaṇgho ovādūpasankamanan’ti. tena bhikkhunā pātimokkhuddesako upasankamitvā evamassa vacanīyo—  ‘bhikkhunisaṇgho, bhante, bhikkhusaṇghassa pāde vandati, ovādūpasankamanañca yācati; labhatu kira, bhante, bhikkhunisaṇgho ovādūpasankamanan’ti. pātimokkhuddesakena vattabbo—  ‘atthi koci bhikkhu bhikkhunovādako sammato’ti? sace hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—  ‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṇgho upasankamatū’ti. sace na hoti koci bhikkhu bhikkhunovādako sammato, pātimokkhuddesakena vattabbo—  ‘ko āyasmā ussahati bhikkhuniyo ovaditun’ti? sace koci ussahati bhikkhuniyo ovadituṃ, so ca hoti aṭṭhahangehi samannāgato, sammannitvā vattabbo—  ‘itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṇgho upasankamatū’ti. sace na koci ussahati bhikkhuniyo ovadituṃ, pātimokkhuddesakena vattabbo—  ‘natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṇgho sampādetū’"ti.

68 tena kho pana samayena bhikkhū ovādaṃ na gaṇhanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ovādo na gahetabbo. yo na gaṇheyya, āpatti dukkaṭassā"ti.

69 tena kho pana samayena aññataro bhikkhu bālo hoti. taṃ bhikkhuniyo upasankamitvā etadavocuṃ—  "ovādaṃ, ayya, gaṇhāhī"ti. "ahañhi, bhaginī, bālo; kathāhaṃ ovādaṃ gaṇhāmī"ti? "gaṇhāhayya, ovādaṃ; evañhi bhagavatā paññattaṃ— bhikkhūhi bhikkhunīnaṃ ovādo gahetabbo"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ṭhapetvā bālaṃ, avasesehi ovādaṃ gahetun"ti.

70 tena kho pana samayena aññataro bhikkhu gilāno hoti. taṃ bhikkhuniyo upasankamitvā etadavocuṃ—  "ovādaṃ, ayya, gaṇhāhī"ti. "ahañhi, bhaginī, gilāno; kathāhaṃ ovādaṃ gaṇhāmī"ti? "gaṇhāhayya, ovādaṃ; evañhi bhagavatā paññattaṃ— ṭhapetvā bālaṃ, avasesehi ovādo gahetabbo"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ṭhapetvā bālaṃ, ṭhapetvā gilānaṃ, avasesehi ovādaṃ gahetun"ti.

71 tena kho pana samayena aññataro bhikkhu gamiko hoti. taṃ bhikkhuniyo upasankamitvā etadavocuṃ—  "ovādaṃ, ayya, gaṇhāhī"ti. "ahañhi, bhaginī, gamiko; kathāhaṃ ovādaṃ gaṇhāmī"ti? "gaṇhāhayya, ovādaṃ; evañhi bhagavatā paññattaṃ— ṭhapetvā bālaṃ, ṭhapetvā gilānaṃ, avasesehi ovādo gahetabbo"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ṭhapetvā bālaṃ, ṭhapetvā gilānaṃ, ṭhapetvā gamikaṃ, avasesehi ovādaṃ gahetun"ti.

72 tena kho pana samayena aññataro bhikkhu araññe viharati. taṃ bhikkhuniyo upasankamitvā etadavocuṃ—  "ovādaṃ, ayya, gaṇhāhī"ti. "ahañhi, bhaginī, araññe viharāmi; kathāhaṃ ovādaṃ gaṇhāmī"ti? "gaṇhāhayya, ovādaṃ; evañhi bhagavatā paññattaṃ—  ṭhapetvā bālaṃ, ṭhapetvā gilānaṃ, ṭhapetvā gamikaṃ, avasesehi ovādo gahetabbo"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, āraññikena bhikkhunā ovādaṃ gahetuṃ, sanketañca kātuṃ—  atra patiharissāmī"ti.

73 tena kho pana samayena bhikkhū ovādaṃ gahetvā na ārocenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ovādo na ārocetabbo. yo na āroceyya, āpatti dukkaṭassā"ti.

74 tena kho pana samayena bhikkhū ovādaṃ gahetvā na paccāharanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, ovādo na paccāharitabbo. yo na paccāhareyya, āpatti dukkaṭassā"ti.

75 tena kho pana samayena bhikkhuniyo sanketaṃ na gacchanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā sanketaṃ na gantabbaṃ. yā na gaccheyya, āpatti dukkaṭassā"ti.

76 tena kho pana samayena bhikkhuniyo dīghāni kāyabandhanāni dhārenti, teheva phāsukā nāmenti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā dīghaṃ kāyabandhanaṃ dhāretabbaṃ. yā dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhuniyā ekapariyākataṃ kāyabandhanaṃ, na ca tena phāsukā nāmetabbā. yā nāmeyya, āpatti dukkaṭassā"ti.

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77 tena kho pana samayena bhikkhuniyo vilīvena paṭṭena phāsukā nāmenti … pe … cammapaṭṭena phāsukā nāmenti. dussapaṭṭena phāsukā nāmenti. dussaveṇiyā phāsukā nāmenti. dussavaṭṭiyā phāsukā nāmenti. coḷapaṭṭena phāsukā nāmenti. coḷaveṇiyā phāsukā nāmenti. coḷavaṭṭiyā phāsukā nāmenti. suttaveṇiyā phāsukā nāmenti. suttavaṭṭiyā phāsukā nāmenti. manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā vilīvena paṭṭena phāsukā nāmetabbā … pe …   na suttavaṭṭiyā phāsukā nāmetabbā. yā nāmeyya, āpatti dukkaṭassā"ti.

78 tena kho pana samayena bhikkhuniyo aṭṭhillena jaghanaṃ ghaṃsāpenti … pe … gohanukena jaghanaṃ koṭṭāpenti, hatthaṃ koṭṭāpenti, hatthakocchaṃ koṭṭāpenti, pādaṃ koṭṭāpenti, pādakocchaṃ koṭṭāpenti, ūruṃ koṭṭāpenti, mukhaṃ koṭṭāpenti, dantamaṃsaṃ koṭṭāpenti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā aṭṭhillena jaghanaṃ ghaṃsāpetabbaṃ … pe …   na dantamaṃsaṃ koṭṭāpetabbaṃ. yā koṭṭāpeyya, āpatti dukkaṭassā"ti.

79 tena kho pana samayena chabbaggiyā bhikkhuniyo mukhaṃ ālimpanti … pe …   mukhaṃ ummaddenti, mukhaṃ cuṇṇenti, manosilikāya mukhaṃ lañchenti, angarāgaṃ karonti, mukharāgaṃ karonti, angarāgamukharāgaṃ karonti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā mukhaṃ ālimpitabbaṃ … pe …   na mukhaṃ ummadditabbaṃ, na mukhaṃ cuṇṇetabbaṃ, na manosilikāya mukhaṃ lañchetabbaṃ, na angarāgo kātabbo, na mukharāgo kātabbo, na angarāgamukharāgo kātabbo. yā kareyya, āpatti dukkaṭassā"ti.

80 tena kho pana samayena chabbaggiyā bhikkhuniyo avangaṃ karonti … pe …   visesakaṃ karonti, olokanakena olokenti, sāloke tiṭṭhanti; naccaṃ kārāpenti, vesiṃ vuṭṭhāpenti, pānāgāraṃ ṭhapenti, sūnaṃ ṭhapenti, āpaṇaṃ pasārenti, vaḍḍhiṃ payojenti, vaṇijjaṃ payojenti, dāsaṃ upaṭṭhāpenti, dāsiṃ upaṭṭhāpenti, kammakāraṃ upaṭṭhāpenti, kammakāriṃ upaṭṭhāpenti, tiracchānagataṃ upaṭṭhāpenti, harītakapakkikaṃ pakiṇanti, namatakaṃ dhārenti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā avangaṃ kātabbaṃ … pe …   na visesakaṃ kātabbaṃ, na olokanakena oloketabbaṃ, na sāloke ṭhātabbaṃ, na naccaṃ kārāpetabbaṃ, na vesī vuṭṭhāpetabbā, na pānāgāraṃ ṭhapetabbaṃ, na sūnā ṭhapetabbā, na āpaṇo pasāretabbo, na vaḍḍhi payojetabbā, na vaṇijjā payojetabbā, na dāso upaṭṭhāpetabbo, na dāsī upaṭṭhāpetabbā, na kammakāro upaṭṭhāpetabbo, na kammakārī upaṭṭhāpetabbā, na tiracchānagato upaṭṭhāpetabbo, na harītakapakkikaṃ pakiṇitabbaṃ, na namatakaṃ dhāretabbaṃ. yā dhāreyya, āpatti dukkaṭassā"ti.

81 tena kho pana samayena chabbaggiyā bhikkhuniyo sabbanīlakāni cīvarāni dhārenti … pe …   sabbapītakāni cīvarāni dhārenti, sabbalohitakāni cīvarāni dhārenti, sabbamañjiṭṭhikāni cīvarāni dhārenti, sabbakaṇhāni cīvarāni dhārenti, sabbamahārangarattāni cīvarāni dhārenti, sabbamahānāmarattāni cīvarāni dhārenti, acchinnadasāni cīvarāni dhārenti, dīghadasāni cīvarāni dhārenti, pupphadasāni cīvarāni dhārenti, phaladasāni cīvarāni dhārenti, kañcukaṃ dhārenti, tirīṭakaṃ dhārenti. manussā ujjhāyanti khiyyanti vipācenti … pe … seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā sabbanīlakāni cīvarāni dhāretabbāni … pe …   na tirīṭakaṃ dhāretabbaṃ. yā dhāreyya, āpatti dukkaṭassā"ti.

82 tena kho pana samayena aññatarā bhikkhunī kālaṃ karontī evamāha—  "mamaccayena mayhaṃ parikkhāro saṇghassa hotū"ti. tattha bhikkhū ca bhikkhuniyo ca vivadanti—  "amhākaṃ hoti, amhākaṃ hotī"ti. bhagavato etamatthaṃ ārocesuṃ. "bhikkhunī ce, bhikkhave, kālaṃ karontī evaṃ vadeyya—  ‘mamaccayena mayhaṃ parikkhāro saṇghassa hotū’ti, anissaro tattha bhikkhusaṇgho, bhikkhunisaṇghassevetaṃ. sikkhamānā ce, bhikkhave … pe …   sāmaṇerī ce, bhikkhave, kālaṃ karontī evaṃ vadeyya—  ‘mamaccayena mayhaṃ parikkhāro saṇghassa hotū’ti, anissaro tattha bhikkhusaṇgho, bhikkhunisaṇghassevetaṃ. bhikkhu ce, bhikkhave, kālaṃ karonto evaṃ vadeyya—  ‘mamaccayena mayhaṃ parikkhāro saṇghassa hotū’ti, anissaro tattha bhikkhunisaṇgho, bhikkhusaṇghassevetaṃ. sāmaṇero ce, bhikkhave … pe …   upāsako ce, bhikkhave … pe …   upāsikā ce, bhikkhave … pe …   añño ce, bhikkhave, koci kālaṃ karonto evaṃ vadeyya—  ‘mamaccayena mayhaṃ parikkhāro saṇghassa hotū’ti, anissaro tattha bhikkhunisaṇgho, bhikkhusaṇghassevetan"ti.

83 tena kho pana samayena aññatarā itthī purāṇamallī bhikkhunīsu pabbajitā hoti. sā rathikāya dubbalakaṃ bhikkhuṃ passitvā aṃsakūṭena pahāraṃ datvā pātesi. bhikkhū ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma, bhikkhunī, bhikkhussa pahāraṃ dassatī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā bhikkhussa pahāro dātabbo. yā dadeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṃ passitvā dūratova okkamitvā maggaṃ dātun"ti.

84 tena kho pana samayena aññatarā itthī pavutthapatikā jārena gabbhinī hoti. sā gabbhaṃ pātetvā kulūpikaṃ bhikkhuniṃ etadavoca—  "handayye, imaṃ gabbhaṃ pattena nīharā"ti. atha kho sā bhikkhunī taṃ gabbhaṃ patte pakkhipitvā sanghāṭiyā paṭicchādetvā agamāsi. tena kho pana samayena aññatarena piṇḍacārikena bhikkhunā samādānaṃ kataṃ hoti—  "yāhaṃ paṭhamaṃ bhikkhaṃ labhissāmi, na taṃ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī"ti. atha kho so bhikkhu taṃ bhikkhuniṃ passitvā etadavoca—  "handa, bhagini, bhikkhaṃ paṭiggaṇhā"ti. "alaṃ, ayyā"ti.

85 dutiyampi kho … pe …   tatiyampi kho so bhikkhu taṃ bhikkhuniṃ etadavoca—  "handa, bhagini, bhikkhaṃ paṭiggaṇhā"ti. "alaṃ, ayyā"ti. "mayā kho, bhagini, samādānaṃ kataṃ—  ‘yāhaṃ paṭhamaṃ bhikkhaṃ labhissāmi, na taṃ adatvā bhikkhussa vā bhikkhuniyā vā paribhuñjissāmī’ti. handa, bhagini, bhikkhaṃ paṭiggaṇhā"ti. atha kho sā bhikkhunī tena bhikkhunā nippīḷiyamānā nīharitvā pattaṃ dassesi— "passa, ayya, patte gabbhaṃ; mā ca kassaci ārocesī"ti. atha kho so bhikkhu ujjhāyati khiyyati vipāceti—  "kathañhi nāma bhikkhunī pattena gabbhaṃ nīharissatī"ti. atha kho so bhikkhu bhikkhūnaṃ etamatthaṃ ārocesi. ye te bhikkhū appicchā … pe …   te ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhikkhunī pattena gabbhaṃ nīharissatī"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā pattena gabbho nīharitabbo. yā nīhareyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṃ passitvā nīharitvā pattaṃ dassetun"ti.

86 tena kho pana samayena chabbaggiyā bhikkhuniyo bhikkhuṃ passitvā parivattetvā pattamūlaṃ dassenti. bhikkhū ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma chabbaggiyā bhikkhuniyo bhikkhuṃ passitvā parivattetvā pattamūlaṃ dassessantī"ti. atha kho te bhikkhū bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā bhikkhuṃ passitvā parivattetvā pattamūlaṃ dassetabbaṃ. yā dasseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, bhikkhuniyā bhikkhuṃ passitvā ukkujjitvā pattaṃ dassetuṃ. yañca patte āmisaṃ hoti, tena ca bhikkhu nimantetabbo"ti.

87 tena kho pana samayena sāvatthiyaṃ rathikāya purisabyañjanaṃ chaḍḍitaṃ hoti. taṃ bhikkhuniyo sakkaccaṃ upanijjhāyiṃsu. manussā ukkuṭṭhiṃ akaṃsu. tā bhikkhuniyo mankū ahesuṃ. atha kho tā bhikkhuniyo upassayaṃ gantvā bhikkhunīnaṃ etamatthaṃ ārocesuṃ. yā tā bhikkhuniyo appicchā … pe …   tā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhikkhuniyo purisabyañjanaṃ upanijjhāyissantī"ti. atha kho tā bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. bhikkhū bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā purisabyañjanaṃ upanijjhāyitabbaṃ. yā upanijjhāyeyya, āpatti dukkaṭassā"ti.

88 tena kho pana samayena manussā bhikkhūnaṃ āmisaṃ denti. bhikkhū bhikkhunīnaṃ denti. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhadantā attano paribhogatthāya dinnaṃ aññesaṃ dassanti. mayampi na jānāma dānaṃ dātun"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, attano paribhogatthāya dinnaṃ aññesaṃ dātabbaṃ. yo dadeyya, āpatti dukkaṭassā"ti.

89 tena kho pana samayena bhikkhūnaṃ āmisaṃ ussannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, saṇghassa dātun"ti. bāḷhataraṃ ussannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, puggalikampi dātun"ti.

90 tena kho pana samayena bhikkhūnaṃ sannidhikataṃ āmisaṃ ussannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhūnaṃ sannidhiṃ bhikkhunīhi paṭiggāhāpetvā paribhuñjitun"ti.

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91 tena kho pana samayena manussā bhikkhunīnaṃ āmisaṃ denti. bhikkhuniyo bhikkhūnaṃ denti. manussā ujjhāyanti khiyyanti vipācenti—  "kathañhi nāma bhikkhuniyo attano paribhogatthāya dinnaṃ aññesaṃ dassanti. mayampi na jānāma dānaṃ dātun"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā attano paribhogatthāya dinnaṃ aññesaṃ dātabbaṃ. yā dadeyya, āpatti dukkaṭassā"ti.

92 tena kho pana samayena bhikkhunīnaṃ āmisaṃ ussannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, saṇghassa dātun"ti. bāḷhataraṃ ussannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, puggalikampi dātun"ti.

93 tena kho pana samayena bhikkhunīnaṃ sannidhikataṃ āmisaṃ ussannaṃ hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhunīnaṃ sannidhiṃ bhikkhūhi paṭiggāhāpetvā paribhuñjitun"ti.

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94 tena kho pana samayena bhikkhūnaṃ senāsanaṃ ussannaṃ hoti, bhikkhunīnaṃ na hoti. bhikkhuniyo bhikkhūnaṃ santike dūtaṃ pāhesuṃ—  "sādhu, bhante, ayyā amhākaṃ senāsanaṃ dentu tāvakālikan"ti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhunīnaṃ senāsanaṃ dātuṃ tāvakālikan"ti.

95 tena kho pana samayena utuniyo bhikkhuniyo onaddhamañcaṃ onaddhapīṭhaṃ abhinisīdantipi abhinipajjantipi. senāsanaṃ lohitena makkhiyyati. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā onaddhamañcaṃ onaddhapīṭhaṃ abhinisīditabbaṃ abhinipajjitabbaṃ. yā abhinisīdeyya vā abhinipajjeyya vā āpatti dukkaṭassa. anujānāmi, bhikkhave, āvasathacīvaran"ti. āvasathacīvaraṃ lohitena makkhiyyati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, āṇicoḷakan"ti. coḷakaṃ nipatati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, suttakena bandhitvā ūruyā bandhitun"ti. suttaṃ chijjati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, saṃvelliyaṃ, kaṭisuttakan"ti.

96 tena kho pana samayena chabbaggiyā bhikkhuniyo sabbakālaṃ kaṭisuttakaṃ dhārenti. manussā ujjhāyanti khiyyanti vipācenti—  "seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā sabbakālaṃ kaṭisuttakaṃ dhāretabbaṃ. yā dhāreyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, utuniyā kaṭisuttakan"ti.

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97 dutiyabhāṇavāro niṭṭhito.

tatiyabhāṇavāra

98 tena kho pana samayena upasampannāyo dissanti—  animittāpi, nimittamattāpi, alohitāpi, dhuvalohitāpi, dhuvacoḷāpi, paggharantīpi, sikharaṇīpi, itthipaṇḍakāpi, vepurisikāpi, sambhinnāpi, ubhatobyañjanāpi. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, upasampādentiyā catuvīsati antarāyike dhamme pucchituṃ. evañca pana, bhikkhave, pucchitabbā—  ‘nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? santi te evarūpā ābādhā—  kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? anuññātāsi mātāpitūhi, sāmikena? paripuṇṇavīsativassāsi, paripuṇṇaṃ te pattacīvaraṃ, kiṃnāmāsi, kānāmā te pavattinī’"ti?

99 tena kho pana samayena bhikkhū bhikkhunīnaṃ antarāyike dhamme pucchanti. upasampadāpekkhāyo vitthāyanti, mankū honti, na sakkonti vissajjetuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekatoupasampannāya bhikkhunisaṇghe visuddhāya bhikkhusaṇghe upasampādetun"ti.

100 tena kho pana samayena bhikkhuniyo ananusiṭṭhā upasampadāpekkhāyo antarāyike dhamme pucchanti. upasampadāpekkhāyo vitthāyanti, mankū honti, na sakkonti vissajjetuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, paṭhamaṃ anusāsitvā pacchā antarāyike dhamme pucchitun"ti.

101 tattheva saṇghamajjhe anusāsanti. upasampadāpekkhāyo tatheva vitthāyanti, mankū honti, na sakkonti vissajjetuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekamantaṃ anusāsitvā saṇghamajjhe antarāyike dhamme pucchituṃ. evañca pana, bhikkhave, anusāsitabbā.

102 paṭhamaṃ upajjhaṃ gāhāpetabbā. upajjhaṃ gāhāpetvā pattacīvaraṃ ācikkhitabbaṃ— ‘ayaṃ te patto, ayaṃ sanghāṭi, ayaṃ uttarāsango, ayaṃ antaravāsako, idaṃ sankaccikaṃ, ayaṃ udakasāṭikā; gaccha amumhi okāse tiṭṭhāhī’"ti.

103 bālā abyattā anusāsanti. duranusiṭṭhā upasampadāpekkhāyo vitthāyanti, mankū honti, na sakkonti vissajjetuṃ. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bālāya abyattāya anusāsitabbā. yā anusāseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya anusāsitun"ti.

104 asammatā anusāsanti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, asammatāya anusāsitabbā. yā anusāseyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, sammatāya anusāsituṃ. evañca pana, bhikkhave, sammannitabbā—  attanā vā attānaṃ sammannitabbaṃ, parāya vā parā sammannitabbā.

105 kathañca attanāva attānaṃ sammannitabbaṃ? byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—  ‘suṇātu me, ayye, saṇgho. itthannāmā itthannāmāya ayyāya upasampadāpekkhā. yadi saṇghassa pattakallaṃ, ahaṃ itthannāmā itthannāmaṃ anusāseyyan’ti. evaṃ attanāva attānaṃ sammannitabbaṃ.

106 kathañca parāya parā sammannitabbā? byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—  ‘suṇātu me, ayye, saṇgho. itthannāmā itthannāmāya ayyāya upasampadāpekkhā. yadi saṇghassa pattakallaṃ, itthannāmā itthannāmaṃ anusāseyyā’ti. evaṃ parāya parā sammannitabbā.

107 tāya sammatāya bhikkhuniyā upasampadāpekkhaṃ upasankamitvā evamassa vacanīyā— ‘suṇasi itthannāme. ayaṃ te saccakālo, bhūtakālo. yaṃ jātaṃ taṃ saṇghamajjhe pucchante santaṃ atthīti vattabbaṃ, asantaṃ natthīti vattabbaṃ. mā kho vitthāyi, mā kho manku ahosi. evaṃ taṃ pucchissanti—  nasi animittā, nasi nimittamattā, nasi alohitā, nasi dhuvalohitā, nasi dhuvacoḷā, nasi paggharantī, nasi sikharaṇī, nasi itthipaṇḍakā, nasi vepurisikā, nasi sambhinnā, nasi ubhatobyañjanā? santi te evarūpā ābādhā—  kuṭṭhaṃ, gaṇḍo, kilāso, soso, apamāro? manussāsi, itthīsi, bhujissāsi, aṇaṇāsi, nasi rājabhaṭī? anuññātāsi mātāpitūhi, sāmikena? paripuṇṇavīsativassāsi, paripuṇṇaṃ te pattacīvaraṃ, kiṃnāmāsi, kānāmā te pavattinī’ti?

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108 ekato āgacchanti. na ekato āgantabbaṃ. anusāsikāya paṭhamataraṃ āgantvā saṇgho ñāpetabbo—  ‘suṇātu me, ayye, saṇgho. itthannāmā itthannāmāya ayyāya upasampadāpekkhā. anusiṭṭhā sā mayā. yadi saṇghassa pattakallaṃ, itthannāmā āgaccheyyā’ti. ‘āgacchāhī’ti vattabbā.

109 ekaṃsaṃ uttarāsangaṃ kārāpetvā bhikkhunīnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā upasampadaṃ yācāpetabbā—  ‘saṇghaṃ, ayye, upasampadaṃ yācāmi. ullumpatu maṃ, ayye, saṇgho anukampaṃ upādāya. dutiyampi, ayye, saṇghaṃ upasampadaṃ yācāmi. ullumpatu maṃ, ayye, saṇgho anukampaṃ upādāya. tatiyampi, ayye, saṇghaṃ upasampadaṃ yācāmi. ullumpatu maṃ, ayye, saṇgho anukampaṃ upādāyā’ti. byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—

110 ‘suṇātu me, ayye, saṇgho. ayaṃ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. yadi saṇghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyyanti.

111 suṇasi itthannāme. ayaṃ te saccakālo, bhūtakālo. yaṃ jātaṃ taṃ pucchāmi santaṃ atthīti vattabbaṃ, asantaṃ natthīti vattabbaṃ. nasi animittā … pe …   kiṃnāmāsi, kānāmā te pavattinī’ti. byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—

112 ‘suṇātu me, ayye, saṇgho. ayaṃ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṃ. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya ayyāya pavattiniyā. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ upasampādeyya itthannāmāya ayyāya pavattiniyā. esā ñatti.

113 suṇātu me, ayye, saṇgho. ayaṃ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṃ. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya ayyāya pavattiniyā. saṇgho itthannāmaṃ upasampādeti itthannāmāya ayyāya pavattiniyā. yassā ayyāya khamati itthannāmāya upasampadā itthannāmāya ayyāya pavattiniyā, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

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114 dutiyampi etamatthaṃ vadāmi … pe …   tatiyampi etamatthaṃ vadāmi—  suṇātu me, ayye, saṇgho. ayaṃ itthannāmā itthannāmāya ayyāya upasampadāpekkhā. parisuddhā antarāyikehi dhammehi, paripuṇṇassā pattacīvaraṃ. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya ayyāya pavattiniyā. saṇgho itthannāmaṃ upasampādeti itthannāmāya ayyāya pavattiniyā. yassā ayyāya khamati itthannāmāya upasampadā itthannāmāya ayyāya pavattiniyā, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

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115 upasampannā saṇghena itthannāmā itthannāmāya ayyāya pavattiniyā. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.

116 tāvadeva taṃ ādāya bhikkhusaṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ kārāpetvā bhikkhūnaṃ pāde vandāpetvā ukkuṭikaṃ nisīdāpetvā añjaliṃ paggaṇhāpetvā upasampadaṃ yācāpetabbā—  ‘ahaṃ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā; saṇghaṃ, ayyā, upasampadaṃ yācāmi. ullumpatu maṃ, ayyā, saṇgho anukampaṃ upādāya. ahaṃ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. dutiyampi, ayyā, saṇghaṃ upasampadaṃ yācāmi. ullumpatu maṃ, ayyā, saṇgho anukampaṃ upādāya. ahaṃ, ayyā, itthannāmā itthannāmāya ayyāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. tatiyampi, ayyā, saṇghaṃ upasampadaṃ yācāmi. ullumpatu maṃ, ayyā, saṇgho anukampaṃ upādāyā’ti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

117 ‘suṇātu me, bhante, saṇgho. ayaṃ itthannāmā itthannāmāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya pavattiniyā. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ upasampādeyya, itthannāmāya pavattiniyā. esā ñatti.

118 suṇātu me, bhante, saṇgho. ayaṃ itthannāmā itthannāmāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya pavattiniyā. saṇgho itthannāmaṃ upasampādeti itthannāmāya pavattiniyā. yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

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119 dutiyampi etamatthaṃ vadāmi … pe …   tatiyampi etamatthaṃ vadāmi—  suṇātu me, bhante, saṇgho. ayaṃ itthannāmā itthannāmāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya pavattiniyā. saṇgho itthannāmaṃ upasampādeti itthannāmāya pavattiniyā. yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

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120 upasampannā saṇghena itthannāmā itthannāmāya pavattiniyā. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.

121 tāvadeva chāyā metabbā, utuppamāṇaṃ ācikkhitabbaṃ, divasabhāgo ācikkhitabbo, sangīti ācikkhitabbā, bhikkhuniyo vattabbā—  imissā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā"ti.

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122 tena kho pana samayena bhikkhuniyo bhattagge āsanaṃ sankasāyantiyo kālaṃ vītināmesuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, aṭṭhannaṃ bhikkhunīnaṃ yathāvuḍḍhaṃ, avasesānaṃ yathāgatikan"ti.

123 tena kho pana samayena bhikkhuniyo—  "bhagavatā anuññātaṃ aṭṭhannaṃ bhikkhunīnaṃ yathāvuḍḍhaṃ, avasesānaṃ yathāgatikan"ti—  sabbattha aṭṭheva bhikkhuniyo yathāvuḍḍhaṃ paṭibāhanti, avasesāyo yathāgatikaṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhattagge aṭṭhannaṃ bhikkhunīnaṃ yathāvuḍḍhaṃ, avasesānaṃ yathāgatikaṃ; aññattha sabbattha yathāvuḍḍhaṃ na paṭibāhitabbaṃ. yā paṭibāheyya, āpatti dukkaṭassā"ti.

124 tena kho pana samayena bhikkhuniyo na pavārenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā na pavāretabbaṃ. yā na pavāreyya, yathādhammo kāretabbo"ti.

125 tena kho pana samayena bhikkhuniyo attanā pavāretvā bhikkhusaṇghaṃ na pavārenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā attanā pavāretvā bhikkhusaṇgho na pavāretabbo. yā na pavāreyya, yathādhammo kāretabbo"ti.

126 tena kho pana samayena bhikkhuniyo bhikkhūhi saddhiṃ ekato pavārentiyo kolāhalaṃ akaṃsu. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā bhikkhūhi saddhiṃ ekato pavāretabbaṃ. yā pavāreyya, āpatti dukkaṭassā"ti.

127 tena kho pana samayena bhikkhuniyo purebhattaṃ pavārentiyo kālaṃ vītināmesuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, pacchābhattaṃ pavāretun"ti. pacchābhattaṃ pavārentiyo vikāle ahesuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ajjatanā bhikkhunisaṇghaṃ pavāretvā aparajju bhikkhusaṇghaṃ pavāretun"ti.

128 tena kho pana samayena sabbo bhikkhunisaṇgho pavārento kolāhalaṃ akāsi. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ byattaṃ paṭibalaṃ sammannituṃ—  bhikkhunisaṇghassa atthāya bhikkhusaṇghaṃ pavāretuṃ. evañca pana, bhikkhave, sammannitabbā. paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—

129 ‘suṇātu me, ayye, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ bhikkhuniṃ sammanneyya bhikkhunisaṇghassa atthāya bhikkhusaṇghaṃ pavāretuṃ. esā ñatti.

130 suṇātu me, ayye, saṇgho. saṇgho itthannāmaṃ bhikkhuniṃ sammannati bhikkhunisaṇghassa atthāya bhikkhusaṇghaṃ pavāretuṃ. yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti bhikkhunisaṇghassa atthāya bhikkhusaṇghaṃ pavāretuṃ, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

131 sammatā saṇghena itthannāmā bhikkhunī bhikkhunisaṇghassa atthāya bhikkhusaṇghaṃ pavāretuṃ. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.

132 tāya sammatāya bhikkhuniyā bhikkhunisaṇghaṃ ādāya bhikkhusaṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘bhikkhunisaṇgho, ayyā, bhikkhusaṇghaṃ pavāreti—  diṭṭhena vā, sutena vā parisankāya vā. vadatu, ayyā, bhikkhusaṇgho bhikkhunisaṇghaṃ anukampaṃ upādāya, passanto paṭikarissati. dutiyampi, ayyā … pe … tatiyampi, ayyā, bhikkhunisaṇgho bhikkhusaṇghaṃ pavāreti—  diṭṭhena vā, sutena vā, parisankāya vā. vadatu, ayyā, bhikkhusaṇgho bhikkhunisaṇghaṃ anukampaṃ upādāya, passanto paṭikarissatī’"ti.

133 tena kho pana samayena bhikkhuniyo bhikkhūnaṃ uposathaṃ ṭhapenti, pavāraṇaṃ ṭhapenti, savacanīyaṃ karonti, anuvādaṃ paṭṭhapenti, okāsaṃ kārenti, codenti, sārenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā bhikkhussa uposatho ṭhapetabbo; ṭhapitopi aṭṭhapito; ṭhapentiyā āpatti dukkaṭassa. na pavāraṇā ṭhapetabbā; ṭhapitāpi aṭṭhapitā; ṭhapentiyā āpatti dukkaṭassa. na savacanīyaṃ kātabbaṃ; katampi akataṃ; karontiyā āpatti dukkaṭassa. na anuvādo paṭṭhapetabbo; paṭṭhapitopi appaṭṭhapito; paṭṭhapentiyā āpatti dukkaṭassa. na okāso kāretabbo; kāritopi akārito; kārentiyā āpatti dukkaṭassa. na codetabbo; coditopi acodito; codentiyā āpatti dukkaṭassa. na sāretabbo; sāritopi asārito; sārentiyā āpatti dukkaṭassā"ti.

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134 tena kho pana samayena bhikkhū bhikkhunīnaṃ uposathaṃ ṭhapenti, pavāraṇaṃ ṭhapenti, savacanīyaṃ karonti, anuvādaṃ paṭṭhapenti, okāsaṃ kārenti, codenti, sārenti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhunā bhikkhuniyā uposathaṃ ṭhapetuṃ; ṭhapitopi suṭṭhapito; ṭhapentassa anāpatti. pavāraṇaṃ ṭhapetuṃ; ṭhapitāpi suṭṭhapitā; ṭhapentassa anāpatti. savacanīyaṃ kātuṃ; katampi sukataṃ; karontassa anāpatti. anuvādaṃ paṭṭhapetuṃ; paṭṭhapitopi suppaṭṭhapito; paṭṭhapentassa anāpatti. okāsaṃ kāretuṃ; kāritopi sukārito; kārentassa anāpatti. codetuṃ; coditāpi sucoditā; codentassa anāpatti. sāretuṃ; sāritāpi susāritā; sārentassa anāpattī"ti.

135 tena kho pana samayena chabbaggiyā bhikkhuniyo yānena yāyanti—  itthiyuttenapi purisantarena, purisayuttenapi itthantarena. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gangāmahiyāyā"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā yānena yāyitabbaṃ. yā yāyeyya, yathādhammo kāretabbo"ti.

136 tena kho pana samayena aññatarā bhikkhunī gilānā hoti, na sakkoti padasā gantuṃ. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, gilānāya yānan"ti. atha kho bhikkhunīnaṃ etadahosi—  "itthiyuttaṃ nu kho, purisayuttaṃ nu kho"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, itthiyuttaṃ purisayuttaṃ hatthavaṭṭakan"ti.

137 tena kho pana samayena aññatarissā bhikkhuniyā yānugghātena bāḷhataraṃ aphāsu ahosi. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, sivikaṃ pāṭankin"ti.

138 tena kho pana samayena aḍḍhakāsī gaṇikā bhikkhunīsu pabbajitā hoti. sā ca sāvatthiṃ gantukāmā hoti—  "bhagavato santike upasampajjissāmī"ti. assosuṃ kho dhuttā—  "aḍḍhakāsī kira gaṇikā sāvatthiṃ gantukāmā"ti. te magge pariyuṭṭhiṃsu. assosi kho aḍḍhakāsī gaṇikā—  "dhuttā kira magge pariyuṭṭhitā"ti. bhagavato santike dūtaṃ pāhesi—  "ahañhi upasampajjitukāmā; kathaṃ nu kho mayā paṭipajjitabban"ti? atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi—  "anujānāmi, bhikkhave, dūtenapi upasampādetun"ti.

139 bhikkhudūtena upasampādenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhudūtena upasampādetabbā. yo upasampādeyya, āpatti dukkaṭassā"ti. sikkhamānadūtena upasampādenti … pe …   sāmaṇeradūtena upasampādenti … pe … sāmaṇeridūtena upasampādenti … pe …   bālāya abyattāya dūtena upasampādenti. "na, bhikkhave, bālāya abyattāya dūtena upasampādetabbā. yo upasampādeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, byattāya bhikkhuniyā paṭibalāya dūtena upasampādetunti.

140 tāya dūtāya bhikkhuniyā saṇghaṃ upasankamitvā ekaṃsaṃ uttarāsangaṃ karitvā bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo—  ‘itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. sā kenacideva antarāyena na āgacchati. itthannāmā, ayyā, saṇghaṃ upasampadaṃ yācati. ullumpatu taṃ, ayyā, saṇgho anukampaṃ upādāya. itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. sā kenacideva antarāyena na āgacchati. dutiyampi, ayyā, itthannāmā saṇghaṃ upasampadaṃ yācati. ullumpatu taṃ, ayyā, saṇgho anukampaṃ upādāya. itthannāmā, ayyā, itthannāmāya ayyāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. sā kenacideva antarāyena na āgacchati. tatiyampi, ayyā, itthannāmā saṇghaṃ upasampadaṃ yācati. ullumpatu taṃ, ayyā, saṇgho anukampaṃ upādāyā’ti. byattena bhikkhunā paṭibalena saṇgho ñāpetabbo—

141 ‘suṇātu me, bhante, saṇgho. itthannāmā itthannāmāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. sā kenacideva antarāyena na āgacchati. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya pavattiniyā. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ upasampādeyya itthannāmāya pavattiniyā. esā ñatti.

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142 suṇātu me, bhante, saṇgho. itthannāmā itthannāmāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. sā kenacideva antarāyena na āgacchati. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya pavattiniyā. saṇgho itthannāmaṃ upasampādeti itthannāmāya pavattiniyā. yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

143 dutiyampi etamatthaṃ vadāmi … pe …   tatiyampi etamatthaṃ vadāmi. suṇātu me, bhante, saṇgho. itthannāmā itthannāmāya upasampadāpekkhā. ekatoupasampannā bhikkhunisaṇghe, visuddhā. sā kenacideva antarāyena na āgacchati. itthannāmā saṇghaṃ upasampadaṃ yācati itthannāmāya pavattiniyā. saṇgho itthannāmaṃ upasampādeti itthannāmāya pavattiniyā. yassāyasmato khamati itthannāmāya upasampadā itthannāmāya pavattiniyā, so tuṇhassa; yassa nakkhamati, so bhāseyya.

144 upasampannā saṇghena itthannāmā itthannāmāya pavattiniyā. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’ti.

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145 tāvadeva chāyā metabbā, utuppamāṇaṃ ācikkhitabbaṃ, divasabhāgo ācikkhitabbo, sangīti ācikkhitabbā, bhikkhuniyo vattabbā—  tassā tayo ca nissaye, aṭṭha ca akaraṇīyāni ācikkheyyāthā"ti.

146 tena kho pana samayena bhikkhuniyo araññe viharanti. dhuttā dūsenti. bhagavato etamatthaṃ, ārocesuṃ. "na, bhikkhave, bhikkhuniyā araññe vatthabbaṃ. yā vaseyya, āpatti dukkaṭassā"ti.

147 tena kho pana samayena aññatarena upāsakena bhikkhunisaṇghassa uddosito dinno hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, uddositan"ti. uddosito na sammati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, upassayan"ti. upassayo na sammati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, navakamman"ti. navakammaṃ na sammati. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, puggalikampi kātun"ti.

148 tena kho pana samayena aññatarā itthī sannisinnagabbhā bhikkhunīsu pabbajitā hoti. tassā pabbajitāya gabbho vuṭṭhāti. atha kho tassā bhikkhuniyā etadahosi— "kathaṃ nu kho mayā imasmiṃ dārake paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, posetuṃ, yāva so dārako viññutaṃ pāpuṇātī"ti.

149 atha kho tassā bhikkhuniyā etadahosi—  "mayā ca na labbhā ekikāya vatthuṃ, aññāya ca bhikkhuniyā na labbhā dārakena saha vatthuṃ, kathaṃ nu kho mayā paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ sammannitvā tassā bhikkhuniyā dutiyaṃ dātuṃ. evañca pana, bhikkhave, sammannitabbā. paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—

150 ‘suṇātu me, ayye, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ bhikkhuniṃ sammanneyya itthannāmāya bhikkhuniyā dutiyaṃ. esā ñatti.

151 suṇātu me, ayye, saṇgho. saṇgho itthannāmaṃ bhikkhuniṃ sammannati itthannāmāya bhikkhuniyā dutiyaṃ. yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti itthannāmāya bhikkhuniyā dutiyāya, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

152 sammatā saṇghena itthannāmā bhikkhunī itthannāmāya bhikkhuniyā dutiyā. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

153 atha kho tassā dutiyikāya bhikkhuniyā etadahosi—  "kathaṃ nu kho mayā imasmiṃ dārake paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ṭhapetvā sāgāraṃ yathā aññasmiṃ purise paṭipajjanti evaṃ tasmiṃ dārake paṭipajjitun"ti.

154 tena kho pana samayena aññatarā bhikkhunī garudhammaṃ ajjhāpannā hoti mānattacārinī. atha kho tassā bhikkhuniyā etadahosi—  "mayā ca na labbhā ekikāya vatthuṃ, aññāya ca bhikkhuniyā na labbhā saha mayā vatthuṃ, kathaṃ nu kho mayā paṭipajjitabban"ti? bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, ekaṃ bhikkhuniṃ sammannitvā tassā bhikkhuniyā dutiyaṃ dātuṃ. evañca pana, bhikkhave, sammannitabbā. paṭhamaṃ bhikkhunī yācitabbā, yācitvā byattāya bhikkhuniyā paṭibalāya saṇgho ñāpetabbo—

155 ‘suṇātu me, ayye, saṇgho. yadi saṇghassa pattakallaṃ, saṇgho itthannāmaṃ bhikkhuniṃ sammanneyya itthannāmāya bhikkhuniyā dutiyaṃ. esā ñatti.

156 suṇātu me, ayye, saṇgho. saṇgho itthannāmaṃ bhikkhuniṃ sammannati itthannāmāya bhikkhuniyā dutiyaṃ. yassā ayyāya khamati itthannāmāya bhikkhuniyā sammuti itthannāmāya bhikkhuniyā dutiyāya, sā tuṇhassa; yassā nakkhamati, sā bhāseyya.

157 sammatā saṇghena itthannāmā bhikkhunī itthannāmāya bhikkhuniyā dutiyā. khamati saṇghassa, tasmā tuṇhī, evametaṃ dhārayāmī’"ti.

158 tena kho pana samayena aññatarā bhikkhunī sikkhaṃ paccakkhāya vibbhami. sā puna paccāgantvā bhikkhuniyo upasampadaṃ yāci. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā sikkhāpaccakkhānaṃ; yadeva sā vibbhantā tadeva sā abhikkhunī"ti.

159 tena kho pana samayena aññatarā bhikkhunī sakāvāsā titthāyatanaṃ sankami. sā puna paccāgantvā bhikkhuniyo upasampadaṃ yāci. bhagavato etamatthaṃ ārocesuṃ. "yā sā, bhikkhave, bhikkhunī sakāvāsā titthāyatanaṃ sankantā, sā āgatā na upasampādetabbā"ti.

160 tena kho pana samayena bhikkhuniyo purisehi abhivādanaṃ, kesacchedanaṃ, nakhacchedanaṃ, vaṇappaṭikammaṃ, kukkuccāyantā na sādiyanti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, sāditun"ti.

161 tena kho pana samayena bhikkhuniyo pallankena nisīdanti paṇhisamphassaṃ sādiyantī. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā pallankena nisīditabbaṃ. yā nisīdeyya, āpatti dukkaṭassā"ti.

162 tena kho pana samayena aññatarā bhikkhunī gilānā hoti. tassā vinā pallankena na phāsu hoti. bhagavato etamatthaṃ ārocesuṃ. "anujānāmi, bhikkhave, bhikkhuniyā aḍḍhapallankan"ti.

163 tena kho pana samayena bhikkhuniyo vaccakuṭiyā vaccaṃ karonti. chabbaggiyā bhikkhuniyo tattheva gabbhaṃ pātenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā vaccakuṭiyā vacco kātabbo. yā kareyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, heṭṭhā vivaṭe uparipaṭicchanne vaccaṃ kātun"ti.

164 tena kho pana samayena bhikkhuniyo cuṇṇena nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā cuṇṇena nahāyitabbaṃ. yā nahāyeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, kukkusaṃ mattikan"ti.

165 tena kho pana samayena bhikkhuniyo vāsitakāya mattikāya nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā vāsitakāya mattikāya nahāyitabbaṃ. yā nahāyeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, pakatimattikan"ti.

166 tena kho pana samayena bhikkhuniyo jantāghare nahāyantiyo kolāhalaṃ akaṃsu. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā jantāghare nahāyitabbaṃ. yā nahāyeyya, āpatti dukkaṭassā"ti.

167 tena kho pana samayena bhikkhuniyo paṭisote nahāyanti dhārāsamphassaṃ sādiyantī. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā paṭisote nahāyitabbaṃ. yā nahāyeyya, āpatti dukkaṭassā"ti.

168 tena kho pana samayena bhikkhuniyo atitthe nahāyanti. dhuttā dūsenti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā atitthe nahāyitabbaṃ. yā nahāyeyya, āpatti dukkaṭassā"ti.

169 tena kho pana samayena bhikkhuniyo purisatitthe nahāyanti. manussā ujjhāyanti khiyyanti vipācenti … pe …   seyyathāpi gihinī kāmabhoginiyo"ti. bhagavato etamatthaṃ ārocesuṃ. "na, bhikkhave, bhikkhuniyā purisatitthe nahāyitabbaṃ. yā nahāyeyya, āpatti dukkaṭassa. anujānāmi, bhikkhave, mahilātitthe nahāyitun"ti.

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170 tatiyabhāṇavāro niṭṭhito.
bhikkhunikkhandhako dasamo.
imasmiṃ khandhake vatthū ekasataṃ.

171 tassuddānaṃ

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172 pabbajjaṃ gotamī yāci,
nānuññāsi tathāgato;
kapilavatthu vesāliṃ,
agamāsi vināyako.

173 rajokiṇṇena koṭṭhake,
ānandassa pavedayi;
bhabboti nayato yāci,
mātāti posikāti ca.

174 vassasataṃ tadahu ca,
abhikkhupaccāsīsanā;
pavāraṇā garudhammā,
dve vassā anakkosanā.

175 ovaṭo ca aṭṭha dhammā,
yāvajīvānuvattanā;
garudhammapaṭiggāho,
sāvassā upasampadā.

176 vassasahassaṃ pañceva,
kumbhathenakasetaṭṭi;
mañjiṭṭhikaupamāhi,
evaṃ saddhammahiṃsanā.

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177 āḷiṃ bandheyya pāeva,
puna saddhammasaṇṭhiti;
upasampādetuṃ ayyā,
yathāvuḍḍhābhivādanā.

178 na karissanti kimeva,
sādhāraṇāsādhāraṇaṃ;
ovādaṃ pātimokkhañca,
kena nu kho upassayaṃ.

179 na jānanti ca ācikkhi,
na karonti ca bhikkhuhi;
paṭiggahetuṃ bhikkhūhi,
bhikkhunīhi paṭiggaho.

180 ācikkhi kammaṃ bhikkhūhi,
ujjhāyanti bhikkhunīhi vā;
ācikkhituṃ bhaṇḍanañca,
ropetvā uppalāya ca.

181 sāvatthiyā kaddamoda,
avandi kāya ūru ca;
angajātañca obhāsaṃ,
sampayojenti vaggikā.

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182 avandiyo daṇḍakammaṃ,
bhikkhuniyo tathā puna;
āvaraṇañca ovādaṃ,
kappati nu kho pakkami.

183 bālā vatthuvinicchayā,
ovādaṃ saṇgho pañcahi;
duve tisso na gaṇhanti,
bālā gilānagamikaṃ.

184 āraññiko nārocenti,
na paccāgacchanti ca;
dīghaṃ vilīvacammañca,
dussā ca veṇivaṭṭi ca;
coḷaveṇi ca vaṭṭi ca,
suttaveṇi ca vaṭṭikā.

185 aṭṭhillaṃ gohanukena,
hatthakocchaṃ pādaṃ tathā;
ūruṃ mukhaṃ dantamaṃsaṃ,
ālimpomaddacuṇṇanā.

186 lañchenti angarāgañca,
mukharāgaṃ tathā duve;
avangaṃ visesoloko,
sālokena naccena ca.

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187 vesī pānāgāraṃ sūnaṃ,
āpaṇaṃ vaḍḍhi vaṇijjā;
dāsaṃ dāsiṃ kammakaraṃ,
kammakāriṃ upaṭṭhayyuṃ.

188 tiracchānaharītaki,
sandhārayanti namatakaṃ;
nīlaṃ pītaṃ lohitakaṃ,
mañjiṭṭhakaṇhacīvarā.

189 mahārangamahānāma-
acchinnā dīghameva ca;
pupphaphalakañcukañca,
tirīṭakañca dhārayuṃ.

190 bhikkhunī sikkhamānāya,
sāmaṇerāya accaye;
niyyādite parikkhāre,
bhikkhuniyova issarā.

191 bhikkhussa sāmaṇerassa,
upāsakassupāsikā;
aññesañca parikkhāre,
niyyāte bhikkhuissarā.

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192 mallī gabbhaṃ pattamūlaṃ,
byañjanaṃ āmisena ca;
ussannañca bāḷhataraṃ,
sannidhikatamāmisaṃ.

193 bhikkhūnaṃ yādisaṃ bhoṭṭhaṃ,
bhikkhunīnaṃ tathā kare;
senāsanaṃ utuniyo,
makkhīyati paṭāṇi ca.

194 chijjanti sabbakālañca,
animittāpi dissare;
nimittā lohitā ceva,
tatheva dhuvalohitā.

195 dhuvacoḷapaggharantī,
sikharaṇitthipaṇḍakā;
vepurisī ca sambhinnā,
ubhatobyañjanāpi ca.

196 animittādito katvā,
yāva ubhatobyañjanā;
etaṃ peyyālato heṭṭhā,
kuṭṭhaṃ gaṇḍo kilāso ca.

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197 sosāpamāro mānusī,
itthīsi bhujissāsi ca;
aṇaṇā na rājabhaṭī,
anuññātā ca vīsati.

198 paripuṇṇā ca kiṃnāmā,
kānāmā te pavattinī;
catuvīsantarāyānaṃ,
pucchitvā upasampadā.

199 vitthāyanti ananusiṭṭhā,
saṇghamajjhe tatheva ca;
upajjhāgāha sanghāṭi,
uttarantaravāsako.

200 sankaccudakasāṭi ca,
ācikkhitvāna pesaye;
bālā asammatekato,
yāce pucchantarāyikā.

201 ekatoupasampannā,
bhikkhusaṇghe tathā puna;
chāyā utu divasā ca,
sangīti tayo nissaye.

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202 aṭṭha akaraṇīyāni,
kālaṃ sabbattha aṭṭheva;
na pavārenti bhikkhunī,
bhikkhusaṇghaṃ tatheva ca.

203 kolāhalaṃ purebhattaṃ,
vikāle ca kolāhalaṃ;
uposathaṃ pavāraṇaṃ,
savacanīyānuvādanaṃ.

204 okāsaṃ code sārenti,
paṭikkhittaṃ mahesinā;
tatheva bhikkhu bhikkhunī,
anuññātaṃ mahesinā.

205 yānaṃ gilānayuttañca,
yānugghātaḍḍhakāsikā;
bhikkhu sikkhā sāmaṇera,
sāmaṇerī ca bālāya.

206 araññe upāsakena,
uddosito upassayaṃ;
na sammati navakammaṃ,
nisinnagabbhaekikā.

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207 sāgārañca garudhammaṃ,
paccakkhāya ca sankami;
abhivādanakesā ca,
nakhā ca vaṇakammanā.

208 pallankena gilānā ca,
vaccaṃ cuṇṇena vāsitaṃ;
jantāghare paṭisote,
atitthe purisena ca.

209 mahāgotamī āyāci,
ānando cāpi yoniso;
parisā catasso honti,
pabbajjā jinasāsane.

210 saṃvegajananatthāya,
saddhammassa ca vuddhiyā;
āturassāva bhesajjaṃ,
evaṃ buddhena desitaṃ.

211 evaṃ vinītā saddhamme,
mātugāmāpi itarā;
yāyanti accutaṃ ṭhānaṃ,
yattha gantvā na socareti.

212 bhikkhunikkhandhako niṭṭhito.