12 WeiChun

Transcription

1 The Legal Procedures for the Mulasarvastivada Bhiksuni Ordination by Bhiksuni Wei-chun Daksinavana Bhiksuni Sangha Ashram July, 2007

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3 i Abstract This paper aims at presenting the legal procedures for the bhiksuni ordination according to the Chinese MUlasarvAstivAda Vinaya texts. It contains mainly two parts. The first part presents various legal requirements in conferring the bhiksuni full ordination. The discussion will be dealt with in three main categories: Ⅰ The preparation prior to the ordination Ⅱ The legal proceedings of the ordination ceremony Ⅲ The trainings following the ordination Our intention is to faithfully demonstrate the bhiksuni ordination procedures as recorded in the Vinaya pitaka, so that a fundamental scheme can first be worked out for establishing the MUlasarvAstivAda bhiksuni ordination lineage. In the second part, the issue concerning whether it is permissible for SaMghas from different Vinaya traditions to confer the full ordination together will be discussed. Two historical evidences in the history of Buddhist ordination can prove that this issue is never a problem of debate in ancient times. This is due to the fact that ZrAvaka precepts of different Vinaya schools all share the same origin. Therefore, to establish the MUlasarvAstivAda bhiksuni ordination lineage in its legal and most perfect way, we strongly suggest that the Dual SaMgha ordination rite must be put into practice. In the end, we would like to stress the importance of the common ground shared by the Dual SaMgha in establishing the MUlasarvAstivAda bhiksuni ordination lineage. That common ground is the overall scheme set down by the Buddha in the Vinaya for conferring the MUlasarvAstivAda bhiksuni full ordination. Under this basis, the Dual SaMgha can discuss and argue about this matter, so that a consensus can soon be reached.

4 ii Outline Ⅰ The prescribed ordination sequence for women and the legal requirements for the bhiksuni ordination... 1 i. Before the full ordination... 1 ii. During the full ordination... 5 Part 1. Receiving the brahmacarya basic ordination in the BhikSuNIsaMgha... 5 Part 2. Receiving the full ordination in the Dual SaMgha iii. After the full ordination In related with the BhikSuNIsaMagha In related with the BhikSusaMagha Ⅱ Legitimacy of conferring the full ordination with SaMghas from different Vinaya traditions Ⅲ Conclusion... 52

5 - 1 - The pratimokza vows are the cause and foundation of the Buddhadharma. They are the reason for the existence of the seven-fold assemblies and the enlightened fruits of the three vehicles. To maintain the Buddhadharma, the Vinaya plays the main role compare to sutras and abhidharma. In order to have the complete seven-fold assemblies which include the five monastic communities, that is, bhiksus, bhiksunis, ZikSamANAs, ZrAmaNeras and ZrAmaNerIs, taking ordination marks the beginning of the process. That s why the correctly conducted ordination procedures are vital for both the ordainee herself and the SaMgha community as a whole and the life span of the Buddhadharma on earth. Ⅰ The prescribed ordination sequence for women and the legal requirements for the bhiksuni ordination This part of the paper aims at presenting the legal process in ordaining a fully-ordained bhiksuni in different phases of the ordination event according to the Chinese MUlasarvAstivAda Vinaya texts translated by Vinaya Master I-Ching ( 義淨 A.D.) in 710A.D.. The formal proceedings of the full ordination are mainly based upon the Ekottara-karmaZataka, scroll 2 ( 根本說一切有部百一羯磨 卷 2,T24, p459c-p465a) which contains the complete and detailed description of the ordination rites for women, from conferring upasika five precepts up to bhiksuni full ordination. Other relevant texts found in the Chinese MUlasarvAstivAda Vinaya pitaka, such as BhikSuNI-vinaya ( 苾芻尼毘奈耶,T23, p907a-p1020a), BhikSu-vinaya ( 苾芻毘奈耶,T24, p627a-p905a), PravAraNAvastu ( 隨意事,T24, p1044c-p1048b), PravrajyAvastu ( 出家事,T23, p1020b-p1041a), KSudrakavastu, scroll 30 ( 根本說一切有部毘奈耶雜事 卷 30,T24, p351b-p357c) are also quoted to offer further reference to the subject matters being discussed. An integral and thoughtful ordination should contain three phases: the preparations prior to the ordination, the ordination rites conducted, and the trainings following the ordination. i. Before the full ordination A bhiksu can not give the Going-forth or ordination to a woman! Such a mutual agreement is respected by the Dual SaMgha ever since the time of the Buddha.

6 - 2 - MUlaSarvAstivAda BhikSu-vinaya, scroll 18: At that time, Ven. UdAyin had this thought: I am now despised by the black-bowl brahmacarins owing to the involvement with my secular kin. How can I give her the Going-forth? This would offend and annoy (them) and (they) would spread it about: The group-of-six bhiksus give Going-forth to the bhiksunis! (Having thought about this), Ven. UdAyin felt remorseful.... Gupta told the bhiksunis all that has happened. The bhiksunis said: You are really ignorant and insensible. How can a bhiksu give the Going-forth to a bhiksuni? (We will) ask the bhiksunis to admit you and give you the Going-forth. You can come with us to the place of Ven. MahAprajApatI GautamI. She will give you the Going-forth T23,p720c-721a#Np4 MUlasarvAstivAda BhikSuNI-vinaya T23,p952b#Np4 Instead, the Buddha entrusted the BhikSuNIsaMgha with such responsibilities right after MahAprajApatI has received her eight gurudharmas as her Going-forth and full ordination 2. The BhikSuNIsaMgha has to confer the ordination on women in the following sequential order. 1. the conferring of the triple refuge and the five precepts, by which one becomes an upasika; 3 2. the conferring of the Going-forth and the ten precepts by a twelve-varsa bhiksuni, by which one becomes a ZrAmaNerI; 4 3. the conferring of the two years study in the six rules and six subordinate rules through a jjaptidvitiya karman by a quorum of twelve qualified bhiksunis, by which one becomes a ZikSamANA; 5 4. the conferring of the brahmacarya basic ordination ( 淨行本法 ) through a jjaptidvitiya karman by a quorum of twelve qualified bhiksunis on an authorized ordination platform, through which the first part of the full bhiksuni ordination is accomplished; 6 5. the conferring of the full bhiksuni ordination through a jjapticaturtha karman by a quorum of ten qualified bhiksus and twelve qualified bhiksunis on an authorized ordination platform, by which one becomes a fully-ordained bhiksuni. 7 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: At that time, AyuSmat UpAli asked the World Honoured One: Venerable! As the World Honoured One

7 - 3 - has said, MahAprajApatI GautamI obtained her Going-forth and the full ordination through accepting the eight rules of respect, thus abided by the bhiksuni nature. Venerable, what about the other bhiksunis? The Buddha told Ven. UpAli: As to other bhiksunis who have gone forth, but have not yet received the full ordination, they can progress in sequence, as it is always done. If there is any woman living a household life wishes to go forth, she should visit a bhiksuni. The bhiksuni should ask her with regard to all the obstructing factors. If she is free from all of them, the bhiksuni can accept her. Having accepted her, (the bhiksuni) confers on her the three goings for refuge and the five precepts, thus the upasika precepts are accomplished.... (The bhiksuni) should give her the Going-forth.... Then (the bhiksuni) confers the ten precepts.... If she has been married and is fully twelve years old or if she is a maiden and is fully eighteen years old,... she should be given the six rules and six subordinate rules and she is to study two years in these (rules).... Having completed the study of the six rules and six subordinate rules in two years, she can be given the full ordination. (One) should prepare the five robes, a bowl, a water filter and a sitting mat for (her). (One) should invite the bhiksuni karman master, the bhiksuni instructor and the bhiksuni ordination teachers. Having gathered together in harmony, a quorum of at least twelve persons must be fulfilled. The bhiksunis can confer the brahmacarya basic ordination on her first.... Next, (one) should invite the bhiksu karman master and bhiksu ordination teachers. The Dual SaMgha should gather together, with a quorumof at least ten bhiksus and a quorumof at least twelve bhiksunis. (One) should teach the one who takes the full ordination... to kneel in front of the sthavira, with both knees on the ground, join her palms together and request the full ordination. She should say: May the Dual SaMgha listen!... 8 T24,p459c-p462c The BhikSuNIsaMgha has to be careful in selecting the candidate for the full ordination. The candidate has to meet the following qualifications. 1. She is a human being by birth and a normal female. 2. She is a ZikSamANA who is over twenty years old She has her own set of five robes and a bowl. 4. She is free from major and minor obstructing factors. Major obstructions will absolutely disqualify the candidate for life. Even if she receives

8 - 4 - ordination, she does not count as properly ordained. 10 (1) She is transformed from non-human beings or an animal. (2) She is abnormal in terms of her sexual orientation and sexual organs, ex. she is a female pandaka or a hermaphrodite. (3) She has committed any of the five grave deeds: matricide, patricide, killing an arhat, shedding the blood of a Buddha with hurtful intentions, creating a schism in the SaMgha. (4) She has seriously wronged the Dharma-Vinaya by a) having been a seducer of bhiksus b) having taken communion by theft c) having committed a parajayika offence d) having been suspended by the SaMgha for committing serious offence e) having previously been a bhiksuni and disrobed f) having been a destroyer of both Buddhist and other doctrines g) having been an ascetic from other doctrines Minor factors will mark the candidate as an undesirable member of the SaMgha. She counts as ordained if being ordained. The Dual SaMgha participate in the ordination incur a duskrta offence. (1) She has not yet freed from the following obligations. a) Household obligations, such as, she has not gotten the permission of her parents, husband 11 or is pregnant 12. b) Social obligations, such as, she is a prostitute 13 or a notorious criminal, ex. a thief or a murderer. c) Economical obligations, such as, she is in debt or is a slave. d) Emotionally unstable, such as having an extremely unpleasant disposition, being argumentative or temperamental. (2) She has psychological or serious communicable diseases. (3) She is physically handicapped or deformed She has completed the required ZrAmaNerI and ZikSamANA stages. 15 A ZikSamANA is the one to whom the BhikSuNIsaMgha has given the two years study in the six rules and six subordinate rules, and who has completed and has declared her purity in the two years study in the six rules and six subordinate rules. In these two years, with the aspiration to be free from cyclic existence and reach nirvana, she lives and abides by the ZrAmaNerI and ZikSamANA precepts. With the guideline of the ZrAmaNerI s four root precepts, she directly perceives her mind and its

9 - 5 - associates and is mindful of her daily activities. In observing the six rules and six subordinate rules 16, she learns to get rid of the habits which cause herself and others to the cravings of sensual pleasures, such as walking alone without a female companion, having physical contact or staying overnight in the same room with a man, acting as a go-between for the laity, having the desire to beautify one s body, etc. She learns not to accept money, gold or silver for herself and to be contented with minimum requisites, so that she gradually cuts off her attachment to the worldly possessions. She refrains from deliberately destroying grass or trees, as well as plowing or digging the raw ground, so as to protect the natural environment. In order to maintain the purity of the SaMgha, she does not conceal the root offence of the nuns. She abides by the precepts and does not commit any fault in the midst of the BhikSuNIsaMgha. Within the two years ZikSamANA stage, her intentions and behaviors are pleasing to the BhikSuNIsaMgha. ii. During the full ordination A complete bhiksuni full ordination contains two parts: first, the ZikSamANA has to receive the brahmacarya basic ordination in front of twelve qualified bhiksunis; second, on the same day, she takes her full ordination in front of the Dual SaMgha. Throughout the ordination process, the ordainee has to be mindful and attentive. Part 1. Receiving the brahmacarya basic ordination in the BhikSuNIsaMgha 1. The ZikSamANA is to be informed of the authorized ordination platform territory and the common communion territory surrounding it. Since the harmony and accomplishment of a community transaction depends on the assent of all the present bhiksus or bhiksunis within the territory where the meeting is held, conferring full ordination on the ordination platform can avoid the fault of accidentally or carelessly missing out any bhiksu or bhiksuni within that territory. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 15: If a bhiksuni goes to a bhiksuni and asks in this way: ĀyuSmat, in what place did you receive your full ordination? (She) answers: In such-and-such a place. (The bhiksuni) replies: I

10 - 6 - know in this place there was an authorized mahasima (common community territory), and the ordination platform territory (khanda-sima) has also previously been authorized. You have well received your full ordination. 17 T23,p989c While authorizing the territories, all the bhiksunis in the natural boundary have to gather together to observe the permanent boundary markers in the four directions of the ordination platform territory and the common communion territory. The bhiksunis first authorize the ordination platform territory through a jjaptidvitiya karman, then authorize the common communion territory which surrounds the ordination platform territory through another jjaptidvitiya karman. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 3: The Buddha said: There are two kinds of territories: one, the subsidiary territory (khanda-sima); two, the common communion territory (mahasima). Inside the common communion territory, (one) can choose a place without obstructions and authorize a subsidiary territory. All the resident bhiksus should observe the permanent boundary markers in the four directions of the subsidiary territory. For example, in the east there may be a wall (which marks) the boundary, or a tree or a heap of earth. (One) may put a stone or drive a stake in the southern, western and northern corners as boundary markers according to the situation. When the boundary is known, one has to announce it. Having carried out the preliminaries and ensured that all the SaMgha has gathered together, the resident bhiksus announce the boundary markers in the four directions of the subsidiary territory. Then, one bhiksu has to carry out the motion and the karmavacana, as follows:.. 18 T24,p466a Before carrying out the motion, the SaMgha has to do the preliminaries 19, as follows: Sthavira 20 : Has the SaMgha gathered? 21 Master of ceremony: It has gathered. Sthavira: Is it in harmony? 22 Master of ceremony: Yes, it is. Sthavira: Have those who are not fully-ordained already left? 23 Master of ceremony: Among this assembly, no one is not fully-ordained. Sthavira: What proceeding is the SaMgha going to perform? 24

11 - 7 - Master of ceremony: To perform the karman of authorizing the subsidiary territory. May the venerable SaMgha listen! Today in this place the resident bhiksus have recited the markers and the boundary of the four directions of the subsidiary territory. On the east corner there is such a marker, up to the north corner with such a marker. If the SaMgha agrees that it is the right time for the SaMgha, the SaMgha now authorizes the subsidiary territory inside this boundary. This is the motion. May the venerable SaMgha listen! Today in this place the resident bhiksus have recited the markers and the boundary of the four directions of the subsidiary territory. On the east corner there is such a marker, up to the north corner with such a marker. The SaMgha now authorizes the subsidiary territory inside this boundary. Those Ayusmats who agree that the SaMgha authorizes the subsidiary territory inside this boundary should remain silent. He to whom it is not agreeable should speak. The SaMgha has authorized the subsidiary territory inside this boundary. This is agreeable to the SaMgha, therefore it is silent. Thus do I hold it. Next, the method for authorizing the common communion territory will be explained. All the resident bhiksus should observe the permanent boundary markers in the four directions of the common communion territory. For example, in the east there may be a wall (which marks) the boundary, or a tree or a heap of earth. One may put a stone or drive a stake in the southern, western and northern corners, as explained above. When the boundary has been known, one has to prepare the seats and strike the bell. Having carried out the preliminaries and ensured that all the SaMgha has gathered together, the resident bhiksus announce the boundary markers of the four directions of the common communion territory. After all the SaMgha members have known the boundaries of the territory, one bhiksu has to carry out the motion and the karmavacana, as follows:.. 25 T24,p466ab Sthavira: What proceeding is the SaMgha going to perform? Master of ceremony: To perform the karman of authorizing the common communion territory. May the venerable SaMgha listen! Today in this place the resident bhiksus have recited the markers and the boundary of the four directions of the common communion territory. On the east corner there is such a marker, up to the north corner with such a marker. If the SaMgha agrees that it is the right time for the

12 - 8 - SaMgha, the SaMgha now authorizes the common communion territory inside this boundary. The common communion territory of the SaMgha ranges from the AraNya to this dwelling, the village and the buffer zone from the village s edge is excluded. This is the motion. Next, the karmavacana is announced. May the venerable SaMgha listen! Today in this place the resident bhiksus have recited the markers and the boundary of the four directions of the common communion territory. On the east corner there is such a marker, up to the north corner with such a marker. The SaMgha now authorizes the common communion territory inside this boundary. The common communion territory of the SaMgha ranges from the AraNya to this dwelling, the village and the buffer zone from the village s edge is excluded. Those Ayusmats who agree that the SaMgha authorizes the common communion territory inside this boundary which ranges from the AraNya to this dwelling, the village and the buffer zone from the village s edge is excluded should remain silent. He to whom it is not agreeable should speak. The SaMgha has authorized the common communion territory inside this boundary. This is agreeable to the SaMgha, therefore it is silent. Thus do I hold it. 26 T24,p466b The ZikSamANA is assured of the validity of the territory. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 3: If, in this dwelling place, the SaMgha has authorized the common community territory (mahasima), all the bhiksus within (this territory) have to gather together to participate in the posadha observance and the invitation ceremony (pravarana), as well as all the jjapti karman, jjaptidvitiya karman and jjapticaturtha karman. If the SaMgha does not gather, the karman performed is an invalid one and it incurs a duskrta offence. 27 T24,p466b 2. The ZikSamANA s upadhyayini has to be ordained as a bhiksuni for more than twelve years. MUlasarvAstivAda BhikSuNI-vinaya, scroll 18: Should any bhiksuni, with less than twelve years standing, confer on someone the Going-forth and the full ordination, it is a payantika. 28 T23,p1004a#Pc106

13 - 9 - She should request the permission to confer ordination on a ZikSamANA from the BhikSuNIsaMgha. MUlasarvAstivAda BhikSuNI-vinaya, scroll 18: Should any bhiksuni, not having been given the permission to confer ordination by the BhikSuNIsaMgha, admit disciples, it is a payantika. 29 T23,1004b#Pc107 MUlasarvAstivAda BhikSuNI-vinaya, scroll 18: The Buddha said: If the bhiksuni is competent in giving instructions to a disciple and requests (the permission to accept a disciple) from the SaMgha, the karman for granting a bhiksuni to accept a disciple should be given in the following way. A quorum of twelve bhiksunis or more should gather together. That bhiksuni, after having paid homage (to the SaMgha), kneels in front of the sthavira and says, May the venerable BhikSuNIsaMgha listen! I, bhiksuni So-and-so, have been ordained for full twelve years. I am capable of giving instructions to a disciple. I now ask the BhikSuNIsaMgha to perform the karman to allow me to accept a disciple. May the BhikSuNIsaMgha perform for me the karman for allowing me to accept a disciple, out of its compassion. In this way, she speaks three times. 30 T23,p1004ab#Pc107 The BhikSuNIsaMgha should investigate whether the petitioner is able to teach her disciple the precepts, to instruct and support her. If she is not competent, one should say to her: Sister! Cease! Do not admit any disciple. If she is well-versed in the Vinaya and is able to instruct and support her disciple, 31 the BhikSuNIsaMgha should perform a jjaptidvitiya karman and grant her the permission to accept a disciple. The preliminaries before the karman have to be done in the following way. SthavirA: Has the SaMgha gathered? Master of ceremony: It has gathered. SthavirA: Is it in harmony? Master of ceremony: Yes, it is. SthavirA: Have those who are not fully-ordained already left? Master of ceremony: Among this assembly, no one is not fully-ordained. SthavirA: Have the absent bhiksunis given their consent? 32 Master of ceremony: Among this assembly, no one has given consent.

14 If there is anyone who has given her consent, the master of ceremony should answer: Yes. The bhiksuni conveying consent should speak to her neighboring bhiksuni or to another bhiksuni thus: May venerable sister listen to me! In such- and-such a room, there lives the bhiksuni So-and-so who (specifies the reason for her absence). Today the SaMgha is performing the karman for granting a bhiksuni to accept a disciple. BhikSuNI So-and-so also performs the karman for granting a bhiksuni to accept a disciple. BhikSuNI So-and-so has declared her purity. She is free from the obstructions. Because of (specifies the reason for her absence), she expressed her agreement upon every legal proceeding of the SaMgha. What she has said, I have said fully. Then the master of ceremony announces: The consent of the absent bhiksuni has been declared. 33 SthavirA: What proceeding is the SaMgha going to perform? Master of ceremony: To perform the karman of granting a bhiksuni to accept a disciple. May the venerable BhikSuNIsaMgha listen! This bhiksuni So-and-so, who has been ordained for full twelve years, wishes to accept a disciple. This So-and-so now requests the permission to accept a disciple from the BhikSuNIsaMgha. If the BhikSuNIsaMgha agrees that it is the right time for the BhikSuNIsaMgha, the BhikSuNIsaMgha should now agree to give So-and-so, who has been ordained for full twelve years, the permission to accept a disciple. This is the motion. Next, (she should) carry out the karmavacana. May the venerable BhikSuNIsaMgha listen! This bhiksuni So-and-so, who has been ordained for full twelve years, wishes to accept a disciple. This So-and-so now requests the permission to accept a disciple from the BhikSuNIsaMgha. The BhikSuNIsaMgha now gives So-and-so, who has been ordained for full twelve years, the permission to accept a disciple. Those Ayusmats who allow So-and-so, who has been ordained for full twelve years, to accept a disciple should remain silent. She to whom it is not agreeable should speak. The BhikSuNIsaMgha has given So-and-so, who has been ordained for full twelve years, the permission to accept a disciple. This is agreeable to the BhikSuNIsaMgha, therefore it is silent. Thus do I hold it. 34 T23,p1004b#Pc107

15 Should there be more than one ZikSamANA, the upadhyayini should request the permission to accept many disciples from the BhikSuNIsaMgha. MUlasarvAstivAda BhikSuNI-vinaya, scroll 18: Should any bhiksuni, not having been given the permission to accept many disciples by the BhikSuNIsaMgha, admit many disciples, it is a payantika. 35 T23,p1005c#Pc110 MUlasarvAstivAda BhikSuNI-vinaya, scroll 18: If a bhiksuni wants to request the permission to accept many disciples, she should ask the SaMgha to give her the permission to accept many disciples. Only after having gotten the permission from the SaMgha, can she accept many disciples. A quorum of twelve bhiksunis or more should gather together. That bhiksuni, after having paid homage (to the SaMgha), kneels in front of the sthavira and says, May the venerable BhikSuNIsaMgha listen! I, bhiksuni So-and-so, have been ordained for full twelve years. I am capable of accepting many disciples. May the BhikSuNIsaMgha give me the permission to accept many disciples, out of its compassion. In this way, she speaks three times. Then a bhiksuni carries out the motion and the karmavacana. 36 T23,p1005b#Pc110 The BhikSuNIsaMgha should investigate whether the petitioner is able to teach her disciples the precepts, to instruct and support them. If she is not competent, one should say to her: Sister! Cease! Do not admit any disciple. If she is well-versed in the Vinaya and is able to instruct and support her disciples, the BhikSuNIsaMgha should perform a jjaptidvitiya karman and grant her the permission to accept many disciples. The preliminaries have to be done before performing the karman. SthavirA: Has the SaMgha gathered? Master of ceremony: It has gathered. SthavirA: Is it in harmony? Master of ceremony: Yes, it is. SthavirA: Have those who are not fully-ordained already left? Master of ceremony: Among this assembly, no one is not fully-ordained. SthavirA: Have the absent bhiksunis given their consent? Master of ceremony: Among this assembly, no one has given consent. SthavirA: What proceeding is the SaMgha going to perform?

16 Master of ceremony: To perform the karman for granting a bhiksuni to accept many disciples. May the venerable BhikSuNIsaMgha listen! This bhiksuni So-and-so wishes to accept many disciples. This So-and-so now requests the permission to accept many disciples from the BhikSuNIsaMgha. If the BhikSuNIsaMgha agrees that it is the right time for the BhikSuNIsaMgha, the BhikSuNIsaMgha should now agree to give So-and-so the permission to accept many disciples. This is the motion. Next, (she should) carry out the karmavacana. May the venerable BhikSuNIsaMgha listen! This bhiksuni So-and-so wishes to accept many disciples. This So-and-so now requests the permission to accept many disciples from the BhikSuNIsaMgha. The BhikSuNIsaMgha now gives So-and-so the permission to accept many disciples. Those Ayusmats who allow So-and-so to accept many disciples should remain silent. She to whom it is not agreeable should speak. The BhikSuNIsaMgha has given So-and-so the permission to accept many disciples. This is agreeable to the BhikSuNIsaMgha, therefore it is silent. Thus do I hold it. 37 T23,p1005bc#Pc Twelve qualified bhiksunis are selected for conferring the full ordination. Before the ordination, the ZikSamANA should be told about the names of all the ordination teachers. The ZikSamANA is now aware that they have gathered in harmony and entered the ordination platform. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Having completed the study of the six rules and six subordinate rules for two years, she can be given the full ordination. (One) should prepare the five robes, a bowl, a water filter and a sitting mat for (her). (One) should invite the bhiksuni karman master, the bhiksuni instructor and the bhiksuni ordination teachers. Having gathered together in harmony, a quorum of at least twelve persons must be fulfilled. The bhiksunis can confer the brahmacarya basic ordination on her first. 38 T24,p461a 4. In the midst of the BhikSuNIsaMgha, the ZikSamANA whole-heartedly invites and takes dependence on the upadhyayini.

17 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: With proper demeanour, (the ZikSamANA) says the following words: May upadhyayini listen to me! I, So-and-so, now invite upadhyayini to be upadhyayini. May upadhyayini be my upadhyayini. Owing to upadhyayini s consent to be my upadhyayini, I can receive the full ordination. In this way, she speaks three times. 39 T24,p461ab 5. The ZikSamANA determines the five robes and a bowl in front of the upadhyayini. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Then, in the midst of the BhikSuNIsaMgha, in front of the upadhyayini, she determines the five robes with her upadhyayini. She should be taught: May upadhyayini listen to me! I, So-and-so, determine this samghati. It has been made into a robe for use. In this way, she speaks three times. The latter utterances are the same as the former ones. The other four robes have to be determined respectively, following this formula, (they are:) uttarasanga, antaravasaka, kusulaka and samkaksika.. Next, she lifts her bowl to the assembly, for fear of it being too small, too big or white in color. If it is a proper bowl, the assembly should say: It is a good bowl. If the assembly does not say this, it is a duskrta offence. She then determines the bowl. The bowl should be put on her left hand and she opens the right hand and put it on the rim of the bowl. She should be taught: May upadhyayini listen to me! I, So-and-so, determine this patra which is the utensil of the Great Saint, the utensil for receiving alms food, for constant usage. In this way, she speaks three times. 40 T24,p461b 6. The ZikSamANA is led to a location where she can see, but can not hear the words of the BhikSuNIsaMgha. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Afterwards, the candidate has to be put in a place where she can see (the SaMgha) but not hear (the words of the karman). She should be taught to join her palms single-mindedly and stand facing (the place where) the SaMgha (is gathered) with utmost devotion. 41 T24,p461c On the ordination platform, the BhikSuNIsaMgha begins the proceeding of appointing a bhiksuni instructor through a jjapti karman.

18 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: The bhiksuni karman master should ask: Who in the assembly has been invited to instruct So-and-so in a private place? The person who has been invited answers: I, So-and-so, have. She is then asked: Can you in a private place instruct So-and-so, whose upadhyayini is So-and-so? She should answer: I can. 42 T24,p461c In the course of conferring the brahmacarya basic ordination, there are in total three karmans to be performed. Since they are all conducted on the ordination platform, the preliminaries can be done only once at the beginning of the first karman and do not have to be repeated thrice. SthavirA: Has the SaMgha gathered? Master of ceremony: It has gathered. SthavirA: Is it in harmony? Master of ceremony: Yes, it is. SthavirA: Have those who are not fully-ordained already left? Master of ceremony: Among this assembly, no one is not fully-ordained. SthavirA: Have the absent bhiksunis given their consent? Master of ceremony: Among this assembly, no one has given consent. SthavirA: What proceeding is the SaMgha going to perform? Master of ceremony: To perform the karman for conferring the brahmacarya basic ordination in the BhikSuNIsaMgha. May the venerable BhikSuNIsaMgha listen! This bhiksuni So-and-so is able to instruct So-and-so in a private place, with So-and-so as the upadhyayini. If the BhikSuNIsaMgha agrees that it is the right time for the BhikSuNIsaMgha, the BhikSuNIsaMgha should agree to appoint bhiksuni So-and-so as the instructor who will give instruction to So-and-so in a private place, with So-and-so as the upadhyayini. This is the motion. 43 T24,p461c The bhiksuni instructor then stands up and leaves the ordination platform to question the ZikSamANA about the obstructing factors. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Then, the bhiksuni instructor goes the private place. After teaching (the candidate) to pay homage, following the demeanour explained above, she says: Listen, So-and-so! This is the

19 time to be truthful, the time for the true words. I will put you some questions, you should answer without fear. If it is, (you should) say it is; if it is not, (you should) say it is not. Do not lie. Are you a woman? She answers: I am. Are you fully twenty years old? She answers: I am. Is your set of five robes and bowl complete? She answers: It is. Are your parents still alive? If she answers: They are., (the bhiksuni instructor asks:) Do they give you the permission to go forth? She answers: They do. If she said that the parents have already died, there is no need to further ask. Is your husband still alive? According to what she answers, one goes on with the questions. Are you not a slave? Are you not a public officer? If she answers: I am., (the bhiksuni instructor should ask:) Does the King give you the permission? Are you a person who is sentenced to death by the King? Are you not a thief? Are you not sad and depressed? Have you a small tract, or no tract, or the two tracts fused together? Have you an unceasing menstrual flux or have you amenorrhea? Are you not a pandaka? Have you ever seduced a bhiksu? Have you killed your father? Have you killed your mother? Have you killed an arhat? Have you caused a samghabedha? Have you shed the blood of a Buddha with harmful intentions? Are you an ascetic from another doctrine? Have you been a destroyer of Buddhist and another doctrine? Have you ever taken communion by theft? Have you been suspended by the SaMgha for committing a serious offence? Have you committed a parajayika offence? Are you a transformational being? Are you in debt? If she answers: I am., (the bhiksuni instructor should ask:) After having obtained the full ordination, can you pay the debt? If she says that she can, it is good; if she says that she can not, (the bhiksuni instructor) can ask her: You can come again if the creditor gives you permission. Have you previously gone forth (as a nun and disrobed)? If she says she hasn t, it is good; if she says: I have gone forth (as a nun and disrobed). (The bhiksuni instructor ) replies: You can leave. Nuns are not allowed to go forth again if they have disrobed. What is your name? She answers: So-and-so. What is the name of your upadhyayini? She answers: Owing to this occasion, I utter the name of my upadhyayini. The name of my upadhyayini is So-and-so. You should listen! Women may have the following diseases: leprosy, goiter, ringworm, pimples, white skin, paralyses, baldness, malignant boils which leak, edema, cough, vomit, asthma, dryness of the throat, epilepsy, absence of any colour of blood, hiccups, hemorrhoids, gonorrhea, edema in the feet, bloody vomit, boils,

20 dysentery, high fever, pain under the armpits, pain in the bones and the joints, malaria, phlegm, a complex of three diseases, constant fever, possession (by spirits), deafness, blindness, muteness, very short in height, convulsions, lame foot, deficiency in the limbs. Do you not have any of these diseases or other diseases? She answers: No. Listen, So-and-so! As I have asked you in this private place, so the bhiksunis will ask you in the assembly. There you should answer without fear. If it is, (you should) say it is; if it is not, (you should) say it is not. Thus you should answer truthfully (in the assembly). Wait here. If you are not called, do not come. 44 T24,p461c-462a At this point, the ZikSamANA has put on her robes and the strap of the bowl is slung over her left shoulder. If the ZikSamANA is free from all of the obstructing factors, with the consent of the bhiksunis, she is summoned into the ordination platform. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Next, the bhiksuni instructor walks toward the SaMgha and in half way, she faces the assembly and says: May the venerable BhikSuNIsaMgha listen! I have already properly instructed So-and-so in a private place concerning the obstructing factors. Her upadhyayini is So-and-so. Does the BhikSuNIsaMgha permit her to come? The bhiksunis answer together: If she is pure (as to the obstructions), she may come. If the bhiksunis answer (the question), it is proper. If they do not answer, it is a duskrta offence. 45 T24,p462a 7. The ZikSamANA, with a perfect mindset and a conscious intention, requests her brahmacarya basic ordination in the midst of the BhikSuNIsaMgha by uttering her own name and the name of her upadhyayini, as well as expressing her wish to receive the brahmacarya basic ordination from the BhikSuNIsaMgha. She says the following: May the venerable BhikSuNIsaMgha listen! I, So-and-so, owing to this occasion, utter the name of my upadhyayini. I have requested the full ordination from upadhyayini So-and-so. I, So-and-so, now request the brahmacarya basic ordination from the BhikSuNIsaMgha. Owing to this occasion, I utter the name of

21 my upadhyayini. So-and-so is my upadhyayini. May the BhikSuNIsaMgha, out of compassion for me, accept me, lift me up, teach me and confer on me the brahmacarya basic ordination. The BhikSuNIsaMgha is with compassion, pray the BhikSuNIsaMgha show compassion for me. In this way, she speaks three times. 46 T24,p462a 8. The bhiksuni karman master appoints herself by a jjapti karman to ask the ZikSamANA with regard to the obstructing factors to assure once more that the ZikSamANA is a pure and valid object for the full ordination. She announces the following motion: May the venerable BhikSuNIsaMgha listen! This So-and-so has requested the full ordination from the upadhyayini So-and-so. This So-and-so now requests the brahmacarya basic ordination from the BhikSuNIsaMgha, with So-and-so as the upadhyayini. If the BhikSuNIsaMgha agrees that it is the right time for the BhikSuNIsaMgha, the BhikSuNIsaMgha should agree that I ask So-and-so questions regarding the obstructions in the midst of the assembly, with So-and-so as the upadhyayini. This is the motion. 47 T24,p462b 9. The ZikSamANA receives her second examination in front of the BhikSuNIsaMgha. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Then (the bhiksuni karman master) should ask about the obstructing factors, as above. 48 T24,p462b 10. The ZikSamANA receives the brahmacarya basic ordination through a jjaptidvitiya karman. The bhiksuni karman master announces the transaction statements in the following sequence of calling on the attention of the BhikSuNIsaMgha, uttering the name of the ordainee s upadhyayini, stating the ordainee s qualifications and request, completing the karman of one motion and one karmavacana and conclude that the BhikSuNIsaMgha has in agreement conferred the brahmacarya basic ordination on So-and-so, with So-and-so as the upadhyayini. May the venerable BhikSuNIsaMgha listen! This So-and-so has requested the full ordination from the upadhyayini So-and-so. She is a woman who is fully twenty years old. Her five robes and bowl are

22 complete. She has got the permission from her parents and master. The BhikSuNIsaMgha has given her two years study in the six rules and six subordinate rules. She has studied for two years in the six rules and six subordinate rules. This So-and-so has declared her purity in the two-year study in the six rules and six subordinate rules. She is free from the obstructing factors. This So-and-so now requests the brahmacarya basic ordination from the BhikSuNIsaMgha, with So-and-so as the upadhyayini. If the BhikSuNIsaMgha agrees that it is the right time for the BhikSuNIsaMgha, the BhikSuNIsaMgha should agree to confer the brahmacarya basic ordination on So-and-so, with So-and-so as the upadhyayini. This is the motion. Next, (she should) carry out the karmavacana. May the venerable BhikSuNIsaMgha listen! This So-and-so has requested the full ordination from the upadhyayini So-and-so. She is a woman who is fully twenty years old. Her five robes and bowl are complete. She has got the permission from her parent and master. The BhikSuNIsaMgha has given her two years study in the six rules and six subordinate rules. She has studied for two years in the six rules and six subordinate rules. This So-and-so has declared her purity in the two-year study in the six rules and six subordinate rules. She is free from the obstructing factors. This So-and-so now requests the brahmacarya basic ordination from the BhikSuNIsaMgha, with So-and-so as the upadhyayini. If the BhikSuNIsaMgha agrees that it is the right time for the BhikSuNIsaMgha, the BhikSuNIsaMgha should agree to confer the brahmacarya basic ordination on So-and-so, with So-and-so as the upadhyayini. Those Ayusmats who agree to confer the brahmacarya basic ordination on So-and-so, with So-and-so as the upadhyayini, should remain silent. She to whom it is not agreeable should speak. The BhikSuNIsaMgha has conferred the brahmacarya basic ordination on So-and-so, with So-and-so as the upadhyayini. This is agreeable to the BhikSuNIsaMgha, therefore it is silent. Thus do I hold it. 49 T24, p462b At this point, the ZikSamANA accomplished the brahmacarya basic ordination and can be called a brahmacarya bhiksuni in this context. Within the same day, the upadhyayini should gather together the other eleven bhiksunis and the brahmacarya bhiksuni and meet with the BhikSusaMgha on the

23 ordination platform for the full ordination. One thing we would like to point out here is that in the MUlasarvAstivAda Vinaya, a bhiksuni is defined as someone who has obtained the status of a bhiksuni through a jjapticaturtha karman, with the lawful performance of all the other ordination proceedings. 50 Therefore, a fully-ordained bhiksuni can only be generated through performing the jjapticaturtha karman. In the MUlasarvAstivAda Vinaya, in the proceedings of conferring the full ordination, the jjapticaturtha karman is performed with the presence of the Dual SaMgha. Thus, to establish the MUlasarvAstivAda bhiksuni lineage, the Dual SaMgha ordination rite must be implemented. Part 2. Receiving the full ordination in the Dual SaMgha 1. The brahmacarya bhiksuni is to be informed of the ordination platform territory and the common communion territory surrounding it, which have been authorized by the bhiksus and bhiksunis respectively. A territory authorized by the bhiksus is not a valid territory for the bhiksunis. MUlasarvAstivAda Vinaya, Eekottara-karmaZataka, scroll 3: If there are twenty SaMgha members, or even more, in a certain dwelling place, they can perform all the karmans. No doubt is to be raised concerning this point. As to the authorization and revoking of the bhiksuni s subsidiary territory, mahasima (common communion territory) and the territory of not separating from one s robes, whether it is an authorized or non-authorized territory, the boundaries and restrictions are the same as that of the bhiksus. The bhiksunis should do exactly as the bhiksus do. The procedure will not be repeated here. 51 T24,p468b 2. The brahmacarya bhiksuni is aware that the quorum of ten qualified bhiksus, with the upadhyaya of ten years seniority 52, and twelve qualified bhiksunis has gathered together in harmony on the authorized ordination platform. 3. The brahmacarya bhiksuni, with a perfect mindset and a conscious intention, requests the full ordination in the midst of the Dual Samgha by uttering her own name and the name of her upadhyayini, as well as expressing her wish to receive the full ordination from the Dual SaMgha.

24 She says the following: May the Dual SaMgha listen! I, So-and-so, owing to this occasion, utter the name of my upadhyayini. I have requested the full ordination from the upadhyayini So-and-so. I, So-and-so, now request the full ordination from the Dual SaMgha. Owing to this occasion, I utter the name of my upadhyayini. So-and-so is my upadhyayini. May the Dual SaMgha, out of compassion for me, accept me, lift me up, teach me and confer on me the full ordination. The Dual SaMgha is with compassion, pray the Dual SaMgha show compassion for me. In this way, she speaks three times. 53 T24,p462c 4. The brahmacarya bhiksuni is questioned with regard to the obstructing factors in the midst of the Dual SaMgha by the bhiksu karman master who appoints himself through a jjapti karman. The preliminaries have to be done first. Sthavira: Has the SaMgha gathered? Master of ceremony: It has gathered. Sthavira: Is it in harmony? Master of ceremony: Yes, it is. Sthavira: Have those who are not fully-ordained already left? Master of ceremony: Among this assembly, no one is not fully-ordained. Sthavira: Have the absent bhiksunis given their consent? Master of ceremony: Among this assembly, no one has given consent. Sthavira: What proceeding is the SaMgha going to perform? Master of ceremony: To perform the karman for conferring the full ordination in the Dual SaMgha. May the Dual SaMgha listen! This So-and-so has requested the full ordination from the upadhyayini So-and-so. This So-and-so now requests the full ordination from the Dual SaMgha, with So-and-so as the upadhyayini. If the Dual SaMgha agrees that it is the right time for the Dual SaMgha, the Dual SaMgha should agree that I ask her about the obstructing factors in front of the Dual SaMgha, with So-and-so as the upadhyayini. This is the motion. 54 T24,p462c

25 The brahmacarya bhiksuni obtains her full ordination through a jjapticaturtha karman. The bhiksu karman master announces the transaction statements in the sequence of calling on the attention of the Dual SaMgha, uttering the name of the ordainee s upadhyayini, stating the ordainee s qualifications and request, completing the karman of one motion and three karmavacanas and conclude that the Dual SaMgha has in agreement conferred the full ordination on So-and-so, with So-and-so as the upadhyayini. May the Dual SaMgha listen! This So-and-so has requested the full ordination from the upadhyayini So-and-so. She is a woman who is fully twenty years old. Her five robes and bowl are complete. She has got the permission from her parents and masters. The BhikSuNIsaMgha has given her two years study in the six rules and six subordinate rules. She has studied for two years in the six rules and six subordinate rules. The BhikSuNIsaMgha has conferred on her the brahmacarya basic ordination. This woman can serve the bhiksunis well and her behaviors are pleasing to them. She is pure and abides by the precepts. She did not commit any faults in the midst of the BhikSuNIsaMgha. This So-and-so now requests the full ordination from the Dual SaMgha, with So-and-so as the upadhyayini. If the Dual SaMgha agrees that it is the right time for the Dual SaMgha, the Dual SaMgha should agree to confer the full ordination on So-and-so, with So-and-so as the upadhyayini. This is the motion. Next, (he should) carry out the karmavacana. May the Dual SaMgha listen! This So-and-so has requested the full ordination from the upadhyayini So-and-so. She is a woman who is fully twenty years old. Her five robes and bowl are complete. She has got the permission from her parents and masters. The BhikSuNIsaMgha has given her two years study in the six rules and six subordinate rules. She has studied for two years in the six rules and six subordinate rules. The BhikSuNIsaMgha has conferred on her the brahmacarya basic ordination. This woman can serve the bhiksunis well and her behaviors are pleasing to them. She is pure and abides by the precepts. She did not commit any faults in the midst of the BhikSuNIsaMgha. This So-and-so now requests the full ordination from the Dual SaMgha, with So-and-so as the upadhyayini. If the Dual SaMgha agrees that it is the right time for the Dual SaMgha, the Dual SaMgha should agree to confer the full ordination on So-and-so, with So-and-so as

26 the upadhyayini. Those among the Dual SaMgha who agree that the SaMgha gives the full ordination to So-and-so, with So-and-so as the upadhyayini, should remain silent. He to whom it is not agreeable should speak. This is the first karmavacana. In this way, it is spoken thrice. The Dual SaMgha has conferred the full ordination on So-and-so, with So-and-so as the upadhyayini. This is agreeable to the Dual SaMgha, therefore it is silent. Thus do I hold it. 55 T24,p462c-p463a Thus, with this legally conducted full bhiksuni ordination ceremony, the MUlasarvAstivAda bhiksuni lineage is legally established. 6. The fully-ordained bhiksuni is informed about the date and the time on which she has received the full ordination. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Next, the shadow should be measured and the five seasons (of the year) should be told (to the ordainee), as is done by the bhiksus. 56 T24, p463a MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 38: Afterwards, (the ordainee) should be informed about the division of the season. Nobody knew how many seasons there were. The Buddha said: There are five seasons: 1. Winter season; 2. Spring season; 3. Rainy season; 4, Final season; 5. Long season. The winter season has four months from the 16 th of the 9 th month to the 15 th of the 1 st month. The spring season has four months, from the 16 th of the 1 st month to the 15 th of the 5 th month. The rainy season has one month, from the 16 th of the 5 th month to the 15 th of the 6 th month. The final season lasts for one day and one night on the 16 th of the 6 th month. The long season has three months; excluded one day and one night, (it lasts) from the 17 th of the 6 th month to the 15 th of the 9 th month. 57 T24, p.458a 7. The fully-ordained bhiksuni should be told the three supports first. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 3: Next, the three supports should be explained to her. Listen, So-and-so! These three supports are acknowledged and comprehended by all the World Honoured Ones, Arhats, Fully Enlightened Ones. I expound these

27 supports to all the bhiksunis who have been fully ordained. Relying on these, a bhiksuni goes forth and receives the full ordination in the well expounded Dharma-Vinaya, thus obtains the bhiksuni nature. What are the three supports? Listen, So-and-so! The first support: rags robes are flawless and pure objects; they are easy to obtain. Relying on this, a bhiksuni goes forth and receives the full ordination in the well expounded Dharma-Vinaya, thus obtains the bhiksuni nature. You, So-and-so, from today till the end of your corporeal life, support yourself with rags robes. Do you take delight in this? (She) answers, I do. If you get an extra acquisition, silk, unpatched strips of cloth, little capes, big capes, light silk, linen, or other miscellaneous items, or if you again obtain a flawless and pure robe, either from the community or from an individual donor, can you accept and use them according to the amount you need? (She) answers, I can. Listen, So-and-so! The second support: alms food is a flawless and pure meal; it is easy to obtain. Relying on this, a bhiksuni goes forth and receives the full ordination in the well expounded Dharma-Vinaya, thus obtains the bhiksuni nature. You, So-and-so, from today till the end of your corporeal life, support yourself with alms food. Do you take delight in this? (She) answers, I do. If you get an extra acquisition, rice, congee, a meal designated to an individual samgha on rotation, a meal based on personal invitation, the usual food of the SaMgha, usual individual food offering, a meal given on the 8 th day, the 14 th day, the 15 th day of the (half-) month, or if you again obtain a flawless and pure meal, either from the community or from an individual donor, can you accept and use them according to the amount you need? (She) answers, I can. Listen, So-and-so! The third support: discarded medicine is flawless and pure object; it is easy to obtain. Relying on this, a bhiksuni goes forth and receives the full ordination in the well expounded Dharma-Vinaya, thus obtains the bhiksuni nature. You, So-and-so, from today till the end of your corporeal life, support yourself with discarded medicine. Do you take delight in this? (She) answers, I do. If you get an extra acquisition, ghee, oil, molasses, roots, stems, leaves, flowers, fruits etc., or one-night medicine, seven-day medicine or life-long medicine, or if you again obtain flawless and pure medicine, either from the community or from an individual donor, can you accept and use them according to the amount you need? (She) answers, I can. 58 T24,p463ab 8. Secondly, she should be told the eight root downfalls.

28 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 3: Next, the eight root downfalls are explained. Listen, So-and-so! There are eight dharmas acknowledged and comprehended by all the World Honoured Ones, Arhats, Fully Enlightened Ones. I expound these downfall dharmas to the bhiksunis who have been fully ordained. If a bhiksuni transgresses one of these eight (precepts), as soon as she transgresses it, she is no longer a bhiksuni, no longer a female ZramaNa, no longer a daughter of the ŚAkyans, and she loses her bhiksuni nature. Thus, she falls and submerges in samsara. She has been conquered by her passions and is unable to undo what she has already done. Just like cutting the apex of a tala tree, it can not live and grow higher, so does a bhiksuni (who has committed one of the eight precepts). What are the eight precepts? Listen, So-and-so! This has been acknowledged and comprehended by all the World Honoured Ones, Arhats, Fully Enlightened Ones. In innumerable ways, (they) have destroyed desire and said that desire is contamination, desire is nourishment (to samsara), desire is attachment, desire is (the way) of householders, desire are fetters, desire is infatuation. It has to be abandoned. It has to be thrown out. It is despicable and has to be stopped. It is an obscure thing. You, So-and-so, from today onward, should not look at a man with lustful intention, let alone engaging in sexual act with him. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni, obtaining the same precepts with all the other bhiksunis, -- without having renounced the precepts, without having declared her weakness -- engages in sexual intercourse even with an animal, (she transgresses the precept) as soon as she does such a thing. She is no longer a bhiksuni, no longer a female ZramaNa, no longer a daughter of the ŚAkyans, and she loses her bhiksuni nature. Thus, she falls and is submerged in samsara. Having been conquered by her passions, she is unable to undo what she has already done. From today till the end of your corporeal life, you should not intentionally transgress this dharma of sexual act. You should feel repulsive and generate renunciation. You have to be very serious in guarding your mind and give rise to fearful feeling (toward the consequences). You have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not. Listen, So-and-so! This has been acknowledged and comprehended by all the World Honoured Ones, Arhats, Fully Enlightened Ones. In innumerable ways, they have

29 destroyed (the habit of) taking what is not given, refrained from taking what is not given. They acclaim and praise this outstanding practice. You, So-and-so, from today onward, do not deliberately take what is not given with stealing intention, not even a sesame seed, let alone five masakas or more than five masakas. Listen So-and-so! As the World Honoured One has said, if a bhiksuni, whether in an inhabited area or in a deserted place, motivated by the desire of stealing, takes what is not given. While engaging in such theft, king and king s minister may catch her, execute her, tie her up, expel her and admonish her, saying: You woman! You are a thief! You are ignorant and benighted, engaging in such stealing! As soon as a bhiksuni does such a thing, she is no longer a bhiksuni, no longer a female ZramaNa, no longer a daughter of the ŚAkyans, and she loses her bhiksuni nature. Thus, she falls and is submerged in samsara. Having been conquered by her passions, she is unable to undo what she has already done. From today till the end of your corporeal life, you should not intentionally transgress this dharma of stealing. You should feel repulsive and generate renunciation. You have to be very serious in guarding your mind and give rise to fearful feeling (toward the consequences). You have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not. Listen, So-and-so! This has been acknowledged by all the World Honoured Ones, Arhats, Fully Enlightened Ones. In innumerable ways, they have destroyed (the habit of) harming living beings, refrained from harming living beings. They acclaim and praise this outstanding practice. You, So-and-so, from today onward, should not deliberately take the life of even a mosquito or an ant, let alone a human being or a human fetus. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni takes the life of a human being or a human fetus with her own hands, or gives a knife to someone, or takes a knife herself, or searches for an assassin, or praises death, or incites someone to die, saying: Alas, woman! Why going on with this sinful, impure and wretched life? It would be better for you to die now! Death would be better than life! If, with such thoughts in mind, she utters other words in praising death and incite (the person) to die and, as a consequence, that person dies. As soon as a bhiksuni does such a thing, she is no longer a bhiksuni, no longer a female ZramaNa, no longer a daughter of the ŚAkyans, and she loses her bhiksuni nature. Thus, she falls and is submerged in samsara. Having been conquered by her passions, she is unable to undo what she has already done. From today till the end of your corporeal

30 life, you should not intentionally transgress this dharma of killing. You should feel repulsive and generate renunciation. You have to be very serious in guarding your mind and give rise to fearful feeling (toward the consequences). You have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers, I will not. Listen, So-and-so! This has been acknowledged by all the World Honoured Ones, Arhats, Fully Enlightened Ones. In innumerable ways, they have destroyed (the habit of) lying, refrained from lying. They acclaim and praise this outstanding practice. You, So-and-so, from today onward, should not deliberately tell a lie, not even for fun, let alone declaring yourself to have realized super human attainments when you actually have not. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni, being actually ignorant, not realizing the all-encompassing wisdom, knows that she does not have super human attainments, the supreme and peaceful abiding tranquility and enlightened wisdom of the of the Noble Ones, yet declares: I know (this) and I see (this). Afterwards, whether being questioned about or not, she is desirous of purification and says the following: In reality, I do not know and do not see, I said that I know and I see. This is (the case of) deception and lying, except for the case of self-overestimation. Or she says that she has realized the Four Noble Truths, or that the devas, the nagas, and the spirits have come to make offerings to her, that she has realized impermanence, that she has realized the four dhyanas, the four attainments of the formless realm, the six supernatural powers, the eight liberations, that she has obtained the arhatship. A bhiksuni, as soon as she does such a thing, she is no longer a bhiksuni, no longer a female ZramaNa, no longer a daughter of the ŚAkyans, and loses her bhiksuni nature. Thus, she falls and is submerged in samsara. Having been conquered by her passions, she is unable to undo what she has already done. From today till the end of your corporeal life, you should not intentionally transgress this dharma of lying. You should feel repulsive and generate renunciation. You have to be very serious in guarding your mind and give rise to fearful feeling (toward the consequences). You have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni, with lustful intentions, engages in physical rubbing and contact, the extreme physical rubbing and contact, with a lustful man, in the area below the eyes and above the knees, (she

31 transgresses the precept) as soon as she does such a thing. She is no longer a bhiksuni, up to you have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not.. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni, with lustful intentions, flirts with a lustful man, or charms, makes appointments, makes some gestures, enters a secluded place, comes and goes (with him), or lays down in a place suitable for having intercourse, if she does all these eight things, (she transgresses the precept). As soon as a bhiksuni does these things, she is no longer a bhiksuni, up to you have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni knows that a bhiksuni has committed a parajayika, and she does not tell (this matter) to anyone. (Later,) when this bhiksuni has died, or has disrobed, or has gone away, she then says thus: Sisters, you should know that I knew this bhiksuni has committed a parajayika. As soon as a bhiksuni does such a thing, she is no longer a bhiksuni, up to you have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not. Listen, So-and-so! As the World Honoured One has said, if a bhiksuni knows that a bhiksu has been suspended by a karman performed by a harmonious SaMgha and the BhikSuNIsaMgha has also performed the karman for not paying homage to him, and this bhiksu has afterwards showed respect to the SaMgha and asked for rehabilitation, begging for the revocation of the karman of suspension inside the territory, if this bhiksuni informs that bhiksu, saying: Noble one, do not show respect to the SaMgha and ask for rehabilitation, begging for the revocation of the karman of suspension inside the territory. I will provide the Noble one with robes, bowl, and other requisites. You will not lack anything. You will be able to study, recite (the sutras) and practice in peace. At that time the bhiksunis admonish this bhiksuni saying: Don t you know that the SaMgha has imposed upon this person the karman of suspension and the BhikSuNIsaMgha has performed the karman for not paying homage. That bhiksu has showed humility and asked for the revocation of the karman of suspension inside the territory. You then gave him robes, bowl and other things so that he did not lack anything. Now you should stop these supporting things! If, when the bhiksunis thus admonish her, she gives up (the case), it is good.

32 If she does not give up, the bhiksunis should admonish her formally up to three times. (The bhiksunis) should admonish her in accordance with the teachings in order for her to give up (the case). If she gives up, it is good; if she does not give up, as soon as a bhiksuni, does such things, she is no longer a bhiksuni, up to you have to be mindful and diligent in your practice and refrain from being lazy and heedless. Will you not engage in such a thing? (She) answers: I will not. The gatha says: BhikSuNIs have eight parajayikas, Four are the same as those of the bhiksus. The others are lustful contact and making appointment with a man, Concealing an offence and following a suspended bhiksu. 59 T24,p463b-464b 9. Thirdly, she is told the eight rules of respect. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Next, the eight rules of respect should be explained to her. Listen, So-and-so! These eight rules of respect is what being acknowledged and comprehended by all the World Honoured Ones, Arhats, Fully Enlightened Ones. For the bhiksunis they have instituted the rules of respect; they have to be practiced and should not be infringed. All the bhiksunis have to study them diligently till the end of their corporeal lives. What are the eight rules? Listen, So-and-so! As the World Honoured One has said: First, bhiksunis should ask for the full ordination from bhiksus and thus abide by the bhiksuni nature. This is the first gurudharma the World Honoured One has instituted for the bhiksunis. It has to be practiced and can not be infringed. All the bhiksunis have to study it diligently till the end of their corporeal life. Second, every half month, bhiksunis should go to the bhiksus and ask for exhortation. Third, bhiksunis should not spend the Rains-retreat in a location where there are no bhiksus (nearby). Fourth, bhiksunis should not admonish bhiksus when they see them commit faults. Fifth, bhiksunis should not revile or rebuke bhiksus. Sixth, elder bhiksunis should bow down and pay homage to even young bhiksus. Seventh, on transgressing a (grave offence), a bhiksuni should undergo manatva penance in the midst of the Dual SaMgha for half month.

33 Eighth, bhiksunis should go to the bhiksus to invite criticism (pravarana) from the BhikSusaMgha (at the end of the Rains-retreat). These eight rules have to be practiced and should not be infringed. All the bhiksunis have to study it diligently till the end of their corporeal life. The gatha says: Full ordination is taken from the bhiksus Ask for exhortation every fortnight Request dependence from the bhiksus for the rains retreat Should not reveal the fault of bhiksus Do not revile a bhiksu and should pay homage to young bhiksus Perform the manatva penance in front of both SaMghas Conduct the pravarana in front of the bhiksus These are the eight rules of respect 60 T24,p464b 10. Fourthly, she is told the four things a female ZramaNa should do. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Next, there is the explanation of the four things a female ZramaNa should do. Listen, So-and-so! Acknowledged and comprehended by all the World Honoured Ones, Arhats, Fully Enlightened Ones, the four things a female ZramaNa should do is taught to all the bhiksunis who have been fully ordained. What are the four? Listen, So-and-so! From today onward, if someone reviles you, you should not revile him; if someone gets angry with you, you should not get angry in return; if someone ridicules you, you can not ridicule him in return; if someone beats you, you should not beat him back. When such annoyance occurs, can you collect your mind, subdue your anger and conceit, and do not retaliate? She answers: I can. 61 T24,p464c 11. Lastly, she is given the words of congratulation and exhortation. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Listen, So-and-so! Earlier, you have harbored the hope in your mind and thought: When will I be able to go forth and receive the full ordination in the World Honoured One s well expounded Dharma and Vinaya and obtain the nature of the bhiksuni? You have already gone forth and now you have been fully ordained. You have good and

34 qualified upadhyayini and AcAryAs. The harmonious SaMgha have performed the jjapticaturtha karman, and not one word in the transaction statement is deviated (from the Vinaya text). (You are able to) abide by the precepts in its ultimate goodness. As all the other bhiksunis, although they have been fully ordained for full one hundred years, what they should learn, you also learn and practice. What you have learned, they also do the same. You obtain the same precepts and recite the same PrAtimokZa SUtra. From today onward, in this regard, you have to be respectful and should not feel repulsive. Regard your upadhyayini as your mother and the upadhyayini will also regard you as her daughter. Till the end of this corporal existence, you serve and attend to each other s sickness, take care of each other with compassion in old age and in death. Venerate and live harmoniously with all the bhiksunis who share the same celibate life as you, regardless of their monastic age. Be complaisant, respectful and diligent. Recite the sutras, practice samadhi and cultivate all the virtuous deeds. You should understand the (five) skandhas, the (twelve) Ayatanas, the (eighteen) dhatus, the twelve factors of dependent origination, the ten powers and so on. Do not disdain the wholesome harness. Refrain from being lazy and slothful. What you have not obtained, try to obtain them; what you have not understood, try to understand them; what you have not realized, try to realize them, up to the attainment of arhatship and the ultimate nirvana. I have outlined the essential and important matters and have explained them to you. As to other things you may not know, you should consult your two teachers and your fellow bhiksunis. During the fortnightly posadha, while the PrAtimokZa SUtra is recited, listen to and practice them accordingly and diligently. The gatha says, In the supreme Doctrine You have received the ZIla Honour and uphold it with utmost devotion A body without hindrances is difficult to obtain You have gone forth uprightly And received the full ordination purely This is what has been spoken by the One who speaks true words This is what is known by the Fully Englightened One So-and-so, you have received the full ordination. Don t be lazy and heedless.

35 Practice and uphold the teachings accordingly. 62 T24,p464c--465a iii. After the full ordination 1. In related with the BhikSuNIsaMagha The newly ordained bhiksuni has to take dependence on her upadhyayini for at least five years or more until she has developed the five qualities -- knowing what is and what is not an offence, knowing a heavy and a light offence, observing the PrAtimokZa well and can explain it to others. MUlaSarvAstivAda Vinaya, PravrajyAvastu, scroll 3: The Buddha told the bhiksus: I now allow the bhiksus of five years standing or more and who are endowed with five qualities to live independently. They can go traveling around among the people and learn. What are the five qualities? One, he knows what is an offence. Two, he knows what is not an offence. Three, he knows what is a grave offence. Four, he knows what is a light offence. Five, he observes the PrAtimokZa well and can explain it to others. These are the five qualities.... If he is not full (five years standing), even if he is familiar with the TripiTaka, he should not go traveling around and learn. 63 T23,p1032b The upadhyayini, who is well-versed in the Vinaya, has to teach her pupil ethics, samadhi and wisdom, in order to lead her to remove all mental afflictions and attain nirvana. (1) She informs her that the underlying principle for the cooperation of the Dual SaMgha is mutual respect and the aims are as follows: a) to practice the True Dharma and Vinaya passed down by the Buddha; b) to promote the samgha education; c) to safeguard the steady growth of the BhikSuNIsaMgha. Therefore, it is important that the student takes dependence on both the BhikSusaMgha and BhikSuNIsaMgha. She lets her know that the BhikSuNIsaMgha has to take dependence on a bhiksu Vinayadhara who has mastered and can guard the Vinaya PiTaka. The BhikSuNIsaMgha pays respect to the BhikSusaMgha who abides by the rules of the Vinaya. The relationship between the upadhyayini and her disciple resembles that between

36 a mother and her daughter. The upadhyayini has to exhort her disciple skillfully and guide her with compassion and sympathy. She has to support her in her daily requisites, such as food and clothing. The disciple treats her master like a beloved mother, respectful and obedient, sometimes feels awe. To conclude, the disciple should nurse five attitudes towards her master: a) she should respect and praise her; b) she should remember her kindness and favors with gratitude; c) she should follow whatever instruction the master gives; d) she never feels enough in repaying her master s graciousness; e) she should praise her master while others mention her master. Being an upadhyayini, she should not delay in letting her disciple know about the faults she (the disciple) has committed. She should lead her to surpass the disciples of other masters. She should make her carry out and never forget what she has learned. She should be able to clarify whatever doubt may have arisen in her disciple s mind. She should lead the disciple to surpass even the master herself. (2) She teaches her pupil that the practice of the Three Trainings aims at nirvana. The correct sequence in practicing the Three Trainings is SIla, samadhi and wisdom. The practice of SIla and samadhi is to purify and to still the mind. Then the direct perception of emptiness will naturally reflect upon the mind. This is the practice of wisdom- the revelation of suchness. ŚIla leads to samadhi and samadhi to wisdom. This is the practical steps as taught by ancient and contemporary gurus. 64 (3)The upadhyayini then demands the student, in depth and breath, to be thorough in the study and practice of the MUlasarvAstivAda Vinaya 65. She has to finish the practice within the first five years seasonal retreats. She teaches her the precepts in accordance with the sequence laid down in the PrAtimokZa: the eight parajayikas which is the root precepts lead one to self-liberation, the twenty samghavazesas precepts which safeguard the harmony and purity of the SaMgha, the thirty-three nihsargika pacittikas related to the management of the donated properties and daily requisites belonging to the nunnery or individual SaMgha members, then the one hundred and eighty pacittikas, eleven pratidezaniyas, ninety ZaikSa dharmas and the seven adhikarana-zamatha dharmas. All together there are seven groups of precepts according to the BhikSuNI PrAtimokZa. We would take the eight parajayikas, which are the root offences for all the other five groups, as examples to illustrate the function and virtue of the PrAtimokZa precepts.

37 The bhiksuni eight parajayikas will be listed first: Precepts concerning sexual misconduct: completion of a series of eight actions from flirting to lying down with a man (PAr.6); having physical contact with a man in the area below the eye and above the knee (PAr.5); the contact of the two sexual organs. (PAr.1) Stealing valuables over five masakas. (PAr.2) Taking human life. (PAr.3) Lying about one s spiritual attainment. (PAr.4) Concealing another bhiksuni s grave offence. (PAr.7) Following a bhiksu who has been suspended by the BhikSusaMgha and whom the BhikSuNIsaMgha has performed the karman of not paying respect to an offended bhiksu. (PAr.8) The practice of the first six precepts enables us to deviate from the delusive thoughts which go against the pure nature of our mind and take us back to the right path leading to nirvana. The practice of the last two precepts enables us to uphold the harmony and purity of the Dual Samgha. In short, the benefits of observing these eight root precepts are as follows: a) a substantial step toward the path leading to nirvana, b) to ensure the continuous growth, purity and peacefulness of the Dual SaMgha, c) a way to sustain the True Vinaya lineage. Since the existence of the SaMgha community is the basis for maintaining the Triple Gem on earth, the student should be well guided in learning the eight root precepts because transgression of the root precepts leads one to be expelled from the SaMgha community. The subsequent groups of precepts following parajayika are the extension of this principle. That is why the root precepts must be taught first in minute details. In order to uphold the Vinaya lineage 66 passed down by the Buddha to Kassapa, Ānanda, Majjhantika, ŚANakavAsin, Upagupta, PUrNa, Mecaka, up to nowadays MUlasarvAstivAda bhiksus, the student should memorize and explain in detail the text and commentaries of each precept of the MUlasarvAstivAda BhikSu and BhikSuNI PrAtimokZa. (4) The upadhyayini has to explain to her student the division of different types of

38 offences, the division of grave and light offences, of the root and derived offences as well as the offences of similar nature, so that the student knows how to watch over her mind and keep her purity by repenting of all the offences she should have committed. The following is the illustration of different kinds of derived offences of PAr.3 the precept of not killing human beings. The conceptual mind knows that the object is a human being. The mind perceives the object as a human being. The decision to kill that human being is made by the mind and the mind begins to make plan to carry out the action. At this point, a duskrta under the derived offence of the third parajayika is committed. Under the influence of the essence of precepts she obtained during ordination in her mental stream, the practitioner is conscious of this bad thought she had. She feels ashamed and makes confession. The conceptual mind continues with such determination to kill. She activates bodily and verbal actions to do the preliminary works to fulfill her goal. Such delusive thoughts and actions constitute a grave duskrta offence derived from the root parajayika offence. She is conscious of this, feels ashamed and makes confession. The conceptual mind continues its determination to kill. She then performs bodily and verbal actions and reaches the being and she undergoes the act of killing. The victim is seriously hurt, but is still breathing. At this point, a sthulaca offence under the derived offence of the third parajayika is committed. Now her anger subdues and she realizes what she has done. She is deeply regretted and confesses her offence. The conceptual mind either continues activating the bodily actions to kill or make a stop. When the victim stops breathing and dies, the root parajayika offence is committed. She has to be expelled from the SaMgha community. From the analysis above, we learn that the precepts have the power to reveal the mental affliction and thus the practitioner is able to abandon it through the act of confession. She should guide her student to learn the PoSadhavastu and PravAraNAvastu as well as all the details involving in confessing and repenting different offences committed either by the whole community or individual SaMgha members.

39 (5) The upadhyayini, according to the PrAtimokZa precepts and various Vinayavastus, should first teach her student how to manage her own daily requisites as well as those received by the BhikSuNIsaMgha, such as clothing, food, almsbowl, medicine, lodging, nunnery buildings and properties. She should also know how to take care of the sick (monastics) and how to dispose of their belongings if they die. The main purpose is to make sure that the SaMgha members lead a reasonably comfortable life, no matter they are in good health or if they are old and sick. Secondly, the donations have to be evenly distributed among all the SaMgha members, regardless they are residents or guests of the nunnery, as designated by the donor. Thirdly, all the properties that belong to the nunnery have to be under proper management and care. Fourthly, the student learns to be modest and contented in using her daily requisites as indicated in the three supports: the rag robes, the alms food and the discarded medicine, except if she gets extra acquisitions. She should learn to use her requisites with detachment, yet at the same time she keeps them neat and tidy to increase the merits the donor receives from having donated the item. (6) The upadhyayini, according to samghavazesa precepts and the related rules of the Vinayavastus, should teach her pupils to respect and live harmoniously with other bhiksunis who are in the same training and livelihood. The upadhyayini should take her along and guide her with endurance and compassion. Together they practice ethics, meditation and wisdom diligently to be liberated from the cyclic existence and to attain nirvana. 2. In related with the BhikSusaMagha The upadhyayini should be responsible in guiding the newly-ordained bhiksunis to manage the following Dual SaMgha monastic affairs which define the formal relationship between the bhiksu and bhiksuni SaMgha. (1) The conferring of the bhiksuni full ordination by the Dual SaMgha. MUlaSarvAstivAda Vinaya, KSudrakavastu, scroll 30: The circumstances and place were as above. At that time, incidents occurred which required a quorum of four, five and twelve SaMgha members respectively to perform the karman. Owning to these occurrences, the bhiksunis gather the Dual SaMgha. Since the incidents happened too frequently, the SaMgha was interrupted in Dharma teachings, sutras recitation and contemplation. The bhiksus told this matter to the Buddha. The

40 Buddha said: The monastic affairs of the Dual SaMgha have to be dealt with separately, except for repentance (of a samghadisesa offence), conferring the full ordination and the half-month manatva penance. All the other community transactions and procedures have to be conducted separately. 67 T24,p352ab MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: As the World Honoured One has said: First, bhiksunis should ask for the full ordination from bhiksus and thus abide by the bhiksuni nature. This is the first gurudharma the World Honoured One has instituted for the bhiksunis. It has to be practiced and should not be infringed. All the bhiksunis have to study it diligently till the end of their corporeal lives. 68 T24,p464c (2) The BhikSuNIsaMgha appoints one qualified bhiksuni to go the BhikSusaMagha to ask for the bi-monthly exhortation. A qualified Vinayadhara bhiksu should be appointed to give advice to the BhikSuNIsaMgha. MUlaSarvAstivAda BhikSuNI-vinaya, scroll 19: Every half month, bhiksunis should (go to the bhiksus and) ask for exhortation. If a bhiksuni does not go and ask for exhortation, it is a payantika. 69 T23,p1008c#Pc126 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Second, every half month, bhiksunis should go to the bhiksus and ask for exhortation. 70 T24,p464c MUlasarvAstivAda Vinaya, BhikSu PrAtimokZa SUtra, scroll 1: Who sent the bhiksuni to ask for exhortation?.. May the venerable SaMgha listen! Today is the 14 th day of the (lunar) month, the SaMgha performs the posadha. If the SaMgha agrees that it is the right time for the SaMgha, the SaMgha should perform the posadha and recite PrAtimokZa SUtra. This is the motion. 71 (3) The bi-monthly recitation of the PrAtimokZa precepts in a place where there are bhiksus around. MUlaSarvAstivAda BhikSuNI-vinaya, scroll 19: Should any bhiksuni perform the posadha observance where there is no bhiksu around, it is a payantika. 72 T23,p1008c#Pc127

41 (4) During the Rains-retreat, a respected elder bhiksuni, representing the BhikSuNIsaMgha, should go to the qualified Vinayadhara bhiksu to ask for dependence. MUlaSarvAstivAda BhikSuNI-vinaya, scroll 19: Should any bhiksuni go into the Rains-retreat where there is no bhiksu around, it is a payantika. 73 T23,p1008c#Pc128 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Third, bhiksunis should not spend the Rains-retreat in a location where there are no bhiksus (nearby). 74 T24,p464c (5) Having finished the Rains-retreat, the bhiksunis should invite both SaMghas to point out their faults in regard to three things: the offences seen, heard or suspected to have committed. MUlaSarvAstivAda BhikSuNI-vinaya, scroll 19: If a bhiksuni, at the end of the Rains-retreat, does not invite criticism (pravarana) from the Dual SaMgha concerning the three things, it is a payantika. 75 T23,p1009a#Pc129 MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Eighth, bhiksunis should go to the bhiksus to invite criticism (pravarana) from the BhikSusaMgha (at the end of the Rains-retreat). 76 T24,p464c (6) On transgressing a samghavazesa offence, the bhiksuni should undergo manatva penance by a quorum of at least four bhiksus and four bhiksunis. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Seventh, (on transgressing a grave offence), a bhiksuni should undergo manatva penance in the midst of the Dual SaMgha for half month. 77 T24,p464c (7) To rehabilitate a bhiksuni s samghavazesa or gurudharma offence, a quorum of at least twenty bhiksus and twenty bhiksunis must be present. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: The World Honoured One said: A quorum of forty people must be present to rehabilitate the gurudharma

42 offence committed by a bhiksuni. 78 T24,p464c Then the upadhyayini should instruct the newly-ordained bhiksuni the proper attitude towards the individual bhiksu, according to the BhikSu and BhikSuNI PrAtimokSa and Vinayavastus rules. Special attention should be given not to admonish bhiksus when they commit faults. Neither should a bhiksuni mentally or verbally revile or rebuke bhiksus. BhikSuNIs should bow down and pay homage to even young bhiksus while seeing them. MUlasarvAstivAda Vinaya, Ekottara-karmaZataka, scroll 2: Fourth, bhiksunis should not admonish bhiksus when they see them commit faults. Fifth, bhiksunis should not revile or rebuke bhiksus. Sixth, elder bhiksunis should bow down and pay homage to even young bhiksus. 79 T24, p464c The newly-ordained bhiksunis will gradually realize the following points: 1. The Dual SaMgha not only transmits to her the bhiksuni full ordination, they continue to instruct and guide her in the study and practice of the Dharma and the Vinaya, as well as protect her in her purity and tranquility. She feels her own steady growth in a harmonious, pure and peaceful BhikSuNIsaMgha. 2. The Buddha did not appoint an heir to succeed him as the leader of the SaMgha, as Devadatta has expected. His Vinaya would succeed him as the guide for His disciples. Therefore, the Dual SaMgha, with mutual respect, takes the Vinaya as the Great Teacher. In order to maintain the continuous growth of the Dual SaMgha, the transmission of the bhiksuni full ordination is accomplished with the cooperation of the Dual SaMgha. To guarantee the long abiding of the PrAtimokSa rules, bhiksus and bhiksunis perform the fortnightly recitation of the PrAtimokSa. To affirm that the True Dharma can be shared and practiced by the Dual SaMgha, there is the bi-monthly exhortation of bhiksunis from a qualified Vinayadhara bhiksu appointed by the BhikSusaMgha. To uphold the pure lineage of the Buddha, the posadha and pravarana ceremonies are performed together by the Dual SaMgha. To avoid irresponsible monastic members breaking down the Dharma-Vinaya and impairing the realization of the above noble aims, the Dual SaMgha joins together and imposes the manatva

43 penance to quench such forces. Rehabilitating a samghavazesa offence is to bring the offender back to the right track, so that she can continue carrying on her duty in protecting the Dharma and the SaMgha. Such Dual SaMgha is the true disciples of the Buddha. Until the end of her corporeal life, she determines to carry on with the responsibility of managing the Dual SaMgha monastic affairs with wisdom and compassion. With the fulfillment of the requirements in each phase of the ordination process, a complete, thoughtful and legitimate ordination is imparted and accomplished. Such a wholesome process entails the steady growth of an unblemished and harmonious BhikSuNIsaMgha. In this way, the Buddha s true intent in transmitting the full ordination to prosper the Dual SaMgha who will protect the Dharma and Vinaya is fulfilled.

44 Ⅱ Legitimacy of conferring the full ordination with SaMghas from different Vinaya traditions One of the controversial issues in the establishment of the MUlasarvAstivAda bhiksuni ordination lineage is whether SaMghas from different Vinaya traditions can cooperatively confer the Dual SaMgha bhiksuni ordination. As can be seen from the history of Buddhist ordination, this issue never caused a debate in ancient times. There were two well-known examples, one happened in 434A.D. China, another happened around 914 or 974A.D.. In 434A.D., eleven Sri Lankan bhiksunis from Theravada Vinaya tradition held the Dual SaMgha bhiksuni ordination with Chinese Dharmaguptaka bhiksus for more than three hundred Chinese nuns. In 841 or 904A.D. Tibet, when King Langdarma tried to wipe out Buddhism, three Tibetan bhiksus, Rab-sal of TsaG, Yo Ge-juG of P o-t og-pa and Mar Śākyamuni of Tő-luG, escaped to Amdo -- today s Tsing-hai province ( 青海省 ) of China. (See Map I) In around 914 or 974A.D., they invited two Chinese monks in Hsi-ning 80 ( 西寧 ) -- Ke-van ( 革邦 ) and Gyi-van ( 記本 ) -- and they conferred the bhiksu full ordination on GoG-pa-rab-sal in today s Dando Temple 81 ( 丹鬥寺 ) of Hua-long ( 化隆 ). (See Map II) GoG-pa-rab-sal, after being ordained for five years, was requested to confer the full ordination on ten monks who later went back to Tibet and revived Buddhism and the bhiksu ordination lineage of dbus and gtsang of Tibet, which is referred to as the Lower-road Vinaya Lineage Referring to these two historical events, we realize that ŚrAvaka precepts of different Vinaya schools all share the same origin when, in the first Buddhist Council, Ven. UpAli recited the Vinaya pitaka. That s why the ancient Masters did not feel any hesitancy in conferring the full ordination with the cooperation of the two SaMghas with different Vinaya backgrounds. As we can see that the structure and content of different Vinaya schools are very consistent and share striking similarity. Different Vinaya schools developed to adapt to different geographical and social conditions, yet the spirit of the ZrAvaka Vinaya remain unchanged. Therefore, while SaMghas from different Vinaya traditions cooperatively conferring the bhiksuni s Dual SaMgha ordination or bhiksu s full ordination, they may use the ordination rites of either tradition, as the above two examples have shown.

45 Date Different Vinaya school Ordination conferred 434A.D. Theravada bhiksunis Dharmaguptaka bhiksus Dharmaguptaka bhiksuni ordination 914 (or MUlasarvAstivAda Dharmaguptaka MUlasarvAstivAda bhiksu 974)A.D. bhiksus bhiksus ordination As to the Vinaya background of the two Chinese monks, it can be inferred from the following two points that they should belong to the Dharmaguptaka Vinaya tradition. i. From the Tibetan and Chinese historical records In the following table, a series of events from the initial appearance of the Tibetan SaMgha community to the impact of the "Ten Men from dbus and gtsang" ordained from GoG-pa-rab-sal on the revival of Buddhism and the bhiksu ordination lineage till the Tibetan Dharma Masters close association with the Chinese emperors are chronicled. The content and the dating of events mainly adopt from the HBIT: History of Buddhism in India and Tibet by Bu-ston Rinpoche (translated into English by E. Obermiller,), and BA:The Blue Annals by Gos lo-tsa-ba-gzon-nu-dpal, (translated into English by George N. Roerich), with reference to some other Tibetan historical sources. Date Significance Relevant events Initial appearance of Tibetan bhiksus HBIT, (p ): (The king Ţhi-de-tsug-ten) had a son called Je-tsha-hla-pőn who married the daughter of the Chinese Emperor Gyim-ċaG-oG-co. The son of these died. (The princess) united with the grandfather and worshipped the statue of Śākyamuni. Thereafter, a boy endowed with special marks of beauty was born by the name of Ţhi-sroG-de-tsen.. Thereafter Ţhi-sroG-de-tsen, having attained the age of thirteen, ascended the throne.jjanendra was sent to invite the ĀcArya Bodhisattva (ŚāntarakSita)... In the sheep-year 12 monks of the sect of the Sarvāstivādins were invited, and it was put to the test, whether the Tibetans could become monks or not. For this purpose 7 men were selected and ordained as monks... the ĀcArya Bodhisattva, having been made

46 preceptor, first of all Ja-Thi-s i took orders and become possessed of the 5 supernatural faculties. BA, Book I, (21b, p.44): When the upādhyāya arrived in Nepāl, the ācārya Padma happened to be there also, and the king's messengers tendered him the king's invitation (to visit Tibet).. He (Padmasambhava) then journeyed gradually towards the northern upland, and there subdued the gods of thang lha, and other deities. On his arrival at bsam yas, a god belonging to the retinue of the four Guardian Kings, in order to convince the king incarnated into a small child.. They then laid the foundation of the great vihāra of bsam yas. The upādhyāya (ŚāntarakSita) was then again invited (to Tibet),.At first the "Seven Men on Probation" (sad mi mi bdun) took up ordination. During the king's reign twelve great monastic colleges were established, as far as khams. The influence of Indian and Chinese Masters on Buddhism s flourishing in Tibet after the ordination of the seven bhiksus HBIT, (p ): Furthermore, the Indian teachers Vimalamitra, Buddhaguhya, ŚAntigarbha, ViZuddhasiMha with the Tibetan translators, viz. the 7 selected ones, DharmAloka, the Bande Nam-khA, Ratnasena of Do, Nam-par-mi-tog-pa, ŚAkyaprabha and others interpreted and translated numerous kanonical works..the Chinese Hva-ċaGs and others underwent the practice of meditation in the Mi-yo-sam-ten-liG, works on Grammar and Dictionaries were composed in the Da-jor-tshaG-pai-liG, treasures were stored up in the Kordző--p e har-lig, and the kanonical works discussed in the monastery of Vairocana. By these and other similar works the Doctrine was fully and thoroughly introduced. The compilation of MahAvyutpatti The work for setting up the translation of Buddhist terminology and the Tibetan words began in the period when the King Ţhi-sroG-de-tsen ruled the country. He first translated the Sanskrit religious technical terms found in Mahayana and Hinayana scriptures into Tibetan language. He drew up the Tibetan nouns and then edited them into a huge compilation of catalogues. This compilation is later referred to as MahAvyutpatti The King Ral-pa-cen issued the specific HBIT, (p ): Ral-pa-cen who was considered to be the incarnation of VajrapANi began to reign 18 years of age the king issued the following order:.. the Hīnayānistic Scripture

47 school of Vinaya to be practiced and followed Compilation of Tibetan Buddhist sutras and ZAstras translated from Sanskrit 836 The King Ral-pa-cen died 841 King glang dar ma s destruction of Buddhism 841 Three Tibetan bhiksus escaped to Amdo other than that acknowledged by the Sarvāstivādins, and the secret charms were not to be translated. In 828 A.D., under the order of the King Ral-pa-cen, the catalogues containing the Tibetan translations of Buddhist sutras and ZAstras were compiled. They were preserved in bsam yas and pang tang. This marked the beginning of systematic assembling of the Tibetan Buddhist scriptures and texts translated (from Sanskrit). 83 HBIT, (p.197): Now, as the government of the city was entrusted to a monk, the ministers who rejoiced in sinful deeds were enraged the great Bande was murdered and the queen committed suicide. The king himself, 36 years of age, in the female-iron-bird-year was assassinated by Pä-gyal-to-re and Co-re-leg-ma who turned round his neck. BA, Book I, (24b, p.53): This Earth-Female-Sheep year (sa mo lug 839 A.D.) is the fourth year since the accession of glang dar ma. In the following Iron-Male-Ape year (lcags pho spre'u 840 A.D.) till the year Iron-Female-Hen (lcags mo bya 841 A.D.) dar ma again ruled. In this Iron-Hen year (lcags bya 841 A.D.) the (Buddhist) Doctrine ceased to exist. Immediately after that, the king was murdered by dpal gyi rdo rje. HBIT, (p.201): At the time of the persecution of the Doctrine by Dar-ma, 3 men viz. Rab-sal of TsaG, Yo Ge-juG of P o-t og-pa and Mar Śākyamuni of Tő-luG were abiding in meditation on the Pal-chu-vo-ri. They chanced to see the monk Khyi-ra-je-pa, asked what the news were, and came to know that the king had rooted out the Doctrine. They then loaded the Vinaya texts on a young mule, fled to the upper Na-ri and, having made their way through Gar-log, they reached the land of Hor. They had the intention of introducing the Doctrine into this land of a different race and language, but were unable of doing this. So they went to the P e-ro-tsha-tshon in the southern Amdo BA, Book II,(p.63): At the time of the persecution of the

48 Doctrine by dar ma 'u dum btsan, three monks of the meditative monastery (sgom grwa) of dpal chu bo ri dmar ban 1 Śā kyamuni of gyor stod, gyo dge 'byung of drang chung mdo, and gtsangs rab gsal of rgya rab pa, 2 having taken with themselves necessary books on the Vinaya ('dul ba) and the Abhidharma (mngon pa), such as the karmaśataka 3 and other texts, at first fled towards Western Tibet (stod phyogs). Hiding by day, and travelling by night, they reached mnga 'ris. Unable to remain there, they continued their flight towards the country of Hor (hor gyi yul) 4 by the northern route. There they stayed with a certain Hor upāsaka called Śākya shes rab (Śākyajñāna), who helped them. Then they proceeded to sro gu lung in Amdo (mdo smad). 914 or 974 Two Chinese bhiksus helped to confer the bhiksu full ordination on GoG-pa-rab-sal HBIT,(p.201~202): And, at that very place he was made a novice, TsaG having become his principal, and Yo his teacher. He received his religious name from both principal and teacher and was called Ge-va-rab-sal. Later on, owing to his sublime mind, he became known as GoG-pa-rab-sal. Thereafter he requested to become fully ordained as a monk, but they told him that not less than 5 monks had the right to do this. Now, before he had seen 3 monks who had been ordained by Pal-dorje of Lha-luG and who were abiding in LoG-thaG. He searched for them, and, having met with Pal-gi-dorje, repeated his request. But Pal-gyi-dorje said: I have killed the king and cannot therefore full up the number required. I shall therefore seek (for others). Accordingly, he found the Chinese Hva-ċaGs Ke-vaG and Gyi-vaG and sent them. Thereafter, when the year of his noviciate had passed, GoG-pa-rab-sal was ordained by the conclave of 5 (monks). His former principal and teacher became such anew. Mar was appointed as his esoteric teacher, and the 2 Chinese monks were the assistants. Dating of event BA, Book II,(4b, p.71): Sixty-four years have passed between the next Earth-Male-Tiger (sa pho stag 918 A.D. or i.e. the monk belonging to the dmar lineage 2 bu ston's History of Buddhism, transl. by E. Obermiller, II, p. 201 ff. The three men are called bod kyi mkhas pa mi gsum or "The Three Learned Men of Tibet." They are buried in a temple at Hsi-ning. In dpa' ri, north of Hsi-ning, there exists a stone-pillar with the names of the three men mentioned on it. (verbal communication of Rev. dge 'dun chos 'phel). 3 Kg. mdo, No the Uighur kingdom

49 A.D.) and the Iron-Serpent year (lcags sbrul 1041 A.D.), which precedes Atīśa's coming to Tibet in the year Water-Male-Horse (chu pho rta 1042 A.D.). During these years the "Six Men from dbus and gtsang" (dbus gtsang mi drug) propagated widely the Doctrine of Ordination. 918 or 978 Ten men from Tibet are ordained by the Great Lama GoG-pa-rab-sal HBIT (p.202): Thereupon, 5 years passed away, and then 5 men of Ű,, and 5 men of TsaG,., altogether 10 men came, and prayed TsaG to ordain them. But he said: I am old and cannot take pupils under my care. Address yourself therefore to the Great Lama. Accordingly, they repeated their request to the latter, but this one said: Five years have not yet passed away, since I have been ordained myself. I cannot therefore be a principal. But TsaG said in his turn: Be such, as an exception! Thus the Great Lama was made principal, TsaG and Yo became respectively the moral preceptor and the esoteric teacher, and Mar with the Hva-ċaGs were the assistants. 919 or 979 After ordination, they went back to dbus and gtsang of Tibet HBIT (p.203): Thereafter the greater part of them went upward (that is to Tibet proper), but Lu-mē remained studying the Vinaya with Ye-ċei-gyal-tshen of Dum...The next year Lu-me said to his principal: I am going to Ű and TsaG and pray thee to give me an object of worship. The principal gave him a Bon-pa cap which he had ceased to wear and which was covered with yellow ground, as it had been thrown into a pit. Wear this and remember me, such were the teacher s words. Thereupon Lu-me went upward to Central Tibet, and soon they all came to Ű. After 919 or 979 Contributions of Ten men of dbus and gtsang ordained under the lineage revived by the Great Lama GoG-pa-rab-sal HBIT (p.211): Thus, 70 years after the Church had ceased to exist in Ű and TsaG, it was again introduced there by the 10 men of these provinces. BA, Book III, (108a, p.648): The Dharmarāja khri srong Ide btsan acted as almsgiver (of the Buddhist community). The mahā upādhyāya Śāntarak Sita acted as upadhyāya. The Seven Men on Trial (sad mi mi bdun) and others were ordained, and all the ordained ones possessed faultless moral precepts. Though all of them were able to expound the Three Pitakas with the help of their learning, Dar ma caused the Doctrine to disappear. In this manner the Doctrine, of Ordination (rab tu byung ba'i bstan pa) did not last in Tibet for more than 67

50 years. After that, for more than seventy years, the natives of dbus and gtsang fought one another, and monastic communities were not to be found anywhere. Then by the grace of bla chen po and the "Six or Ten Men of dbus and gtsang", the number of monastic communities greatly increased. BA, Book III, (45b, p.203): On the whole, glang dar ma having caused the Doctrine to set for more than 70 years, there was not a single priest left in dbus and gtsang. As their minds gradually ripened when klu mes and the others, known as the "Six or Eight men of dbus and gtsang," came, the numbers of vihāras and monastic communities in various districts increased. Propagation of the Upper and Lower Vinaya Lineage HBIT (p.212): In such a way, the fire of the Doctrine, having begun in lower Tibet, spread and expounded through Na-ri. The king Khor-de entrusted the kingdom to his younger brother SroG-de and himself took orders, having adopted the religious name of Ye-ċei-ő...Gyal-vai-ċei-rab of Sh ag-sh ug, having invited the PaNDits Dharmapāla and PrajJāpāla, took orders and then, having gone to Nepal, studied the practical Vinaya with Pretaka. His pupils Pal-jor, JaG-chub-seG-ge of Sh ig-mo-che, and others, in gradual succession, propagated the teaching of the Higher Vinaya. BA, Book II, (4a, p.69): Further, lha bla ma ye shes 'od invited the East Indian pandita Dharmapāla, who had many disciples, such as the three Pālas Sādhupāla, who was the chief among the disciples who expounded and practised the Vinaya, GuNapāla, Prajñāpāla and others. Their lineage (brgyud pa) is called the "Upper Vinaya" (stod 'dul ba). BA, Book XV, (p.1062): I have already given in brief the story of the origin of the Holy Doctrine in the "Abode of Snows" (Tibet). Now (the story) of the monastic community, which practiced this Doctrine: all the Vinayadharas of Tibet belong to the school of the Sarvāstivādins. Among them (one finds) the so-called "Lower" Lineage of the mahā-upādhyāya ŚantarakSita, handed down by the great bla chen po (dgongs pa rab gsal), the so-called "Upper" Lineage of the East Indian pandita Dharmapāla, who had ordained the three Pālas and others in mnga' ris,

51 bla ma 'phags pa becomes the Imperial Preceptor of Chinese Emperor se chen, Qubilai BA, Book IV, (4a, p.211): His son the was born in the year Wood-Female-Sheep (sin mo lug 1235 A.D.), when his father was 52. At the age of ten, he proceeded to the North in the retinue of chos rje ba (sa skya pandita). En route, at zul phu he took up the noviciate in the presence of na bza' 'phren gsol. At the age of 18, in the year Water-Female-Ox (chu mo glah 1253 A.D.) he became the Court Chaplain (bla mchod) of Prince se chen (Secen, Qubilai 忽必烈王子 ). At the age of 21, in the year Wood-Female-Hare year (śin mo yos 1255 A.D.) he took up the final monastic ordination. At the age of 26 in the year Iron-Male-Ape (lcags pho spre'u 1260 A.D.), when se chen had ascended the imperial throne, he became Imperial Preceptor. At the age of 31, in the year Wood-Female-Ox (shing mo glang 1265 A.D.) he returned to Tibet. Then again, in the year Earth-Female-Serpent (sa mo sbrul 1268 A.D.) he proceeded to the Imperial Court, 1322 Tibetan Masters were invested with the title of Imperial Preceptor or Dharma King BA, Book IV, (4a, p.213): Of the three sons born to the Lady zha lu ma ma gcig gzhon nu 'bum, the eldest kun dga' nyi ma'i rgyal mtshan dpal bzang po received the title of ta'i dben gu shrī (T'ai-Yüan Kuo-shih 大元國師 ). He died at the "Great Palace" (Peking, Tai-tu "Great Capital") in the year Water-Male-Dog (chu pho khyi 1322 A.D.) by the Chinese emperors BA, Book IV, (5a, p.215): bla ma kun rin, son of the bla ma mkhas btsun pa and chos rje kun bkras pa, son of the bla ma chos kyi rgyal mtshan, were born in the year Earth-Female-Ox (sa mo glang 1349A.D.). At 64, in the year Water-Male-Dragon (chu pho 'brug 1412A.D.) he proceeded to the Imperial Court, and remained there for two years. The Ta'i Ming Emperor bestowed on him the title of theg chen chos kyi rgyal po (this is a translation of the Chinese Ta-ch'êng Fa-wang 大乘法王 ).

52 48 Map I GTSANG DBUS Si-ning AMDO KHAMS Map II 西寧 Hsi-ning 化隆 Hua-long