English
Then the Venerable Udayi, having dressed in the morning, taking his bowl and robe, went to where that bhikkhuni was; having gone there, he uncovered his private parts in front of that bhikkhuni and sat down on a seat. And that bhikkhuni also uncovered her private parts in front of the Venerable Udayi and sat down on a seat. Then the Venerable Udayi, being impassioned, gazed intently at that bhikkhuni's private parts. His semen was released. Then the Venerable Udayi said to that bhikkhuni: "Go, sister, bring water, I will wash my undergarment." "Bring it, I myself will wash it," she said, and she took some of that semen with her mouth, and put some into her private parts. By that, she became pregnant. The bhikkhunis said: "This bhikkhuni is unchaste, she is pregnant." "I am not unchaste, ladies," she reported this matter to the bhikkhunis. The bhikkhunis complained, grumbled, and criticized: "How can the Venerable Udayi make a bhikkhuni wash his old robe...?" Indeed! Then those bhikkhunis reported this matter to the bhikkhus. Those bhikkhus who were of few wishes... they complained, grumbled, and criticized – "How can Venerable Udāyī have an old robe washed by a bhikkhuni?!" Then those bhikkhus, having criticized Venerable Udāyī in many ways, reported this matter to the Blessed One... "Is it true, Udāyī, that you had an old robe washed by a bhikkhuni?" "It is true, Blessed One." "Is she a relative of yours, Udāyī, or not a relative?" "Not a relative, Blessed One." "A stranger, foolish man, does not know what is proper or improper, what is pleasing or unpleasing, for a stranger. How can you, foolish man, have an old robe washed by a bhikkhuni who is not a relative! This, foolish man, is not for the confidence of those without confidence... And thus, bhikkhus, you should recite this training rule – 504. "Whatever bhikkhu should have an old robe washed, or dyed, or beaten, by a bhikkhuni who is not a relative, it is an offense entailing relinquishment and confession." 505. "Whatever" means whoever, of whatever kind... "Bhikkhu" means... the bhikkhu intended in this context. "Not a relative" means from the mother's side or the father's side, not connected up to the seventh generation of grandparents. "Bhikkhuni" means one who has received ordination in both Sanghas. "Old robe" means one that has been worn once or put on once. "Washes" means he orders it, there is an offense of wrong-doing. When it is washed, it entails relinquishment. "Dyes" means he orders it, there is an offense of wrong-doing. When it is dyed, it entails relinquishment. "Beats" means he orders it, there is an offense of wrong-doing. When it is given one blow with the hand or one blow with a club, it entails relinquishment. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished... "Venerable sirs, this old robe of mine, which was washed by a bhikkhuni who is not a relative, entails relinquishment. I relinquish this to the Sangha."... "may give"... "may give"... "I give it to the Venerable one." He causes an old robe to be washed by a non-relative, perceiving her as a non-relative: an offense of expiation with forfeiture. He causes an old robe to be washed and dyed by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of wrong-doing. He causes an old robe to be washed and beaten by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of wrong-doing. He causes an old robe to be washed, dyed, and beaten by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of two wrong-doings. He causes an old robe to be dyed by a non-relative, perceiving her as a non-relative: an offense of expiation with forfeiture. He causes an old robe to be dyed and beaten by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of wrong-doing. He causes an old robe to be dyed and washed by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of wrong-doing. He causes an old robe to be dyed, beaten, and washed by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of two wrong-doings. He causes an old robe to be beaten by a non-relative, perceiving her as a non-relative: an offense of expiation with forfeiture. He causes an old robe to be beaten and washed by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of wrong-doing. He causes an old robe to be beaten and dyed by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of wrong-doing. He causes an old robe to be beaten, washed, and dyed by a non-relative, perceiving her as a non-relative: by the forfeiture, an offense of two wrong-doings. By a non-relative, being doubtful... By a non-relative, perceiving her as a relative... He causes another's old robe to be washed: an offense of wrong-doing. He causes a sitting-mat to be washed: an offense of wrong-doing. He causes it to be washed by a bhikkhunī: an offense of wrong-doing. By a relative, perceiving her as a non-relative: an offense of wrong-doing. By a relative, being doubtful: an offense of wrong-doing. By a relative, perceiving her as a relative: no offense. No offense if, while a relative is washing, a non-relative is a second person; if she washes unbidden; if he causes an unused robe to be washed; if he causes other requisites to be washed, except a robe; by a female trainee; by a female novice; if insane. To whom, to the first offender. The training rule concerning old robes is finished, the fourth. 5. The Training Rule on Receiving Robes 508. At that time the Buddha, the Blessed One, was staying in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Place. Now at that time the bhikkhunī Uppalavaṇṇā was staying in Sāvatthī. Then the bhikkhunī Uppalavaṇṇā, having dressed in the morning, taking her bowl and robe, entered Sāvatthī for alms. Having wandered for alms in Sāvatthī, after her meal, returning from her alms round, she approached the Andhavana for her day-dwelling. Having entered the Andhavana, she sat down for her day-dwelling at the foot of a certain tree. Now at that time, thieves, having committed a crime, having killed a cow and taken the meat, entered the Andhavana. The leader of the thieves saw the bhikkhunī Uppalavaṇṇā sitting for her day-dwelling at the foot of a certain tree. Having seen her, it occurred to him: “If my sons and brothers see her, they will harass this bhikkhunī.” He went by another path. Then that leader of the thieves, when the meat was cooked, took the best pieces of meat, wrapped them in a leaf-packet, and hung it on a tree not far from the bhikkhunī Uppalavaṇṇā, saying: “Whoever, a recluse or a brahmin, sees it, let him take what is given,” and departed. The bhikkhunī Uppalavaṇṇā, having arisen from her meditation, heard that leader of the thieves speaking these words. Then the bhikkhunī Uppalavaṇṇā took that meat and went to her dwelling. Then the bhikkhunī Uppalavaṇṇā, after the passing of that night, prepared that meat, wrapped it in a bundle with her outer robe, ascended into the air, and alighted in the Bamboo Grove. Now at that time the Blessed One had entered a village for alms. The Venerable Udāyī was the laggard, the keeper of the monastery. Then the bhikkhunī Uppalavaṇṇā approached the Venerable Udāyī; having approached, she said to the Venerable Udāyī: – "Where, venerable sir, is the Blessed One?" "The Blessed One, sister, has entered the village for alms." "Venerable sir, give this meat to the Blessed One." "The Blessed One, sister, is satisfied by you with meat. If you would give me an undergarment, then I too would be satisfied with an undergarment." "Indeed, venerable sir, we women are difficult to obtain things. And this is my last, fifth robe. I will not give it." "Just as, sister, a man having given an elephant, would haggle over a trifle, even so, sister, you, having given meat to the Blessed One, haggle with me over an undergarment." Then the bhikkhuni Uppalavaṇṇā, being pressed by the venerable Udāyī, gave the undergarment and went to the monastery. The bhikkhunis, receiving the bowl and robe from the bhikkhuni Uppalavaṇṇā, said this to the bhikkhuni Uppalavaṇṇā: "Where, lady, is your undergarment?" The bhikkhuni Uppalavaṇṇā reported this matter to the bhikkhunis. The bhikkhunis complained, grumbled, and criticized: "How can the venerable Udāyī receive a robe from a bhikkhuni? Women are difficult to obtain things!" Then those bhikkhunis reported this matter to the bhikkhus. Those bhikkhus who were of few desires... (etc.) complained, grumbled, and criticized: "How can the venerable Udāyī receive a robe from a bhikkhuni!" Then those bhikkhus, having criticized the venerable Udāyī in many ways, reported this matter to the Blessed One... (etc.) "Is it true, Udāyī, that you received a robe from a bhikkhuni?" "It is true, Blessed One." "Is she a relative of yours, Udāyī, or not a relative?" "Not a relative, Blessed One." "A stranger, foolish man, does not know for a stranger what is proper or improper, what is good or not good. And yet, foolish man, you, from a stranger... You will receive a robe from the hand of a bhikkhunī! This, foolish man, is not for the faith of the unfaithful… (etc.) And thus, monks, you should recite this training rule – Whatever monk should receive a robe from the hand of a bhikkhunī who is not a relative, it is an offense entailing relinquishment and expiation. Thus this training rule was laid down by the Blessed One for the monks. Now at that time, monks, being scrupulous, did not receive exchange robes from bhikkhunīs. The bhikkhunīs complained, grumbled, and criticized: “How can it be that the venerable ones will not receive our exchange robes?” The monks heard the bhikkhunīs complaining, grumbling, and criticizing. Then those monks reported this matter