English
it should be taken to the extent of two finger-joints. If she exceeds that, it is an offense of pācittiya." "Water-purification" is said to be the washing of the urinary organ. "When taking" means when washing. "To be taken to the extent of two finger-joints" means two joints in two fingers are to be taken as the limit. "If she exceeds that" means if, enjoying contact, she exceeds even the tip of a hair, there is an offense of pācittiya. If she takes it beyond two finger-joints, perceiving it as beyond, there is an offense of pācittiya. If she takes it beyond two finger-joints, being in doubt, there is an offense of pācittiya. If she takes it beyond two finger-joints, perceiving it as less, there is an offense of pācittiya. If she takes it less than two finger-joints, perceiving it as beyond, there is an offense of dukkaṭa. If she takes it less than two finger-joints, being in doubt, there is an offense of dukkaṭa. If she takes it less than two finger-joints, perceiving it as less, there is no offense. There is no offense if she takes it to the extent of two finger-joints, if she takes it less than two finger-joints, due to illness, if she is insane, if she is the first offender. The fifth training rule is concluded. 6. The Sixth Training Rule At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, a great minister named Ārohanta had gone forth among the bhikkhus. His former wife had gone forth among the bhikkhunīs. Now at that time, that bhikkhu made a meal-offering to that bhikkhunī. Then that bhikkhunī, having eaten from that bhikkhu's... She attended him with water and a fan while he was eating, and abused him. Then that monk rebuked that nun – “Sister, do not do such a thing. This is not proper.” “Before, you did such and such to me, now you cannot bear even this much!” – having poured the water-bowl on his head, she struck him with the fan. Those nuns who were of few wishes… they complained, grumbled, criticized – “How indeed can a nun strike a monk!”… “Is it true, indeed, monks, that a nun struck a monk?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked… “How indeed, monks, can a nun strike a monk! This, monks, is not for the faith of the unfaithful… And thus, monks, let the nuns recite this training rule – 816. “Whatever nun should attend a monk who is eating with water or with a fan, there is an offense of pācittiya.” 817. “Whatever” means whatever kind… “Nun” means… the nun intended in this context. “For a monk” means for one who is fully ordained. “Who is eating” means eating any one of the five kinds of food. “Water” means any kind of water. “Fan” means any kind of fan. “Should attend” means stands within arm’s reach, there is an offense of pācittiya. 818. For a fully ordained monk, perceiving him as fully ordained, attends with water or with a fan, there is an offense of pācittiya. For a fully ordained monk, being in doubt, attends with water or with a fan, there is an offense of pācittiya. For a fully ordained monk, perceiving him as not fully ordained, attends with water or with a fan, there is an offense of pācittiya. Attends having gone beyond arm’s reach, there is an offense of dukkaṭa. Attends one who is eating solid food, there is an offense of dukkaṭa. Attends one who is not fully ordained, there is an offense of dukkaṭa. For one not fully ordained, perceiving him as fully ordained, there is an offense of dukkaṭa. If doubtful about an unordained one, an offense of wrong-doing. If perceiving an unordained one as unordained, an offense of wrong-doing. 819. No offense if one gives, causes to give, orders an unordained one, if insane, if it is the first offense. The Sixth Training Rule is finished. 7. The Seventh Training Rule 820. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, in harvest season, the bhikkhunīs, having caused raw grain to be requested, were carrying it into the city at the gate, saying: "Give, ladies, a share!" They were released after being bound. Then those bhikkhunīs, having gone to the monastery, reported this matter to the bhikkhunīs. Those bhikkhunīs who were of few wishes... (and so on) ... they complained, grumbled, and criticized: "How can bhikkhunīs cause raw grain to be requested?" ... (and so on) ... "Is it true, bhikkhus, that bhikkhunīs cause raw grain to be requested?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... (and so on) ... "How can bhikkhunīs cause raw grain to be requested! This, bhikkhus, is not for the conviction of the unconvicted... (and so on) ... And thus, bhikkhus, let the bhikkhunīs recite this training rule: 821. "Whatever bhikkhunī having requested raw grain, or having caused it to be requested, or having roasted it, or having caused it to be roasted, or having pounded it, or having caused it to be pounded, or having cooked it, or having caused it to be cooked, should eat it, there is an offense of expiation." 822. "Whatever" means whatever kind... (and so on) ... "Bhikkhunī" means... (and so on) ... the bhikkhunī intended in this matter. Raw grain means sāli rice, vīhi rice, barley, wheat, millet, varaka, kudrusaka. "Having requested" means having requested oneself. "Having caused to be requested" means having caused another to request. "Having roasted" means having roasted oneself. "Having caused to be roasted" means having caused another to roast. "Having pounded" means having pounded oneself. "Having caused to be pounded" means having caused another to pound. "Having cooked" means having cooked oneself. "Having caused to be cooked" means having caused another to cook. If one receives with the intention "I will eat," there is an offense of wrong-doing. With each mouthful, with each mouthful, an offense of expiation. is an offense of expiation. 823. No offense if due to illness, if one begs for a later meal, if insane, if it is the first offense. The seventh training rule is finished. 8. The eighth training rule 824. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, a certain brahmin, a retired royal servant, thinking, "I will ask for that same position," after bathing his head, went to the royal palace, near the nuns' residence. A certain nun, having defecated in a bowl, threw it over the wall, and it fell on that brahmin's head. Then that brahmin complained, grumbled, and criticized, "These shaven-headed harlots are not ascetics. How can they throw a bowl of feces on my head! I will burn down their residence!" Taking a firebrand, he entered the residence. A certain lay follower, coming out of the residence, saw that brahmin entering the residence with a firebrand. Seeing that brahmin, he said to him, "Why, good sir, are you entering the residence with a firebrand?" "These shaven-headed harlots, good sir, threw a bowl of feces on my head. I will burn down their residence!" "Go, good sir brahmin, this is an auspicious sign. You will get a thousand and that position." Then that brahmin, after bathing his head, went to the royal palace and received a thousand and that position. Then that lay follower entered the residence, informed the nuns of this matter, and rebuked them. Those nuns who were of few desires... complained, grumbled, and criticized, "How can nuns throw excrement over the wall!"... "Is it true, monks, that nuns throw excrement over the wall?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can nuns, monks, throw excrement over the wall! This, monks, is not for the conviction of those who are not yet convinced..." for the purification of... (etc.) ...And thus, monks, the bhikkhunīs should recite this training rule: 825. "Whatever bhikkhunī should throw or cause to be thrown excrement or urine or rubbish or food scraps beyond a wall or beyond a fence, it is a pācittiya." 826. "Whatever" means of whatever kind... (etc.) ... "Bhikkhunī" means... (etc.) ... the bhikkhunī intended in this context. "Excrement" means feces. "Urine" means micturition. "Rubbish" means refuse. "Food scraps" means husks or bones or leftover water. "Wall" means three kinds of walls: a brick wall, a stone wall, a wooden wall. "Fence" means three kinds of fences: a brick fence, a stone fence, a wooden fence. "Beyond a wall" means on the other side of a wall. "Beyond a fence" means on the other side of a fence. "Should throw" means she herself throws, an offense of pācittiya. "Cause to be thrown" means she orders another, an offense of dukkaṭa. Having been ordered once, if much is thrown, an offense of pācittiya. 827. There is no offense if she throws after looking, if she throws into a proper receptacle, for a madwoman, for the first offender. The eighth training rule is finished. 9. The Ninth Training Rule 828. At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, near the bhikkhunī's dwelling, there was a barley field belonging to a certain brahmin. The bhikkhunīs threw excrement and urine and rubbish and food scraps into the field. Then that brahmin complained, grumbled, and criticized: "How can these bhikkhunīs spoil our barley field!" The bhikkhunīs heard that brahmin complaining, grumbling, and criticizing. Those bhikkhunīs who were of few desires... (etc.) ... they complained, grumbled, and criticized: "How can these bhikkhunīs throw excrement and urine and rubbish and food scraps onto green vegetation!" ... (etc.) ... "Is it true, monks, that the bhikkhunīs throw excrement..." or urine, or rubbish, or food scraps onto green plants? "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... How can these bhikkhunīs, monks, throw faeces, or urine, or rubbish, or food scraps onto green plants!