Sarvastivada Pacittiya 111

Sarvastivada Pacittiya 111
Chinese English
若比丘尼。弟子不二歲學六法。畜為眾者。波夜提。
Should any bhikkhuni bring up as one of the assembly a disciple who has not trained for two years in the precepts, [this entails a] pacittiya.
佛在舍衛國。爾時舍衛城有居士婦。名和羅訶。大富多財田宅種種富相成就。是居士婦。以無常因緣故。財物失盡家人分散。唯一身在。是居士婦有娠。以憂愁失親里財物夫婿故。身自枯瘦兒胎。縮小便作是念。我腹中兒若死若爛又作是念。諸福德樂人。無過沙門釋子。我當是中出家作比丘尼。便往詣王園精舍作比丘尼。是人出家歡樂。肥故腹漸漸大。諸比丘尼驅出僧坊。汝犯婬人莫住此間。答言。我出家以來不作婬欲。先在家時有娠。 [Once], the Buddha was at Savatthi. At that time, there was a wealthy woman householder* whose name was Heluohe [和羅訶]. Due to impermanent causes and conditions, she lost all of her wealth and her family became dispersed. Alone [in the world] , living by herself and pregnant, the body of this householder became emaciated and the foetus also shrank because of the grief from losing her relatives, property and husband. Now she thought to herself like this, “I am thin and have no strength. This son of mine in my womb, is most probably dead or rotten. Of those people with virtue and blessing, there are none who compare with the samanas of Sakya. So, I should go forth into their company as a bhikkhuni.” Then she went to one of the viharas [王園精舍] and became a bhikkhuni. She was very happy in her renunciate life and started to put on weight and her belly slowly grew bigger. [Then] the bhikkhunis expelled her from the dwelling of the sangha. They exclaimed, “You, the one who is breaking the precept of abstaining from sexual intercourse, don’t stay here!" She replied, "I have not had sexual intercourse since I became a bhikkhuni. I was already pregnant while I was still a householder.”
諸比丘尼以是事向佛廣說。佛語諸比丘尼。汝莫說是比丘尼是事。是比丘尼非破梵行。先白衣時有娠。 Then the bhikkhunis went to report to the Buddha. The Buddha said to them, “You shouldn’t accuse this bhikkhuni of breaking her precept in this way. That bhikkhuni has not broken her brahmacariya, she was already pregnant when she was a lay woman.”
從今聽沙彌尼二歲學六法。可知有娠無娠。 From now on, I allow a samaneri to train for two years in the six precepts, so that it is clear whether or not she is pregnant.”
受六法者。若沙彌尼初來。應教次第頭面一一禮僧足。禮已次應乞和上尼。戒師應教言。我沙彌尼某甲。求尊為我作和上尼。尊為我作和上尼故僧。當與我二歲學戒。第二亦應言。我沙彌尼某甲。求尊為和尚尼。尊為我作和尚尼故。僧當與我二歲學戒。第三亦應言。我沙彌尼某甲。求尊為和尚尼。尊為我作和尚尼故。僧當與我二歲學戒。 ‘One who trains in the six precepts’ is as follows: When the samaneri first comes forward, she should be instructed to pay respects to each of the sangha individually according to the sequence. After that, she should make a request for a preceptor. The Precept Master [戒師] should instruct her to say, “I am a samaneri, my name is ... I am requesting the venerable bhikkhuni as my preceptor. As the venerable bhikkhuni will be my preceptor, may the sangha give me the two-year training in the precepts. For the second time, I am a samaneri, my name is ... I am requesting the venerable bhikkhuni as my preceptor. As the venerable bhikkhuni will be my preceptor, may the sangha give me the two-year training in the precepts. For the third time, I am a samaneri, my name is ... I am requesting the venerable bhikkhuni as my preceptor. As the venerable bhikkhuni will be my preceptor, may the sangha give me the two-year training in the precepts.”
一比丘尼應問和上尼。能為某甲作和上尼不。若言能。即應將至界場內。著眼見處離聞處。爾時應問。僧和合不。僧一心和合。當作僧事。是和上尼某甲。沙彌尼某甲。僧當與二歲學戒。第二亦應言。僧一心和合。當作僧事。是和尚尼某甲。沙彌尼某甲。僧當與二歲學戒。第三亦應言。僧一心和合。當作僧事。是和尚尼某甲。沙彌尼某甲。僧當與二歲學戒。 One of the bhikkhunis should ask the preceptor, “Do you agree to be the preceptor for .... [the candidate name]?” If the reply is “Yes, I do,” then [the sangha] should enter into the boundary of the sima, a visible place that is out of hearing distance. At that time [she] should ask, “Is the sangha unanimous? If the sangha is unanimous, we should perform the sangha kamma. This is the preceptor ... and the samaneri .... The sangha should give [her] the two-year training in the precepts. For the second time, is the sangha unanimous? If the sangha is unanimous, we should perform the sangha kamma. This is the preceptor ... and the samaneri .... The sangha should give [her] the two-year training in the precepts. For the third time, is the sangha unanimous? If the sangha is unanimous, we should perform the sangha kamma. This is the preceptor ... and the samaneri .... The sangha should give [her] the two-year training in the precepts.”
若僧一心和合者。應喚沙彌尼來。教一一禮比丘尼僧足。頭面禮足已。 If the sangha is unanimous, then they should call up the samaneri, instructing her to pay respects to the feet of the bhikkhunis one by one. After she has paid respects: “I can.”
次應教令從僧乞二歲學戒作是言。我沙彌尼某甲。因和上尼某甲。從僧乞二歲學戒。因和上尼某甲。僧當與我二歲學戒。和上尼某甲。憐愍故。第二亦應言。我沙彌尼某甲。因和上尼某甲。從僧乞二歲學戒。因和上尼某甲。僧當與我二歲學戒。和上尼某甲。憐愍故。第三亦應言我沙彌尼某甲。因和上尼某甲。從僧乞二歲學戒。因和上尼某甲。僧當與我二歲學戒。和上尼某甲憐愍故。 She should be instructed to request the two-year training in the precepts as follows: “I am a samaneri by the name of .... My preceptor is ... [name]. I would like to request the two-year training in the precepts from the sangha. My preceptor is ... [name]. May the sangha give me the two-year training in the precepts. The preceptor ... [name] is compassionate [as a teacher].” For the second time [repeat as above]. For the third time [repeat as above].
即時戒師應僧中唱言。大德尼僧聽。是沙彌尼某甲。因和上尼某甲。從僧乞二歲學戒。和上尼名某甲。若僧時到僧忍聽。僧與沙彌尼某甲二歲學戒。和上尼某甲。如是白。 At that time, the precept master should declare to the sangha, “The reverend bhikkhuni sangha, listen, this is samaneri .... [name], her preceptor is .... [name], she is requesting the two-year training in the precepts from the sangha. Should this be timely for the sangha, the sangha should then allow giving the samaneri ... [name] the two-year training in the precepts.” This is the motion.
大德尼僧聽。是沙彌尼某甲。從僧乞二歲學戒。和上尼某甲。僧今與沙彌尼某甲二歲學戒。和上尼某甲。誰諸尼僧忍。與沙彌尼某甲二歲學戒。和上尼某甲者默然。若不忍者說。是名初羯磨。第二更說。大德尼僧聽。是沙彌尼某甲。從僧乞二歲學戒。和上尼某甲。僧今與沙彌尼某甲二歲學戒。和上尼某甲。誰諸尼僧忍。與沙彌尼某甲二歲學戒。和上尼某甲者默然。若不忍者說。是名第二羯磨。第三更說。大德尼僧聽。是沙彌尼某甲。從僧乞二歲學戒。和上尼某甲。僧今與沙彌尼某甲二歲學戒。和上尼某甲。誰諸尼僧忍。與沙彌尼某甲二歲學戒。和上尼某甲者默然。若不忍者說。是名第三羯磨。僧已忍。與沙彌尼某甲二歲學戒。和上尼某甲竟僧忍默然故。是事如是持。 “The reverend bhikkhuni sangha, listen, this is samaneri ... [name]. She is requesting the two-year training in the precepts from the sangha. Her preceptor is ... [name]. The sangha should now give the samaneri ... [name] the two-year training in the precepts with..... [name] as her preceptor. Those who agree on giving the samaneri ... [name] the two-year training in the precepts with ....[name] as her preceptor, please remain silent. Those who do not agree, please speak. This is the first announcement." The second and the third anoouncement are repeated in this way. "The sangha is in agreement through their silence. The giving of samaneri ...[name] the two-year training in the precepts with .... [name] as her preceptor is settled.” This is the way in which this should be done.
即時為說式叉摩尼六法。汝式叉摩尼聽。佛世尊多陀阿竭度阿羅訶三耶三佛陀。是知者見者。說式叉摩尼六法。汝式叉摩尼。盡形受行。 After this, explain the six sikkhamana precepts. “Please listen, sikkhamana, buddha bhagava tathagata arahant sammasambuddha, He is the knower, the seer." Then speak about the sikkhamana’s six precepts. "You, as the sikkhamana, you should observe the following precepts for the rest of your life.”
佛世尊種種因緣。呵欲欲想欲欲欲覺欲熱。佛說斷欲除欲想滅欲熱。若式叉摩尼。入式叉摩尼法。不捨戒戒羸不出。相隨心想受婬欲乃至共畜生。是非式叉摩尼。非沙彌尼。非釋女。失式叉摩尼法。是事盡形不應作。若能持者當言能。 The Buddha admonished [his disciples] about the wrongdoing inherent in desire and explained how to eradicate desire. Should any sikkhamana, having taken the sikkhamana precepts, not having given up the precept or not having declared their inability to keep the precepts [which means disrobing], follow the thinking of their mind and have sexual intercourse even with animals, then this person is not a sikkhamana, not a samaneri, not a daughter of the Sakya. This person has lost the precepts of a sikkamana. You should not do such a thing for the rest of your life. If you can keep this precept, you should say, “I can.”
佛世尊以種種因緣呵責偷奪。讚歎不偷奪。乃至一條縷。一寸納一渧油。不與不應取。是中佛制。極少至五錢。若五錢直。若式叉摩尼隨所偷事。若王捉若打若縛若擯出。若作是言。汝賊汝小兒汝癡汝墮官罪。若式叉摩尼如是偷奪者。非式叉摩尼。非沙彌尼。非釋女。失式叉摩尼法。是事盡形不應作。若能持者當言能。 The Buddha admonished [his disciples] about the wrongdoing inherent in stealing and spoke in praise of not stealing. You should not take what is not given, even as little as one thread, one inch of cloth, one drop of oil. This is how the the Buddha laid down the precept. If a sikkhamana should steal as little as five coins, or something that is worth five coins, [which is the amount which means] if caught by the king that they would be flogged, or tied up, or expelled. And people would say you are a thief, you are a moron, you are an idiot to have committed such an illegal offence. If a sikkhamana commits a theft such as this, then this person is not a sikkhamana, not a samaneri, not a daughter of the Sakya. This person has lost the precepts of a sikkamana. You should not do such a thing for the rest of your life. If you can keep this precept, you should say, “I can.”
佛世尊種種因緣呵責殺生。讚歎離殺。乃至蟻子向不應故奪命。何況於人。若式叉摩尼。故自手奪人命。若與刀若教死歎死。作是言。咄人用惡活為。死勝生。隨是人意。種種因緣教死歎死。若作憂多殺。作頭多殺。作網作弶作撥。若作毘陀羅殺。若作似毘陀羅殺。若斷氣殺。若墮胎殺。若按腹殺。若推著火中。推著水中。若從高推下。若遣使道中殺。若母腹中初受二根。身根命根迦羅羅中。生惡心方便令奪命。若以是因緣死者。是非式叉摩尼。非沙彌尼。非釋女。失式叉摩尼法。是事盡形不應作。若能持者當言。能 The Buddha admonished [his disciples] about the wrongdoing inherent in killing living beings and spoke in praise of abstaining from killing living beings. One should not even take the life of an ant, let alone a human being. Should the sikkhamana take the life of a human being by her hand, or should she give the knife to someone [to kill], or should she instruct [someone] to die or encourage [someone] to die; should she say to someone, this is a poor life, death is better than life, and go along with the intention of that person [to die]; if in any way she either advises dying or praises dying. There are many possible ways in which one can be a murderer: by making a net, a trap, an arrow; through strangling, abortion, pushing the belly [to kill the foetus]; by pushing someone into fire, pushing a person into water, pushing down from a high place, or by ordering someone else to kill someone who is on the road--with a malicious mind one gives the instructions and causes a person’s death. Then this person is not a sikkhamana, not a samaneri, not a daughter of the Sakya. This person has lost the precepts of a sikkamana. You should not do such a thing for the rest of your life. If you can keep this precept, you should say, “I can.”
佛以種種因緣呵責妄語。讚歎不妄語。乃至戲笑尚不應妄語。何況故妄語。若式叉摩尼不知不見過人法。自言我如是知如是見。我是阿羅漢向阿羅漢。我是阿那含向阿那含。若斯陀含向斯陀含。若須陀洹向須陀洹。若得初禪第二禪第三禪第四禪。若得慈悲喜捨無量心。若得無色空處定識處定無所有處定非想非非想處定。若得不淨觀阿那般那念。諸天來到我所。諸龍夜叉薜荔伽毘舍闍鳩槃茶羅剎來到我所。彼問我我答彼。我問彼彼答我。若式叉摩尼如是妄語者。非式叉摩尼。非沙彌尼。非釋女。失式叉摩尼法。是事盡形不應作。若能持者當言能。 The Buddha then admonished about the wrongdoing inherent in lying and spoke many words in praise of telling the truth. One should not even lie in jest, let alone lie on purpose. Should a sikkhamana not knowing, not seeing the supernatural dhamma, and saying that I know such and I see such, I am an arahant; (I am one on the path to arahant, I am a non-returner, I am one on the path to being a non-returner, I am a once-returner, I am one on the path to being a once-returner, I am a stream-enterer, I am one on the path to stream entry); I have attained the first, second, third, or fourth jhana; I have attained the four brahmaviharas; I have attained the four formless jhanas; I have attained the asubha absorptions; anapanasati; all the devas come to my dwelling place, the naga, sakka, ... They ask me questions and I answer them; I ask them questions and they answer me. Should the sikkhamana tell lies in this way, then this person is not a sikkhamana, not a samaneri, not a daughter of the Sakya. This person has lost the precepts of a sikkamana. You should not do such a thing for the rest of your life. If you can keep this precept, you should say, “I can.”
佛以種種因緣。呵欲欲想欲欲欲覺欲熱。佛說斷欲除欲想滅欲熱。若式叉摩尼有漏心。聽漏心男子邊。髮際至腕。膝已上裸身。受細滑。若順身摩若逆摩。若推若牽。若從下抱著上。從上抱著下。若捺瘡。是非式叉摩尼。非沙彌尼非釋女失式叉摩尼法。若犯者可更受。是中盡形壽不應作。汝能持不。若能持當言能。 The Buddha then admonished about the wrongdoing inherent in desire and spoke on eradicating the desires. Should a sikkhamana who has a defiled mind allow a man with a defiled mind to come up to her and caress her softness, from her hair to her waist or from the knees up the naked body; to stroke her body in opposite directions; to push her or to take her hand; or to embrace her from her neck to her feet and up to her neck again; even to pinch a blemish (pimple on the body). Then this person is not a sikkhamana, not a samaneri, not a daughter of the Sakya. This person has lost the precepts of a sikkamana. You should not do such a thing for the rest of your life. If you can keep this precept, you should say, “I can.”
佛以種種因緣。呵欲欲想欲欲欲覺欲熱。讚歎斷欲除欲想滅欲熱。若式叉摩尼漏心。聽漏心男子邊。若受捉手若捉衣。若共立。若共語。若共期。若入屏處。若待男子。若自身與。如在家女法。以此八事自身與。是非式叉摩尼。非沙彌尼。非釋女。失式叉摩尼法。若犯可更受。是中盡形壽不應作。汝能持不。若能當言能。 The Buddha then admonished about the wrongdoing inherent in desire and spoke on eradicating the desires. Should a sikkhamana with a defiled mind allow a man with a defiled mind [to do these eight things]: to take her hand, or hold her garments; if they should stand together, talk together, make an arrangement to be together, or go to a secluded place together; if she should wait for a man; if she should willingly give her own body [to him] as a lay woman. If she should willingly allow these eight things to be done with her body, then this person is not a sikkhamana, not a samaneri, not a daughter of the Sakya. This person has lost the precepts of a sikkhamana. You should not do such a thing for the rest of your life. If you can keep this precept, you should say, “I can.”
汝某甲聽。僧已與汝學戒法。式叉摩尼受持六法。名式叉摩尼。汝得具滿和上尼。具滿阿闍梨尼。具滿比丘尼僧。得具滿行處。得具滿國土。得轉輪王願。汝今已滿。當恭敬三寶佛寶法寶僧寶和上尼阿闍梨尼。恭敬上中下座。當勤三學善戒學善定學善慧學。當修三脫門空無相無作。當勤三業坐禪誦經勸化作福行。是諸法開涅槃門。得須陀洹果斯陀含果阿那含果阿羅漢果。如蓮華在水中日日增長開敷。汝亦如是增長道法。後當受具足戒。 釋師子法中  已獲難得戒 無難時難得  已得勿使空 頭面禮僧足  右遶歡喜去 You by the name of ....., listen, the sangha has given you the training precepts. The sikkhamana is one who observes the six precepts, this is what is meant by sikkhamana. Now that the auspicious factors have come to fruition for you: you have a preceptor, an acariya, the gathering of the bhikkhuni sangha, the correct method of practice, the land of this country, and [you yourself] having had the wish of being a wheel-turning monarch. Now [as a sikkhamana] you should respect the triple gem--the Buddha, the Dhamma, and the Sangha--your preceptor, and your acariya. You should respect those who are senior to you, those at the same stage as you, and those who are junior to you. You should diligently practice the three-fold training: following the precepts, developing your concentration, and wisdom. You should practise these three ways that lead to liberation: emptiness, formlessness, actionlessness. You should practise diligently the three actions: sitting meditation, sutta chanting, exhorting others in generosity and making good kamma. These means will open the doors of nibbana, and will allow you to attain the fruit of sotapana, sakadagami, anagami and arahantship. Just like the lotus flower, which dwells in the water, slowly unfolds day by day, so you also should practice steadily; then your progress in the dhamma will blossom. Then you may receive the full ordination. In the Dhamma of the Lord Sakyamuni, you have been granted these precious precepts. You have received these precious precepts without obstacles, so don’t let them be in vain. Pay homage by bowing your head to the feet of the sangha, then joyfully take leave by walking round to the right.”
以十利故。與比丘尼結戒。從今是戒應如是說。 “For the ten benefits, I lay down the rules for bhikkhunis. From now on the precept should spoken as follows:
若比丘尼弟子。不二歲學六法。畜為眾者波逸提。 Should any bhikkhuni bring up as one of the assembly a disciple who has not trained for two years in the precepts, [this entails a] pacittiya.”
波逸提者。燒煮覆障。若不悔過能障礙道。是中犯者。若比丘尼弟子。不二歲學六法。便畜為眾波逸提。隨畜隨得爾所波逸提。 ‘One who entails pacittiya’ means [she will] burn, boil, be obstructed, if [she] does not regret and change, [this] will hinder the path. ‘One who committed the offense’ means should any bhikkhuni ordain a disciple who has not trained for two years in the precepts, as one of the assembly, [this entails a] pacittiya. The remainder of the assembly involved also commits a pacittiya.

Note:

*居士婦 = grhapatipatni