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51.Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
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At one time the Blessed One was living among the Sakyans at Kapilavatthu, in the Nigrodha Park.
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Atha kho mahāpajāpatī [mahāpajāpati (syā.) cūḷava. 402] gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
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Then Mahāpajāpatī Gotamī approached the Blessed One. Having approached and paid homage to the Blessed One, she stood to one side.
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Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – "sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One: “Venerable sir, it would be good if women could receive the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Alaṃ, gotami!
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[The Buddha replied]: “Enough, Gotamī,
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Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.
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let it not be your wish that women go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – "sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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For a second time Mahāpajāpatī Gotamī said to the Blessed One: “Venerable sir, it would be good if women could receive the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Alaṃ, gotami!
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[The Buddha replied]: “Enough, Gotamī,
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Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.
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let it not be your wish that women go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – "sādhu bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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For a third time Mahāpajāpatī Gotamī said to the Blessed One: “Venerable sir, it would be good if women could receive the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Alaṃ, gotami!
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[The Buddha replied]: “Enough, Gotamī,
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Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.
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let it not be your wish that women go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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Atha kho mahāpajāpatī gotamī "na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
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Then Mahāpajāpatī Gotamī, [thinking]: ‘The Blessed One does not permit women to go forth from home to homelessness in the teaching and discipline made known by the Tathāgata’, sorrowful and sad, weeping and in tears,
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Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi.
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paid homage to the Blessed One and left, keeping him on her right side.
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Anupubbena cārikaṃ caramāno yena vesālī tadavasari.
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Having stayed at Kapilavatthu as long as he wished, the Blessed One left to wander towards Vesālī.
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Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.
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Wandering in stages, the Blessed One arrived at Vesālī, where he stayed in the Kūṭāgārasālā in the Mahāvana.
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Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi.
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Then Mahāpajāpatī Gotamī had her hair cut off, put on monastic (kāsāya) robes, and left together with many Sakyan women for Vesālī.
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Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami.
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[Walking] in stages, she went to the Kūṭāgārasālā in the Mahāvana.
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Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.
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Then Mahāpajāpatī Gotamī stood outside the entrance with swollen feet, her body covered with dust, sorrowful and sad, weeping and in tears.
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Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ.
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The venerable Ānanda saw Mahāpajāpatī Gotamī standing outside of the entrance with swollen feet, her body covered with dust, sorrowful and sad, weeping and in tears.
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Disvāna mahāpajāpatiṃ gotamiṃ etadavoca – "kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā"ti?
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Having seen it, he said to Mahāpajāpatī Gotamī: “Gotamī, why do you stand outside of the entrance with swollen feet, your body covered with dust, sorrowful and sad, weeping and in tears?”
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"Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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[Mahāpajāpatī Gotamī replied]: “Venerable Ānanda, it is because the Blessed One does not permit women to go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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[Ānanda said]: “Well then stay here, Gotamī, while I request the Blessed One’s [permission] for women to go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then the venerable Ānanda approached the Blessed One. Having approached and paid homage to the Blessed One, he sat to one side.
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Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – "esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā – 'na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja'nti.
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Sitting to one side, the venerable Ānanda said to the Blessed One: “Venerable sir, Mahāpajāpatī Gotamī stands outside of the entrance with swollen feet, her body covered with dust, sorrowful and sad, weeping and in tears, [saying]: ‘The Blessed One does not permit women to go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.’
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Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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“Venerable sir, it would be good if women could receive the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Alaṃ, ānanda!
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[The Buddha replied]: “Enough, Ānanda,
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Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.
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let it not be your wish that women go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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Dutiyampi kho - pe - tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – "sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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For a second time … for a third time Ānanda said to the Blessed One: “Venerable sir, it would be good if women could receive the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Alaṃ, ānanda!
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[For a third time the Buddha replied]: “Enough, Ānanda,
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Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā"ti.
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let it not be your wish that women go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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Atha kho āyasmato ānandassa etadahosi – "na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ.
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Then it occurred to the venerable Ānanda: ‘The Blessed One does not permit women to go forth from home to homelessness in the teaching and discipline made known by the Tathāgata.
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Yaṃnūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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Suppose I were to request in another way the Blessed One’s [permission] for women to go forth from home to homelessness in the teaching and discipline made known by the Tathāgata?’
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Atha kho āyasmā ānando bhagavantaṃ etadavoca – "bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātu"nti?
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Then the venerable Ānanda said to the Blessed One: “Venerable sir, having gone forth from home to homelessness in the teaching and discipline made known by the Tathāgata, are women capable of realizing the fruit of stream-entry, the fruit of once-return, the fruit of non-return, and the fruit of arahantship?”
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"Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātu"nti.
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[The Buddha replied]: “Ānanda, having gone forth from home to homelessness in the teaching and discipline made known by the Tathāgata, women are capable of realizing the fruit of stream-entry, the fruit of once-returning, the fruit of non-return, and the fruit of arahantship!”
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"Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi - pe - arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi.
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[Ānanda said]: “Venerable sir, if, having gone forth from home to homelessness in the teaching and discipline made known by the Tathāgata, women are capable of realizing the fruit of stream-entry … the fruit of arahantship; and, venerable sir, [since] Mahāpajāpatī Gotamī has been of great service to the Blessed One, [being his] aunt, wet-nurse and foster mother, she suckled the Blessed One and gave him milk when his mother had died,
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Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajja"nti.
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[therefore], venerable sir, it would be good if women could receive the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata.”
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"Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā –
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[The Buddha replied]: “Ānanda, if Mahāpajāpatī Gotamī accepts eight garudhammas, then that will be her higher ordination.
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[pāci. 149; cūḷava. 403] "Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ.
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1) “A nun who has received the higher ordination [even] a hundred years ago should pay homage to, rise up for, put the palms together [in homage], and behave courteously towards a monk who has received the higher ordination on that very day.
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Ayampi dhammo sakkatvā garuṃ katvā [garukatvā (sī. syā. pī.)] mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ.
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2) “A nun should not spend the rainy season (vassa) in a residence where there is no monk.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā [paccāsiṃsitabbā (sī. syā. pī.)] – uposathapucchakañca, ovādūpasaṅkamanañca.
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3) “Every fortnight a nun should expect two things from the community of monks:5 enquiring about [the date of] the observance day (uposatha) and coming for the exhortation (ovāda).
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ – diṭṭhena vā sutena vā parisaṅkāya vā.
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4) “After the completion of the rainy season a nun should make an invitation (pavāraṇā) before both communities in respect to three matters: what has been seen, heard, and suspected.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ.
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5) “A nun who has committed a serious offence (garudhamma) is to undergo penance (mānatta) for a fortnight before both communities.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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6 This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.
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6) “A probationer (sikkhamānā), who has trained for two years in six principles, should seek higher ordination from both communities.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo.
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7) “A nun should not in any way revile or abuse a monk.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho.
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8) “From today onwards,7 nuns are not permitted to criticize monks. Monks are permitted to criticize nuns.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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"Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā"ti.
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“Ānanda, if Mahāpajāpatī Gotamī accepts these eight garudhammas, then that will be her higher ordination.”
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Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca –
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Then the venerable Ānanda, having in the presence of the Blessed One learned these eight garudhammas, approached Mahāpajāpatī Gotamī. Having approached her, he said to Mahāpajāpatī Gotamī:
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"Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā –
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“Gotamī, if you will accept eight garudhammas, then that will be your higher ordination.
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"Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ.
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1) “A nun who has received the higher ordination [even] a hundred years ago should pay homage to, rise up for, put the palms together [in homage], and behave courteously towards a monk who has received the higher ordination on that very day.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo - pe -.
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This is a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life …
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"Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho.
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(8) “From today on, nuns are not permitted to criticize monks. Monks are permitted to criticize nuns.
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Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.
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This is also a principle to be revered, respected, honoured, venerated, and not to be transgressed for one’s whole life.
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Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā"ti.
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“Gotamī, if you will accept these eight garudhammas, then that will be your higher ordination.”
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"Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko [maṇḍanakajātiyo (sī. pī.)] sīsaṃnhāto [sīsaṃnahāto (sī. pī.), sīsanahāto (syā.)] uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ [atimuttakamālaṃ (sī.)] vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye"ti.
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[Gotamī said:] “Venerable Ānanda, it is as if a young man or woman who, being youthful and fond of adornment, with washed head, obtained a garland of lotuses or vassika flowers or atimuttaka flowers and, accepting it with both hands, were to place it upon the head. Venerable Ānanda,8 in the same way I accept these eight garudhammas not to be transgressed for one’s whole life.”
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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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Then the venerable Ānanda approached the Blessed One. Having approached and paid homage to the Blessed One, he sat to one side.
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Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – "paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā"ti.
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Sitting to one side, the venerable Ānanda said to the Blessed One: “Venerable sir, Mahāpajāpatī Gotamī has accepted the eight garudhammas not to be transgressed for one’s whole life.”
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"Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya.
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[The Buddha said]: “Ānanda, if women had not received the going forth from home to homelessness in the teaching and discipline made known by the Tathāgata, the holy life (brahmacariya) would have endured long, for a thousand years the right teaching would have remained.
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Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati.
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“Ānanda, but since women have gone forth from home to homelessness in the teaching and discipline made known by the Tathāgata, now the holy life will not endure long,
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Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.
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the right teaching will now remain [only] for five hundred years.
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"Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni [bahukitthikāni (sī. pī.), bahuitthikāni (syā.)] appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.
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“Ānanda, it is like households that have many women and few men, these are easily assaulted by robbers [that sneak in using a light in] a pot. Ānanda, in the same way in a teaching and discipline in which women receive the going forth from home to homelessness, that holy life will not remain for long.
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"Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.
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“Ānanda, it is just as when a disease known as ‘bleaching’ falls on a ripe rice field, [279] then that rice field will not remain long. Ānanda, in the same way in a teaching and discipline in which women receive the going forth from home to homelessness, that holy life will not remain for long.
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"Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā [mañjeṭṭhikā (sī. syā.)] nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.
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“Ānanda, it is just as when a disease known as ‘red rust’ falls on a ripe sugar-cane field, then that sugar-cane field will not remain long. Ānanda, in the same way in a teaching and discipline in which women receive the going forth from home to homelessness, that holy life will not remain for long.
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"Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva [paṭigacceva (sī. pī.)] āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya; evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā"ti.
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“Ānanda, it is like a man who out of foresight were to build a dyke for a great pond so that the water does not overflow. Ānanda, in the same way out of foresight I have set forth the eight garudhammas for nuns, not to be transgressed for one’s whole life.”
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Paṭhamaṃ.
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