8: The Book of the Eights
VI. Gotamī — AN 8.51: With Gotamī
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Gotamī. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
2For a second time …
3For a third time, Mahāpajāpatī Gotamī said to the Buddha:
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Gotamī. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
4Then Mahāpajāpatī Gotamī thought: “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
5When the Buddha had stayed in Kapilavatthu as long as he wished, he set out for Vesālī. Traveling stage by stage, he arrived at Vesālī, where he stayed at the Great Wood, in the hall with the peaked roof.
Then Mahāpajāpatī Gotamī had her hair cut off and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī. Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof. Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.
6Venerable Ānanda saw her standing there, and said to her:
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”
“Sir, Ānanda, it’s because the Buddha does not permit females to go forth in the teaching and training proclaimed by the Realized One.”
“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.”
7Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face. She says that it’s because the Buddha does not permit females to go forth. Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Ānanda. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
8For a second time … For a third time, Ānanda said to the Buddha:
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
“Enough, Ānanda. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
9Then Venerable Ānanda thought: “The Buddha does not permit females to go forth. Why don’t I try another approach?”
Then Venerable Ānanda said to the Buddha: “Sir, is a female able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?”
“She is able, Ānanda.”
“If a female is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth. Sir, Mahāpajāpatī has been very helpful to the Buddha. She is his aunt who raised him, nurtured him, and gave him her milk. When the Buddha’s birth mother passed away, she nurtured him at her own breast. Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”
10“Ānanda, if Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.
11A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
12A nun should not commence the rainy season residence in a monastery without monks. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
13Each fortnight the nuns should expect two things from the community of monks: the date of the sabbath, and visiting for advice. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
14After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was seen, heard, or suspected. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
15A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
16A trainee nun who has trained in the six rules for two years should seek ordination from the communities of both monks and nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
17A nun should not abuse or insult a monk in any way. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
18From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
19If Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.”
20Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said:
21“Gotamī, if you accept eight principles of respect, that will be your ordination.
22A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. …
23From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.
If you accept these eight principles of respect, that will be your ordination.”
24“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.”
25Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“Sir, Mahāpajāpatī Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.”
26“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years. But since they have gained the going forth, now the spiritual life will not last long. The true teaching will remain only five hundred years.
27It’s like those families with many women and few men. They’re easy prey for bandits and thieves. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
28It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
29It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.
30As a man might build a dyke around a large lake as a precaution against the water overflowing, in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.”
1Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:
"Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
"Alaṁ, gotami. Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā"ti.
2Dutiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca: "Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti. "Alaṁ, gotami. Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā"ti.
3Tatiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:
"Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
"Alaṁ, gotami. Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā"ti.
4Atha kho mahāpajāpatī gotamī "na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
5Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi. Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.
6Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ. Disvāna mahāpajāpatiṁ gotamiṁ etadavoca:
"Kiṁ nu tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā"ti?
"Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
"Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
7Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
"Esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā: ‘Na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
"Alaṁ, ānanda. Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā"ti.
8Dutiyampi kho … pe … tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
"Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
"Alaṁ, ānanda. Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā"ti.
9Atha kho āyasmato ānandassa etadahosi: "na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ. Yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
Atha kho āyasmā ānando bhagavantaṁ etadavoca: "Bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun"ti?
"Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun"ti.
"Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi … pe … arahattaphalampi sacchikātuṁ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan"ti.
10"Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā –
11Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (1)
12Na bhikkhuniyā abhikkhuke āvāse vassaṁ upagantabbaṁ. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (2)
13Anvaḍḍhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā – uposathapucchakañca, ovādūpasaṅkamanañca. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (3)
14Vassaṁvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṁ – diṭṭhena vā sutena vā parisaṅkāya vā. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (4)
15Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (5)
16Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (6)
17Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (7)
18Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. (8)
19Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā"ti.
20Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca:
21"Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā –
22Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo … pe … .
23Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā"ti.
24"Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya; evamevaṁ kho ahaṁ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye"ti.
25Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
"paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṁ anatikkamanīyā"ti.
26"Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassameva saddhammo tiṭṭheyya. Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.
27Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
28Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti; evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
29Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti; evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
30Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya; evamevaṁ kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā"ti.
Paṭhamaṁ.