   
   
   
   
                             CHAPTER EIGHT
                                           
                  Part Three:  The Exhortation Chapter
                  ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
                                           
                                           
       21. Should any bhikkhu, unauthorized, exhort the bhikkhunis, 
       it is to be confessed.
   
       "Now at that time, elder bhikkhus, having exhorted the 
       bhikkhunis, became recipients of robes, alms, lodgings, and 
       medicines for the sick.  (According to the Commentary, if a 
       bhikkhu gave a good exhortation to the bhikkhunis, they 
       would tell their supporters, who in turn would provide the 
       exhorter with requisites.)  The thought occurred to some 
       group-of-six bhikkhus:  'At present, elder bhikkhus, having 
       exhorted the bhikkhunis, have become recipients of robes, 
       alms, lodgings, and medicines for the sick.  Let's exhort 
       the bhikkhunis, too.'  So, having approached the bhikkhunis, 
       they said, 'Approach us, sisters, and we too will exhort 
       you.'
       
       "So the bhikkhunis went to where the group-of-six bhikkhus 
       were staying and, on arrival, having bowed down, sat to one 
       side.  Then the group-of-six bhikkhus, after giving just a 
       trifling Dhamma talk and spending the day with 'animal 
       talk,' dismissed the bhikkhunis:  'You may go, now, 
       sisters.'
       
       "Then the bhikkhunis went to where the Blessed One was 
       staying and, on arrival, having bowed down, stood to one 
       side.  As they were standing there, the Blessed One 
       addressed them:  'Was the exhortation effective, 
       bhikkhunis?'
       
       "'Venerable sir, since when was the exhortation effective?  
       The group-of-six bhikkhus, giving just a trifling Dhamma 
       talk, dismissed us after spending the day with animal 
       talk.'"
   
   When Mahapajapati Gotami, the Buddha's aunt and stepmother, asked 
   him to establish an order of bhikkhunis, he did so on the condition 
   that she and all future bhikkhunis accept eight vows of respect 
   (//garu-dhamma//).  In short: 
   
     1)  Even a bhikkhuni who has been ordained over a century must pay 
       homage to a bhikkhu ordained that very day.
     2) A bhikkhuni must not spend the rains in a residence where there 
       is no bhikkhu (within half a league, says the Commentary).
     3) Every half month a bhikkhuni should expect two things from the 
       Community of bhikkhus:  the date of Patimokkha recitation and an 
       exhortation.
     4) At the end of the Rains Retreat, every bhikkhuni should invite 
       criticism both from the Community of bhikkhunis and from the 
       Community of bhikkhus.
     5) A bhikkhuni who has broken any of the vows of respect must 
       undergo penance (//manatta//) for half a month under both 
       Communities.
     6) A woman may become ordained as a bhikkhuni only after becoming 
       female novice, and then, as a probationer, observing the first 
       six precepts without lapse for two full years. 
     7) A bhikkhuni is not to insult or abuse a bhikkhu in any way.
     8) A bhikkhuni may not instruct a bhikkhu, although a bhikkhu may 
       instruct a bhikkhuni.
   
     This rule deals with the bi-weekly exhortation mentioned in vow 
   #3.  The pattern for the exhortation was that once a bhikkhu had 
   been chosen by the bhikkhus to exhort the bhikkhunis, he was to 
   clean and prepare the place for the exhortation within the monastery 
   where he was dwelling, then find a companion and wait for the 
   bhikkhunis to arrive.  When they had come, he was to ask if all the 
   bhikkhunis were present and if they were observing the eight vows of 
   respect.  If they were, he was then to exhort them on any topic 
   dealing with the Dhamma.  If they weren't, he was to exhort them on 
   the eight vows.
     
     Since the eight vows form the heart of the exhortation, the two 
   factors for the full offense under this rule are defined as follows:
   
     1) //Object//:  a bhikkhuni or group of bhikkhunis.
     2) //Effort//:  A bhikkhu exhorts her/them concerning the eight 
       vows of respect when he has not been properly authorized to do 
       so, or when he has not been invited by the bhikkhuni(s) to give 
       them instruction.
   
     Object.  A bhikkhuni had to undergo a double ordination, first in 
   the Bhikkhuni Sangha and then in the Bhikkhu Sangha, before she was 
   considered fully ordained.  Thus only a bhikkhuni with the full 
   double ordination is grounds for a pacittiya here.  A bhikkhuni who 
   has received only her first ordination, from the Bhikkhuni Sangha, 
   is grounds for a dukkata, while female probationers and female 
   novices are not grounds for an offense.
     
     Effort.  A bhikkhu, not properly authorized, who exhorts the 
   bhikkhunis on any topic other than the eight vows incurs a dukkata.
     
     The authorization.  When this rule was still newly-formulated, 
   some group-of-six bhikkhus simply authorized one another to continue 
   exhorting the bhikkhunis.  This forced the Buddha to establish 
   stringent standards for the type of bhikkhu who could properly be 
   authorized.  They were, in short:
   
     He is scrupulously virtuous.
     He is very learned.
     He thoroughly understands the qualities of the celibate life.
     He has mastered both the bhikkhus' Patimokkha and the bhikkhunis' 
       Patimokkha.
     He has a pleasing voice and delivery.
     He is well-liked by the bhikkhunis.
     He never, before his ordination, violated a bhikkhuni, female 
       probationer, or female novice.
     He has been a bhikkhu for at least 20 years.
     
     As the Commentary notes, these are qualities that the group of six 
   never possessed even in their dreams.
     
     If a bhikkhu has been improperly authorized -- e.g., he does not 
   meet with these qualifications -- then even if he perceives himself 
   as properly authorized, his perception is not a mitigating factor:  
   He does not count as authorized under this rule.
     
     Non-offenses.  Although this rule grew from a time when bhikkhus 
   were eager to exhort the bhikkhunis, times changed.  The Cullavagga 
   (X.9.5) deals with a period when the bhikkhus tried to avoid 
   exhorting the bhikkhunis, and Cv.X.9.4 tells what should be done 
   when there is no bhikkhu qualified to exhort them.  (The bhikkhus 
   were to tell them, "Continue striving in good faith.")
     
     In cases such as these, though, the bhikkhunis were not left 
   adrift.  They could approach any bhikkhu they admired and ask him 
   for instruction.  Thus the no-offense clauses here say, "There is no 
   offense in giving an exposition (the Commentary interprets this as 
   chanting the eight vows in Pali), giving an interrogation (this, 
   according to the Commentary, means reciting the ancient commentary, 
   which is hardly likely; more probably, it means questioning the 
   bhikkhunis as to whether or not they are observing the eight vows), 
   and then, after being requested by the bhikkhunis, giving 
   instruction.  There is also no offense if, on being asked a question 
   by a bhikkhuni, one answers her question, or if a bhikkhuni happens 
   to overhear any instruction one is giving for the sake of another 
   person.
     
       Summary:  Exhorting a bhikkhuni about the eight vows of 
       respect -- except when one has been authorized to do so by 
       the Community -- is a pacittiya offense.
   
   
   
                                 * * *
   
   
       22. Should any bhikkhu, even if authorized, exhort the 
       bhikkhunis after sunset, it is to be confessed.
   
       "Now at that time it was Ven. Culapanthaka's turn to exhort 
       the bhikkhunis.  The bhikkhunis said, 'Today the exhortation 
       won't be effective, for Ven. Culapanthaka will simply repeat 
       the same old stanza over and over again.'        
       
       "Then the  bhikkhunis approached Ven. Culapanthaka and, on 
       arrival, having paid homage to him, sat down to one side.  
       As they were sitting there, Ven. Culapanthaka said to them, 
       'Are you all present, sisters?'                                                                                             
       
       "'Yes, sir, we are all present.'
       
       "'Are the eight vows of respect being observed?'
       
       "'Yes, sir, they are being observed.'
       
       "'This, sisters, is the exhortation.'  And having given it 
       to them, he repeated it over and over again:
       
            Exalted in mind, uncomplacent, 
            The sage, trained in sagacity's ways:
            He has no sorrows, one such as this,
            Calmed and ever mindful.
       
       "The bhikkhunis said, 'Didn't we say so?  Today the 
       exhortation won't be effective, for now Ven. Culapanthaka 
       will simply repeat the same old stanza over and over again.'
       
       "Ven. Culapanthaka heard the bhikkhunis' conversation.  
       Rising up into the air, he walked back and forth in space, 
       in the sky, stood, sat, lay down, emitted smoke, emitted 
       flames, and disappeared, repeating the same old stanza and 
       many other sayings of the Buddha.  The bhikkhunis said, 
       'Isn't it amazing?  Isn't it astounding?  Never before has 
       there been an exhortation as effective as this!'
       
       "Then Ven. Culapanthaka, having exhorted the bhikkhunis 
       until nightfall, dismissed them:  'You may go, sisters.'  So 
       the bhikkhunis -- the gates of the city being closed -- 
       spent the night outside the city walls and entered the city 
       only at morning.  People were offended and annoyed and 
       spread it about, 'These bhikkhunis are unchaste.  Having 
       spent the night with the bhikkhus in the monastery, only now 
       are they entering the city.'"
   
   The factors for the full offense here are two:
   
     Object.  As with the preceding rule, a bhikkhuni or group of 
   bhikkhunis who have received the double ordination are grounds for a 
   pacittiya here.  A bhikkhuni who has received only her first 
   ordination, from the Bhikkhuni Sangha, is grounds for a dukkata, 
   while female probationers and female novices are not grounds for an 
   offense.
     
     Effort.  One teaches the bhikkhuni(s) any topic related to the 
   Dhamma after the sun has set.
     
     Non-offenses.  Although the origin story suggests that it is not 
   wise in any case to teach bhikkhunis after sunset -- because of the 
   suspicions such an action may provoke -- the no-offense clauses give 
   more respect to the bhikkhunis' desire for instruction than to the 
   fear of gossiping lay people.  As under the preceding rule, a 
   bhikkhu may instruct bhikkhunis after sunset if they request it or 
   if a bhikkhuni asks him a question.  And as before, if a bhikkhuni 
   happens to overhear any instruction he is giving for the sake of 
   another person after sunset, no offense is entailed.
   
       Summary:  Exhorting bhikkhunis on any topic at all after 
       sunset -- except when they request it -- is a pacittiya 
       offense.
   
   
                                 * * *
   
   
       23. Should any bhikkhu, having gone to the bhikkhunis' 
       quarters, exhort the bhikkhunis -- except at the proper 
       occasion -- it is to be confessed.  Here the proper occasion 
       is this:  A bhikkhuni is ill.  This is the proper occasion 
       here.
   
   Here again there are two factors for the full offense:
   
     Object.  A bhikkhuni who is not ill.  //Ill// means that she is 
   unable to go to an exhortation or to a "samvasa," which none of the 
   texts define but which probably means any official communal meeting 
   of the bhikkhunis.  
     
     As with the preceding rule, a bhikkhuni or group of bhikkhunis who 
   have received the double ordination are grounds for a pacittiya 
   here.  A bhikkhuni who has received only her first ordination, from 
   the Bhikkhuni Sangha, is grounds for a dukkata, while female 
   probationers and female novices are not grounds for an offense.
     
     Effort.  One goes to her residence -- any place where a bhikkhuni 
   has spent at least one night -- and exhorts her concerning the eight 
   vows of respect.  Exhorting about any other topic is grounds for a 
   dukkata.
     
     Non-offenses.  As the rule states, there is no offense for the 
   bhikkhu who goes to the bhikkhunis' quarters to exhort an ill 
   bhikkhuni.  Otherwise, the no-offense clauses are identical with 
   those for the preceding rule.  Here again, a bhikkhuni's desire for 
   instruction is considered more important than the wagging tongues of 
   the laity.
   
       Summary:  Going to the bhikkhunis' quarters and exhorting a 
       bhikkhuni about the eight vows of respect -- except when she 
       is ill or has requested the instruction -- is a pacittiya 
       offense. 
   
   
   
                                 * * *
   
   
   
       24. Should any bhikkhu say that the bhikkhus exhort the 
       bhikkhunis for the sake of personal gain, it is to be 
       confessed.
   
   Here the factors for the full offense are three:
   
     Object:  a bhikkhu who has been properly authorized to teach the 
   bhikkhunis and who is not teaching for the sake of personal gain.  
   If the bhikkhu has not been properly authorized, he is not grounds 
   for an offense.  
     
     Perception is not a mitigating factor here:  The bhikkhu's actual 
   status -- properly or improperly authorized -- is what determines 
   whether or not this factor is fulfilled.  And although the texts do 
   not touch on this point, it would seem that if the bhikkhu actually 
   does not aim at personal gain, one would incur a pacittiya in saying 
   that he does, regardless of how one perceives the case.
     
     Intention.  One wants to criticize, discredit, or shame him.
     
     Effort.  One accuses him of teaching for the sake of personal 
   gain:  either material gain -- gifts of robes, almsfood, etc. -- or 
   immaterial gain, such as respect, homage, or veneration.
     
     Non-offenses.  If the bhikkhu does actually teach for the sake of 
   personal gain, there is no offense in stating the facts of the case. 
     
       Summary:  Saying that a properly authorized bhikkhu exhorts 
       the bhikkhunis for the sake of personal gain -- when in fact 
       that is not the case -- is a pacittiya offense.
   
   
   
                                 * * *
   
   
   
       25. Should any bhikkhu give robe-cloth to a bhikkhuni 
       unrelated to him, except in exchange, it is to be confessed.
   
   This rule is the counterpart to NP 5.  The full offense is composed 
   of two factors:  object and effort.
   
     Object:  any piece of robe-cloth of the six suitable kinds, 
   measuring at least four by eight fingerbreadths.  Other requisites 
   are not grounds for an offense.
     
     Effort.  The bhikkhu gives the cloth to an unrelated bhikkhuni and 
   does not receive anything from her in exchange.
     
     //Unrelated bhikkhuni// here is defined in the same terms as under 
   NP 5:  a bhikkhuni who has received the double ordination and is not 
   related to the bhikkhu back through their great x 7 grandfathers.  A 
   bhikkhuni who has received only her first ordination, from the 
   bhikkhunis, is grounds for a dukkata.  Female probationers and 
   female novices are not grounds for an offense.  
     
     Perception is not a mitigating factor here:  According to the 
   Vibhanga, even if a bhikkhu perceives an unrelated bhikkhuni as 
   related, he is still subject to the penalty.  
     
     The Commentary states that the giving need not be hand-to-hand.  
   If a bhikkhu simply places the cloth near a bhikkhuni as his way of 
   giving it to her, and she accepts it as given, this factor is 
   fulfilled.
     
     As for the item given in exchange for the cloth, the Vibhanga 
   states that it can be worth much more then the cloth or much less.  
   Buddhaghosa quotes the Mahapaccari, one of the ancient commentaries, 
   as saying that even if, in return for the cloth, the bhikkhuni gives 
   the bhikkhu a piece of yellow myrobalan -- a medicinal fruit, one of 
   the cheapest things imaginable in India -- he escapes the penalty 
   under this rule. 
     
     Non-offenses.  There is no offense if: 
   
     the bhikkhuni is a relation;
     the bhikkhuni is not related, but she gives one something in 
       exchange;
     the bhikkhuni takes the cloth on trust;
     she borrows the cloth;
     one gives her a non-cloth requisite;
     one gives robe-cloth to a female probationer or female novice.
   
       Summary:   Giving robe-cloth to an unrelated bhikkhuni 
       without receiving anything in exchange is a pacittiya 
       offense.
   
   
   
                                 * * *
   
   
   
       26. Should any bhikkhu sew a robe or have it sewn for a 
       bhikkhuni unrelated to him, it is to be confessed.
   
   
   
       "Now at that time Ven. Udayin had become skilled at making 
       robes.  A certain bhikkhuni went to where he was staying and 
       on arrival said, 'Be so good, Ven. sir, as to sew me a 
       robe.'  So Ven. Udayin, having sewed a robe for the 
       bhikkhuni, having made it well-dyed and well-finished, 
       having embroidered an obscene design in the middle (a man 
       and woman in mid-intercourse, done in full color, says the 
       Commentary), and having folded it up, placed it to one side.  
       Then the bhikkhuni went to him and on arrival said, 'Where 
       is the robe, Ven. sir?'
   
       "'Here you are, sister.  Take this robe as it is folded and 
       place it aside.  When the Community of bhikkhunis comes for 
       exhortation, put it on and come at the back of the line.'
       
       "So the bhikkhuni took the robe as it was folded and placed 
       it aside.  When the Community of bhikkhunis came for 
       exhortation, she put it on and came at the back of the line.  
       People were offended and annoyed and spread it about,  'How 
       brazen these bhikkhunis are, how shameless and sly, in that 
       they embroider obscene designs on a robe!'
       
       "The bhikkhunis said, 'Whose work is this?'
       
       "'Master Udayin's,' the bhikkhuni answered.
       
       "'A thing like this should not adorn even those who are 
       brazen, shameless, and sly.  It is Master Udayin's, isn't 
       it?'"
   
   
   
   The full offense here has three factors:  
   
     1) //Effort//:  One sews -- or gets someone else to sew -- 
     2) //Object//:  a robe
     3) //Intention//:  for the sake of a bhikkhuni unrelated to 
       oneself.
   
     Effort.  The Vibhanga says that there is a pacittiya for every 
   stitch one makes in the robe.  If one gets someone else to sew the 
   robe, there is a pacittiya in giving the command or making the 
   request, and another pacittiya when the other person does as 
   commanded/requested, no matter how many stitches he/she makes.
     
     Object.  //Robe// here means any of the six kinds of robe-cloth 
   made into a robe that can be worn.  Other cloth requisites are not 
   grounds for an offense.
     
     Intention.  //Unrelated bhikkhuni// here is defined in the same 
   terms as under the preceding rule:  a bhikkhuni who has received the 
   double ordination and is not related to the bhikkhu back through 
   their great x 7 grandfathers.  A bhikkhuni who has received only her 
   first ordination, from the bhikkhunis, is grounds for a dukkata.  
   Female probationers and female novices are not grounds for an 
   offense.  
     
     Perception is not a mitigating factor here:  According to the 
   Vibhanga, even if a bhikkhu perceives an unrelated bhikkhuni as 
   related, he is still subject to the penalty.  
     
     The Commentary states that if Bhikkhu X is sewing a robe for a 
   bhikkhuni related to him, and Bhikkhu Y -- who is not related to her 
   -- helps him sew it, Bhikkhu Y incurs a pacittiya for every stitch 
   he sews in the robe.  The Sub-commentary adds, though, that if 
   Bhikkhu Y does not know that the robe is for the bhikkhuni, he is 
   exempt from the offense.
     
     Non-offenses.  There is no offense in sewing a cloth requisite 
   other than a robe for an unrelated bhikkhuni, in sewing anything for 
   a bhikkhuni who is a relation, or in sewing anything for a female 
   probationer or female novice, related or not.
   
       Summary:  Sewing a robe -- or having one sewn -- for an 
       unrelated bhikkhuni is a pacittiya offense. 
   
   
   
                                 * * *
   
   
   
       27. Should any bhikkhu, by arrangement, travel together with 
       a bhikkhuni even for the interval between one village and 
       the next, except at the proper occasion, it is to be 
       confessed.   Here the proper occasion is this:  The road is 
       to be traveled by caravan (%), and is considered dubious and 
       risky.  This is the proper occasion here.
   
   Here the full offense has two factors.
   
     1) //Object//:  a bhikkhuni
     2) //Effort//:  (a) One makes an arrangement together with her to 
       travel together; (b) one actually travels together with her as 
       arranged (c) from one village to another (d) except at the 
       allowable time.
   
     Object.  A bhikkhuni who has received the double ordination is 
   grounds for a pacittiya here.  Any other woman would come under 
   Pacittiya 67.
     
     Making an arrangement.  According to the Vibhanga, the bhikkhu 
   must give his verbal consent to the arrangement for this part of the 
   factor to be fulfilled.  In other words, if the bhikkhuni proposes 
   the arrangement, and he agrees; or he proposes it, regardless of 
   whether or not she agrees, this part of the factor is fulfilled.  
   The penalty for fulfilling it is a dukkata. 
     
     If the bhikkhuni proposes the arrangement but the bhikkhu does not 
   give his verbal assent, then even if he does travel together as she 
   proposed, he incurs no penalty in doing so.  
     
     Going as arranged.  If a specific time frame was part of the 
   arrangement, then the two parties must begin traveling together 
   within that time frame for this factor to be fulfilled.  If they 
   happen to start out earlier or later than arranged, again the 
   bhikkhu incurs no penalty.
     
     From one village to another.  There is some controversy as to 
   whether this phrase -- //gamantara// -- means "from one village to 
   another" or "from one house to another."  According to Buddhaghosa, 
   the ancient commentaries opted for "village," while he opts for 
   "house."  The ancient commentaries have the support of the Canon 
   here, in that the Bhikkhunis' Sanghadisesa 3 & Pacittiya 37 also use 
   the term in question, and there it definitely means the area outside 
   a village, and not the interval from one house to another within a 
   village.
     
     There is a pacittiya for every village-to-village interval one 
   passes.  In an area where there are no villages -- i.e., says the 
   Sub-commentary, where villages are further than half a league (8 km. 
   or 5 miles) apart -- there is a pacittiya for every half-league one 
   travels together as arranged.
     
     The allowable occasions.  A road to be traveled by caravan (%) is 
   one too dubious or risky to travel alone.  (Some have translated 
   this as a "road to be traveled with a weapon," but since bhikkhus 
   and bhikkhunis are not allowed even to touch weapons, it's a 
   doubtful translation at best.)
     
     //Dubious// means that thieves are known to be about; //risky//, 
   that people are known to have been beaten, plundered, or robbed by 
   them.
     
     Non-offenses.  There is no offense: 
   
     if the bhikkhu and bhikkhuni happen to travel together without 
       having made an arrangement; 
     if the bhikkhuni proposes an arrangement, while the bhikkhu does 
       not give his verbal assent;
     if they travel on a dubious and risky road; or
     if there are other dangers.  The Commentary illustrates this last 
       contingency with a stock phrase whose meaning admits two 
       interpretations.  It starts, "Savage tribes are attacking the 
       countryside," and then comes the ambiguous part, either, "People 
       mount their wheels (their carriages, says the Sub-commentary)," 
       or, what is more likely, "The tribes seize power (another meaning 
       for 'wheel')."
   
       Summary:  Traveling by arrangement with a bhikkhuni from one 
       village to another -- except when the road is risky or there 
       are other dangers -- is a pacittiya offense.
   
   
   
                                 * * *
   
   
   
       28. Should any bhikkhu, by arrangement, get in the same boat 
       with a bhikkhuni going upstream or downstream -- except to 
       cross over to the other bank -- it is to be confessed.
       
       "Now at that time, some group-of-six bhikkhus, having made 
       an arrangement with some bhikkhunis, got in the same boat 
       with them.  People were offended and annoyed and spread it 
       about:  'Just as we amuse ourselves with our wives in a 
       boat, so too these Sakyan contemplatives, having made an 
       arrangement with bhikkhunis, amuse themselves in a 
       boat....'"
   
       (The Buddha then formulated the first version of this rule, 
       without the exception for crossing over to the other bank.)
       
       "Then at that time a number of bhikkhus and bhikkhunis were 
       traveling on the road from Saketa to Savatthi.  Along the 
       way, they had to cross over a river.  The bhikkhunis said to 
       the bhikkhus, 'We'll cross over with the masters.'
       
       "'Sisters, it isn't proper for bhikkhus, having made an 
       arrangement, to get in the same boat with bhikkhunis.  
       Either you go first or we'll go first.'
       
       "'The masters are outstanding men.  Let the masters go 
       first.'
       
       "Then as the bhikkhunis were crossing over afterward, 
       thieves robbed them and raped them."
   
   The factors for the full offense here are similar to those for the 
   previous rule.
   
     1) //Object//:  a bhikkhuni.
     
     2) //Effort//: (a) One makes an arrangement together with her to 
   get in a boat together; (b) one actually travels together with her 
   as arranged, going upstream or downstream along a river (c) from one 
   village to another.
     
     Object.  A bhikkhuni who has received the double ordination is 
   grounds for a pacittiya here.  One who has received only her first 
   ordination -- from the Bhikkhuni Sangha -- would seem to be grounds 
   for a dukkata, and female probationers and female novices grounds 
   for no offense, but none of the texts mention these points.
     
     Effort.  The conditions for making an arrangement here are 
   identical with those under the preceding rule:  If the bhikkhuni 
   proposes the arrangement, and the bhikkhu agrees; or he bhikkhu 
   proposes it, regardless of whether or not she agrees, this part of 
   the factor is fulfilled and he incurs a dukkata.
     
     The next part of the factor -- going as arranged -- is fulfilled 
   only if they get in the boat together within the time frame they had 
   agreed on.  If they get in earlier or later, there is no offense.
     
     Once they get in the boat as arranged, he incurs a pacittiya for 
   every village-to-village interval they pass along the riverbank 
   while going upstream or downstream.  If the villages are further 
   than 8 km. apart, he incurs a pacittiya for every 8 km. they travel 
   together.
     
     The commentaries try to add "intention" as an additional factor 
   here -- the bhikkhu's purpose in traveling with the bhikkhuni(s) is 
   to amuse himself -- but there is no basis for this in the Vibhanga.
     
     Non-offenses.  As the rule says, there is no offense in making an 
   arrangement and crossing over a river with a bhikkhuni.  The 
   Commentary adds that this applies not only to rivers but also to 
   oceans:  If one travels from one seaport to another by arrangement 
   with a bhikkhuni, no penalty is entailed.  
     
     The K/Commentary goes even further and says that this rule applies 
   only to rivers, and that a bhikkhu seeking to amuse himself with a 
   bhikkhuni may make a date with her and travel around the ocean as 
   much as he likes with no offense.  The Sub-commentary disagrees 
   here, saying that a bhikkhu traveling by arrangement with a 
   bhikkhuni in a boat on the ocean incurs a dukkata for every 8 km. 
   they travel.  The Sub-commentary's position here is more in keeping 
   with the Great Standards and so carries more weight.
     
     Finally, there is no offense if:
   
     the bhikkhu and bhikkhuni happen to travel together in the same 
       boat without having made an arrangement; 
     the bhikkhuni proposes an arrangement, while the bhikkhu does not 
       give his verbal assent; or
     there are dangers. 
   
       Summary:  Traveling by arrangement with a  bhikkhuni upriver 
       or downriver in the same boat -- except when crossing a 
       river -- is a pacittiya offense. 
   
   
   
                                 * * *
   
   
   
       29. Should any bhikkhu knowingly eat almsfood donated 
       through the prompting of a bhikkhuni, except for food that 
       householders had already intended for him prior (to her 
       prompting), it is to be confessed.
   
       "Now at that time Bhikkhuni Thullananda regularly took her 
       meals with a certain family.  Then one day the head of the 
       household invited some senior monks to a meal.  Bhikkhuni 
       Thullananda, dressing in the early morning, carrying her 
       robe and bowl, went to the family's place and on arrival 
       said to the head of the household, 'Why has so much food 
       been prepared?'
       
       "'I have invited some senior bhikkhus for a meal.'
       
       "'But who, to you, are senior bhikkhus?'
       
       "'Ven. Sariputta, Ven. Maha Moggallana, Ven. Maha Kaccana, 
       Ven. Maha Kotthita, Ven. Maha Kappina, Ven. Maha Cunda, Ven. 
       Anuruddha, Ven. Revata, Ven. Upali, Ven. Ananda, Ven. 
       Rahula.'
       
       "'But why have you invited these scoundrels masquerading as 
       great heroes?'
       
       "'And who, to //you//, are great heroes?'
       
       "'Ven. Devadatta, Ven. Kokakalika, Ven. Katamoraka Tissaka, 
       Ven. Khanda Deviyaputta, Ven. Samuddadatta....'  At that 
       point, Bhikkhuni Thullananda was interrupted in mid-sentence 
       when the senior monks entered.  'Is it true, householder, 
       that you have invited these great heroes?'
       
       "'Just now you made them out to be scoundrels, and now great 
       heroes.' So he threw her out of the house and put an end to 
       her regular meals."
       
   The factors for the full offense here are three:
   
     1) //Object//:  any of the five staple foods (see the preface to 
       the Food Chapter, below) offered by a lay person at the 
       instigation of a bhikkhuni.  
     2) //Perception//:  One knows that it was offered at her 
       instigation.
     3)  //Effort//:  One eats the food.
   
     Object.  Any of the five staple foods is grounds for a pacittiya.  
   Any edible aside from them is not grounds for an offense.
     
     //Bhikkhuni// here refers to one who has received the double 
   ordination.  The K/Commentary says that one who has received only 
   her first ordination -- from the Bhikkhuni Sangha -- is grounds for 
   a dukkata, while the Vibhanga notes that female novices and female 
   probationers are not grounds for an offense.
     
     //Instigating// means that the bhikkhuni praises Bhikkhu X to a 
   lay person who is not already planning to give him food and 
   concludes with the suggestion that food be presented to him.  If the 
   lay person was already planning to give food to X, this factor is 
   not fulfilled.  The Vibhanga defines "already planning to give food" 
   in the following terms:  Either X and the lay person are related, 
   the lay person has previously invited X to ask for food, or the lay 
   person already normally prepares food for X.  The Commentary adds 
   that if the lay person had already prepared food for X before the 
   bhikkhuni's instigation, X incurs no penalty in eating the food even 
   if none of the Vibhanga's three conditions apply.
     
     Perception.  If one is in doubt as to whether or not the food was 
   offered at a bhikkhuni's instigation, the penalty for eating it is a 
   dukkata regardless of whether or not it was.  If one does not know, 
   then even if it was, there is no offense.
     
     Effort.  There is a dukkata for accepting food with the purpose of 
   eating it, and a pacittiya for every mouthful one eats.
     
     Non-offenses.  There is no offense if: 
   
     one does not know, 
     one eats any edible aside from the five staples offered at a 
       bhikkhuni's instigation, 
     the lay person was instigated by a female probationer or female 
       novice, or
     the lay person was already planning to present one with the food 
       before the bhikkhuni's instigation.  As we noted above, one's 
       relatives, people who have invited one to ask for food, and 
       people who ordinarily provide one with food also fit under this 
       allowance.
   
       Summary:  Eating any of the five staple foods that a lay 
       person has offered as the result of a bhikkhuni's prompting 
       -- unless the lay person was already planning to offer the 
       food before her prompting -- is a pacittiya offense.
   
   
   
                                 * * *
   
       30. Should any bhikkhu sit in private, alone with a 
       bhikkhuni, it is to be confessed.
   
   This rule is completely subsumed under another one -- Pacittiya 45 
   -- the only instance where this happens in the Patimokkha.  For 
   explanations, see the discussion under that rule.
   
       Summary:  Sitting or lying down with a bhikkhuni in a place 
       out of sight and out of hearing with no one else present is 
       a pacittiya offense.
   
                            * * * * * * * *
