Aṅguttara Nikāya 8.51

Translators: sujato

Numbered Discourses 8.51

6. Gotamīvagga
6. Gotamī

Gotamīsutta

With Gotamī

Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:
Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him:

“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

“Alaṁ, gotami.
“Enough, Gotamī.

Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.
Don’t endorse the going forth for females from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

Dutiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:
For a second time …

“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.

“Alaṁ, gotami.

Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti.

Tatiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca:
For a third time, Mahāpajāpatī Gotamī said to the Buddha:

“Alaṁ, gotami.
“Enough, Gotamī.

Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then 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.

Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.
When the Buddha had stayed in Kapilavatthu as long as he pleased, he set out for Vesālī.

Anupubbena cārikaṁ caramāno yena vesālī tadavasari.
Traveling stage by stage, he arrived at Vesālī,

Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
where he stayed at the Great Wood, in the hall with the peaked roof.

Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi.
Then Mahāpajāpatī Gotamī had her hair shaved, and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī.

Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami.
Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof.

Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.
Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.

Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ.
Venerable Ānanda saw her standing there,

Disvāna mahāpajāpatiṁ gotamiṁ etadavoca:
and said to her,

“kiṁ nu tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti?
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?”

“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
“Honorable Ānanda, it’s because the Buddha does not permit females to go forth in the teaching and training proclaimed by the Realized One.”

“Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā:
“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face.

‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti.
She says that it’s because the Buddha does not permit females to go forth.

Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.”

“Alaṁ, ānanda.
“Enough, Ānanda.

Dutiyampi kho …pe…
For a second time …

tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
For a third time, Ānanda said to the Buddha:

“Alaṁ, ānanda.
“Enough, Ānanda.

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ.
“The Buddha does not permit females to go forth.

Yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti.
Why don’t I try another approach?”

Atha kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda said to the Buddha,

“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti?
“Sir, is a female able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?”

“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti.
“She is able, Ānanda.”

“Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi …pe… arahattaphalampi sacchikātuṁ;
“If a female is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth.

bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā;
Sir, Mahāpajāpatī has been very helpful to the Buddha. She is his aunt who raised him, nurtured him, and gave him her milk.

bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi.
When the Buddha’s birth mother passed away, she nurtured him at her own breast.

“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā—
“Ānanda, if Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.

Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ.
A 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.

Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo.
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts.

Na bhikkhuniyā abhikkhuke āvāse vassaṁ upagantabbaṁ.
A nun should not commence the rainy season residence in a monastery without monks.

Anvaḍḍhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā—
Each fortnight the nuns should expect two things from the community of monks:

uposathapucchakañca, ovādūpasaṅkamanañca.
the date of the sabbath, and visiting for advice.

Vassaṁvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṁ—
After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was

diṭṭhena vā sutena vā parisaṅkāya vā.
seen, heard, or suspected.

Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ.
A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight.

Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā.
A trainee nun who has trained in the six rules for two years should seek ordination from the communities of both monks and nuns.

Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo.
A nun should not abuse or insult a monk in any way.

Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho.
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns.

Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.
If Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.”

Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca:
Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said:

“Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā—
“Gotamī, if you accept eight principles of respect, that will be your ordination.

Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo …pe….
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. …

Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.
If you accept these eight principles of respect, that will be your ordination.”

“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya;
“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.

evamevaṁ kho ahaṁ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti.
In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.”

“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṁ anatikkamanīyā”ti.
“Sir, Mahāpajāpatī Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.”

“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassameva saddhammo tiṭṭheyya.
“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.

Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati.
But since they have gained the going forth, now the spiritual life will not last long.

Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.
The true teaching will remain only five hundred years.

Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi;
It’s like those families with many women and few men. They’re easy prey for bandits and thieves.

evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti.
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth.

Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti;
It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long.

Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti;
It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long.

Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya;
As a man might build a dyke around a large lake as a precaution against the water overflowing,

evamevaṁ kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti.
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.”

Paṭhamaṁ.