INTRODUCTION.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

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P pleased Meters About Bhikkhuni  (Bhikkhunivibhanga) is the second part of the  Analysis About Bon  (Suttavibhanga) belongs to the Vinaya (Vinayapitaka), the first part is  Analysis About Bhikkhu  (Bhikkhuvibhanga) was presented with the name of  Great Analytical  (Mahāvibhaṅga).

The total learning of the Bhikkhu khưu ni consists of 311 things divided as follows:

1 / - 8  Pārājika  ( unbiased )
2 / - 17  Saṅghādisesa  (increased museums)
3 / - 30  Nissaggiya Pācittiya  ( unkinded relief )
4 / - 166  Pācittiya  ( unconvinced treatment)
5 / - 8  Pāṭidesanīya  (uncovered) )
6 / - 75  Sekhiya  (Falcon school)
7 / - 7  Adhikaranasamatha Dhamma  (the dispute settlement method).

However, only the specific learning things (asādhāraṇapaññatti) are presented in this volume, while the general rules for Bhikkhu and Bhikkhu khưu ni (sādhāraṇapaññatti) need to be considered in the  Analysis of About  Bhikkhuvibhaṅga. Mr. Buddhaghosa in the Samantapāsādikā Vinaya   helped us to identify these general studies, but the order of the learnings in the complete duties of bhikkhunis is presented without seeing him mention them.

After completing the study of this document, we have noticed a few issues as follows:

1 / - Bhikkhu khưu ni has no part about  aniyata  (uncertainty). Bhikkhu khưu and Bhikkhu khưu ni both have 30 things  nissaggiya pācittiya  (discharge discharge treatment), although the number is the same but some things are different, 75 things  sekhiya  (studying) and 7 legal arrangements completely same.

2 / - The Buddha specified the rules for the Bhikkhu khưu ni through the Bhikkhu khưu. Every time the incident arose, the Bhikkhu khưu ni recounted the incident for the Bhikkhu khưu then the Bhikkhu khưu new submitted to the Buddha. When the Buddha prescribed the study, he also indirectly stipulated through the Bhikkhu khưu: "...  And the Bhikkhu khưu, Bhikkhu khưu ni please disseminate this study ... " Also should note about the body of verb used in the words of the Buddha: The verb " uddissantu " in the case of the Bhikkhu khưu ni in order to imply instructions, orders, should be translated as " let ," and " uddisseyy ā tha "applies to the Bhikkhu khưu belonging to the assumption of meaningful gentle advice translated as" should; "we have not yet found a grammatical explanation for this point, it is possible that the indirect or direct talk is the reason for this difference. And in stories in the Vinaya, it seems that only she Mahāpajāpati Gotamī is actively talking to the Buddha, while bhikkhunis only listen and answer whenever the Buddha asks.

3 / - The Bhikkhu khưu ni when coming to the Buddha stood even though listening to the Dharma. This is noted in the paragraphs "...  then standing on one side. When standing on one side ..." And when leaving Buddha, only a description of how the Bhikkhunis are prostrating to the Buddha , the direction of the shoulder must be disturbing and leaving, there is no paragraph "...  from the seat to stand up ..." Particularly for bhikkhus, the Bhikkhu khưu ni needs to ask permission when sitting down in the front ( p ā cittiya  article 94).

4 / - Crime rules for Bhikkhu khưu are usually reduced slightly compared to the Bhikkhu khưu ni while both perform the same criminal act. Such as concealing the crime  parajika  of others, monk committed  pacittiya  (Falcon antidotes) Article 64 monk and nuns to commit  parajika  (any public office) Article 2, or you tend to follow wrong and still do not get rid of the following When prompted, Bhikkhu khưu pācittiya Bhikkhu   (Falcon for treatment) article 68 and Bhikkhu khưu ni  pārājika  (real head), article 3, etc.

5 / - However, the Bhikkhu khưu ni is also mitigated by only 2 near monks and nuns at least 2 years while the Bhikkhu khưu has at least 5 years or more and the Bhikkhu khưu ni does not have to  parivāsa  when committing  saṅghādisesa  (increase Museum), in return to practice  mānatta  half a month in both assemblies (while Bhikkhu khưu have  parivāsa  depending on the number of concealed days and only 6 nights  mānatta ). Does this prove that the nature of the woman who does not hide her own crimes should punish   unnecessary parivāsa ?

6 / - The problem of renunciation for women is somewhat more complicated, for example, a nun has to be 12 years of seniority (compared to a 10-year bhikkhu), each year can only be promoted to 1 female disciple (do not see the rules for Bhikkhu khưu). After giving up the steps, it is necessary to move the new Bhikkhu khưu ni away to avoid the case of the husband catching back ( p ā cittiya  article 70).

7 / - About the nuns who want to cultivate to higher levels, they must have the permission of their parents and husband (whose price is still dependent on their parents), must reach the age of twenty, have practiced the six dharmas in two years, and the transmission of higher levels of dharma should be conducted in both assemblies respectively. The world of nuns is divided into two classes:  Kumārībhūtā  can be interpreted as the type of female who has not had physical contact with the male and the second is  Gihigatā  (meaning the woman who has gone to the house) is translated as the married woman. kiss; in the explanation of the wording, " the woman went to the middle of the man (s) " (the polished expression of physical contact with the man). If the Bhikkhu khưu ni gives tu to the rank of female  gihigatā  less than 12 years ( ūnadvādasavassā) then guilty  pācittiya  (Falcon treatment) article 65. Should understand how about less than 12 years? Scholar IB Horner reasoned round and round about this: Was he 12 years younger? Or married less than 12 years? Buddhaghosa's explanation also did not shed light on the problem. We thought about the Buddha's explanation of why we could not ascend to this woman's rank when we were less than 12 years " unable to endure the cold, the heat, ... " and understand in the simple sense of the above explanation of words: a woman " has physical contact with a man"when you are not yet 12 years old. Because the physical and psychological characteristics of a woman at that age have not been fully prepared, the male sexual assault will cause psychological harm to the ability to bear. the female's status is poor (translator IB Horner said that in India there are localities that still maintain the custom of marrying girls at the age of 8).

8 / - Indian society at that time seemed very dangerous to women through the unforeseen events that occurred to bhikkhunis, either individually or in groups.

9 / - The problem of recovering  Kaṭhina  is found in this Code ( p ā cittiya  article 30, [253]) instead of being aggregated in Kaṭhina chapter   ( Great Product - Mahāvagga , chapter VII).

We list only some of the highlighted issues that were highlighted during the study. In addition, we have the following questions:

1 / - Is the Law we are studying here simplified? In other words, is there a complete set of laws for monks and nuns to facilitate learning? According to the  Great Product - Mahāvagga , on  Uposatha days  the bhikkhus must not recite the Precepts of  Pātimokkha  in the presence of the bhikkhuni (chapter II, [201]). As such, the Bhikkhu khưu ni have recited separately according to the opening and ending of each kind of study, or at the end of the defined gender. In addition, there is a need for a change in the writing of the generalized articles, for example in the first  pārājika  , it is necessary to read " yā pana bhikkhunī " instead of " yo pana bhikkhu ," "antamaso tiracchānagatena "instead of" antamaso tiracchānagatāya "and so on, which shows that it is reasonable to pass on a complete set of duties of bhikkhunis. shortened after the existence of bhikkhunis no longer exists?

2 / - Except for some activities of bhikkhunis through the stories, we still have no experience of how the practices of bhikkhunis have been conducted? For example, when do bhikkhunis recite the precepts on  Uposatha ? Before or after going to hear the precept? Does the nunnery define its own boundary (sīmā)? If so, will the bhikkhunis perform it on their own or do they need the help of bhikkhus? While searching for solutions to some problems, we could not find Buddhaghosa's explanation or the unclear explanation. We wondered: Did he not have any reference to the bhikkhunis at that time? Or to say the inference is no longer the activities of the Bhikkhu khưu ni in the 5th century AD on the island of La ?kā?

If we scrutinize the two sets of laws of bhikkhus and bhikkhunis, we can find the psychological differences between the sexes experienced by the Buddha through his own enlightenment and enlightenment, while Psychology nowadays takes a lot of effort with studies to find the principles and apply them in practice. We think there are many other interesting issues that we ourselves have missed or are unable to detect.

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We would also like to acknowledge the enthusiastic support of Dai Duc Ho Pham, who sacrificed much time with us to think about ways to solve grammatical and linguistic difficulties. Also need to mention the support and encouragement of your visit: Ven. Chanh Minh, Ven. Cittānanda, Ven. Khanh Hy, Ven. Right Understanding, Binh Anson, Ms. Dieu Dai, Mr. Pham Trong Do, Luong Xuan Loc's friends, Mr. Nguyen Huu Danh, Nguyen Ngoc Vivian's family, Le Thi Tich's family, and Ms. Tran Lieng. Without your encouragement, this translation could not be completed. May your wishes be fulfilled as quickly and accurately as we have completed this translation.

This merit goes to the Venerable Abbot and the monks of Sri Jayawardhanaramaya Pagoda, Colombo, Sri Lanka, who have provided us with a lot of care and support during our study and study of the Dharma.

M all stars beings are evolved in the light of the Dharma. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.17/6/2020.