Vinaya Essentials from the Four-Part Vinaya (四分律拾毗尼義鈔)

Seven Approaches to Transforming Karma and Changing Roots

Regarding the First Transformation: The Sutras and Commentaries clarify the transformation of karma. Now, the transformation of the faculties is explained. In general, the coarse and the subtle share the same nature but differ in detail. When the faculties transform, karma must necessarily transform as well—but karma may transform without the faculties necessarily transforming. As the *Shan Jian Lü* says: "Among these two faculties, the transformation into a male faculty is considered the most supreme; the transformation into a female faculty is considered the most inferior. ... These two faculties arise from an abundance of wrongdoing or an abundance of merit." The commentary explains: By cultivating physical, verbal, mental, and wisdom disciplines, one transforms karma and changes the faculties. For this reason, negative karma is not fixed and can be eliminated, while positive karma is not fixed and can be increased.

The *Shan Jian Lü* also says: There are three types of androgynous appearance: (1) One who can both conceive and cause others to conceive. (2) One who can conceive but cannot cause others to conceive. (3) One who cannot conceive but can cause others to conceive. All three types are to be expelled.

The *Wu Fen Lü* states: If one voluntarily severs their faculties, or if they are severed by a wild beast, injured by an enemy, or decay naturally—any kind of impotence—such a person must be expelled. This is not the same as the *Si Fen Lü*.

**Second Precept Reception and Transitions**

If ten monks are about to give the novice precepts, but one monk suddenly turns into a nun, then that person cannot receive the precepts. This is because nuns have no authority to give precepts to men, and the required number of monks is no longer complete. However, if the change happens when the ceremony is nearly over, the novice does receive the full monk's precepts.

If a disciple changes sex and becomes a woman just before the ceremony ends, they still receive the precepts. But if the change happens any earlier, they do not — because the ceremony is not yet complete.

When ten nuns are conducting the intermediate ceremony for a female trainee, if the officiant or the recipient undergoes a sex change, whether they receive the precepts depends on the situation. This follows the same logic as above.

In the case of a disciple changing sex, regardless of whether the ceremony is complete, they never receive the precepts. The reason: a male simply does not need an intermediate ceremony, and so the ceremony is invalid from the start. This is why the Ten Recitations Sutra states that such a person cannot attain the precepts.

The Gandharva Treatise also says: If one of the monks participating in the assembly hearing the formal announcement changes sex, he still receives the full precepts. Likewise, if a nun is receiving the precepts from a monk, and her preceptor changes sex during the ceremony, the same rule applies.

Third, concerning the "abandonment and continuation" that the precepts prevent: There are two types. First, regarding the essence of the precepts themselves; second, regarding their teaching.

Now, first regarding the essence: Some interpret the precept-body as "no further karmic seeds" (no future consequences). For example, when a monk becomes a nun, the precept body originally received no longer produces the karmic seeds for instructing nuns—because there is no longer anything to guard against, so such seeds cease to exist. Similarly, when a nun becomes a monk, precepts concerning purity rituals and such cease. This is different from someone who attains Arhatship through cultivation, for whom the Three Poisons are completely exhausted and no evil karma is created, hence no new karmic seeds arise.

If a monk becomes a nun, because there are actions unique to women that now must be guarded against, the corresponding protective precept-body arises. The same holds true for a nun becoming a monk. Why? Because at the moment of ordination, the practitioner vows to cut off all evil and cultivate all good. This is the "cause." The change of status becomes the "condition." When cause and condition are present, the precept-body arises anew—what previously didn't exist now comes into being.

Another interpretation holds that the precept-body is singular and unchanging: The original vow—to cut off evil and cultivate good—was established at ordination. Although a monk may retain the potential to violate nuns' precepts, the precept-body itself remains one. Whether a monk becomes a nun, the precept-body does not arise or cease. It cannot be said that because the objects of guarding vanish the precept-body disappears, nor that because objects of guarding arise the precept-body is born anew. Why? The precept-body is established by the original vow; once enough conditions are met, it is fixed. Though the environment may change, the precept-body remains constant.

Question: If a monk receives both the monk's and nun's precepts at ordination, why is he not called a nun? Answer: The essence of the precepts is the same, but they adapt according to one's organs. Until transformation, one's organ is male, so the person is called a monk, not a nun.

Question: If both male and female can have two sets of precepts, why does the *Mahāvibhāṣā* say "Women physically have a male's warm energy, but men's bodies do not have a female's warm energy"? What's the difference? Answer (two interpretations): First, a woman can carry a male fetus in her womb (male warmth), but men cannot. Hence a male body lacks "fetal female warmth." Second, if a man's organs change to female, the original male warmth remains in the new female body. But if a woman changes to male, the male body does not retain the original female warmth. Why? A man's cultivation of warmth is vigorous; even if his organs become female, the original male warmth remains. But when a woman becomes male, her cultivation is weak, and the warmth disappears.

Question: If so, why does the text say "a woman becoming a man merits higher virtue—how is it not superior?" Answer: The precepts are "karmic good" acquired at birth; change is due to past uncertain karma, so transformation is possible. If past karma were fixed, transformation would be impossible. But "warm energy" is cultivated good; even if organs change, the practice remains. Because a man's organs are dominate, transforming into a saintly person yields higher achievement.

Now, regarding the teaching: If what is prohibited is similar in action or differs in condition, if the offense remains the same—such as theft or killing (the *pārājikā* offenses)—this teaching is not abandoned. This applies to categories like storing extra robes, bowls, or leaving robes unattended.

If two different prohibitions share the same offense—for example, sharing a room (a *pācittiya* offense)—this teaching is also not abandoned. But if the prohibited actions are the same yet differ in severity—like touching (improper contact) or idle amusement—their presence or absence differs, and each has instances of abandonment and continuation.

Fourth Precept: Making Reparation for Sanghadisesa Offenses Across a Change of Gender

As long as there has been no violation of the same category, it does not matter whether the precepts have been fully observed or not. Whether the penance has been completed or not, when a monk or nun changes gender, their purification is complete, and there is no need to continue the penance. Therefore, regarding those who share in the same offense:

According to the *Bahuśrutiya-śāstra*: If a monk commits a sanghadisesa offense and conceals it for up to ten years, then later becomes a nun, they must perform the fifteen-day penance. If they have completed the six-day penance but not yet finished the rest, and then become a nun, they must start the penance anew in their new status. Because the communities differ in size, the time periods required also vary. However, if they have completed the six-day penance, they may simply receive absolution directly.

If a nun who has not yet begun the penance becomes a monk, and still has the same offense with concealment, the *Bahuśrutiya-śāstra* says: "Give them the penance for concealment." But the *Samantapāsādikā* says: "Do not give the penance for concealment; simply give them the six-day penance."

If a nun has completed half of her fifteen-day penance, then changes gender, she may receive absolution directly. If a nun has completed half of her penance, or even the six-day penance but not yet finished, and then changes, she is given the six-day penance again. If she completes the six-day penance and then changes, she may receive absolution directly.

The *Daśabhāṇavāra Vinaya* asks: "Is it possible for a nun who has committed any of the five offenses, without repentance or confession, to not actually commit an offense?" The Buddha said: "Yes, if they change their faculties." This is the first interpretation of the *Pañca Varga* regarding this matter.

The *Gaṇḍavyūha-śāstra* asks: "Can a nun who has committed an anantarya offense still receive the precepts?" The answer is: "Yes—if she has committed an indivisible sanghadisesa that results in loss of the precepts, but then changes to a male, she may receive the precepts."

Question: "If someone renounces the precepts and returns to lay life, there is no continuity of the precepts, so shouldn't their offense also be eliminated?"

Answer: "The three aspects are different. In the case of changing faculties: first, although monks and nuns are different, both are fully ordained practitioners of the Path; second, the offense is an act of karma, not merely a mental intention contrary to the Path; third, because of the change in faculties, the karmic force of breaking the precepts naturally does not continue. Therefore, the offense is eliminated with the change. Renouncing lay life is the opposite of this, so the case does not apply."

Fifth is the case of violating the conduct rules that are resolved through the formal procedure of a Ālokasammukha (mutual consensus) assembly. The procedure is applied only when there is a difference. If monks and nuns have not violated the same transgression, then those who have not been corrected do not require correction. Those who have already been corrected are not to be questioned. Those who have not yet been corrected do not need further formal procedures. Even if one has fully corrected, there is no need to rescind the procedure, because the difference remains. There is no further need to initiate a procedure, except in the case of one who is barred from laypeople's homes. Here, the difference is not the same: the transgression may be purified, but the formal procedure remains, because it involves public etiquette.

If a monk, after having received the formal procedure for a common transgression, transforms into a nun, then within the nun community she should comply with the conduct rules accordingly, and the nuns should rescind the procedure for her.

Question: If this is so, why not conduct another formal procedure for this person within the same group?

Answer: This procedure is particular to the respective group. Each group can implement it independently, and the differences in regulations and practices (such as monastic robes and duration) are distinct. Therefore, there is no need to perform another procedure. After she has complied within her new community, the nuns rescind it.

To clarify: In the procedure for confession of a Vinaya offense requiring group confession (Saṅghādisesa), the one who has violated the rule is deprived of thirty-five privileges, and must respectfully serve the pure monks and fulfill eight items of service. This includes the practice of the "lost-day method," which is difficult to sustain. Therefore, one cannot practice it within a different group without undergoing a separate procedure. This procedure for violating conduct is simple, and so it can be practiced across groups.

Question: When a nun transitions (from female to male), the offense is annulled, and the accusation procedure is terminated. Why then, after confession, does the formal procedure not cease?

Answer: When a nun transitions, the offense is annulled through natural cessation, not through a formal procedure of confession. The confession procedure, as a method of purification, is a formal act, and thus the procedure remains.

Question: In that case, the dissociation of the boundary (Mahā-sīmā) and the robe boundary (Cīvara-sīmā) should also remain.

Answer: The dissociation of the large boundary and the robe boundary does not have a separate "dissolution" procedure. One must rely on the relative conditions (such as location). Moreover, when the procedure is initiated, it does not depend on the original offense. Even if the offense is purified and extinguished, the formal procedure remains.

**Sixth Boundary Condition: Whether a Boundary is Completed**

Question: When the entire monastic community is performing the karma for establishing a boundary, if a monk suddenly transforms into a nun, does the boundary that was originally "monks' boundary" become a "nuns' boundary"?

The Buddha said: It becomes a nuns' boundary.

When a whole community of nuns is performing the boundary karma, if the situation reverses (a nun transforms into a monk), the opposite applies.

Question: During a monks' boundary karma, if some monks transform and some do not, does the boundary belong to the monks or the nuns?

The Buddha said: The person reciting the karma determines it. If that person becomes male, it belongs to the monks. If female, it belongs to the nuns.

Question: When monks are performing the boundary karma, and only the monk reciting the karma transforms into a female, whose boundary does it become?

The Buddha said: It becomes a nuns' boundary. The reverse situation is equally understandable. This is covered extensively in that scripture.

Question: Since the boundary land changes according to the monastic community, if a novice receives full ordination and then the community transforms into nuns, does the novice gain monks' precepts?

Explanation: The novice is a sentient being with fixed karma to become a male monastic. But the community members have both male and female karma. When their karma ends and their status changes, that doesn't alter the novice's fixed karma. The boundary is non-sentient, with no fixed karma, so it follows the change of the community. Furthermore, a boundary is intentionally established by the community, while receiving precepts involves intention directed toward an individual—thus the difference.

Question: If so, when a monk receives his robe and medicine, these are also non-sentient and not karmically produced—should they also transform when the monk changes status, now belonging to a nun?

Answer: The monastic community's power is strong, and it doesn't specifically name individuals, so it changes with the community. Robes and bowls belong to an individual, whose power is weak, and they are specifically named for that person. Since monks' and nuns' rules differ, they cannot simply transfer.

Question: The karma procedure for establishing a boundary is the same. The boundary was originally intended for the monks. Even after transformation, it is still a monastic boundary. Therefore, when the group transforms, it becomes a nuns' boundary. But if the karma is completed just at the moment of transformation into a nun, does it then become a valid nuns' boundary?

Answer: Regarding the "declaration of purity" (shuo jing), the opposite rule applies, as explained in the Vinaya. The judgment that a boundary is completed is always based on the moment just before the karma procedure concludes. If the formal procedure has not yet finished when the transformation occurs, the boundary is not established.

**Seventh Section: The Key Procedure for Robes and Medicine Offerings**

If one has previously received and "purified" robes and medicines (following the monastic code), even if they are later exchanged or newly received and purified again, the original purification is not lost. For example, after a monastic boundary has been officially established, if other monks later transfer into that boundary, they still belong to the original boundary’s jurisdiction. Similarly, if one has held a robe or medicine after performing the purification rite, but the actual transformation (exchange or new bestowal) has not yet been completed, the purification is not yet effective. Only when the exchange occurs right before the completion of the purification pronouncement does the purification become effective.

The *Shanjian* commentary states that any "re-receiving and purifying" that has not yet reached completion is not valid. This interpretation is incorrect. The boundary analogy is irrelevant, because boundaries cannot be used by me in the same way. Thus, *Shanjian* also says that if one has received a seven-day medicine, then after the seven days have passed, they may again receive it as a seven-day offering. All such offerings from donors remain valid as usual. However, the purification of robes and medicines is completely lost.

**Question:** Earlier it was said that the same offense cannot be removed; so why, when receiving robes after purification, do monks and nuns not share the same rule for losing the original dharma? **Answer:** Because the person administering the rite is different. If that were the case, then when a monk commits a *sanghadisesa* offense, he confesses to one assembly for repentance, whereas a nun confesses to two assemblies for repentance—excluding the identification of the person administering the rite. If they are different, then the offense should also be removable. Another explanation: A monk’s three robes have a distinction of "one night" and "six nights," whereas a nun has only "one night." A monk has ten days for robes and bowls, while a nun does not have such a ten-day period; the distinctions are only "one day" and "ten days." Therefore, the original dharma is lost. It is also said: Simply because the names are different, it is lost.