Origin story

1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the nun Thullanandā was a learned reciter, and she was confident and skilled at giving teachings. Many people visited her. Just then the yard of Thullanandā’s dwelling was falling apart. People asked her why, and she replied:

“I have neither donor, nor worker.”

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Then, after collecting voluntary contributions for the yard of Thullanandā’s dwelling, the people gave the collected requisites to Thullanandā. But even though she had asked for them, Thullanandā exchanged those requisites for tonics, which she then used.

2When the people found out about this, they complained and criticized her, “When personal requisites are designated for a specific purpose and were asked for, how could the nun Thullanandā exchange them for something else?” …

“Is it true, monks, that the nun Thullanandā did this?”

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“It’s true, Sir.”

The Buddha rebuked her …

“When personal requisites are designated for a specific purpose and were asked for, how could the nun Thullanandā exchange them for something else? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:

Final ruling

3‘When a personal requisite is designated for a specific purpose and was asked for, if a nun exchanges it for something else, she commits an offense entailing relinquishment and confession.’”

Definitions

4A: whoever … Nun : The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case.

5A requisite is designated for a specific purpose: it was given for a specific purpose.

6Personal: belonging to an individual nun, not to the Sangha, not to a group.

7Was asked for: that she herself had asked for.

8Exchanges it for something else: if, apart from the purpose for which it was given, she exchanges it for something else, then for the effort there is an act of wrong conduct. When she gets it, it becomes subject to relinquishment.

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It is to be relinquished to a saṅgha, a group, or an individual nun. “And, monks, it’s to be relinquished like this. To be expanded as in Nissaggiya Pācittiya 1, paragraph 8 with appropriate substitutions.

‘Venerables, this thing, which I got in exchange for a personal requisite that was designated for a specific purpose and had been asked for, is to be relinquished. I relinquish it to the Sangha.’ … the Sangha should give … you should give … ‘I give this back to you.’”

Permutations

9If it is for a specific purpose and she perceives that it is, and she exchanges it for something else, she commits an offense entailing relinquishment and confession. If it is for a specific purpose, but she is unsure of it, and she exchanges it for something else, she commits an offense entailing relinquishment and confession. If it is for a specific purpose, but she does not perceive that it is, and she exchanges it for something else, she commits an offense entailing relinquishment and confession. When she receives in return what had been relinquished, it is to be used in accordance with the intention of the donors.

10If it is not for a specific purpose, but she perceives that it is, she commits an offense of wrong conduct. If it is not for a specific purpose, but she is unsure of it, she commits an offense of wrong conduct. If it is not for a specific purpose, and she does not perceive that it is, there is no offense.

Non-offenses

11There is no offense: if she uses the remainder; if she uses it after getting permission from the owners; if there is an emergency; if she is insane; if she is the first offender.

12The tenth training rule is finished.

 

1p_2V_2529, msdiv778Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena thullanandā bhikkhunī bahussutā hoti bhāṇikā visāradā paṭṭā dhammiṁ kathaṁ kātuṁ. Bahū manussā thullanandaṁ bhikkhuniṁ payirupāsanti. Tena kho pana samayena thullanandāya bhikkhuniyā pariveṇaṁ undriyati. Manussā thullanandaṁ bhikkhuniṁ etadavocuṁ: “kissidaṁ te, ayye, pariveṇaṁ undriyatī”ti?

“Natthāvuso, dāyakā, natthi kārakā”ti.

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Atha kho te manussā thullanandāya bhikkhuniyā pariveṇatthāya chandakaṁ saṅgharitvā thullanandāya bhikkhuniyā parikkhāraṁ adaṁsu. Thullanandā bhikkhunī tena ca parikkhārena sayampi yācitvā bhesajjaṁ cetāpetvā paribhuñji.

2p_2V_2530Manussā jānitvā ujjhāyanti khiyyanti vipācenti: “Kathañhi nāma ayyā thullanandā aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṁ cetāpessatī”ti … pe …

“Saccaṁ kira, bhikkhave, thullanandā bhikkhunī aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṁ cetāpetī”ti?

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“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā … pe …

Kathañhi nāma, bhikkhave, thullanandā bhikkhunī aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṁ cetāpessati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

 

3p_2V_2531, msdiv779“Yā pana bhikkhunī aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṁ cetāpeyya, nissaggiyaṁ pācittiyan”ti. (10:35)

 

4p_2V_2532, msdiv780Yā panā'ti yā yādisā … pe … bhikkhunīti … pe … ayaṁ imasmiṁ atthe adhippetā bhikkhunīti.

5p_2V_2533Aññadatthikena parikkhārena aññuddisikenā'ti aññassatthāya dinnena.

6p_2V_2534Puggalikenā'ti ekāya bhikkhuniyā, na saṁghassa, na gaṇassa.

7p_2V_2535Saññācikenā'ti sayaṁ yācitvā.

8p_2V_2536Aññaṁ cetāpeyyā'ti yaṁatthāya dinnaṁ taṁ ṭhapetvā aññaṁ cetāpeti, payoge dukkaṭaṁ. Paṭilābhena nissaggiyaṁ hoti.

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Nissajjitabbaṁ saṁghassa vā gaṇassa vā ekabhikkhuniyā vā. Evañca pana, bhikkhave, nissajjitabbaṁ … pe …

… “Idaṁ me, ayye, aññadatthikena parikkhārena aññuddisikena puggalikena saññācikena aññaṁ cetāpitaṁ nissaggiyaṁ, imāhaṁ saṁghassa nissajjāmī”ti … pe … dadeyyā”ti … pe … dadeyyun”ti … pe … ayyāya dammī”ti.

 

9p_2V_2537, msdiv781Aññadatthike aññadatthikasaññā aññaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Aññadatthike vematikā aññaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Aññadatthike anaññadatthikasaññā aññaṁ cetāpeti, nissaggiyaṁ pācittiyaṁ. Nissaṭṭhaṁ paṭilabhitvā yathādāne upanetabbaṁ.

10p_2V_2538Anaññadatthike aññadatthikasaññā, āpatti dukkaṭassa. Anaññadatthike vematikā, āpatti dukkaṭassa. Anaññadatthike anaññadatthikasaññā, anāpatti.

 

11p_2V_2539, msdiv782Anāpatti— sesakaṁ upaneti, sāmike apaloketvā upaneti, āpadāsu, ummattikāya, ādikammikāyāti.

12p_2V_2540Dasamasikkhāpadaṁ niṭṭhitaṁ.