Bhikkhunī Vibhaṅga - Saṅghādisesa 2: Knowingly Ordaining an Unallowable Candidate.
- Translated from the Pali by Bhikkhu Brahmali. (More copyright information)
Origin story
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in Vesālī the wife of a certain Licchavī man was unfaithful. He said to her:
“Please stop. If you don’t, I’ll punish you.” But she did not listen.
Just then in Vesālī the Licchavī clan had gathered on some business. That Licchavī man said to them:
“Sirs, please give me permission in regard to one of my wives.”
“What is it with her?”
“She’s unfaithful. I wish to kill her.”
“You may go ahead.”
When his wife heard that her husband wanted to kill her, she took their most valuable possessions and went to Sāvatthī. There she went to the monastics of other religions and asked for the going forth, but they refused. She then went to the Buddhist nuns and again asked for the going forth, but they too refused. She then went to the nun Thullanandā, showed her the goods, and once again asked for the going forth. Thullanandā took the goods and gave her the going forth.
2That Licchavī man then went to Sāvatthī in search of his wife. When he saw that she had been given the going forth as a nun, he went to King Pasenadi of Kosala and said:
“Sir, my wife took my most valuable possessions and came to Sāvatthī. Please permit me to deal with her.”
“Well then, find her and then inform me.”
“I’ve seen her. She’s gone forth as a nun.”
“If she’s gone forth as a nun, there’s nothing that can be done. The Teaching of the Buddha is well-proclaimed. Let her practice the spiritual life for the full ending of suffering.”
Then that Licchavī man complained and criticized the nuns, “How could the nuns give the going forth to a criminal?”
3The nuns heard the complaints of that Licchavī man, and the nuns of few desires complained and criticized her, “How could Venerable Thullanandā give the going forth to a criminal?” The nuns told the monks. …
“Is it true, monks, that the nun Thullanandā did this?”
“It’s true, Sir.”
The Buddha rebuked her … “How could the nun Thullanandā give the going forth to a criminal? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:
Final ruling
4‘If a nun, without getting permission from the king or the Sangha or a community or an association or a society, gives the full admission to a woman who she knows is a criminal and who is known as sentenced to death, then, except when it is allowable, that nun too has committed an immediate offense entailing sending away and suspension.’”
Definitions
5A: 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.
6She knows: she knows by herself or others have told her or she has told her.
7A woman who is a criminal: any woman who has stolen anything worth five māsakas coins or more is called “a criminal”.
8Sentenced to death: she has been sentenced to death because of her action.
9Is known: it is known to other people that she has been sentenced to death.
10Without getting permission from: without having asked permission.
11The king: where a king reigns, permission should be obtained from the king.
12The Sangha: what is meant is the Sangha of nuns, and permission should be obtained from that Sangha.
13A community: where a community governs, permission should be obtained from that community.
14An association: where an association governs, permission should be obtained from that association.
15A society: where a society governs, permission should be obtained from that society.
16Except when it is allowable: unless it is allowable. Allowable: there are two allowable situations: she has gone forth with monastics of another religion or she has gone forth with other Buddhist nuns. If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, then, except when it is allowable, she commits an offense of wrong conduct. After the motion, she commits an offense of wrong conduct. After each of the first two announcements, she commits a serious offense. When the last announcement is finished, the preceptor commits an offense entailing suspension, and the group and the teacher commit an offense of wrong conduct.
17That too: this is said with reference to the preceding offense.
18An immediate offense: there is an offense as soon as the misconduct is committed, and no pressing is required.
19Entailing sending away: she is sent away from the Sangha.
20Suspension: … Therefore, too, it is called an offense entailing suspension.
Permutations
21If she is a criminal, and the nun perceives her as such, and she gives her the full admission, except when it is allowable, she commits an offense entailing suspension. If she is a criminal, but the nun is unsure of it, and she gives her the full admission, except when it is allowable, she commits an offense of wrong conduct. If she is a criminal, but the nun does not perceive her as such, and she gives her the full admission, except when it is allowable, there is no offense.
If she is not a criminal, but the nun perceives her as such, she commits an offense of wrong conduct. If she is not a criminal, but the nun is unsure of it, she commits an offense of wrong conduct. If she is not a criminal, and the nun does not perceive her as such, there is no offense.
Non-offenses
22There is no offense: if she gives her the full admission without knowing that she is a criminal; if she gives her the full admission after getting permission; if she gives her the full admission when it is allowable; if she is insane; if she is the first offender.
23The second offense entailing suspension is finished.
1p_2V_2222, msdiv682Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena vesāliyaṁ aññatarassa licchavissa pajāpati aticārinī hoti. Atha kho so licchavi taṁ itthiṁ etadavoca:
“Sādhu viramāhi, anatthaṁ kho te karissāmī”ti. Evampi vuccamānā nādiyi.
Tena kho pana samayena vesāliyaṁ licchavigaṇo sannipatito hoti kenacideva karaṇīyena. Atha kho so licchavi te licchavayo etadavoca:
“Ekaṁ me, ayyo, itthiṁ anujānāthā”ti.
“Kā nāma sā”ti?
“Mayhaṁ pajāpati aticarati, taṁ ghātessāmī”ti.
“Jānāhī”ti.
Assosi kho sā itthī— “sāmiko kira maṁ ghātetukāmo”ti. Varabhaṇḍaṁ ādāya sāvatthiṁ gantvā titthiye upasaṅkamitvā pabbajjaṁ yāci. Titthiyā na icchiṁsu pabbājetuṁ. Bhikkhunīyo upasaṅkamitvā pabbajjaṁ yāci. Bhikkhunīyopi na icchiṁsu pabbājetuṁ. Thullanandaṁ bhikkhuniṁ upasaṅkamitvā bhaṇḍakaṁ dassetvā pabbajjaṁ yāci. Thullanandā bhikkhunī bhaṇḍakaṁ gahetvā pabbājesi.
2p_2V_2223Atha kho so licchavi taṁ itthiṁ gavesanto sāvatthiṁ gantvā bhikkhunīsu pabbajitaṁ disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:
“Pajāpati me, deva, varabhaṇḍaṁ ādāya sāvatthiṁ anuppattā. Taṁ devo anujānātū”ti.
“Tena hi, bhaṇe, vicinitvā ācikkhā”ti.
“Diṭṭhā, deva, bhikkhunīsu pabbajitā”ti.
“Sace, bhaṇe, bhikkhunīsu pabbajitā, na sā labbhā kiñci kātuṁ. Svākkhāto bhagavatā dhammo, caratu brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
Atha kho so licchavi ujjhāyati khiyyati vipāceti— “Kathañhi nāma bhikkhuniyo coriṁ pabbājessantī”ti.
3p_2V_2224Assosuṁ kho bhikkhuniyo tassa licchavissa ujjhāyantassa khiyyantassa vipācentassa. Yā tā bhikkhuniyo appicchā … pe … tā ujjhāyanti khiyyanti vipācenti: “Kathañhi nāma ayyā thullanandā coriṁ pabbājessatī”ti. Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ … pe …
“Saccaṁ kira, bhikkhave, thullanandā bhikkhunī coriṁ pabbājetī”ti?
“Saccaṁ, bhagavā”ti.
Vigarahi buddho bhagavā … pe … kathañhi nāma, bhikkhave, thullanandā bhikkhunī coriṁ pabbājessati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—
4p_2V_2225, msdiv683“Yā pana bhikkhunī jānaṁ coriṁ vajjhaṁ viditaṁ anapaloketvā rājānaṁ vā saṁghaṁ vā gaṇaṁ vā pūgaṁ vā seṇiṁ vā aññatra kappā vuṭṭhāpeyya, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṁghādisesan”ti. (2:10)
5p_2V_2226, msdiv684Yā panā'ti yā yādisā … pe … bhikkhunī'ti … pe … ayaṁ imasmiṁ atthe adhippetā bhikkhunīti.
6p_2V_2227Jānāti nāma sāmaṁ vā jānāti aññe vā tassā ārocenti, sā vā āroceti.
7p_2V_2228Corī nāma yā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati, esā corī nāma.
8p_2V_2229Vajjhā nāma yaṁ katvā vajjhappattā hoti.
9p_2V_2230Viditā nāma aññehi manussehi ñātā hoti “vajjhā esā”ti.
10p_2V_2231Anapaloketvā'ti anāpucchā.
11p_2V_2232Rājā nāma yattha rājā anusāsati, rājā apaloketabbo.
12p_2V_2233Saṁgho nāma bhikkhunisaṁgho vuccati, bhikkhunisaṁgho apaloketabbo.
13p_2V_2234Gaṇo nāma yattha gaṇo anusāsati, gaṇo apaloketabbo.
14p_2V_2235Pūgo nāma yattha pūgo anusāsati, pūgo apaloketabbo.
15p_2V_2236Seṇi nāma yattha seṇi anusāsati, seṇi apaloketabbo.
16p_2V_2237Aññatra kappā'ti ṭhapetvā kappaṁ. Kappaṁ nāma dve kappāni— titthiyesu vā pabbajitā hoti aññāsu vā bhikkhunīsu pabbajitā. Aññatra kappā “vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa. Ñattiyā dukkaṭaṁ. Dvīhi kammavācāhi thullaccayā. Kammavācāpariyosāne upajjhāyāya āpatti saṁghādisesassa. Gaṇassa ca ācariniyā ca āpatti dukkaṭassa.
17p_2V_2238Ayampī'ti purimaṁ upādāya vuccati.
18p_2V_2239Paṭhamāpattikan'ti saha vatthujjhācārā āpajjati asamanubhāsanāya.
19p_2V_2240Nissāraṇīyan'ti saṁghamhā nissārīyati.
20p_2V_2241Saṁghādisesan'ti … pe … tenapi vuccati saṁghādisesoti.
21p_2V_2242, msdiv685Coriyā corisaññā aññatra kappā vuṭṭhāpeti, āpatti saṁghādisesassa. Coriyā vematikā aññatra kappā vuṭṭhāpeti, āpatti dukkaṭassa. Coriyā acorisaññā aññatra kappā vuṭṭhāpeti, anāpatti.
Acoriyā corisaññā, āpatti dukkaṭassa. Acoriyā vematikā, āpatti dukkaṭassa. Acoriyā acorisaññā, anāpatti.
22p_2V_2243, msdiv686Anāpatti— ajānantī vuṭṭhāpeti, apaloketvā vuṭṭhāpeti, kappakataṁ vuṭṭhāpeti, ummattikāya, ādikammikāyāti.
23p_2V_2244Dutiyasaṁghādisesasikkhāpadaṁ niṭṭhitaṁ.