Theravāda Vinaya — Bhikkhunivibhaṅga — Pārājikakaṇḍa
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Theravāda Vinaya
Theravāda Collection on Monastic Law
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Bhikkhunivibhaṅga
The Nuns’ Analysis
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Pārājikakaṇḍa
The chapter on offenses entailing expulsion
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5. Ubbhajāṇumaṇḍalikāsikkhāpada
5. The training rule on physical contact with a man
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Namo tassa Bhagavato Arahato Sammāsambuddhassa.
Homage to the Buddha, the Perfected One, the fully Awakened One
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Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time when the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery,
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Tena kho pana samayena sāḷho migāranattā bhikkhunisaṅghassa vihāraṁ kattukāmo hoti.
Migāra’s grandson Sāḷha wanted to build a dwelling for the Sangha of nuns.
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Atha kho sāḷho migāranattā bhikkhuniyo upasaṅkamitvā etadavoca—
He went to the nuns and said,
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“icchāmahaṁ, ayye, bhikkhunisaṅghassa vihāraṁ kātuṁ.
“Venerables, I wish to build a dwelling for the Sangha of nuns.
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Detha me navakammikaṁ bhikkhunin”ti.
Please get me the nun in charge of building work.”
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Tena kho pana samayena catasso bhaginiyo bhikkhunīsu pabbajitā honti—
At that time four sisters had gone forth as nuns:
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nandā, nandavatī, sundarīnandā, thullanandāti.
Nandā, Nandavatī, Sundarīnandā, and Thullanandā.
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Tāsu sundarīnandā bhikkhunī taruṇapabbajitā abhirūpā hoti dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātuṁ.
Of these, the nun Sundarīnandā had gone forth when she was young, and she was beautiful, intelligent, skilled, and diligent, and she possessed good judgment in regard to doing and arranging things well.
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Atha kho bhikkhunisaṅgho sundarīnandaṁ bhikkhuniṁ sammannitvā sāḷhassa migāranattuno navakammikaṁ adāsi.
After appointing Sundarīnandā to be in charge of building work, the Sangha made her work with Sāḷha.
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Tena kho pana samayena sundarīnandā bhikkhunī sāḷhassa migāranattuno nivesanaṁ abhikkhaṇaṁ gacchati—
As a consequence of this, Sundarīnandā would often go to Sāḷha’s house to ask for tools,
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“vāsiṁ detha, parasuṁ detha, kuṭhāriṁ detha, kudālaṁ detha, nikhādanaṁ dethā”ti.
whether a machete, a hatchet, an ax, a spade, or a chisel.
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Sāḷhopi migāranattā bhikkhunupassayaṁ abhikkhaṇaṁ gacchati katākataṁ jānituṁ.
And Sāḷha would often go to the nunnery to find out about the progress of the building work.
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Te abhiṇhadassanena paṭibaddhacittā ahesuṁ.
And because they saw each other frequently, they fell in love.
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Atha kho sāḷho migāranattā sundarīnandaṁ bhikkhuniṁ dūsetuṁ okāsaṁ alabhamāno etadevaatthāya bhikkhunisaṅghassa bhattaṁ akāsi.
But because Sāḷha could not find any opportunity to be intimate with Sundarīnandā, he invited the Sangha of nuns for a meal.
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Atha kho sāḷho migāranattā bhattagge āsanaṁ paññapento “ettakā bhikkhuniyo ayyāya sundarīnandāya vuḍḍhatarā”ti—ekamantaṁ āsanaṁ paññapesi “ettakā navakatarā”ti—ekamantaṁ āsanaṁ paññapesi.
When preparing the seats in the dining hall, he counted the number of nuns senior to Venerable Sundarīnandā and placed their seats to one side, and he counted the number of nuns junior to her and placed their seats on the other side.
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Paṭicchanne okāse nikūṭe sundarīnandāya bhikkhuniyā āsanaṁ paññapesi, yathā therā bhikkhuniyo jāneyyuṁ—“navakānaṁ bhikkhunīnaṁ santike nisinnā”ti; navakāpi bhikkhuniyo jāneyyuṁ—“therānaṁ bhikkhunīnaṁ santike nisinnā”ti.
He then placed Sundarīnandā’s seat in a concealed spot in a corner. In this way the senior nuns would think she was seated close to the junior ones and the junior nuns would think she was seated close to the senior ones.
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Atha kho sāḷho migāranattā bhikkhunisaṅghassa kālaṁ ārocāpesi—“kālo, ayye, niṭṭhitaṁ bhattan”ti.
Soon afterwards he informed the Sangha that the meal was ready.
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Sundarīnandā bhikkhunī sallakkhetvā—“na bahukato sāḷho migāranattā bhikkhunisaṅghassa bhattaṁ akāsi; maṁ so dūsetukāmo.
Sundarīnandā thought, “Sāḷha hasn’t prepared a meal for the Sangha as a service, but because he wants to be intimate with me.
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Sacāhaṁ gamissāmi vissaro me bhavissatī”ti, antevāsiniṁ bhikkhuniṁ āṇāpesi—“gaccha me piṇḍapātaṁ nīhara.
If I go, I will get into trouble.” She then told a nun who was her pupil, “Go and bring back almsfood for me.
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Yo ce maṁ pucchati, ‘gilānā’ti paṭivedehī”ti.
If anyone asks about me, tell them I’m sick.”
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“Evaṁ, ayye”ti kho sā bhikkhunī sundarīnandāya bhikkhuniyā paccassosi.
“Yes, venerable,” she replied.
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Tena kho pana samayena sāḷho migāranattā bahidvārakoṭṭhake ṭhito hoti sundarīnandaṁ bhikkhuniṁ paṭipucchanto—
Soon afterwards Sāḷha was standing outside his gatehouse repeatedly inquiring after Sundarīnandā:
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“kahaṁ, ayye, ayyā sundarīnandā? Kahaṁ, ayye, ayyā sundarīnandā”ti?
“Venerables, where’s Venerable Sundarīnandā?”
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Evaṁ vutte, sundarīnandāya bhikkhuniyā antevāsinī bhikkhunī sāḷhaṁ migāranattāraṁ etadavoca—“gilānāvuso; piṇḍapātaṁ nīharissāmī”ti.
The nun who was Sundarīnandā’s pupil told him: “She’s sick. I’m bringing her almsfood.”
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Atha kho sāḷho migāranattā—“yampāhaṁ atthāya bhikkhunisaṅghassa bhattaṁ akāsiṁ ayyāya sundarīnandāya kāraṇā”ti manusse āṇāpetvā—
Sāḷha thought, “I invited the Sangha of nuns because of Sundarīnandā,”
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“bhikkhunisaṅghaṁ bhattena parivisathā”ti vatvā yena bhikkhunupassayo tenupasaṅkami.
and after telling the people there to serve the meal to the Sangha of nuns, he left for the nunnery.
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Tena kho pana samayena sundarīnandā bhikkhunī bahārāmakoṭṭhake ṭhitā hoti sāḷhaṁ migāranattāraṁ patimānentī.
Just then Sundarīnandā was standing outside the monastery gatehouse longing for Sāḷha.
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Addasā kho sundarīnandā bhikkhunī sāḷhaṁ migāranattāraṁ dūratova āgacchantaṁ. Disvāna upassayaṁ pavisitvā sasīsaṁ pārupitvā mañcake nipajji.
When she saw him coming, she entered the nunnery, put on her upper robe so that it covered her head, and lay down on her bed.
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Atha kho sāḷho migāranattā yena sundarīnandā bhikkhunī tenupasaṅkami; upasaṅkamitvā sundarīnandaṁ bhikkhuniṁ etadavoca—“kiṁ te, ayye, aphāsu, kissa nipannāsī”ti?
Sāḷha approached her and said, “Venerable, what’s wrong with you? Why are you lying down?”
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“Evañhetaṁ, āvuso, hoti yā anicchantaṁ icchatī”ti.
“That’s what happens when you desire someone who doesn’t desire you in return.”
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“Kyāhaṁ taṁ, ayye, na icchissāmi?
“What do you mean I don’t desire you?
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Api cāhaṁ okāsaṁ na labhāmi taṁ dūsetun”ti.
I just couldn’t find an opportunity to be intimate with you.”
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Avassuto avassutāya sundarīnandāya bhikkhuniyā kāyasaṁsaggaṁ samāpajji.
And both having lust, he made physical contact with Sundarīnandā.
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Tena kho pana samayena aññatarā bhikkhunī jarādubbalā caraṇagilānā sundarīnandāya bhikkhuniyā avidūre nipannā hoti.
Just then a nun who was weak from old age and had problems with her feet was lying down not far from Sundarīnandā.
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Addasā kho sā bhikkhunī sāḷhaṁ migāranattāraṁ avassutaṁ avassutāya sundarīnandāya bhikkhuniyā kāyasaṁsaggaṁ samāpajjantaṁ.
She saw how Sāḷha made physical contact with Sundarīnandā while both of them had lust.
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Disvāna ujjhāyati khiyyati vipāceti—“kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti.
She complained and criticized her, “How could Venerable Sundarīnandā consent to a man making physical contact with her, when they both had lust?”
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Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi.
That nun then told the nuns what had happened.
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Yā tā bhikkhuniyo appicchā santuṭṭhā lajjiniyo kukkuccikā sikkhākāmā tā ujjhāyanti khiyyanti vipācenti—
The nuns of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized her,
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“kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti.
“How could Venerable Sundarīnandā consent to a man making physical contact with her, when they both had lust?”
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Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti.
Those nuns then told the monks. And the monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, criticized her in the same way.
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Atha kho te bhikkhū sundarīnandaṁ bhikkhuniṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ.
After rebuking the nun Sundarīnandā in many ways, they told the Buddha.
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Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
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“saccaṁ kira, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyatī”ti?
“Is it true, monks, that the nun Sundarīnandā acted like this?”
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“Saccaṁ, bhagavā”ti.
“It’s true, sir.”
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Vigarahi buddho bhagavā—
The Buddha rebuked her,
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“ananucchavikaṁ, bhikkhave, sundarīnandāya bhikkhuniyā ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, monks, it’s not proper for the nun Sundarīnandā, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
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Kathañhi nāma, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissati.
How could Sundarīnandā consent to a man making physical contact with her, when they both had lust?
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Netaṁ, bhikkhave, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence,
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Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
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Atha kho bhagavā sundarīnandaṁ bhikkhuniṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā, anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā, bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—
And the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks:
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“tena hi, bhikkhave, bhikkhunīnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—
“Well then, monks, I will lay down a training rule for the following ten reasons:
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saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ bhikkhunīnaṁ niggahāya, pesalānaṁ bhikkhunīnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya.
for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad nuns, for the ease of good nuns, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.
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Evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—
And, monks, the nuns should recite this training rule like this:
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“Yā pana bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyeyya, ayampi pārājikā hoti asaṁvāsā ubbhajāṇumaṇḍalikā”ti.
‘If a lustful nun consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, she too is expelled and excluded from the community. The training rule on above the knees.’”
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Yā panāti
A:
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yā yādisā yathāyuttā yathājaccā yathānāmā yathāgottā yathāsīlā yathāvihārinī yathāgocarā therā vā navā vā majjhimā vā, esā vuccati yā panāti.
whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”.
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Bhikkhunīti
Nun:
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bhikkhikāti bhikkhunī;
she is a nun because she lives on alms;
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bhikkhācariyaṁ ajjhupagatāti bhikkhunī;
a nun because she has gone over to living on alms;
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bhinnapaṭadharāti bhikkhunī;
a nun because she wears a patchwork cloth;
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samaññāya bhikkhunī;
a nun by convention;
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paṭiññāya bhikkhunī;
a nun on account of her claim;
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ehi bhikkhunīti bhikkhunī;
a “come, nun” nun;
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tīhi saraṇagamanehi upasampannāti bhikkhunī;
a nun given the full ordination by taking the three refuges;
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bhadrā bhikkhunī;
a good nun;
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sārā bhikkhunī;
a nun of substance;
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sekhā bhikkhunī;
a trainee nun;
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asekhā bhikkhunī;
a fully trained nun;
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samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannāti bhikkhunī.
a 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.
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Tatra yāyaṁ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṁ imasmiṁ atthe adhippetā bhikkhunīti.
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.
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Avassutā nāma
Lustful:
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sārattā apekkhavatī paṭibaddhacittā.
having lust, longing for, in love with.
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Avassuto nāma
Lustful:
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sāratto apekkhavā paṭibaddhacitto.
having lust, longing for, in love with.
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Purisapuggalo nāma
Man:
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manussapuriso na yakkho na peto na tiracchānagato viññū paṭibalo kāyasaṁsaggaṁ samāpajjituṁ.
a human male, not a male spirit, not a male ghost, not a male animal. He understands and is capable of making physical contact.
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Adhakkhakanti
Below the collar bone:
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heṭṭhakkhakaṁ.
down from the collar bone.
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Ubbhajāṇumaṇḍalanti
Above the knees:
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uparijāṇumaṇḍalaṁ.
up from the knees.
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Āmasanaṁ nāma
Making physical contact:
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āmaṭṭhamattaṁ.
making mere physical contact.
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Parāmasanaṁ nāma
Touching:
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itocito ca sañcopanaṁ.
touching here and there.
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Gahaṇaṁ nāma
Taking hold of:
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gahitamattaṁ.
the mere taking hold of.
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Chupanaṁ nāma
Contacting:
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phuṭṭhamattaṁ.
mere contacting.
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Paṭipīḷanaṁ vā sādiyeyyāti
Consents to squeezing:
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aṅgaṁ gahetvā nippīḷanaṁ sādiyati.
consents to the taking hold of a bodily part and then pressing.
- pli-tv-bi-vb-pj5:2.1.37
Ayampīti
She too:
- pli-tv-bi-vb-pj5:2.1.38
purimāyo upādāya vuccati.
this is said with reference to the preceding offenses entailing expulsion.
- pli-tv-bi-vb-pj5:2.1.39
Pārājikā hotīti
Is expelled:
- pli-tv-bi-vb-pj5:2.1.40
seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
just as a man with his head cut off is unable to continue living by reconnecting it to the body, so is a lustful nun who consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.”
- pli-tv-bi-vb-pj5:2.1.41
Asaṁvāsāti
Excluded from the community:
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SuttaCentral (suttacentral.net), from the bilara-data and sc-data repositories. Licence: Public Domain (root); CC0 1.0 (translation). Source.