Bi Pc 36

36. Saṁsaṭṭhasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena caṇḍakāḷī bhikkhunī saṁsaṭṭhā viharati gahapatināpi gahapatiputtenapi. Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma ayyā caṇḍakāḷī saṁsaṭṭhā viharissati gahapatināpi gahapatiputtenapī”ti …pe… “saccaṁ kira, bhikkhave, caṇḍakāḷī bhikkhunī saṁsaṭṭhā viharati gahapatināpi gahapatiputtenapī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma, bhikkhave, caṇḍakāḷī bhikkhunī saṁsaṭṭhā viharissati gahapatināpi gahapatiputtenapi. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

Socializing with a householder Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, the nun Caṇḍakāḷī was socializing with householders and their offspring. The nuns of few desires complained and criticized her, “How can Venerable Caṇḍakāḷī socialize with householders and their offspring?” … “Is it true, monks, that the nun Caṇḍakāḷī does this?” “It’s true, sir.” The Buddha rebuked her … “How can the nun Caṇḍakāḷī do this? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:

“Yā pana bhikkhunī saṁsaṭṭhā vihareyya gahapatinā vā gahapatiputtena vā sā bhikkhunī bhikkhunīhi evamassa vacanīyā—

Final ruling

‘If a nun is socializing with a householder or a householder’s offspring, the nuns should correct her like this:

‘māyye, saṁsaṭṭhā vihari gahapatināpi gahapatiputtenapi. Viviccāyye; vivekaññeva bhaginiyā saṅgho vaṇṇetī’ti. Evañca sā bhikkhunī bhikkhunīhi vuccamānā tatheva paggaṇheyya, sā bhikkhunī bhikkhunīhi yāvatatiyaṁ samanubhāsitabbā tassa paṭinissaggāya. Yāvatatiyañce samanubhāsīyamānā taṁ paṭinissajjeyya, iccetaṁ kusalaṁ; no ce paṭinissajjeyya, pācittiyan”ti.

“Venerable, don’t socialize with householders or householders’ offspring. Be secluded, venerable. The Sangha praises seclusion for the sisters.” If that nun continues as before, the nuns should press her up to three times to make her stop. If she then stops, all is well. If she does not stop, she commits an offense entailing confession.’”

Yā panāti yā yādisā …pe… bhikkhunīti …pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. Saṁsaṭṭhā nāma ananulomikena kāyikavācasikena saṁsaṭṭhā. Gahapati nāma yo koci agāraṁ ajjhāvasati. Gahapatiputto nāma ye keci puttabhātaro. Sā bhikkhunīti yā sā saṁsaṭṭhā bhikkhunī. Bhikkhunīhīti aññāhi bhikkhunīhi. Yā passanti yā suṇanti tāhi vattabbā— “māyye, saṁsaṭṭhā vihari gahapatināpi gahapatiputtenapi. Viviccāyye; vivekaññeva bhaginiyā saṅgho vaṇṇetī”ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa. Sutvā na vadanti, āpatti dukkaṭassa. Sā bhikkhunī saṅghamajjhampi ākaḍḍhitvā vattabbā— “māyye, saṁsaṭṭhā vihari gahapatināpi gahapatiputtenapi. Viviccāyye; vivekaññeva bhaginiyā saṅgho vaṇṇetī”ti. Dutiyampi vattabbā. Tatiyampi vattabbā. Sace paṭinissajjati, iccetaṁ kusalaṁ; no ce paṭinissajjati, āpatti dukkaṭassa. Sā bhikkhunī samanubhāsitabbā. “Evañca pana, bhikkhave, samanubhāsitabbā. Byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo— ‘Suṇātu me, ayye, saṅgho. Ayaṁ itthannāmā bhikkhunī saṁsaṭṭhā viharati gahapatināpi gahapatiputtenapi. Sā taṁ vatthuṁ na paṭinissajjati. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuniṁ samanubhāseyya tassa vatthussa paṭinissaggāya. Esā ñatti. Suṇātu me, ayye, saṅgho. Ayaṁ itthannāmā bhikkhunī saṁsaṭṭhā viharati gahapatināpi gahapatiputtenapi. Sā taṁ vatthuṁ na paṭinissajjati. Saṅgho itthannāmaṁ bhikkhuniṁ samanubhāsati tassa vatthussa paṭinissaggāya. Yassā ayyāya khamati itthannāmāya bhikkhuniyā samanubhāsanā tassa vatthussa paṭinissaggāya, sā tuṇhassa; yassā nakkhamati, sā bhāseyya. Dutiyampi etamatthaṁ vadāmi …pe… tatiyampi etamatthaṁ vadāmi …pe…. Samanubhaṭṭhā saṅghena itthannāmā bhikkhunī tassa vatthussa paṭinissaggāya; khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti. Ñattiyā dukkaṭaṁ. Dvīhi kammavācāhi dukkaṭā. Kammavācāpariyosāne āpatti pācittiyassa.

Definitions

A: 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. Socializing: she socializes with improper bodily and verbal actions. A householder: anyone who lives at home. A householder’s offspring: whoever is an offspring or a sibling. Her: the nun who is socializing. The nuns: other nuns who see it or hear about it. They should correct her like this: “Venerable, don’t socialize with householders or householders’ offspring. Be secluded, venerable. The Sangha praises seclusion for the sisters.” And they should correct her a second and a third time. If she stops, all is well. If she does not stop, she commits an offense of wrong conduct. If those who hear about it do not say anything, they commit an offense of wrong conduct. That nun, even if she has to be pulled into the Sangha, should be corrected like this: “Venerable, don’t socialize with householders or householders’ offspring. Be secluded, venerable. The Sangha praises seclusion for the sisters.” They should correct her a second and a third time. If she stops, all is well. If she does not stop, she commits an offense of wrong conduct. Should press her: “And, monks, she should be pressed like this. A competent and capable nun should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The nun so-and-so is socializing with householders and their offspring. And she keeps on doing it. If the Sangha is ready, it should press the nun so-and-so to make her stop. This is the motion. Please, venerables, I ask the Sangha to listen. The nun so-and-so is socializing with householders and their offspring. And she keeps on doing it. The Sangha presses the nun so-and-so to make her stop. Any nun who approves of pressing the nun so-and-so to make her stop should remain silent. Any nun who doesn’t approve should speak up. For the second time, I speak on this matter. … For the third time, I speak on this matter. … The Sangha has pressed the nun so-and-so to make her stop. The Sangha approves and is therefore silent. I will remember it thus.’” After the motion, she commits an offense of wrong conduct. After each of the first two announcements, she commits an offense of wrong conduct. When the last announcement is finished, she commits an offense entailing confession.

Dhammakamme dhammakammasaññā na paṭinissajjati, āpatti pācittiyassa. Dhammakamme vematikā na paṭinissajjati, āpatti pācittiyassa. Dhammakamme adhammakammasaññā na paṭinissajjati, āpatti pācittiyassa. Adhammakamme dhammakammasaññā, āpatti dukkaṭassa. Adhammakamme vematikā, āpatti dukkaṭassa. Adhammakamme adhammakammasaññā, āpatti dukkaṭassa.

Permutations

If it is a legitimate legal procedure, and she perceives it as such, and she does not stop, she commits an offense entailing confession. If it is a legitimate legal procedure, but she is unsure of it, and she does not stop, she commits an offense entailing confession. If it is a legitimate legal procedure, but she perceives it as illegitimate, and she does not stop, she commits an offense entailing confession. If it is an illegitimate legal procedure, but she perceives it as legitimate, she commits an offense of wrong conduct. If it is an illegitimate legal procedure, but she is unsure of it, she commits an offense of wrong conduct. If it is an illegitimate legal procedure, and she perceives it as such, she commits an offense of wrong conduct.

Anāpatti— asamanubhāsantiyā, paṭinissajjantiyā, ummattikāya, ādikammikāyāti.

Non-offenses

There is no offense: if she has not been pressed; if she stops; if she is insane; if she is the first offender.