Bi Pj 6

6. Vajjappaṭicchādikāsikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sundarīnandā bhikkhunī sāḷhena migāranattunā gabbhinī hoti. Yāva gabbho taruṇo ahosi tāva chādesi. Paripakke gabbhe vibbhamitvā vijāyi. Bhikkhuniyo thullanandaṁ bhikkhuniṁ etadavocuṁ— “sundarīnandā kho, ayye, aciravibbhantā vijātā. Kacci no sā bhikkhunīyeva samānā gabbhinī”ti? “Evaṁ, ayye”ti. “Kissa pana tvaṁ, ayye, jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodesi na gaṇassa ārocesī”ti? “Yo etissā avaṇṇo mayheso avaṇṇo, yā etissā akitti mayhesā akitti, yo etissā ayaso mayheso ayaso, yo etissā alābho mayheso alābho. Kyāhaṁ, ayye, attano avaṇṇaṁ attano akittiṁ attano ayasaṁ attano alābhaṁ paresaṁ ārocessāmī”ti? Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma ayyā thullanandā jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodessati na gaṇassa ārocessatī”ti. Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, thullanandā bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodeti na gaṇassa ārocetī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma, bhikkhave, thullanandā bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodessati na gaṇassa ārocessati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

The training rule on concealing an expulsion offense Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the nun Sundarīnandā was pregnant by Migāra’s grandson Sāḷha. When the fetus got large, she concealed her condition. And when the fetus was fully grown, she disrobed and gave birth. The nuns said to the nun Thullanandā, “Venerable, Sundarīnandā gave birth shortly after disrobing.” “Could it be that she was pregnant while she was still a nun?” “Yes, venerables.” “But, venerable, when you knew that a nun had committed an offense entailing expulsion, why didn’t you either confront her yourself or tell the community?” “Her disrepute is my disrepute, her infamy is my infamy, her notoriety is my notoriety, her loss is my loss. Why would I tell others of my own disrepute, infamy, notoriety, and loss?” The nuns of few desires complained and criticized her, “How could Venerable Thullanandā, knowing that a nun had committed an offense entailing expulsion, neither confront her herself nor tell the community?” Then those nuns told the monks what had happened, and the monks in turn told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the nun Thullanandā acted like this?” “It’s true, sir.” The Buddha rebuked her … “How could the nun Thullanandā, knowing that a nun had committed an offense entailing expulsion, neither confront her herself nor tell the community? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:

“Yā pana bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodeyya na gaṇassa āroceyya, yadā ca sā ṭhitā vā assa cutā vā nāsitā vā avassaṭā vā, sā pacchā evaṁ vadeyya—‘pubbevāhaṁ, ayye, aññāsiṁ etaṁ bhikkhuniṁ evarūpā ca evarūpā ca sā bhaginīti, no ca kho attanā paṭicodessaṁ na gaṇassa ārocessan’ti, ayampi pārājikā hoti asaṁvāsā vajjappaṭicchādikā”ti.

Final ruling

‘If a nun knows that a nun has committed an offense entailing expulsion, but she neither confronts her herself nor tells the community, and afterward—whether that nun remains or has died or has been expelled or has converted—she says, “Venerables, although I previously knew that this nun was like this, I thought, ‘I will neither confront her myself nor tell the community,’” she too is expelled and excluded from the community. The training rule on those who conceal offenses.’”

Yā panāti yā yādisā …pe… bhikkhunīti …pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. Jānāti nāma sāmaṁ vā jānāti, aññe vā tassā ārocenti, sā vā āroceti. Pārājikaṁ dhammaṁ ajjhāpannanti aṭṭhannaṁ pārājikānaṁ aññataraṁ pārājikaṁ ajjhāpannaṁ. Nevattanā paṭicodeyyāti na sayaṁ codeyya. Na gaṇassa āroceyyāti na aññāsaṁ bhikkhunīnaṁ āroceyya. Yadā ca sā ṭhitā vā assa cutā vāti ṭhitā nāma saliṅge ṭhitā vuccati. Cutā nāma kālaṅkatā vuccati. Nāsitā nāma sayaṁ vā vibbhantā hoti aññehi vā nāsitā. Avassaṭā nāma titthāyatanaṁ saṅkantā vuccati. Sā pacchā evaṁ vadeyya— “pubbevāhaṁ, ayye, aññāsiṁ etaṁ bhikkhuniṁ evarūpā ca evarūpā ca sā bhaginī”ti. No ca kho attanā paṭicodessanti sayaṁ vā na codessaṁ. Na gaṇassa ārocessanti na aññāsaṁ bhikkhunīnaṁ ārocessaṁ. Ayampīti purimāyo upādāya vuccati. Pārājikā hotīti seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritatthāya, evameva bhikkhunī jānaṁ pārājikaṁ dhammaṁ ajjhāpannaṁ bhikkhuniṁ nevattanā paṭicodessāmi na gaṇassa ārocessāmīti dhuraṁ nikkhittamatte assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti. Asaṁvāsāti saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā. Eso saṁvāso nāma. So tāya saddhiṁ natthi. Tena vuccati asaṁvāsāti.

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. Knows: she knows by herself or others have told her or she has told her. Has committed an offense entailing expulsion: she has committed any one of the eight offenses entailing expulsion. She neither confronts her herself: she does not herself accuse her. Nor tells the community: she does not tell other nuns. Whether that nun remains or has died: Remains: what is meant is that she remains as a nun. Has died: what is meant is that she has passed away. Has been expelled: she has either disrobed herself or been expelled by others. Has converted: what is meant is that she has joined another religious community. Afterward she says, “Venerables, although I previously knew that this nun was like this, I thought, ‘I will neither confront her myself’”: “I won’t accuse her myself.” “Nor tell the community”: “Nor tell other nuns.” She too: this is said with reference to the preceding offenses entailing expulsion. Is expelled: just as a fallen, withered leaf is incapable of becoming green again, so too is a nun who knows that a nun has committed an offense entailing expulsion, but who thinks, “I will neither confront her myself nor tell the community,” by the mere fact of abandoning her duty, not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.” Excluded from the community: Community: joint legal procedures, a joint recitation, the same training—this is called “community”. She does not take part in this—therefore it is called “excluded from the community”.

Anāpatti— “saṅghassa bhaṇḍanaṁ vā kalaho vā viggaho vā vivādo vā bhavissatī”ti nāroceti, “saṅghabhedo vā saṅgharāji vā bhavissatī”ti nāroceti, “ayaṁ kakkhaḷā pharusā jīvitantarāyaṁ vā brahmacariyantarāyaṁ vā karissatī”ti nāroceti, aññā patirūpā bhikkhuniyo apassantī nāroceti, nacchādetukāmā nāroceti, paññāyissati sakena kammenāti nāroceti, ummattikāya …pe… ādikammikāyāti.

Non-offenses

There is no offense: if she does not tell because she thinks there will be quarrels or disputes in the Sangha; if she does not tell because she thinks there will be a schism or fracture in the Sangha; if she does not tell because she thinks the person she is telling about is cruel and harsh and that she might become a threat to life or the monastic life; if she does not tell because she does not see any suitable nuns; if she does not tell, but not because she wants to conceal; if she does not tell because she thinks the other person will be known through her own actions; if she is insane; if she is deranged; if she is overwhelmed by pain; if she is the first offender.