4. Purāṇacīvarasikkhāpada
Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato udāyissa purāṇadutiyikā bhikkhunīsu pabbajitā hoti. Sā āyasmato udāyissa santike abhikkhaṇaṁ āgacchati. Āyasmāpi udāyī tassā bhikkhuniyā santike abhikkhaṇaṁ gacchati. Tena kho pana samayena āyasmā udāyī tassā bhikkhuniyā santike bhattavissaggaṁ karoti. Atha kho āyasmā udāyī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā tassā bhikkhuniyā purato aṅgajātaṁ vivaritvā āsane nisīdi. Sāpi kho bhikkhunī āyasmato udāyissa purato aṅgajātaṁ vivaritvā āsane nisīdi. Atha kho āyasmā udāyī sāratto tassā bhikkhuniyā aṅgajātaṁ upanijjhāyi. Tassa asuci mucci. Atha kho āyasmā udāyī taṁ bhikkhuniṁ etadavoca— “gaccha, bhagini, udakaṁ āhara, antaravāsakaṁ dhovissāmī”ti. “Āharayya, ahameva dhovissāmī”ti taṁ asuciṁ ekadesaṁ mukhena aggahesi ekadesaṁ aṅgajāte pakkhipi. Sā tena gabbhaṁ gaṇhi. Bhikkhuniyo evamāhaṁsu— “abrahmacārinī ayaṁ bhikkhunī, gabbhinī”ti. “Nāhaṁ, ayye, abrahmacārinī”ti bhikkhunīnaṁ etamatthaṁ ārocesi. Bhikkhuniyo ujjhāyanti khiyyanti vipācenti— “kathañhi nāma ayyo udāyī bhikkhuniyā purāṇacīvaraṁ dhovāpessatī”ti. Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā udāyī bhikkhuniyā purāṇacīvaraṁ dhovāpessatī”ti. Atha kho te bhikkhū āyasmantaṁ udāyiṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, udāyi, bhikkhuniyā purāṇacīvaraṁ dhovāpesī”ti? “Saccaṁ, bhagavā”ti. “Ñātikā te, udāyi, aññātikā”ti? “Aññātikā, bhagavā”ti. “Aññātako, moghapurisa, aññātikāya na jānāti patirūpaṁ vā appatirūpaṁ vā pāsādikaṁ vā apāsādikaṁ vā. Tattha nāma tvaṁ, moghapurisa, aññātikāya bhikkhuniyā purāṇacīvaraṁ dhovāpessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
Having a nun wash a used robe Origin story
At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Venerable Udāyī’s ex-wife became a nun. She frequently visited Udāyī, and he frequently visited her. And Udāyī shared his meals with that nun. One morning Udāyī robed up, took his bowl and robe, and went to her. He then uncovered his genitals in front of her and sat down on a seat. She too uncovered her genitals in front of him and sat down on a seat. Lustfully staring at her genitals, he emitted semen. He then said to that nun: “Sister, get some water. I’ll wash the robe.” “Give it to me, venerable, I’ll wash it.” She then took some of the semen in her mouth and inserted some into her vagina. Because of that she became pregnant. The nuns said, “This nun doesn’t abstain from sex. She’s pregnant.” She said, “Venerables, I do abstain from sex,” and she told them what had happened. The nuns complained and criticized Udāyī, “How could Venerable Udāyī get a nun to wash a used robe?” They then told the monks. The monks of few desires complained and criticized him, “How could Venerable Udāyī get a nun to wash a used robe?” After rebuking him in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned Udāyī: “Is it true, Udāyī, that you did this?” “It’s true, sir.” “Is she a relative of yours?” “No.” “Foolish man, a man and a woman who are unrelated don’t know what’s appropriate and inappropriate, what’s inspiring and uninspiring, in dealing with each other. And still you did this. This will affect people’s confidence …” … “And, monks, this training rule should be recited like this: