Vinaya Pitaka - Monastic Rules
Bhikkhuni Vibhanga - Nissaggiya Pācittiyas - Offences Involving Confession And Forfeiture
The bhikkhuni's Nissaggiya Pācittiyas 13 to 30 are common to both the bhikkhuni and bhikkhu Pāṭimokkhas.
The links to the rules common to both Pāṭimokkhas are to the Bhikkhus Nissaggiya Pācittiyas.
Nuns’ Forfeiture (Nissaggiya) 1
Bi-NP.1.1.1"> These thirty rules, ladies, for offences of expiation involving forfeiture come up for recitation.
At that time the enlightened one, the lord, was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that timeCf. Monks’ Bhikkhus Nissaggiya Pācittiya 21"> (BD.2.113f.) where, however, the offence is to keep an extra bowl; and also Monks’ Bhikkhus Nissaggiya Pācittiya 1"> (BD.2.1f.). the group of six nuns made a hoard of many bowls. People, engaged in touring the dwelling-place and seeing (this hoard), looked down upon, criticised, spread it about, saying: “How can these nuns make a hoard of many bowls? Will these nuns do a trade in bowls or will they set up an earthenware shop?"
Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns make a hoard of bowls?" …
"Is it true, as is said, monks, that the group of six nuns made a hoard of bowls?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the group of six nuns make a hoard of bowls? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should make a hoard of bowls, there is an offence of expiation involving forfeiture."
Bi-NP.1.2.1"> Whatever means: … nun is to be understood in this case.
Bowl= (Vin.3.243">) and cf. (Vin.4.123">). means: there are two (kinds of) bowls: an iron bowl, a clay bowl. There are three sizes for a bowl: a large bowl, a medium-sized bowl, a small bowl. A large bowl means that it takes half an āḷhaka measure of boiled rice, orOmitted, probably rightly, at Vin.3.243">. It does not occur in the other cases either here or there. a quarter of that quantity of uncooked rice or a suitable curry. A medium-sized bowl means that it, takes a nāḷika measure of boiled rice, a quarter of that quantity of uncooked rice, a suitable curry. A small bowl means that it takes a pattha measure of boiled rice, a quarter of that quantity of uncooked rice, a suitable curry. (A bowl) greater than that is not a bowl, (a bowl) smaller (than that) is not a bowl.
Should make a hoard means: what is not allotted, not assigned.Cf. definition of “extra robe," “extra bowl" at , .
It is to be forfeited means: it should be forfeited at sunrise. It should be forfeited to an Order or to a group or to one nun.ekabhikkhunī balancing puggala, individual, in the Monks’ Nissaggiyas. And thus, monks, should it be forfeited: That nun, having approached an Order, having arranged her upper robe over one shoulder, having honoured the feet of the senior nuns, having sat down on her haunches, having saluted with joined palms, should speak thus: ‘Ladies, this bowl is to be forfeited by me, a night having elapsed. I forfeit it to the Order.’ Having forfeited it, the offence should be confessed. The offence should be acknowledged by an experienced, competent nun; the bowl forfeited should be given back (with the words): ‘Ladies, let the Order listen to me. This bowl of the nun so and so which had to be forfeited is forfeited (by her) to the Order. If it seems right to the Order, let the Order give back this bowl to the nun so and so.’
That nun, having approached severalsambahulā, meaning a gaṇa, group of two to four monks or nuns. nuns, having arranged her upper robe over one shoulder … having saluted with joined palms, should speak thus: ‘Ladies, this bowl is to be forfeited by me, a night having elapsed. I forfeit it to the ladies.’ Having forfeited it, the offence should be confessed. The offence should be acknowledged by an experienced, competent nun; the bowl forfeited should be given back (with the words): ‘Let the ladies listen to me. This bowl of the nun so and so which had to be forfeited is forfeited (by her) to the ladies. If it seems right to the ladies, let the ladies give back this bowl to the nun so and so.’
That nun, having approached one nun, having arranged her upper robe over one shoulder, having sat down on her haunches, having saluted with joined palms, should speak thus: ‘Lady, this bowl is to be forfeited by me, a night having elapsed. I forfeit it to the lady.’ Having forfeited it, the offence should be confessed. The offence should be acknowledged by this nun; the bowl forfeited should be given back (with the words): ‘I will give back this bowl to the lady.’
Bi-NP.1.2.2"> If she thinks that a night has elapsed when it has elapsed, there is an offence of expiation involving forfeiture. If she is in doubt as to whether a night has elapsed … If she thinks that a night has not elapsed when it has elapsed, there is an offence of expiation involving forfeiture. If she thinks that it is allotted when it is not allotted … If she thinks that it is assigned when it is not assigned … If she thinks that it is bestowed when it is not bestowed … If she thinks that it is lost when it is not lost … If she thinks that it is destroyed when it is not destroyed … If she thinks that it is broken when it is not broken … If she thinks that it is stolen when it is not stolen, there is an offence of expiation involving forfeiture. If, not having forfeited the bowl which had to be forfeited, she makes use of it, there is an offence of wrong-doing. If she thinks that a night has elapsed when it has not elapsed, there is an offence of wrong-doing. If she is in doubt as to whether a night has not elapsed, there is an offence of wrong-doing. If she thinks that a night has not elapsed when it has not elapsed, there is no offence.
Bi-NP.1.2.3"> There is no offence if before sunrise it is allotted, assigned, bestowed, lost, destroyed, broken, if they tear it from her, if they take it on trust; if she is mad, if she is the first wrong-doer.Cf. BD.2.116f., and BD.2.10f. (a robe).
Bi-NP.1.3.1"> Then the group of six nuns did not give back a bowl that was forfeited. They told this matter … to the lord. He said: “Monks, a bowl that is forfeited is not to be given back. Whosoever should not give it back, there is an offence of wrong-doing."Cf. BD.2.116f., and BD.2.10f. (a robe).
Nuns’ Forfeiture (Nissaggiya) 2
Bi-NP.2.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time several nuns, having spent the rains in a village-residence, went to Sāvatthī keeping the customs,vattasampannā. Groups of vattāni enumerated at Vb-a.297. Here probably these nuns had not yet their new robes, as it was not the custom to get these during the rains. The village perhaps could not supply enough material and so the nuns proposed to get it in Sāvatthī. dignified in deportment, badly dressed, wearing shabby robes. Lay-followers having seen these nuns, thinking, “These nuns are keeping the customs … wearing shabby robes, these nuns will have been robbed," gave robe-material to the Order of nuns not at the right time.See , , . The nun Thullanandā, saying, “Our kaṭhina-cloth is (formally) made,atthata. See BD.2.5, n.1">, BD.2.26, n.3">. The kaṭhina-cloth had to be made up after the rains, Vin.1.254">. Robe-material accruing not at the right time might be accepted by a monk, but then should be made up quickly, Vin.3.203"> (BD.2.25f.). It looks as if Thullanandā and her nuns had had their kaṭhina robes made up before these other nuns arrived at Sāvatthī, and that she took possession of the material given by the laity, and in having it distributed, ignored these incoming nuns. it was robe-material given at the right time," having allotted it, had it distributed.This seems to imply that she did not distribute it herself. At Vin.1.285"> monks are allowed to agree upon a monk possessed of five qualities as distributor of robe-material; the way in which it should be distributed is then set forth. The lay-followers having seen those nuns, spoke thus: “Was not the robe-material received by the ladies?"
"We did not receive robe-material, sirs. The lady Thullanandā, saying, ‘Our kaṭhina-cloth is (formally) made; it was robe-material given at the right time,’ having allotted it, had it distributed."
The lay-followers … spread it about, saying:
"How can the lady Thullanandā, thinking that robe-material (given) not at the right time was robe-material (given) at the right time, having allotted it, have it distributed?"
Nuns heard these lay-followers who … spread it about. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā thinking … have it distributed?"
Then these nuns told this matter to the monks. The monks … to the lord. He said:
"Is it true, as is said, monks, that the nun Thullanandā … had it distributed?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … have it distributed? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having allotted it should have it distributed, there is an offence of expiation involving forfeiture."
Bi-NP.2.2.1"> Whatever means: … nun is to be understood in this case.
Robe-material (given) not at the right timeCf. Monks’ Bhikkhus Nissaggiya Pācittiya 3">, Vin.3.204"> (, where see note), and cf. , , “time of giving robes." means: some that has accrued during the eleven months when the kaṭhina cloth is not (formally) made; some that has accrued during the seven months when the kaṭhina cloth is (formally) made; a gift (of material) offeredādissa. Vin-a.546 explains by apadisitvā, pointed out, indicated, designated; Vin-a.658 by uddisitvā, pointed out, proposed; while Vin-a.916 says, “she saying, ‘having obtained (sampattā), let them distribute,’ and then she says, ‘I will give this to a group and this to you.’" even at the right time; this means robe-material (given) not at the right time.
If thinking, “It is robe-material (given) at the right time," having allotted it, she has it distributed, in the action there is an offence of wrong-doing; on acquisition it is to be forfeited. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: “Ladies, I, thinking that this robe-material (given) not at the right time was robe-material (given) at the right time, having allotted it, caused it to be distributed; it is to be forfeited by me. I forfeit it to the Order." … “ … let the Order give back … they should give back … I will give back (this robe-material) to the lady."
Bi-NP.2.2.2"> If she thinks that it is robe-material (given) not at the right time when it is robe-material (given) not at the right, time, and saying, “It is robe-material (given) at the right time," having allotted it she has it distributed, there is an offence of expiation involving forfeiture. If she is in doubt as to whether it is robe-material (given) not at the right time … there is an offence of wrong-doing. If she thinks that it is robe-material (given) at the right time when it is robe-material (given) not at the right time … there is no offence. If she thinks that it is robe-material (given) not at the right time when it is robe-material (given) at the right time, there is an offence of wrong-doing. If she is in doubt as to whether it is robe-material (given) at the right time, there is an offence of wrong-doing. If she thinks that it is robe-material (given) at the right time when it is robe-material (given) at the right time, there is no offence.
Bi-NP.2.2.3"> There is no offence if she thinks that it is robe-material (given) not at the right time when it is robe-material (given) not at the right time and has it distributed; if she thinks that it is robe-material (given) at the right time when it is robe-material (given) at the right time and has it distributed; if she is mad, if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 3
Bi-NP.3.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, having exchangedOr bartered, parivattetvā. In Bhikkhu Bhikkhus Nissaggiya Pācittiya 5"> monks are allowed to accept robes in exchange from monks, nuns, probationers, male and female novices; while in Bhikkhu Bu-Pc.25"> they are allowed to give robes in exchange to these same five classes of people. a robe with a certain nun, made use of it. Then that nun, having folded up that robe, laid it aside.Cf. Vin.4.61"> = . The nun Thullanandā spoke thus to that nun: “Lady, that robe which was exchanged by you with me, where is that robe?" Then that nun, having taken out that robe, showed it to the nun Thullanandā. The nun Thullanandā spoke thus to that nun: “Lady, take backhanda. Vin-a.917 says gaṇha, take. your robe, giveāharati here has sense of to give, as at Vin.3.206">. me this robe. That which is yours is yours, that which is mine is mine. Give this to me, take away your own," and she tore it away.Cf. Vin.3.254"> (= ). Then that nun told this matter to the nuns … to the monks. The monks … to the lord. He said:
"Is it true, as is said, monks, that the nun Thullanandā … tore it away?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Thullanandā … tear it away? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having exchanged a robe with a nun, should afterwards speak thus: ‘Lady, take your robe, give this robe to me. That which is yours is yours, that which is mine is mine. Give this to me, take away your own,’ (and) should tear it away or should cause (another) to tear it away, there is an offence of expiation involving forfeiture."Cf. Monks’ Bhikkhus Nissaggiya Pācittiya 25"> where a monk having himself given a robe to a monk must-not then tear it away from him.
Bi-NP.3.2.1"> Whatever means: … nun is to be understood in this case.
With a nun means: with another nun.
Robe means: any one robe of the six (kinds of) robes (including) the least one fit for assignment.= Vin.3.210">, Vin.3.213">, Vin.4.122">, Vin.4.123">.
Having exchanged means: something large for something small or something small for something large.
Should tear it away meansFrom here to end cf. Monks’ Bhikkhus Nissaggiya Pācittiya 25">.: if she tears it away herself, there is an offence of’ expiation involving forfeiture.
Should cause (another) to tear it away means: if she commands another, there is an offence of wrong-doing. If having commanded once, she then tears many away, it is to be forfeited. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: ‘Ladies, having exchanged this robe with a nun, it was torn away by me; it is to be forfeited. I forfeit it to the Order’ … ‘the Order should give back … let the ladies give back … I will give back (this robe) to the lady.’
Bi-NP.3.2.2"> If she thinks that she is ordained when she is ordained, (and) having exchanged a robe, tears it away or causes (another) to tear it away, there is an offence of expiation involving forfeiture. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … involving forfeiture. Having exchanged another requisite, if she tears it away or causes (another) to tear it away, there is an offence of wrong-doing. Having exchanged a robe or another requisite with one who is not ordained, if she tears it away or causes (another) to tear it away, there is an offence of wrong-doing. If she thinks that she is ordained when she is not ordained, there is an offence of wrong-doing. If she is in doubt as to whether she is not ordained, there is an offence of wrong-doing. If she thinks that she is not ordained when she is not ordained, there is an offence of wrong-doing.
Bi-NP.3.2.3"> There is no offence if she gives it or takes it from her in a friendly manner; if she is mad, if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 4
Bi-NP.4.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā came to be ill. Then a certain lay-follower approached the nun Thullanandā, and having approached he spoke thus to the nun Thullanandā: “What, lady, is your discomfort? What may be brought (for you)?"
"Sir, I am in need of ghee."
Then that lay-follower, having for a kahāpaṇa brought ghee from the house of a certain shopkeeper, gave it to the nun Thullanandā. The nun Thullanandā said: “I am not in need of ghee, sir, I am in need of oil." Then that lay-follower approached that shopkeeper, and having approached he spoke thus to that shopkeeper:
"The lady says that she does not need ghee, master, she needs oil. You takehanda, as above, . the ghee (and) give me the oil."
"If we, master, take back again goods that were bought, when will our goods be sold? Ghee was taken owing to the purchase of ghee; give forāhara = yācitvā, Vin-a.917, but I think the above translation better shows that the shopkeeper was, as he states, unwilling to change goods once bought. the purchase of oil (and) you shall take oil"
Then that lay-follower … spread it about, saying: “How can this lady Thullanandā, having had one thing asked for,viññāpetvā. then have another thing asked for?" Nuns heard this lay-follower who … spread it about. Those who were modest nuns … spread it about … Then these nuns told this matter to the monks. The monks … to the lord. He said:
"Is it true, as is said, monks, that the nun Thulla nandā, having had one thing asked for, had another thing asked for?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … have another thing asked for? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having had one thing asked for, should have another thing asked for, there is an offence of expiation involving forfeiture."
Bi-NP.4.2.1"> Nun means: … nun is to be understood in this case.
Having had one thing asked for means: having had anything whatever asked for.
Should have another asked for means: excepting that (thing), if she has another asked for, in the requestpayoge, action, doing. there is an offence of wrong-doing. It is to be forfeited on acquisition. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: “Ladies, having had this thing asked for, the other thing asked for is to be forfeited by me. I forfeit it to the Order." … “ … the Order should give back … let the ladies give back … I will give back (this thing) to the lady."
Bi-NP.4.2.2"> If she thinks that one thing is another thing and has the other thing asked for, there is an offence of expiation involving forfeiture. If she is in doubt as to whether one thing … If she thinks that an identical thinganañña. is another thing … offence of expiation involving forfeiture. If she thinks that another thing is an identical thing (and) has the identical thing asked for, there is an offence of wrong-doing. If she is in doubt as to whether it is an identical thing (and) has an identical thing asked for, there is an offence of wrong-doing. If she thinks that it is an identical thing when it is an identical thing, there is no offence.
Bi-NP.4.2.3"> There is no offence if she has that thing asked for and also has another thing asked forAccording to Vin-a.917 this means that the little she first asked for does not suffice, so she asks for it again. If ghee was first asked for a watch of the night (i.e., to be used as a medicine) it may be boiled; but if the doctor prescribed oil and she says she needs this too, thus (it is said) she asks for another thing. The simultaneous asking for things is hence not an offence; it puts a shopkeeper to no embarrassment, and saves a lay-person from going to and fro. This “asking for" a thing when an offer has been made is different from the “asking for" in Bu-Pc.7"> and in the Pāṭidesaniyas. For there, nuns appear to be asking for food and medicine on their own initiative.; if having pointed out the advantage, she has it asked for; if she is mad, if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 5
Bi-NP.5.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā came to be ill. Then a certain lay-follower approached the nun Thullanandā; having approached, he spoke thus to the nun Thullanandā: “I hope, lady, that you are better, I hope that you are keeping going."
"Sir, I am not better, I am not keeping going."
"Lady, I will deposit a kahāpaṇa in the house of such and such a shopkeeper; you can have whatever you want brought from there."
The nun Thullanandā enjoined a certain probationer, saying: “Go, probationer, fetch oil for the kahāpaṇa from the house of such and such a shopkeeper."
Then that probationer, having for the kahāpaṇa fetched oil from the house of that shopkeeper, gave it to the nun Thullanandā. The nun Thullanandā said: “I do not need oil, probationer, I need ghee." Then that probationer approached that shopkeeper; having approached, she spoke thus to that shopkeeper:
"The lady says that she does not need oil, sir, she needs ghee. You take the oil (and) give me the ghee."
"If we, lady, take back again goods that were bought, when will our goods be sold? Oil was taken owing to the purchase of oil; give for the purchase of ghee (and) you shall take ghee."
Then that probationer stood crying. Nuns spoke thus to that probationer: “Why are you crying, probationer?" Then that probationer told this matter to the nuns. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, having got one thing in exchange,cetāpetvā. get another thing in exchange?"
“Is it true, as is said, monks, … see Bi-NP.4.1">. Instead of having had asked for, etc., read having got in exchange … rule of training:
"Whatever nun, having got one thing in exchange, should get another thing in exchange, there is an offence of expiation involving forfeiture."
Bi-NP.5.2.1"> Whatever means: … nun is to be understood in this case.
Having got one thing in exchange means: having got anything whatever in exchange … see Bi-NP.4.2">. Instead of has asked for, having had asked for read gets in exchange, having got in exchange
… if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 6
Bi-NP.6.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time lay-followers, having made a voluntary collectionchandakaṃ saṃharitvā. This is Pali-English Dictionary’s suggestion.Vin-a.918 says, “saying, ‘Let us do a dhamma-duty, give what you are able,’ thus having produced desire and pleasure in others, it is a synonym for a requisite that is taken up" (gahitaparikkhāra). for robe-materialcīvararatthāya, instrumental; it therefore looks as if they did not collect robe-material itself, but some medium of exchange with which the nuns could obtain the material. for an Order of nuns, having laid aside what was necessaryparikkhāra, the usual technical term for the four, or eight, requisites allowed to a monk. But in view of the construction cīvaratthāya, it is likely that parikkhāra here stands not for a “requisite" itself, but for the means, perhaps some deposit of a medium of exchange, for obtaining it. This hypothesis is strengthened by Bhikkhus Nissaggiya Pācittiya 8">, where a voluntary collection for conjey, yāgu, was to be made. Conjey is not a specific “requisite" at all, at Vin.4.93"> e.g., being mentioned separately and in addition to solid food and soft food. There is in English the vulgarism “the needful," which I think parikkhāra in this and the following Nissaggiyas most nearly means. in a certain cloak-seller’spāvārika. Pali-English Dictionary suggests above translation. Pāvāra as cloak or mantle occurs at Vin.1.281">, Ja.5.409. house, having approached the nuns, spoke thus: “Ladies, in such and such a cloak-seller’s house what is necessary for robe-material is laid aside. Having had that robe-material brought from there, distribute it."
The nuns, having got medicine in exchange for what was necessary, made use of it. The lay-followers, having found out … spread it about, saying: “How can these nuns get somethingaññaṃ. in exchange for what was necessary (and) appointed for another thing, destined for another thing,aññadatthikena parikkhārena aññuddisikena, literally for the good of another, for the advantage of another, Cf. attuddesaṃ at Vin.3.149">. belonging to an Order?" Nuns heard these lay-followers who … spread it about. Those who were modest nuns … spread it about, saying:
"How can these nuns get something in exchange … belonging to an Order?" …
"Is it true, as is said, monks, that nuns got something in exchange … belonging to an Order?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns get something in exchange … belonging to an Order? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should get something in exchange for that which was necessary (and) appointed for another thing, destined for another thing, (and) belonging to an Order, there is an offence of expiation involving forfeiture."
Bi-NP.6.2.1"> Whatever means: … nun is to be understood in this case.
For what was necessary (and) appointed for another thing, destined for another thing means: for what was given for another thing.
Belonging to an OrderAnother definition occurs at Vin.3.266"> and Vin.4.43">. means: it is for an Order, not for a group, not for one nun.
Should get something in exchange means: having set aside that for which it was given, if she gets another thing in exchange, there is an offence of wrong-doing in the action; it is to be forfeited on acquisition. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: ‘Ladies, this thing got in exchange for that which was necessary (and) appointed for another thing, destined for another thing, (and) belonging to an Order, is to be fid="Bi-NP.6orfeited by me. I forfeit it to the Order.’ … “ … the Order should give back, … let the ladies give back … I will give back (this thing) to the lady."
Bi-NP.6.2.2"> If she thinks that it was appointed for another thing when it was appointed for another thing, and gets something else in exchange, there is an offence of expiation involving forfeiture. If she is in doubt … If she thinks that it was not appointed for another thing … there is an offence of expiation involving forfeiture. Having acquired what was forfeited, it may be taken as, so to speak, a gift.yathādāne upanetabbaṃ. If she thinks that it was appointed for another thing when it was not appointed for another thing, there is an offence of wrong-doing. If she is in doubt as to whether it was not appointed for another thing, there is an offence of wrong-doing. If she thinks that it was not appointed for another thing when it was not appointed for another thing, there is no offence.
Bi-NP.6.2.3"> There is no offence if she takesupaneti. a remainder; if she takes having obtained the owner’s permissionI.e., saying it was given for the sake of robe-material, but they have this and need oil, Vin-a.918.; if there are’ accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 7
Bi-NP.7.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that timeCf. Bhikkhus Nissaggiya Pācittiya 6">. lay-followers, having made a voluntary collection for robe-material for the Order of nuns, having laid aside what was necessary in a certain cloak-seller’s house, having approached the nuns, spoke thus: “Ladies, in such and such a cloak-seller’s house what is necessary for robe-material is laid aside. Having had the robe-material brought from there, distribute it."
And the nuns, although having themselves asked forsayaṃ yācitvā. Cf. Vin.3.144"> (). what was necessary, yet having got medicine in exchange, made use of it. The lay-followers, having found out … spread it about, saying: “How can these nuns get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to an Order, (and) that they themselves asked forsaṃyācikena.?" …
"Is it true, as is said, monks, that nuns got something in exchange … that they themselves asked for?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns get something in exchange … that they themselves asked for? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to an Order, (and) that she herself asked for, there is an offence of expiation involving forfeiture."
Bi-NP.7.2.1"> Whatever means: … nun is to be understood in this case.
For what was necessary (and) appointed for another thing, destined for another thing … Belonging to an Order … That she herself asked for means: oneself having asked for.Cf. Vin.3.149"> ().
Should get something in exchange means: … see Bi-NP.2.1–3">. After belonging to an Order insert that she herself asked for
… if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 8
Bi-NP.8.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns dwelling in cellspariveṇavāsikā. They were not a complete Order, merely a number of nuns. belonging to a certain guild were going short of conjey. Then that guild, having made a voluntary collection for conjey for the nuns, having laid aside what was necessary in a certain shop-keeper’s house, having approached the nuns, spoke thus: “Ladies, in such and such a shopkeeper’s house what is necessary for conjey is laid aside. Having had husked rice brought from there, having had the conjey boiled, make use of it."
The nuns, having got medicine in exchange for what was necessary, made use of it. Then that guild, having found out … spread it about, saying: “How can these nuns get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to a companymahājanikena. Mahājana usually means “people, a crowd, the populace." Here it does not mean the guild regarded as a company, but the nuns for whom the conjey was collected. The word is explained in the Old Commentary, and at Vin-a.918 by gaṇa, the technical term for “group" (two to four monks or nuns). This rule is in contrast on the one hand to Bhikkhus Nissaggiya Pācittiya 6"> and Bhikkhus Nissaggiya Pācittiya 7">, which speak of saṅghikena, belonging to an Order; and on the other to Bhikkhus Nissaggiya Pācittiya 6"> and Bhikkhus Nissaggiya Pācittiya 7">, which speak of saṅghikena, belonging to an Order; and on the other to Bhikkhus Nissaggiya Pācittiya 10"> and Bhikkhus Nissaggiya Pācittiya 7">, which speak of saṅghikena, belonging to an Order; and on the other to Bhikkhus Nissaggiya Pācittiya 10">, which speaks of belonging to an individual, puggalikena. It is because of this frequent triad, saṅgha, gaṇa, puggala (= ekā bhikkhunī) that mahājana must here be taken as equivalent to gaṇa, group, in its technical and monastic meaning.?"
"Is it true, as is said, monks, that nuns got something in exchange … belonging to a company?"
The enlightened one, the lord, rebuked them, saying: “How, monks, can nuns get something in exchange … belonging to a company? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to a company, there is an offence of expiation involving forfeiture."
Bi-NP.8.2.1"> Whatever means: … nun is to be understood in this case.
For what was necessary (and) appointed for another thing, destined for another thing means: for what was given for another thing.
Belonging to a company means: it is for a group, not for an Order, not for one nun.
Should get something in exchange means: … see Bi-NP.6.2.1"> –Bi-NP.6.2.3">. Instead of belonging to an Order read belonging to a company … if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 9
Bi-NP.9.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns dwelling in cells belonging to a certain guild … see Bi-NP.8.1"> … “ … make use of it." And the nuns, although having themselves asked for what was necessary, yet having got medicine in exchange, made use of it. Then that guild, having found out … see Bi-NP.8.1">. After belonging to a company insert (and) that they themselves asked for … “ … this rule of training:
"Whatever nun should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to a company, (and) that she herself asked for, there is an offence of expiation involving forfeiture."
Bi-NP.9.2.1"> Whatever means: … nun is to be understood in this case.
For what was necessary (and) appointed for another thing, destined for another thing … Belonging to a company … That she herself asked for means: oneself having asked for.
Should get something in exchange means: … see Bi-NP.6.2.1"> –Bi-NP.6.2.3">. Instead of belonging to an Order read belonging to a company, (and) that she herself asked for
… if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 10
Bi-NP.10.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā was very learned, she was a repeater, she was wise, she was skilled in giving dhamma-talk. Many people visited the nun Thullanandā. Now at that time the nun Thullanandā’s cell was falling to pieces.udriyati. People spoke thus to the nun Thullanandā: “Why is this cell of yours, lady, falling to pieces?"
"Sirs, there are neither benefactors, nor are there workmen."
Then these people, having made a voluntary collection for the nun Thullanandā’s cell, gave what was necessary to the nun Thullanandā. And the nun Thullanandā, although having herself asked for what was necessary, yet having got medicine in exchange, made use of it. The people, having found out … spread it about, saying: “How can the lady Thullanandā get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to an individual, (and) that she herself asked for?" …
"Is it true, as is said, monks, that the nun Thullanandā … (and) that she herself asked for?"
"It is true, lord."
The enlightened one, the lord rebuked them, saying:
"How, monks, can the nun Thullanandā … (and) that she herself asked for? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to an individual, (and) that she herself asked for, there is an offence of expiation involving forfeiture."
Bi-NP.10.2.1"> Whatever means: … nun is to be understood in this case.
For what was necessary (and) appointed for another thing, destined for another thing … Belonging to an individual means: it is for one nun, not for an Order, not for a group.
That she herself asked for means: oneself having asked for.
Should get something in exchange means: … as above, Bi-NP.6.2.1">; read constantly belonging to an individual, (and) that she herself asked for
… if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 11
Bi-NP.11.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā was very learned, she was a repeater, she was wise, she was skilled in giving dhamma-talk.As in Bhikkhus Nissaggiya Pācittiya 10">, Bu-Pc.33">. Cf. Pasenadi’s interview with the nun Khemā at SN.iv.374. Then King Pasenadi of Kosala having, in the cold weather, put on a costly woollen garment, approached the nun Thullanandā; having approached, having greeted the nun Thullanandā, he sat down at a respectful distance. As he was sitting down at a respectful distance, the nun Thullanandā roused … gladdened King Pasenadi of Kosala with dhamma-talk. Then King Pasenadi of Kosala, having been roused … gladdened with dhamma-talk by the nun Thullanandā, spoke thus to the nun Thullanandā: “Do let me know, lady, what would be of use (to you)."Cf. = for same expression.
"If, Sire, you are desirous of giving (something) to me, give me this woollen garment."
Then King Pasenadi of Kosala, having given the woollen garment to the nun Thullanandā, having risen from his seat, having greeted the nun Thullanandā, departed keeping his right side towards her. People looked down upon, criticised, spread it about, saying:
"These nuns have great desires, they are not contented. How can they ask the king for a woollen garment?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā ask the king for a woollen garment?" …
"Is it true, as is said, monks, that the nun Thullanandā asked the king for a woollen garment?"
"It is true, lord."
The enlightened one, the lord rebuked them, saying:
"How, monks, can the nun Thullanandā ask the king for a woollen garment? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"If a nun is bargaining forcetāpentiyā, explained in Old Commentary, as viññāpentiyā, asking for, as at Vin.3.246"> (). Cetāpeti is usually “to get in exchange," see BD.2.54f., , and above Bhikkhus Nissaggiya Pācittiya 7"> –Bhikkhus Nissaggiya Pācittiya 10">. Here Thullanandā certainly gets the cloth in exchange for her teaching. But, since for us, “to get in exchange “usually means the changing hands of tangible objects, I have thought it best, in order to avoid this implication, to use “to bargain." Moreover, cetāpeti is not really synonymous with viññāpeti, although it may be said to contain, as does “to bargain," this meaning. a heavy cloth,garupāvuraṇa. she may bargain for one (worth) at most four “bronzes."kaṃsa. As states, Ancient Coins and Measures of Ceylon, p.7, this “as a measure of value is only found in this passage." Here, according to the Old Commentary, four “bronzes" are worth sixteen kahāpaṇas; and so, as Buddhaghosa says, Vin-a.919, “here a kaṃsa is (worth) four kahāpaṇas"; and cf. Kankhāvitaraṇī (Simon Hewavitarne Bequest), p.172, and Moggallāna, Abhidhānappadīpikā 905. The value being so small, Rhys Davids is against the notion that the kaṃsa was a bronze or brass cup, plate or vessel. It may possibly have been a bronze weight such as those used until recently in Burma. There is no commentarial support for Childers’ view that kaṃsa is “a coin," or for Böhtlingroth’s that it is an equivalent of āḍhaka (Pali, āḷhaka). If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture."
Bi-NP.11.2.1"> A heavy cloth means: whatever is a cloth for the cold weather.
Is bargaining for means: is asking for.
She may bargain for one (worth) at most four “bronzes" means: she may bargain for one worth sixteen kahāpaṇas.
If she should bargain for one (worth) more than that means: if she asks for one (worth) more than that, in the request there is an offence of wrong-doing. It is to be forfeited on acquisition. It should be forfeited to an Order or to a group or to one nun. And thus, monks, should it be forfeited: ‘Ladies, this heavy cloth (worth) at most more than four “bronzes," bargained for by me, is to be forfeited. I forfeit it to the Order’ … “ … the Order should give back … let them give back … I will give back this (heavy cloth) to the lady."
Bi-NP.11.2.2"> If she thinks that it is (worth) more when it is (worth) more than four “bronzes" (and) bargains for it, there is an offence of expiation involving forfeiture. If she is in doubt as to whether it is (worth) more than four “bronzes" … If she thinks that it is (worth) less when it is (worth) more than four “bronzes" (and) bargains for it, there is an offence of expiation involving forfeiture. If she thinks that it is (worth) more when it is (worth) less than four “bronzes," there is an offence of wrong-doing. If she is in doubt as to whether it is (worth) less than four “bronzes," there is an offence of wrong-doing. If she thinks that it is (worth) less when it is (worth) less than four “bronzes," there is no offence.
Bi-NP.11.2.3"> There is no offence if she bargains for one (worth) at most four “bronzes"; if she bargains for one (worth) at most less than four “bronzes"; if they belong to relations; if they are offered; if it is for another; if it is by means of her own property; if she bargains for something of small value while (the other person) desires to bargain for something costlyCf. Vin.3.217"> () and where cetāpeti is in sense of “to get in exchange" rather than “to bargain."; if she is mad, if she is the first wrong-doer.
Nuns’ Forfeiture (Nissaggiya) 12
Bi-NP.12.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā was very learned … see Bi-NP.11.1">. Instead of in the cold weather read in the hot weather; instead of woollen garment read linen garment … “ … this rule of training:
“If a nun is bargaining for a light cloth,lahupāvuraṇa. she may bargain for one (worth) at most two and a half ‘bronzes.’ If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture."
Bi-NP.12.2.1"> Light cloth means: whatever is a cloth for the hot weather.
Is bargaining for means: is asking for.
She may bargain for one (worth) at most two and a half “bronzes" means: she may bargain for one worth ten kahāpaṇas.
If she should bargain for one (worth) more than that means: … see Bi-NP.11.2">. Read a light cloth (worth) at most more than two and a half “bronzes," more than two and a half “bronzes," less than two and a half “bronzes" … there is no offence.
Bi-NP.12.2.2"> There is no offence if she bargains for one (worth) at most two and a half “bronzes"; if she bargains for one (worth) at most less than two and a half “bronzes"; … if she is the first wrong-doer.
Bi-NP.12.3.1"> Recited, ladies, are the thirty rulesBuddhaghosa at Vin-a.919 says that eighteen (Nissaggiya Pācittiya) rules of training are laid down for both sides, that is for monks and nuns alike. As these have appeared already in the Mahāvibhaṅga, only twelve additional ones need to be included in the Bhikkhunī-Pātimokkha to bring the total of Nissaggiyas for nuns up to thirty. See BD.3, Introduction, p.xxxvii. for offences of expiation involving forfeiture. Concerning them, I ask the ladies: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter? The ladies are quite pure in this matter; therefore are they silent. Thus do I understand this.
Told are the thirty offences of expiation involving forfeiture