Vinaya Pitaka - Monastic Rules
Bhikkhuni Vibhanga - Pācittiyas - Offences Involving Confession
Nuns’ Expiation (Pācittiya) 1
Bi-Pc.1.1.1"> These hundred and sixty-six matters, ladies, that are offences of expiation 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 time the Order of nuns was offered garlic by a certain lay-follower,Ja.no.136 (Ja.1.474) is based on this story. saying: “If these ladies need garlic, I (can supply them) with garlic."Cf. Vin.3.244"> (). And the keeper of the field was instructed (with the words): “If the nuns come, give two or three bundlesbhaṇḍike, explained at Vin-a.919 that this is a synonym for poṭṭalike sampuṇṇamiñjānaṃ. As poṭṭalika (several variant readings) appears to mean a kind of grass, perhaps the phrase here stands for “two or three leaves from full bulbs." At Ja.1.474 the reading is gaṇḍikā, a stalk or stick. At Vin-a.920 it is said “So too is this bhaṇḍikalasuṇa (garlic in the bundle), it is not one, two (or) three bulbs (miñjaka)." Miñjā, according to , Pali Literature und Sprache, § 9 = majjā (pith, sap); a-miñjaka, according to Critical Pali Dictionary is “without tuber." But onions, garlic and leeks are bulbous plants. It seems that the nuns were to be given the garlic done up into bundles, rather than the bulbous parts themselves. to each nun." Now at that time there was a festival in Sāvatthī; the garlic was used up as soon as it was brought in.See Pali-English Dictionary under yathābhataṃ. Ja.1.475 makes out that the nuns went to the lay-follower’s house where the garlic had been brought from the field. This would explain his injunction to them to go to the field. The nuns, having approached that lay-follower, spoke thus: “Sir, we have need of garlic." He said: “There is none, ladies; the garlic is used up as soon as it is brought in; go to the field." The nun Thullanandā, having gone to the field, not knowing moderation, had much garlic taken away. The keeper of the field looked down upon, criticised, spread it about, saying: “How can these nuns, not knowing moderation, have much garlic taken away?" Nuns heard that keeper of the field who … spread it about. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, not knowing moderation, have much garlic taken away?" …
"Is it true, as is said, monks, that the nun Thullanandā, not knowing moderation, had much garlic taken away?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā, not knowing moderation, have much garlic taken away? It is not, monks, for pleasing those who are not (yet) pleased … " and having given reasoned talk, he addressed the monks, saying:
"Formerly, monks, the nun Thullanandā was the wife of a certain brahmin and there were three daughters, Nandā, Nandavatī, Sundarīnandā.Cf. Vin.4.211"> where these appear as the sisters of Thullanandā. Then, monks, that brahmin, having passed away, was born in the womb of a certain goosehaṃsa, or swan; “mallard" at Jātaka translation 1.293. and his feathers were made all of gold. He gave a feather one by one to these. Then, monks, the nun Thullanandā, saying: ‘This goose is giving us a feather one by one,’ having taken hold of that king of the geese, plucked him. His feathers, on growing again, turned out white. So at that time, monks, the nun Thullanandā lost the gold through too much greed; now she will lose the garlic."
"One should be pleased with what is received,
for too much greed is bad.
By taking hold of the king of the geese,
one may lose the gold."
Then the lord having in many a figure rebuked the nun Thullanandā for her difficulty in maintaining herself … " … And thus, monks, the nuns should set forth this rule of training:
“Whatever nun should eat garlic, there is an offence of expiation."Ja.1.476 points out that this prohibition, affecting all the nuns, is due to Thullanandā’s greed. At Vin.2.140"> it is made a dukkaṭa offence for monks to eat garlic; nor should Jain monks accept it (Āyāraṃgasutta 2 1, 8.13).
Bi-Pc.1.2.1"> Whatever means: … nun is to be understood in this case.
Garlic means: it is called the Magadha (plant).Vin-a.920 says that māgadhaka means that here it is a synonym for “garlic," for it is the garlic grown in the kingdom of Magadha.
If she says, ‘I will eat,’ and accepts, there is an offence of wrong-doing. For every mouthful there is an offence of expiation.
Bi-Pc.1.2.2"> If she thinks that it is garlic when it is garlic (and) eats, there is an offence of expiation. If she is in doubt as to whether it is garlic … If she thinks that it is not garlic when it is garlic (and) eats, there is an offence of expiation. If she thinks that it is garlic when it is not garlic (and) eats, there is an offence of wrong-doing. If she is in doubt as to whether it is not garlic (and) eats, there is an offence of wrong-doing. If she thinks that it is not garlic when it is not garlic (and) eats, there is no offence.
Bi-Pc.1.2.3"> There is no offence if it is an onion, if it is a beetroot,bhañjanaka. This, as a vegetable, is not given in Pali-English Dictionary. “Beetroot" is guess-work, based on remark at Vin-a.920 that it is red in colour. This, however, may suggest radish. Vin-a.920 also says that it has two bulbs (miñja); in this Vin-a. resembles other early commentaries, which it cites. if it is yellow myrobalan,harītaka. According to Pali-English Dictionary this is Terminalia citrina or chebula. Vin-a.920 says that it is the colour of vegetables (or greens) and has three “bulbs," or, according to another early commentary, one. Atthasālinī 320 uses harīṭaka in definition of kasāva, an astringent decoction made from plants. At Vin.1.201"> the fruit is allowed as a medicine. if it is bow-garlic,cāpalasuṇa. Vin-a.920 says it has no bulb but only sprouts; cf. the bulbless onion, Allium fistulosum, grown for its leafy tops; and cf. another botanical name, cāpa-paṭa (Sanskrit), the tree Buchanania lalifolia. if it is in a concoction of broth,This and the two following occur at Vin.4.110">. They could contain the Magadha garlic. in a concoction of meat, in a concoction of oil; if it is in a saladsāḷave. Vin-a.920 says there is no offence if it is in a “hot" salad, or salad of jujube-fruits and so on, badarasāḷavādīsu, or if it is among astringent vegetables, ambilasākādīsu. Cf. BD.2.316, n.2">; Vin-a.817; Atthasālinī 320.; if it is in a tit-bituttaribhaṅga, or dainties; cf. BD.1.275, n.5">.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 2
Bi-Pc.2.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns, haying removed the hair of the body, bathed naked together with prostitutes at the same ford of the river Aciravatī.Cf. Vin.1.293">; Vin.4.278">. The prostitutes … spread it about, saying: “How can these nuns remove the hair of the body, like women householders who enjoy pleasures of the senses?" Nuns heard these prostitutes who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns remove the hair of the body?" …
"Is it true, as is said, monks, that the group of six nuns remove the hair of the body?"
"It is true, lord."
The enlightened one, the lord, rebuked them saying:
"How, monks, can the group of six nuns remove the hair of the body? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should remove the hair of the body, there is an offence of expiation."
Bi-Pc.2.2.1"> Whatever means: … nun is to be understood in this case.
Hair of the body means: under both armpits and on the private parts.
Should remove means: if she removes one hair, there is an offence of expiation. If she removes many hairs, there is an offence of expiation.
There is no offence if it is because of illness, if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 3
Bi-Pc.3.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time two nuns, tormented by dissatisfaction, having entered an inner room, slapped with the palms of the hands. Nuns, having run up at the sound of this noise, spoke thus to these nuns: “Why do you, ladies, misbehave with a man?" Saying: “Ladies, we are not misbehaving with a man," they told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can these nuns slap with the palms of the hands?" …
"Is it true, as is said, monks, that nuns slapped with the palms of the hands?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns slap with the palms of the hands? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
“In slapping with the palms of the hands, there is an offence of expiation."On these “brief Pācittiyas" (cf. also the next), see BD.2, Introduction, p.xxxiv.
Bi-Pc.3.2.1"> Slapping with the palms of the hands means: if she, enjoying the contact, gives a blow to the private parts even with a lotus leaf,Cf. the same expression at Vin.4.146"> in definition of “should give a blow," and at Vin.4.147"> in definition of “should raise the palm of the hand." there is an offence of expiation.
There is no offence if it is because of illness, if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 4
Bi-Pc.4.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain woman who had formerly been a king’s concubine, had gone forth among the nuns. A certain nun, tormented by dissatisfaction, approached this nun, and having approached, she spoke thus to this nun: “The king, lady, constantly came to see you. How did you manage?"
"By means of an application of lac, lady."
"What is this application of lac, lady?"
Then this nun showed an application of lac to that nun. Then that nun, having taken the application of lac, having forgotten to wash it, put it to one side. The nuns, having seen it surrounded by flies, spoke thus: “Whose doing is this?" She spoke thus: “It is my doing." Those who were modest nuns … spread it about, saying: “How can a nun take an application of lac?" …
"Is it true, as is said, monks, that a nun took an application of lac?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun take an application of lac? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
“In an application of lac, there is an offence of expiation."
Bi-Pc.4.2.1"> Application of lac means: it is made of lac, made of wood, made of flour, made of clay.
Should takeNote that a word is here defined which does not come into the rule, and that this, as it stands, is one of the “brief Pācittiyas." means: if she, enjoying the contact, makes even a lotus-leaf enter the private parts, there is an offence of expiation.
There is no offence if it is because of illness, if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 5
Bi-Pc.5.1.1"> … among the Sakyans at Kapilavatthu in the Banyan monastery. Then Mahāpajāpatī the Gotamid approached the lord; having approached, having greeted the lord, she stood to windward, saying: “Lord, the women smell nasty." Then the lord, saying: “Then let the nuns take an ablution with water," roused … delighted Mahāpajāpatī the Gotamid with dhamma-talk. Then Mahāpajāpatī the Gotamid, having been roused … delighted with dhamma-talk by the lord, having greeted the lord, departed keeping her right side towards him. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “I allow, monks, an ablution with water for the nuns."
Bi-Pc.5.1.2"> Now at that time a certain nun, saying: “An ablution with water is allowed by the lord," taking a very deep ablution with water, got a sore on her private parts. Then this nun told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can this nun take a very deep ablution with water?" …
"Is it true, as is said, monks, that a nun took a very deep ablution with water?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun take a very deep ablution with water? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
“If a nun is taking an ablution with water, she may take at most (a measure of) two finger-joints. For whoever exceeds this, there is an offence of expiation."
Bi-Pc.5.2.1"> Ablution with water means: it is called washing the private parts.
She may take at most (a measure of) two finger-joints means: she may take at most (a measure of) two joints of two fingers.
For whoever exceeds this means: if she, enjoying the contact, exceeds by even a hair’s breadth, there is an offence of expiation.
Bi-Pc.5.2.2"> If she thinks that it is more when it is more than (a measure of) two finger-joints (and) takes it,I.e., the ablution. there is an offence of expiation. If she is in doubt as to whether it is more than (a measure of) two finger-joints … If she thinks that it is less when it is more than (a measure of) two finger-joints (and) takes it, there is an offence of expiation. If she thinks that is is more when it is less than (a measure of) two finger-joints, there is an offence of wrong-doing. If she is in doubt as to whether it is less than (a measure of) two finger-joints, there is an offence of wrong-doing. If she thinks that it is less when it is less than (a measure of) two finger-joints, there is no offence.
Bi-Pc.5.2.3"> There is no offence if she takes at most (a measure of) two finger-joints; if she takes less than at most (a measure of) two finger-joints; if it is because of illness; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 6
Bi-Pc.6.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time Ārohanta, a chief minister,Mentioned, I think, nowhere but here. had gone forth among the monks (and) his former wife had gone forth among the nuns. Now at that time that monk participated in a meal in the presence of that nun. Then that nun enticedaccāvadati; in sense of “to talk down," at Vin.4.224">. Here, according to Vin-a.922, she spoke to him as though they were still leading the household life, saying that she used to stand close to him thus while he ate. Note that nuns had access to the monks quarters. that monk, standing near him with drinking water and with a fan as he was eating.bhuñjati is the verb used for partaking of soft foods, those which constitute the five kinds of meals (see Vin.4.83">) referred to below. To stand close to a monk eating solid food is a dukkaṭa offence (below). Then that monk upbraided that nun, saying: “Do not, sister, do this, it is not allowable."
"Formerly you did this and that to me, now you do not put up with this much," and having thrown down the drinking cup on his head, she struck him with the fan. Those who were modest nuns … spread it about, saying:
"How can this nun strike a monk?’ …
"Is it true, as is said, monks, that a nun struck a monk?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun strike a monk? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should stand with drinking water or with a fan close to a monk while he is eating, there is an offence of expiation."
Bi-Pc.6.2.1"> Whatever means: … nun is to be understood in this case.
To a monk means: to one who is ordained.
Is eating means: is eating any one meal of the five (kinds of) meals.See Vin.4.83">.
Drinking water means: whatever is drinkable.For pāniya, drinking water, also has this meaning of a beverage. Vin-a.922 says that it may be pure water, or buttermilk, curds, milk and so on.
Fans means: whatever is a fan.vidhūpana … vījanī, Vin-a.922 saying, “even the corner of a robe." Vidhūpana allowed to monks at Vin.2.130">. Vv-a.147 calls it caturassavījanī, a four-cornered vījanī. Three kinds of vījanī allowed at Vin.2.130">, in addition to the “mosquito-fan," makasavījanī. Vinaya Texts iii.131f. translates as both fan and fly-whisk.
Should stand close means: if she stands within a reach of the hand, there is an offence of expiation.
Bi-Pc.6.2.2"> If she thinks that he is ordained when he is ordained (and) stands close with drinking water or with a fan, there is an offence of expiation. If she is in doubt as to whether he is ordained … If she thinks that he is not ordained when he is ordained … there is an offence of expiation. If she stands close having left a reach of the hand, there is an offence of wrong-doing. If she stands close while he is eating solid food, there is an offence of wrong-doing. If she stands close to one who is not ordained, there is an offence of wrong-doing. If she thinks that he is ordained when he is not ordained, there is an offence of wrong-doing. If she is in doubt as to whether he is not ordained, there is an offence of wrong-doing. If she thinks that he is not ordained when he is not ordained, there is an offence of wrong-doing.Cf. previous clause but two.
Bi-Pc.6.2.3"> There is no offence if she givesI.e., the curry or water to the monk to drink, or the fan for him to fan himself with, Vin-a.922.; if she causes (another) to give; if she commands one who is not ordainedVin-a.922, if she commands a novice to stand near a monk (and minister to him as he is eating), there is no offence.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 7
Bi-Pc.7.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns, having had raw grain asked for at harvest time, carried it towards the town. (Those) at the gateway, saying: “Ladies, give a portion," having obstructed (them) let (them) go. Then these nuns, having gone to a dwelling,Probably meaning a nunnery. told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can these nuns have raw grain asked for?" …
"Is it true, as is said, monks, that the nuns had raw grain asked for?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns have raw grain asked for? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having asked for raw grain or having had it asked for, or having roasted it or having caused it to be roasted, or having pounded it or having caused it to be pounded, or having cooked it or having caused it to be cooked, should eat it, there is an offence of expiation."
Bi-Pc.7.2.1"> Whatever means: … nun is to be understood in this case.
Raw grain means: rice, paddy, barley, wheat, millet, beans, rye.See BD.1.83, n.4">.
Having asked for means: oneself having asked for.
Having had asked for means: having caused another to ask for.
Having roasted means: oneself having roasted.
Having caused to be roasted means: having caused another to roast.
Having pounded means: … Having caused to be pounded means …
Having cooked means: … Having caused to be cooked means: having caused another to cook.
If she says, “I will eat it" (and) accepts it, there is an offence of wrong-doing. For every mouthful, there is an offence of expiation.
Bi-Pc.7.2.2"> There is no offence if it is because of illness, if she has pulsesaparaṇṇa, or vegetables, or prepared cereals; cf. below, . asked for; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 8
Bi-Pc.8.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain brahmin who earned (his keep) as a hireling of a king,nibbiṭṭharājabhaṭa. Cf. Snp.25. saying, “I will ask for wages as before," having washed his head, went along beside a nunnery to the royal court. A certain nun, having relieved herself in a receptacle, in throwing it away over a wall, let it fallāsumbhi. Cf. above, . on that brahmin’s head. Then that brahmin … spread it about, saying: “These shaven-headed strumpets are not true recluses.Cf. above, , below, . How can they let a pot fall on my head? I will set fire to their dwelling," and having taken up a fire-brand, he entered the dwelling. A certain lay follower as he was going out from the dwelling saw that brahmin who, having taken up the fire-brand, was entering the dwelling. Seeing him, he spoke thus to that brahmin: “Why do you, good sir, having taken up a fire-brand, enter the dwelling?"
"Good sir, these shaven-headed strumpets let a pot fall on my head. I will set fire to their dwelling."
"Go away, good brahmin, this is auspicious; you will receive a thousand, and this is (your) wage." Then that brahmin, having washed his head, having gone to the royal court, received a thousand, and this was the wage. Then that lay follower, having entered the dwelling, having told this matter to the nuns, scolded them. Those who were modest nuns … spread it about, saying: “How can these nuns throw out excrement over a wall?" …
Is it true, as is said, monks, that nuns threw out excrement over a wall?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … over a wall? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should throw out or should cause (another) to throw out excrement or urine or rubbish or remains of food over a wall or over a fence, there is an offence of expiation."
Bi-Pc.8.2.1"> Whatever means: … nun is to be understood in this case.
Excrement means: it is called faeces.
Urine means: it is called water.
Rubbish means: it is called sweepings.
Remains of food means: odd bits or bones or impure water.This list occurs at Vin.2.115">, monks there being forbidden to take these things out in their bowls, as though they were waste-tubs.
Wall means: there are three (kinds of) walls, a wall of bricks, a wall of stones, a wall of wood.
Fence means: there are three (kinds of) fences, a fence of bricks, a fence of stones, a fence of wood.
Over a wall means: beyond a wall.
Over a fence means: beyond a fence.
Should throw out means: if she herself throws out, there is an offence of expiation.
Should cause (another) to throw out means: if she commands another, there is an offence of expiation. When once commanded, if she throws out many times, there is an offence of expiation.
Bi-Pc.8.2.2"> There is no offence if she throws out having looked over; if she throws out into what is not a trackavalañje—i.e., presumably meaning into a place where no one is likely to pass, avalañja meaning “impassable, out of use" (Critical Pali Dictionary), and valañja, meaning a “track" (Pali-English Dictionary). Commentary is of no help.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 9
Bi-Pc.9.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain brahmin’s cornfield was beside a nunnery. The nuns threw out excrement and urine and rubbish and remains of food into the field. Then that brahmin … spread it about, saying: “How can the nuns despoil our cornfield?"Cf. Vin.4.47"> (). Nuns heard that brahmin who … spread it about. Those who were modest nuns … spread it about, saying: “How can nuns throw out excrement … and the remains of food on to the crops?"harita. Cf. Vin.4.48">. …
"Is it true, as is said, monks, that nuns threw out … on to the crops?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns throw out … on to the crops? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should throw out or should cause (another) to throw out excrement or urine or rubbish or the remains of food on to the crops, there is an offence of expiation."Cf. Bu-Sk.74">.
Bi-Pc.9.2.1"> Whatever means: … nun is to be understood in this case.
Excrement means: see Bi-Pc.8.2.1"> … or impure water.
Crops means: grain and pulsesaparaṇṇa. Cf. , above. This definition of “crops" = Vin.4.48">. planted as food for the use of human beings.
Should throw out means: if she herself throws out, there is an offence of expiation.
Should cause (another) to throw out means: … see Bi-Pc.8.2.1"> … offence of expiation.
Bi-Pc.9.2.2"> If she thinks that they are crops when they are crops (and) throws out or causes (another) to throw out, there is an offence of expiation. If she is in doubt as to whether they are crops … If she thinks that they are not crops when they are crops … offence of expiation. If she thinks that they are crops when they are not crops, there is an offence of wrong-doing. If she is in doubt as to whether they are not crops, there is an offence of wrong-doing. If she thinks that they are not crops when they are not crops, there is no offence.
Bi-Pc.9.2.3"> There is no offence if she throws out having looked round; if she throws out on to the edges of a field; if she throws out having asked the owner (for permission) and having obtained the permissionāpucchitvā apalokelvā. Cf. above, .; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 10
Bi-Pc.10.1.1"> … in Rājagaha in the Bamboo Grove at the squirrels’ feeding-place. Now at that time there was a festival on a mountain-top in Rājagaha.Cf. Vin.4.85"> ( and note.) The group of six nuns went to see the festival on the mountain-top. People … spread it about saying: “How can nuns come to see dancing and singing and music, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can the group of six nuns go to see … music?" …
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the group of six nuns go to see … music? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should go to see dancing or singing or music, there is an offence of expiation."Made into a dukkaṭa for monks at Vin.2.108">.
Bi-Pc.10.2.1"> Whatever means: … nun is to be understood in this case.
Dancing means: whatever is dancing.Vin-a.925 says that if dancers and so on dance, or drunkards, and even peacocks, parrots and monkeys, all this is dancing.
Singing means: whatever is singing.Vin-a.925 says what is connected with the utter waning of the noble ones, or the singing on festive occasions, or the singing of dhamma-repeaters if they are monks lacking in restraint, all this is singing. Cf. Vin.2.108">.
Music means: whatever is music.This may be music got by playing on a thong or the string of a lute or the music of the pitcher-drum and even of the water-drum, Vin-a.925.
If she goes to see, there is an offence of wrong-doing. Standing where she sees or hears, there is an offence of expiation. If having left the region of sight, she sees or hears again, there is an offence of expiation. If she goes to see one or the other, there is an offence of wrong-doing. Standing where she sees or hears, there is an offence of expiation. If having left the region of sight, she sees or hears again, there is an offence of expiation.Cf. Vin.4.108"> ().
Bi-Pc.10.2.2"> There is no offence if, standing in a monastery, she sees or hears; if, having come to where nuns are resting or sitting down or lying down, they dance or sing or play music; if, going along a path, she sees or hears; if, having gone as there is something to be done,Vin-a.926 says that if she has gone for ticket-food, or because there is anything else to be done, there is no offence. she sees or hears; if there are accidents; if she is mad, if she is the first wrong-doer.
The First Division: that on garlic
Nuns’ Expiation (Pācittiya) 11
Bi-Pc.11.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a man, a relativeFact that he was a relative did not mitigate the offence. of a nun who was a pupil of Bhaddā Kāpilānī,Mentioned at Vin.4.227">, Vin.4.269">, Vin.4.290">, Vin.4.292">. set out from a village for Sāvatthī on some business. Then that nun stood together with and further talked with that man, the one with the other, in the dark of the night when there was no light. Those who were modest nuns … spread it about, saying: “How can this nun stand together with and further talk with a man, the one with the other, in the dark of the night when there is no light?" …
"Is it true, as is said, monks, that a nun … when there was no light?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun … when there was no light? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should stand together with or should talk withVin-a.926 “about worldly life." a man, the one with the other, in the dark of the night when there is no light, there is an offence of expiation."
Bi-Pc.11.2.1"> Whatever means: … nun is to be understood in this case.
In the dark of the night means: after the sun has gone down.Same phrase used in definition of atthaṃgate suriye, “after sunset," at Vin.4.55"> ().
When there is no light means: when it is dark.anāloke.
Man means: a human man, not a yakkha, not a departed one, not an animal; one who is learned, competent to stand, to talk.
Together with means: together.Cf. Vin.4.68"> ().
The one with the other means: there is a man as well as a nun.Cf. Vin.4.68"> ().
Should stand together with means: if she stands within a reach of a man’s hand, there is an offence of expiation.
Or should talk with means: if she talks, standing within a reach of a man’s hand, there is an offence of expiation. If she stands or talks, having left (the space of) a reach of the hand,Cf. Vin.4.95">. there is an offence of wrong-doing. If she stands together with or talks with a yakkha or a departed one or a eunuch or an animal in human form, there is an offence of wrong-doing.
Bi-Pc.11.2.2"> There is no offence if some learned friend comes to be (present); if she, not wishing for a private place, stands or talks thinking about something elseCf. Vin.4.69">, Vin.4.97"> (, BD.2.358f.) and , below.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 12
Bi-Pc.12.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a man, a relative of a nun who was a pupil of Bhaddā Kāpilānī,See above, , for references. set out from a village for Sāvatthī on some business. Then that nun, thinking: “It is forbidden by the lord to stand together with (or) talk with a man, the one with the other, in the dark of the night when there is no light,"Nuns’ Bi-Pc.11">. stood together with and talked with that very man, the one with the other, in a secluded place. Those who were modest nuns … Bi-Pc.11.1">. Instead of in the dark of the night when there is no light read in a secluded place … “ … this rule of training:
"Whatever nun should stand together with or should talk with a man, the one with the other, in a secluded place, there is an offence of expiation."
Bi-Pc.12.2.1"> Whatever means: … nun is to be understood in this case.,
A secluded place means: it is secluded by a wall built of wattle and daub or by a door or by a screen or by a screen wall or by a tree or by a pillar or by a sack or it is secluded by anything whatever.Cf. Vin.3.188">, Vin.3.192"> (, ).
Man means: a human man … Bi-Pc.11.2"> … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 13
Bi-Pc.13.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a man, a relative of a nun who was a pupil of Bhaddā Kāpilānī,See above, , for references. set out from a village for Sāvatthī on some business. Then that nun, thinking: “It is forbidden by the lord to stand together with (or) talk with a man, the one with the other, in a secluded place,"Nuns’ Bi-Pc.12">. stood together with and talked with that very man in an open place. Those who were modest nuns … Bi-Pc.11.1">. Instead of in the dark of the night when there is no light read in an open place … “ … this rule of training:
"Whatever nun should stand together with or should talk with a man, the one with the other, in an open place, there is an offence of expiation."
Bi-Pc.13.2.1"> Whatever means: … nun is to be understood in this case.
Open place means: what is not secluded by a wall built of wattle and daub … or by a sack or what is not secluded by anything whatever.
Man means: a human man … Bi-Pc.11.2"> … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 14
Bi-Pc.14.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, stood together with and talked with a man, the one with the other, on a carriage road and in a cul-de-sac and at cross-roads,These three words occur above, (Vin.4.176">) in definition of “among the houses." and she whispered in his earnikaṇṇikaṃ jappeti. and she dismissed the nun who was her companion. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā stand together with … at cross-roads, and whisper in his ear and dismiss the nun who is her companion?" …
"Is it true, as is said, monks, that the nun Thullanandā stood together with … and dismissed the nun who is her companion?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā stand together with … and dismiss the nun who is her companion? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should stand together with or should talk with a man, the one with the other, on a carriage road or in a cul-de-sac or at cross-roadsCuriously translated by , History of Pali Literature 1.74, in (12) “in the public street or cross roads where there are crows." or should whisper in his ear or should dismiss the nun who is her companion, there is an offence of expiation."
Bi-Pc.14.2.1"> Whatever means: … nun is to be understood in this case.
Carriage road means: it is called a carriage road.rathiyā nāma racchā vuccati. Racchā is a contracted form of rathiyā; it occurs at Vin.2.194">, Vin.3.151">; Ja.1.346, Ja.1.425, and in definition of rathikā, at Vin-a.886.
Cul-de-sac means: they depart by that (way) by which they entered.
Cross-roads means: it is called a place where four roads meet.siṅghāṭako nāma caccaraṃ vuccati. Cf. explanation of siṅghāṭaka at Vin-a.886, quoted above, . The word caccara occurs at Vin.3.151"> (); Mil.330; Ja.1.425.
Man means: a human man, not a yakkha, not a departed one, not an animal; one who is learned, competent to stand, to talk.= above, .
Together with means: together.= above, .
The one with the other means: there is a man as well as a nun.= above, .
Should stand together with means: … offence of expiation.= above, .
Or should talk with means: … offence of expiation.= above, .
Or should whisper in his ear means: if she talks close into a man’s ear,upakaṇṇake, or secretly; cf. Vin.2.99">, Vin.4.20"> (). there is an offence of expiation.
Or should dismiss the nun who is her companion means: if, desiring to indulge in bad habits, she thenpi, which Oldenberg says, Vin.4.367, “we ought to expunge." dismisses the nun who is her companion, there is an offence of wrong-doing.Cf. Vin.4.93"> () in definition of “should dismiss." In leaving the region of sight or the region of hearing, there is an offence of wrong-doing. When she has left, there, is an offence of expiation.Cf. Vin.4.93"> () in definition of “should dismiss." If she stands or talks, having left (the space of) a reach of the hand, there is an offence of wrong-doing.Cf. above, . If she stands together with or talks with a yakkha or a departed one or a eunuch or an animal in human form, there is an offence of wrong-doing.
Bi-Pc.14.2.2"> There is no offence if some learned friend comes to be (present); if, not wishing for a private place she stands or talks thinking about something elseCf. Vin.4.69">, Vin.4.97"> (, ), (above, ).; if, not wishing to indulge in bad habits, she dismisses the nun who is her companion if there is something to be doneCf. Vin.4.94"> (). Vin-a.927 says on the above passage, “if it is for conveying ticket-food or for putting in order something badly arranged in the dwelling-place."; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 15
Bi-Pc.15.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun frequented a certain family as a regular diner. Then that nun, having dressed in the morning, taking her bowl and robe, approached that family; having approached, having sat down on a seat, she departed without asking the owner (for permission). The family’s slave-woman, while sweeping the house, placed that seat inside a dish.This sounds odd, but we know little of the sizes of the dishes and vessels used. But if the āsana, the seat, defined below as “the place for sitting cross-legged," was only a rush- or padded-seat for sitting on on the floor, it could easily be mislaid in quite a moderate sized bowl. The people, not seeing that seat, spoke thus to that nun: “Lady, where is that seat?"
"I, sirs, did not see that seat."
Saying, “Lady, give back that seat," having scolded her, they stopped (her as) a regular diner. Then these people, searchingsodheti can also mean to clean. the house, having seen that seat inside the dish, having apologised to that nun, (re-) established her as a regular diner. Then that nun told this matter to the nuns. Those who were modest nuns … spread it about, saying:
"How can this nun, having approached families before a meal, having sat down on a seat, depart without asking the owner (for permission)?" …
"Is it true, as is said, monks, that a nun … the owner (for permission)?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun … depart without asking the owner (for permission)? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
“Whatever nun, having approached families before a meal, having sat down on a seat, should depart without asking the owner (for permission), there is an offence of expiation."
Bi-Pc.15.2.1"> Whatever means: … nun is to be understood in this case.
Before a meal means: from sunrise until midday.This is the reverse of the definition of “wrong time" (for eating) at Vin.4.86"> (). These two definitions together divide the day into two times for eating—the right and the wrong.
Family means: there are four (kinds of) families: a noble family, a brahmin family, a merchant family, a low-caste family.= Vin.3.184">, Vin.4.80">, Vin.4.177">.
Having approached means: having gone there.
A seat means: it is called a place for sitting cross-legged.pallaṅka must at some time have come to mean the thing sat upon, early on perhaps a simple mat. At Vin.1.192"> pallaṅka is among various things which if used gives rise to a dukkaṭa offence; while at Vin.2.280"> nuns incur a similar offence if they sit on one, a half-pallaṅka being “allowed" instead. This may mean, however, sitting half cross-legged—so as to give more room. At Vin.2.169"> a pallaṅka is allowed to be used by monks if the hair is destroyed (bhinditvā), while at Vin.4.299"> this same proviso (here chinditvā, cut out) turns the nuns’ offence of using a pallaṅka into no offence." It is defined here as “made by bringing (horse-) hair for it," but at DN-a.86 as “made having put figures of wild animals on the legs." See Dialogues of the Buddha 1.11, n.5 for some interesting remarks.
Having sat down means: having sat down on this.
Should depart without asking the owner (for permission) means: whatever man in that family is learned, without asking him (for permission but) in letting herself pass a place that is sheltered from the rain,anovassaka. Cf. deso anovassako at Vin.2.211">. Vin-a.927 says that in making the first foot cross (or pass), there is an offence of wrong-doing; in making the second foot cross, one of expiation. there is an offence of expiation.
Bi-Pc.15.2.2"> If she thinks that she has not asked (for permission) when she has not asked (for permission) and departs, there is an offence of expiation. If she is in doubt as to whether she has not asked (for permission) … If she thinks that she has asked (for permission) when she has not asked (for permission) … there is an offence of expiation. If it is not for a place for sitting cross-legged, there is an offence of wrong-doing. If she thinks that she has not asked (for permission) when she has asked (for permission), there is an offence of wrong-doing. If she is in doubt as to whether she has asked (for permission), there is an offence of wrong-doing. If she thinks that she has asked (for permission) when she has asked (for permission), there is no offence.
Bi-Pc.15.2.3"> There is no offence if she goes away asking (for permission); if it is one that is not movableasaṃhārime; presumably meaning that she can go away of her own accord if she has not been given a pallaṅka or other movable seat.; if she is ill; if there are accidentsVin-a.927 says that if they depart (pakkamanti, variant reading °ati) without asking (for permission) should a fire have broken out in the house or if there are thieves or similar misfortunes, there is no offence.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 16
Bi-Pc.16.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, having approached families after a meal, sat down onabhi- … abhi- may be intended to convey meaning of “loll" and “sprawl." a seat without having asked the owner (for permission) and moreover lay down on it. People, being shy of the nun Thullanandā, neither sat down on that seat nor lay down on it. The people … spread it about, saying: “How can the nun Thullanandā, having approached families after a meal, sit down on a seat without asking the owner (for permission) and moreover lie down on it?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā … and moreover lie down on it?" …
"Is it true, as is said, monks, that the nun Thullanandā … and moreover lay down on it?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … and moreover lie down on it? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having approached families after a meal, should sit down on or should lie down on a seat without asking the owner (for permission), there is an offence of expiation."
Bi-Pc.16.2.1"> Whatever means: … nun is to be understood in this case.
After a meal means: after midday has passed until the sun has set.
Family means: … See Bi-Pc.15.2.1">.
Having approached means: having gone there.See Bi-Pc.15.2.1">.
Without asking the owner (for permission) means: whatever man in that family is the owner, without asking him to give (permission).
A seat means: … .See Bi-Pc.15.2.1">.
Should sit down on means: if she sits down on it, there is an offence of expiation.
Should lie down on means: if she lies down on it, there is an offence of expiation.
Bi-Pc.16.2.2"> If she thinks that she has not asked (for permission) when she has not asked (for permission) and sits down on or lies down on (a seat), there is an offence of expiation. If she is in doubt as to whether she has not asked (for permission) … see Bi-Pc.15.2"> … there is no offence.
Bi-Pc.16.2.3"> There is no offence if she, asking (for permission), sits down on or lies down on a seat; if it is a permanently appointed (seat); if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 17
Bi-Pc.17.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time several nuns, going to Sāvatthī through the Kosalan districts, having arrived at a certain village in the evening, having approached a certain brahmin family, asked for accommodation.okāsaṃ yāciṃsu. Then that brahmin woman spoke thus to these nuns: “Wait, ladies, until the brahmin comes." The nuns, saying: “Until the brahmin comes!", having spread a sleeping-place, some sat down, others lay down. Then that brahmin having come during the night, spoke thus to that brahmin woman: “Who are these?"
"They are nuns, master."
Saying: “Throw out these shaven-headed strumpets,"Cf. , , above. he threw them out from the house. Then these nuns, having arrived in Sāvatthī, told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can these nuns, having approached families at the wrong time, having spread a sleeping-place without asking the owner (for permission), sit down on itHere and below abhinisīdati, abhinipajjati; above merely nisīdati, nipajjati. The stress of abhi- may mean, as in previous Pācittiya, to “loll" and “sprawl." and lie down on it?" …
"Is it true, as is said, monks, that nuns … lay down on it?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns, having approached families … lie down on it? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having approached families at the wrong time, having spread or having caused a sleeping- place to be spread without asking the owner (for permission), should sit down on it or should lie down on it, there is an offence of expiation."
Bi-Pc.17.2.1"> Whatever means: … nun is to be understood in this case.
Wrong time means: from sunset until sunrise.Cf. other definitions of “wrong time" at and above, .
Family means: … Having approached means: … Without asking the owner (for permission) means: … see Bi-Pc.16.2.2"> …
Sleeping-place means: even a spreading of leaves.Other definitions of “sleeping-place" at = , .
Having spread means: oneself having spread.
Having caused to be spread means: having caused another to spread.
Should sit down on means: Should lie down on means: …
Bi-Pc.17.2.2"> If she thinks that she has not asked (for permission) when she has not asked (for permission) and having spread or having caused a sleeping-place to be spread, she sits down on it or lies down on it, there is an offence of expiation. If she is in doubt as to whether she has not asked (for permission) … If she thinks that she lias asked (for permission) when she has not asked (for permission) … offence of expiation. If she thinks that she has not asked (for permission) when she has asked (for permission), there is an offence of wrong-doing. If she is in doubt as to whether she has asked (for permission), there is an offence of wrong-doing. If she thinks that she has asked (for permission) when she has asked (for permission), there is no offence.
Bi-Pc.17.2.3"> There is no offence if asking (for permission), having spread or having caused a sleeping-place to be spread, she sits down on it or lies down on it; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 18
Bi-Pc.18.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun who was the pupil of Bhaddā KāpilānīSee Bi-Ss.3">, Bi-Pc.11"> –Bi-Pc.13">. attended on Bhaddā Kāpilānī respectfully. Bhaddā Kāpilānī spoke thus to the nuns: “Ladies, this nun attends on me respectfully, I will give her this robe." Then that nun, because of a misapprehension,duggahitena. I think here it does not mean that the robe was taken wrongly, but what Bhaddā said. because of a misunderstanding,dūpadhāritena. saying: “Ladies, they say that I do not attend respectfully upon the lady, they do not say that she will give me a robe," made (someone) look down upon another. Those who were modest nuns … spread it about, saying: “How can this nun because of a misapprehension, because of a misunderstanding, make (someone) look down upon another?" …
"Is it true, as is said, monks, that a nun … made (someone) look down upon another?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun, because of a misapprehension, because of a misunderstanding, make (someone) look down upon another? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, because of a misapprehension, because of a misunderstanding, should make (someone) look down upon another, there is an offence of expiation."
Bi-Pc.18.2.1"> Whatever means: … nun is to be understood in this case.
Because of a misapprehension means: because it was apprehended in a different manner.
Because of a misunderstanding means: because it was understood in a different manner.
Another means: one who is ordained. If she makes (someone) look down upon (her), there is an offence of expiation.
Bi-Pc.18.2.2"> If she thinks that she is ordained when she is ordained (and) makes (someone) look down upon (her), there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … offence of expiation. If she makes (someone) look down upon one who is not ordained, 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.Surely should read anāpatti, no offence.
Bi-Pc.18.2.3"> There is no offence if she is mad, if she is the first wrong-doer.This Pācittiya is unique in the nuns’ group in having no more than these two regularly recurring instances where no offence is caused.
Nuns’ Expiation (Pācittiya) 19
Bi-Pc.19.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns, not seeing their own things, spoke thus to the nun CaṇḍakālīSee Bi-Ss.4">, Bi-Ss.10">, Bi-Ss.11">.: “Has the lady not seen our things?" The nun Caṇḍakālī … spread it about, saying:
"What, am I a thief then? What, am I just shameless? That these ladies, not seeing their own things, spoke thus to me: ‘Has the lady not seen our things?’ If indeed, ladies,sacā h’ayye. Oldenberg says, Vin.4.367, that this may be sace ahaṃ ayye, and refers us to Vin.1.88">, sacāca, with variant reading and interpretation given by Buddhaghosa, appearing at Vin.1.372. I take your things I am not a true recluse, I am falling away from the Brahma-life, I rise up in hell. But whoever speaks thus of me when it is not a fact, let her too be not a true recluse, let her fall away from the Brahma-life, let her rise up in hell."
Those who were modest nuns … spread it about, saying:
"How can the lady Caṇḍakālī curse herself as well as another with hell as well as with the Brahma-life?" …
"Is it true, as is said, monks, that the nun Caṇḍakālī cursed herself … with the Brahma-life?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Caṇḍakālī curse herself as well as another with hell as well as with the Brahma-life? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should curse herself or another with hell or with the Brahma-life, there is an offence of expiation."
Bi-Pc.19.2.1"> Whatever means: … nun is to be understood in this case.
Herself means: herself (individually).attānan ti paccattaṃ = below, . This explanation will have been necessary if in early Buddhist thought attā was prevalently held to stand for Ātman, transcendental self. But here it has no such reference, meaning simply a person, an individual, pacca- = paṭi- throwing back the emphasis away from Ātman on to an individual or particular self X, as contrasted with Y. Paccattaṃ at AN.i.156 is explained by sāmaṃ at AN-a.2.256.
Another means: one who is ordained.
If she curses with hell or with the Brahma-life, there is an offence of expiation.
Bi-Pc.19.2.2"> If she thinks that she is ordained when she is ordained (and) curses (her) with hell or with the Brahma-life, there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … offence of expiation. If she curses (her) with animal birth or with the realm of the departed or with human misfortune, there is an offence of wrong-doing. If she curses one who is not ordained, 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.This is the Sinhalese and Siamese reading. Oldenberg’s edition reads: “if she thinks that she is ordained … ," as in sentence but one before. Offence of wrong-doing “should probably read no offence."
Bi-Pc.19.2.3"> There is no offence if she is aiming at (explaining) the goal, if she is aiming at (explaining) a rule, if she is aiming at (explaining) the teachingVin.3.130"> (, and see n.2)= Vin.4.11"> ()= Vin.4.309"> (below, ).; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 20
Bi-Pc.20.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Caṇḍakalī, having quarrelled with the nuns, wept having struckvadhitvā, also meaning to punish. herself again and again. Those who were modest nuns … spread it about, saying: “How can the lady Caṇḍakalī weep, having struck herself again and again?" …
"Is it true, as is said, monks, that the nun Caṇḍakalī wept, having struck herself again and again?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Caṇḍakalī weep, having struck herself again and again? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should weep, having struck herself again and again, there is an offence of expiation."
Bi-Pc.20.2.1"> Whatever means: … nun is to be understood in this case.
Herself means: herself (individually).See above, .
If she weeps, having struck herself again and again, there is an offence of expiation. If she strikes, (but) does not weep, there is an offence of wrong-doing. If she weeps, (but) does not strike, there is an offence of wrong-doing.
Bi-Pc.20.2.2"> There is no offence if, smitten by loss of relations or by loss of possessionsbhoga, usually translated in this sequence as “wealth," must here refer either to the nun’s own few possessions or to her relatives’ wealth. or by loss of health,Here three misfortunes or losses, vyasana, occur; five are given at AN.iii.147, DN.iii.235, where it is said that of these five, three (those mentioned above) do not cause beings to arise after death in painful states, while the other two do. she weeps (but) does not strike; if she is mad, if she is the first wrong-doer.
The Second Division: that on the dark
Nuns’ Expiation (Pācittiya) 21
Bi-Pc.21.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time several nuns bathed naked with prostitutes at the same ford of the river Aciravatī.Cf. Vin.1.293"> and above, . Other regulations as to the foods to be used by nuns when bathing given at Vin.2.280">. The prostitutes made fun of the nuns, saying: “Why in the world, ladies, is the Brahma-life led by you when you are young? Surely the pleasures of the senses should be enjoyed. When you are old, then you can lead the Brahma-life; thus will both extremes be experiencedpariggahita, literally taken up. by you." The nuns, being made fun of by these prostitutes, became ashamed.At Vin.1.293"> this is the story said to have been told by Visākhā to the lord when she was asking him to confer the eight boons, and of which the giving of bathing cloths for the nuns was the last. Then these nuns, having gone to a dwelling, told this matter to the nuns. The nuns told this matter to the monks. The monks told this matter to the lord. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:
"Because of this, monks, I will lay down a rule of training for nuns founded on ten reasons: for the excellence of the Order … for following the discipline.See BD.1.37f.; , , . And thus, monks, the nuns should set forth this rule of training:
"Whatever nun should bathe naked, there is an offence of expiation."
Bi-Pc.21.2.1"> Whatever means: … nun is to be understood in this case.
Should bathe naked means: if she bathes not clothed, not dressed,nivattha and pāruta, the words used above, are also those that together cover the putting on of the three robes; see BD.2.32, n.2, n.3">. there is an offence of expiation.
Bi-Pc.21.2.2"> There is no offence if she is one whose robe is stolenThese words are defined (for monks) at —i.e., in Monks’ Bhikkhus Nissaggiya Pācittiya 6"> which, as is to be gathered from Vin-a.919, holds good for nuns as well as for monks. or if she is one whose robe is destroyedSee previous note.; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 22
Bi-Pc.22.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time bathing cloths for the nuns were allowed by the lord.At Vin.1.294">. The giving of bathing cloths for the Order of nuns was the last of the eight boons which Visakha asked the lord to confer on her. The bathing cloth was the fifth robe to be pointed out to a nun at her ordination, Vin.2.272">. The group of six nuns, saying: “Bathing cloths are allowed by the lord," wore bathing cloths that were not of a (proper) measure; they went about trailing (these) in front as well as behind.Cf. above, . Those who were modest nuns … spread it about, saying: “How can the group of six nuns wear bathing cloths that are not of a (proper) measure?" …
"Is it true, as is said, monks, that the group of six nuns wear bathing cloths that are not of a (proper) measure?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the group of six nuns wear bathing cloths that are not of a (proper) measure? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"When a bathing cloth is being made for a nun, it must be made to a (proper) measure. This is the (proper) measure here: in length four spans according to the accepted span, in width two spans. For her who exceeds this (measure), there is an offence of expiation involving cutting down."Cf. Monks’ Bu-Pc.87">, Bu-Pc.89">, Bu-Pc.90">, Bu-Pc.91">.
Bi-Pc.22.2.1"> Bathing cloth means: dressed inHere is another example of a garment to which nivattha refers; see BD.2.32, n.2">. which, she bathes.
Is being made means: making or causing to be made.= Vin.3.226">, Vin.4.168">, Vin.4.171">.
It must be made to a (proper) measure. This is the (proper) measure here: in length four spans according to the accepted span, in width two spans means: if she makes it or causes it to be made exceeding this (measure), in the business there is an offence of wrong-doing; having cut it down on acquisition, an offence of expiation is to be confessed.
If what was incompletely executed by herself she has finished by herself, there is an offence of expiation. If she makes others finish what was incompletely executed by herself … If what was incompletely executed by others she has finished by herself … If she makes others finish what was incompletely executed by others, there is an offence of expiation. If she makes it or causes it to be made for another, there is an offence of wrong-doing. If, having acquired what was made for another, she makes use of it, there is an offence of wrong-doing.= Vin.3.225">, Vin.4.167">, Vin.4.169">, Vin.4.170">, Vin.4.171">.
Bi-Pc.22.2.2"> There is no offence if she makes it to the (proper) measure; if she makes it to less than the (proper) measure; if having acquired what was made for another (but) exceeding the (proper) measure, having cut it down, she makes use of it; if she makes a canopy or a ground-covering or a screen-wall or a mattress or a squatting-mat; if she is mad, if she is the first wrong-doer.= Vin.4.171">.
Nuns’ Expiation (Pācittiya) 23
Bi-Pc.23.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun’s robe of costly robe-cloth was badly made, badly sewn. The nun Thullanandā spoke thus to that nun: “Lady, this robe-cloth of yours is lovely, but the robe is badly made, badly sewn."
"If I unsew it, lady, will you sew it?"
"Yes, lady, I will sew it."
Then that nun, having unsewn that robe, gave it to the nun Thullanandā. The nun Thullanandā, thinking: “I will sew it, I will sew it," neither sewed it nor made an effortussukkaṃ karoti, or “to find energy." Cf. below, , . to get it sewn. Then that nun told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, having had a nun’s robe unsewn, neither sew it nor make an effort to get it sewn?" …
"Is it true, as is said, monks, that the Thullanandā, having had a nun’s robe unsewn, neither sewed it nor made an effort to get it sewn?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … nor make an effort to get it sewn? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having unsewn or having made (another) unsew a nun’s robe, if she is not afterwards prevented should neither sew it nor should make an effort to get it sewn, except on the fourth and fifth days, there is an offence of expiation."
Bi-Pc.23.2.1"> Whatever means: … nun is to be understood in this case.
A nun’s means: another nun’s.
Robe means: any one robe of the six (kinds of) robes.
Having unsewn means: herself having unsewn.
Having made (another) unsew means: having made another unsew.
If she is not afterwards prevented means: if there is not an obstacle.= below, .
Should neither sew means: should not herself sew.
Nor should make an effort to get it sewn means: should not command another.Cf. below, , .
Except on the fourth and fifth days means: having excluded the fourth and fifth days. If she thinks, “I will neither sew it nor make an effort to get it sewn," in the mere throwing off of the responsibility, there is an offence of expiation.Cf. below, .
Bi-Pc.23.2.2"> If she thinks that she is ordained when she is ordained, having unsewn or having made (another) unsew a robe, and if she is not afterwards prevented, neither sews it nor makes an effort to get it sewn, except on the fourth and fifth days, there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … offence of expiation. If, having unsewn or having made (another) unsew another requisite … except on the fourth and fifth days, there is an offence of wrong-doing. If, having unsewn or made (another) unsew a robe or another requisite of one who is not ordained … except on the fourth and fifth days, 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-Pc.23.2.3"> There is no offence if there is an obstacleantarāya; ten are enumerated at Vin.1.112">, Vin.1.169">.; if, having looked about, she does not get the chanceOn analogy of Bi-Pc.34">, Bi-Pc.45"> below and following the Sinhalese version, I have adopted a different punctuation from that occurring in Oldenberg’s text of Bi-Pc.23">, hence altering the sense. Cf. also below, , .; if she, working,Taking the Sinhalese and Siamese karontī as against Oldenberg’s karontaṃ. lets the fourth and fifth days pass; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 24
Bi-Pc.24.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that timeCf. Monks’ Bu-NP.2 (). nuns, having entrusted robesMerely called cīvara here. The sikkhāpada makes it clear that the saṅghāti, outer cloak, is meant; Vin-a.652 says that this is the case with the monks’ cīvara mentioned in Bhikkhus Nissaggiya Pācittiya 2"> (). nuns, having entrusted robesMerely called cīvara here. The sikkhāpada makes it clear that the saṅghāti, outer cloak, is meant; Vin-a.652 says that this is the case with the monks’ cīvara mentioned in NP2">. At some time the nuns came to be allowed five robes, mentioned below. For these see BD.2, Introduction, p.xix. It is therefore quite possible to say here that the nuns went with “only" their inner and upper robes, if we think of these with the outer cloak as constituting the regular set of three robes, to which the other two were merely added as extras for the nuns. to the hands of (other) nuns, set out on a tour of the country with (only) the inner and the upper robes. Those robes, deposited for a long time, became soiled; nuns dried them in the sun. Nuns spoke thus to these nuns: “Ladies, whose are these robes that are soiled?" Then these nuns told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can nuns, having entrusted robes to the hands of (other) nuns, set out on a tour of the country with (only) the inner and the upper robes?" …
"Is it true, as is said, monks, that nuns … with (only) the inner and the upper robes?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … with (only) the inner and the upper robes? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should miss going about in an outer cloak for five days,pañcāhikaṃ, what consists of five days there is an offence of expiation."
Bi-Pc.24.2.1"> Whatever means: … nun is to be understood in this case.
Should miss going about in an outer cloak for five days means: if on the fifth day she neither dresses in nor puts on nor dries in the sun the five robes, (but) lets the fifth day pass, there is an offence of expiation.
Bi-Pc.24.2.2"> If she thinks that five days are passed when they are passed, there is an offence of expiation.Some material left out here. These clauses should state that the offence also depends on her not dressing in, putting on or drying the five robes. Vin-a.929 says that for each robe there is an offence, thus for the five (robes) there are five (offences). If she is in doubt as to whether five days are passed, there is an offence of expiation. If she thinks that five days are not passed when they are passed, there is an offence of expiation. If she thinks that five days are passed when they are not passed, there is an offence of wrong-doing. If she is in doubt as to whether five days are not passed, there is an offence of wrong-doing. If she thinks that five days are not passed when they are not passed, there is no offence.
Bi-Pc.24.2.3"> There is no offence if, on the fifth day, she dresses in or puts on or dries the five robes in the sun; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 25
Bi-Pc.25.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun having walked for alms, having spread out a damp robe,allacīvara. Cf. Ja.6.51. Alla can mean wet, moist, and also fresh, new. entered a dwelling-place. A certain nun, having put on that robe, entered a village for almsfood. She, having come out,This must refer to the first nun, meaning when she (later) came out of the dwelling-place. asked the nuns: “Ladies, have you not seen my robe?" The nuns told this matter to that nun. Then that nun … spread it about, saying:
"How can this nun, without asking (for permission) put on my robe?" Then this nun told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can this nun put on a nun’s robe without asking (for permission)?" …
"Is it true, as is said, monks, that a nun … without asking (for permission)?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can a nun … without asking (for permission)? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should wear a robe that should be handed back,cīvarasaṃkamanīyaṃ, explained at Vin-a.930 as paṭidātabbacīvara, a robe that should be restored, given back (to the rightful owner). there is an offence of expiation."
Bi-Pc.25.2.1"> Whatever means: … nun is to be understood in this case.
A robe that should be handed back means: if she dresses in or puts on any one robe of the five (kinds of) robes of one who is ordained, either if it was not given to her or without asking (permission) for it, there is an offence of expiation.
Bi-Pc.25.2.2"> If she thinks that she is ordained when she is ordained (and) wears a robe that should be handed back, there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … offence of expiation. If she wears a robe of one who is not ordained and that should be handed back, 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.Should doubtless read, “there is no offence."
Bi-Pc.25.2.3"> There is no offence if she gives it or, if asking (permission) for it, she dresses in it or puts it on; if she is one whose robe is stolen,Cf. above, . if she is one whose robe is destroyedCf. above, ; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 26
Bi-Pc.26.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the family who supported the nun Thullanandā spoke thus to the nun Thullanandā: “Lady, we will give robes for the Order of nuns." The nun Thullanandā saying: “You are very busy, there is much to be done," put an obstacle in the way.antarāyaṃ akāsi, as we might, say, “made an objection." Then that family’s house was burnt down. They … spread it about, saying: “How could the lady Thullanandā put an obstacle in the way of our gift of faith? We are down and out; all round,paribāhirā; the word also occurs at SN.i.126. Vin.2.140">. both as to property and as to merit." Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā put an obstacle in the way of a group’s receiving robes?"Note how the interest is shifted from the laypeople to the nuns. …
"Is it true, as is said, monks, that the nun Thullanandā put an obstacle in the way of a group’s receiving robes?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā put an obstacle in the way of a group’s receiving robes? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should put an obstacle in the way of a group’s receiving robes there is an offence of expiation.
Bi-Pc.26.2.1"> Whatever means: … nun is to be understood in this case.
A group means: it is called an Order of nuns.= below, . In the Vinaya, gaṇa is almost always a group of from one to four monks or nuns, while saṅgha is an Order—i.e., five or more monks or nuns. It is curious to find gaṇa and saṅgha identified, as above, but the wording of the introductory story appears to be responsible.
Robe means: any one robe of the six (kinds of) robes (including) the least one fit for assignment.= Vin.3.196">, Vin.3.210">, Vin.4.60">, Vin.4.122">, Vin.4.123">, etc.
Should put an obstacle in the way means: if, saying: “How can this robe be given?" she puts an obstacle in the way, there is an offence of expiation. If she puts an obstacle in the way of another requisite, there is an offence of wrong-doing. If she puts an obstacle in the way of a robe or of another requisite for several nunssambahula. With Old Commentary’s identification, above, of saṅgha and gaṇa, gaṇa a group, has moved from its normal second to the first place of that triad which is usually found as saṅgha gaṇa ekabhikkhunī (Order, group, one nun). The second place has therefore to be filled by another word: sambahula is the obvious choice, for in Vinaya it is often virtually a synonym for gaṇa. “One nun" follows next in its usual order and form. Cf. below, . or for one nun or for a woman who is not ordained, there is an offence of wrong-doing.
Bi-Pc.26.2.2"> There is no offence if she hinders having pointed out an advantageCf. below, .; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 27
Bi-Pc.27.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time robe-material had accrued to an Order of nuns not at a right time.See Nuns’ NP 2">, where also Thullanandā takes a hand in robe-distribution, and where robe- (material given) not at a right time is defined. Cf. also Monks’ Bu-NP.3">, where akālacīvara may be accepted by a monk. It is to be gathered from Vin-a.919 that the Monks’ NP 2">, where also Thullanandā takes a hand in robe-distribution, and where robe- (material given) not at a right time is defined. Cf. also Monks’ Bhikkhus NP 3">, where akālacīvara may be accepted by a monk. It is to be gathered from Vin-a.919 that the Monks’ hold good for nuns as well as for monks. Then that Order of nuns collected together wishing to distribute that robe-material. Now at that time the nuns who were pupils of the nun Thullanandā had gone out. The nun Thullanandā spoke thus to those nunsPresumably to those constituting the Order, for the pupils had not yet returned.: “Ladies, nuns are gone out; the robe-material should not be distributed yet," (and) she held back the division of the robe-material. Nuns, saying: “The robe-material should not be distributed yet," parted company. When the nuns who were pupils returned, the nun Thullanandā had that robe-material distributed. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā hold back a legally valid division of robe-material?" …
"Is it true, as is said, that the nun Thullanandā held back a legally valid division of robe-material?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā hold back a legally valid division of robe-material? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should hold back a legally valid division of robe-material, there is an offence of expiation."Cf. below, Bi-Pc.30">.
Bi-Pc.27.2.1"> Whatever means: … nun is to be understood in this case.
Legally valid division of robe-material means: a complete Order of nuns, having collected together, distributes it.“Pupils," not being fully ordained, did not rank as nuns with administrative powers, although they were called antevāsibhikkhuniyo. Therefore their absence from a ceremony would not invalidate it, as would the absence of a fully ordained nun.“Complete" (samagga) interpreted at Vin-a.792 as meaning “all come"; see , and note 7.
Should hold back means: if, saying: “How could one distribute this robe-material?"Oldenberg Vin.4.368, proposes to read idaṃ cīvaraṃ bhājiyeyya for text’s imaṃ cīvaraṃ bhājeyya. Sinhalese edition has idaṃ cīvaraṃ bhājeyya; Siamese edition same as text. she holds it back, there is an offence of expiation.
Bi-Pc.27.2.2"> If she thinks that it is legally valid when it is legally valid (and) holds (the division) back, there is an offence of expiation. If she is in doubt as to whether it is legally valid … offence of wrong-doing. If she thinks that it is not legally valid when it is legally valid … no offence. If she thinks that it is legally valid when it is not legally valid, there is an offence of wrong-doing. If she is in doubt as to whether it is not legally valid, there is an offence of wrong-doing. If she thinks that it is not legally valid when it is not legally valid, there is no offence.
Bi-Pc.27.2.3"> There is no offence if she holds it back having pointed out an advantage; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 28
Bi-Pc.28.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā gaveCf. below, . recluses’ robe-material to playersnaṭā, explained at Vin-a.931 as “those who play (or dance, nāṭenti) a pantomime (or dance, nāṭakaṃ)." This last is probably dance-drama. There was no hard-and-fast line in ancient India between dancing, acting and miming; all were needed together, with drumming, for the full production. At SN.iv.306f. players, nāṭa, are said by Gotama, as recorded, to arouse wrong states of mind in their audience, and to be reborn in the Hell of Laughter. and to dancersnāṭaka, explained at Vin-a.931 as those who dance (naccanti). Word occurs at Mil.331, translated as “play actor," and at Mil.191. and to female tumblerslaṅghikā, “those who do tumbling on bamboos and thongs," Vin-a.931. Laṅghakā (plural) occurs at Mil.34, Mil.191, Mil.331; Ja.2.142. and to female conjurorssokajjhāyikā. Vin-a.931 reads sokasāyikā, with variant readings as text and sokachāyi, and explains as “illusion-makers." Cf. Ja.6.580, explained thus here too, and with the further meaning of those who allay and dispel grief. and to drummers,kumbhathūṇikā, explained at Vin-a.931 as players with a small jar (ghaṭaka?). Word also occurs at Ja.5.506, Ja.6.580 (not explained) and DN.i.6; see Dialogues of the Buddha 1.8, n.4. DN-a.84 says that kumbhathūṇa is the noise of a pot striking a four-cornered trough, which explanation Dialogues of the Buddha 1.8, n.4 says is “obscure and probably corrupt." saying: “Do praise me in public."parisati. The players and the dancers and the tumblers and the conjurors and the drummers praised the nun Thullanandā in public, saying: “The lady Thullanandā is very learned, she is a repeater, she is wise, she is skilled in giving talk on dhamma.As in Nuns’ Bu-NP.10">, Bhikkhus Nissaggiya Pācittiya 10">Bu-NP.10">, , Bu-Pc.33">. Give for the lady, make for the lady." Those who were modest nuns … spread it about, saying:
“How can the lady Thullanandā give recluses’ robe-material to a householder?" …
"Is it true, as is said, monks, that the nun Thullanandā gave recluses’ robe-material to a householder?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā give recluses’ robe-material to a householder? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should give recluses’ robe-material to a householder or to a wanderer or to a female wanderer, there is an offence of expiation."
Bi-Pc.28.2.1"> Whatever means: … nun is to be understood in this case.
Householder means: he who inhabits a house.= Vin.3.212">, Vin.3.219">, Vin.3.259"> (, , ).
Wanderer means: excluding monk and novice, he who has reached (the stage of a) wanderer.= Vin.4.92"> () = below, , and cf. Vin.4.224">.
Female wanderer means: excluding nun and probationer and female novice, she who has reached (the stage of a) female wanderer.= Vin.4.92"> () = below, , and cf. Vin.4.224">.
Recluses’ robe-material means: it is called made allowable.kappakata. Cf. definition of “new (robe)" as akalakappa at Vin.4.120">. See BD.2.407, n.5, n.6">, and BD.2.409, n.5">. If she gives, there is an offence of expiation.
Bi-Pc.28.2.2"> There is no offence if she gives to (her) parents; if she gives for the time beingCf. BD.1.110, n.7">.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 29
Bi-Pc.29.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the family who supported the nun Thullanandā spoke thus to the nun Thullanandā: “If we, lady, are able, we will give robe-material for the Order of nuns." Now at that time nuns, having kept the rains-retreat, collected together wishing to distribute robe-material. The nun Thullanandā spoke thus to these nuns: “Wait, ladies, there is for the Order of nuns an expectation of robe-material." The nuns spoke thus to the nun Thullanandā: “Do go, lady, and find out about this robe-material." The nun Thullanandā approached that family; having approached she spoke thus to the people: “Sirs, do give robe-material for the Order of nuns." They said: “Lady, we are not able to give robe-material for the Order of nuns." The nun Thullanandā told this matter to the nuns. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, when an expectation of robe-material is not sure,dubbala, not strong, weak; uncertain, not sure, low or poor. let the robe-seasonCf. Vin.3.261"> (BD.2.152f.). pass?" …
"Is it true, as is said, monks, that the nun Thullanandā … let the robe-season pass?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … let the robe-season pass? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, when an expectation of robe-material is not sure, should let the robe-season pass, there is an offence of expiation."
Bi-Pc.29.2.1"> Whatever means: … nun is to be understood in this case.
When an expectation of robe-material is not sure means: if they say, “If we are able, we will give, we will make," (but their) word becomes broken.
Robe-season means: the last month of the rainy season when the kaṭhina cloth is not (formally) made, the five months when it is (formally) made.= definition of “time of giving robes" at Vin.4.74">, Vin.4.100"> (, ), and cf. Vin.3.204">.
Should let the robe-season pass means: if she lets pass the last day of the rainy season when the kaṭhina cloth is not (formally) made, there is an offence of expiation. If she lets the day pass for removing the kaṭhina (privileges),Cf. Vin.3.196"> ( and notes). there is an offence of expiation.
Bi-Pc.29.2.2"> If she thinks that the robe-material is not sure when it is not sure (and) lets the robe-season pass, there is an offence of expiation. If she is in doubt as to whether the robe-material is not sure … offence of wrong-doing. If she thinks that the robe-material is sureadubbala. when it is not sure … no offence. If she thinks that the robe-material is not sure when it is sure, there is an offence of wrong-doing. If she is in doubt as to whether the robe-material is sure, there is an offence of wrong-doing. If she thinks that the robe-material is sure when it is sure, there is no offence.
Bi-Pc.29.2.3"> There is no offence if she hinders having pointed out an advantage= above, .; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 30
Bi-Pc.30.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a dwelling-place had been erected by a certain lay-follower for the Order. He, at the festival for this dwelling-place, was desirous of giving robe-material at the wrong time for both the Orders. Now at that time the kaṭhina cloth for both the Orders was (formally) made. Then that lay-follower, having approached the Order,I.e., the Order of monks, as one gathers from the context. asked for the removal of the kaṭhina (privileges).See BD.2.5, n.3">, BD.2.6, n.5">. Here the removal must depend on the ground of the robes being settled, or on that of the general removal of the privileges by a whole Order. They told this matter to the lord. Then the lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:
"I allow you, monks, to remove the kaṭhina (privileges). And thus, monks, should the kaṭhina (privileges) be removed: The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, let the Order remove the kaṭhina (privileges). This is the motion. Honoured sirs, let the Order listen to me. The Order removes the kaṭhina (privileges). If the removal of the kaṭhina (privileges) is pleasing to the venerable ones, let them be silent. If it is not pleasing, they should speak. The kaṭhina (privileges) are removed by the Order, and it is right … So do I understand this.’"
Bi-Pc.30.1.2"> Then that lay-follower, having approached the Order of nuns, asked for the removal of the kaṭhina (privileges). The nun Thullanandā, thinking, “There will be robe-material for us," held back the removal of the kaṭhina (privileges). Then that lay-follower … spread it about, saying: “How can these nuns not give a removal of the kaṭhina (privileges) for us?" Nuns heard that lay-follower who … spread it about. Those who were modest nuns … spread it about, saying: “How can the nun Thullanandā hold back a legally valid removal of the kaṭhina (privileges)?" …
"Is it true, as is said, monks, that the nun Thullanandā held back a legally valid removal of the kaṭhina (privileges)?"
"It is true, lord “ … see Bi-Pc.27.1"> “ … this rule of training:
"Whatever nun should hold back a legally valid removal of the kaṭhina (privileges), there is an offence of expiation."
Bi-Pc.30.2.1"> Whatever means: … nun is to be understood in this case.
Legally valid removal of the kaṭhina (privileges) means a complete Order of nuns, having collected together, remove them.Cf. Bi-Pc.27.2.1">.
Should hold back means: if, saying: “How can this kaṭhina (privilege) be removed?" she holds it back, there is an offence of expiation.Cf. Bi-Pc.27.2.1">.
Bi-Pc.30.2.2"> If she thinks that it is legally valid when it is legally valid (and) holds it back … see Bi-Pc.27.2"> … if she is the first wrong-doer.
The Third Division: that on being naked
Nuns’ Expiation (Pācittiya) 31
Bi-Pc.31.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time two nuns sharedtuvaṭṭenti, explained at Vin-a.932 as to lie down on. one couch.At Vin.2.124"> it is made a dukkaṭa offence for monks to share one couch. At Vin.2.10"> one of the bad habits indulged in by lax monks was the sharing of one couch with women of respectable families. People, engaged in touring the dwelling-place, having seen (them) … spread it about, saying: “How can two nuns share one couch, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can two nuns share one couch?" …
"Is it true, as is said, monks, that two nuns shared one couch?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can two nuns share one couch? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever two nuns should share one couch, there is an offence of expiation."
Bi-Pc.31.2.1"> Whatever means: … nun is to be understood in this case.
Nuns mean: they are called ordained.
Two should share one couch means: if one is lying down and the other lies down, there is an offence of expiation. Or if both are lying down, there is an offence of expiation. If having got up, they lie down again, there is an offence of expiation.
Bi-Pc.31.2.2"> There is no offence if one is lying down and the other sits down, or if both are sitting down; if they are mad, if they are the first wrong-doers.
Nuns’ Expiation (Pācittiya) 32
Bi-Pc.32.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time two nuns shared one covering-cloth.ekattharaṇapāvuraṇa. Vin-a.932 says that this means one covering as well as a cloth. At Vin.2.10">, among the bad habits indulged in by lax monks were that they shared one covering, attharaṇa, that they shared one cloth, pāvuraṇā, and that they shared one covering-cloth, attharaṇapāvuraṇā with women of respectable families. At Vin.2.124"> the group of six monks shared these articles, thereby incurring an offence of wrong-doing. The fact that the two words attharaṇa and pāvuraṇā appear both separately and then together (see also below), to my mind shows that, when joined, they stand for one article: a cloth used as a covering, therefore a covering-cloth. There is also the reference to it as taṃ (acc.), “that"; see next note. People, engaged in touring the dwelling-place … see Bi-Pc.31.1">. Instead of one couch read one covering-cloth … “ … this rule of training:
"Whatever two nuns should share one covering-cloth, there is an offence of expiation."
Bi-Pc.32.2.1"> Whatever means: … nun is to be understood in this case.
Nuns mean: they are called ordained.
Two should share one covering-cloth means: if having covered themselves with that,tañ ñeva … tañ ñeva. they put thattañ ñeva … tañ ñeva. on, there is an offence of expiation.
Bi-Pc.32.2.2"> If they think that it is one covering-cloth when it is one covering-cloth (and) share it, there is an offence of expiation. If they are in doubt as to whether it is one covering-cloth … If they think they are different covering-cloths when it is one covering-cloth … offence of expiation. If they think that they are different cloths when it is one covering, there is an offence of wrong-doing. If they think that it is one covering-cloth when they are different coverings, there is an offence of wrong-doing. If they think that it is one covering-cloth when they are different covering-cloths, there is an offence of wrong-doing. If they are in doubt as to whether they are different covering-cloths, there is an offence of wrong-doing. If they think that they are different covering-cloths when they are different covering-cloths, there is no offence.
Bi-Pc.32.2.3"> There is no offence if they lie down having pointed out an arrangementvavatthāna. Vin-a.932 says that for those who lie down having placed the “yellow robes" in the middle or a walking-staff or even a belt, there is no offence.; if they are mad, if they are the first wrong-doers.
Nuns’ Expiation (Pācittiya) 33
Bi-Pc.33.1.1"> … 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 Nuns’ Bi-NP.10">, Bi-NP.11">, Bi-Pc.28">. Bhaddā KāpilānīCf. above, BD.3.186, n.1">. also was very learned … she was skilled in giving dhamma-talk, she was esteemed as being eminent.uḷārasaṃbhāvitā. People, thinking: “Bhaddā Kāpilānī is very learned … she is skilled in giving dhamma-talk, she is esteemed as being eminent," having first visitedpayirupāsati also means to honour. Bhaddā Kāpilānī afterwards visited the nun Thullanandā. The nun Thullanandā, overcome by envy,issāpakatā, as at SN.ii.260, Vin.3.107">. Buddhaghosa at Vin-a.932 takes it as issāya pakatā, envious by nature, with the variant reading apakatā, not having done away with envy. thinking: “Those who are said to have few wants, to be content, detached, not living in company, these are intent on convincing,saññattibahulā. intent on hinting," walked up and down and stood still and sat down and lay down on a sleeping-place and recited and made (another) recite and studiedFor these last two cf. (Vin.4.15">). in front of Bhaddā Kāpilānī. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā intentionally cause discomfort to the lady Bhaddā Kāpilānī?" …
"Is it true, as is said, monks, that the nun Thullanandā intentionally caused discomfort to Bhaddā Kāpilānī?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā intentionally cause discomfort to Bhaddā Kāpilānī? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should intentionally cause discomfort to a nun, there is an offence of expiation."Cf. Monks’ Bu-Pc.77">.
Bi-Pc.33.2.1"> Whatever means: … nun is to be understood in this case.
To a nun means: to another nun.
Intentionally means: a transgression committed knowingly, consciously, deliberately.= Vin.3.73">; see BD.1.126, n.3">.
Should cause discomfort means: if thinking, “Because of this there will be discomfort for her," she walks up and down or stands still or sits down or lies down on a sleeping-place or recites or makes (another) recite or studies in front of (her) without asking (for permission),This appears to be a gloss, limiting the scope of the rule. there is an offence of expiation.
Bi-Pc.33.2.2"> If she thinks that she is ordained when she is ordained (and) intentionally causes discomfort, there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained (and) intentionally causes discomfort, there is an offence of expiation. If she intentionally causes discomfort to one who is not ordained, 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.Should doubtless be “no offence."
Bi-Pc.33.2.3"> There is no offence if she, not desiring to cause discomfort (and) having asked (for permission), walks up and down … or studies in front of (her); if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 34
Bi-Pc.34.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, when (the woman) who lived with hersahajīvinī. cf. below, , . Not necessarily a fully ordained nun, for the sahajīvinī might be a pupil or one not ordained (see Bi-Pc.34.2.1"> below), while Bi-Pc.68"> and Bi-Pc.70"> speak of Thullanandā ordaining her sahajīvinī, which means that they had shared a cell before the latter was ordained. was ailing, neither attended to her nor made an effortCf. above, , below, . to get her attended to. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, when (the woman) who lives with her is ailing, neither attend to her nor make an effort to get her attended to?" …
"Is it true, as is said, monks, that the nun Thullanandā … neither attended to her nor … attended to?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā, when (the woman) who lives with her is ailing, neither attend to her nor make an effort to get her attended to? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation."
Bi-Pc.34.2.1"> Whatever means: … nun is to be understood in this case.
Ailing means: she is called ill.
(Woman) who lives with her means: she is called one who shares her cell.saddhivihārinī, co-resident. Also below, , .
Should neither attend to her means: should not herself attend to her.Cf. above, , below, .
Nor should make an effort to get her attended to means: should not command another.Cf. above, , below, .
If she thinks, “I will neither attend to her nor make an effort to get her attended to," in throwing off the responsibility, there is an offence of expiation.Cf. above, , below, . If she attends neither to a pupil nor to one who is not ordained nor makes an effort to get her attended to, there is an offence of wrong-doing.
Bi-Pc.34.2.2"> There is no offence if there is an obstacleCf. above, , but where the text’s punctuation is different, and below, . I prefer that obtaining in Bi-Pc.34 and Bi-Pc.45">.; if, having looked about, she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 35
Bi-Pc.35.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time Bhaddā Kāpilānī had spent the rains in Saketa. As she had some business to do, she sent a messenger to the nun Thullanandā, saying: “If the lady Thullanandā would give me quarters, I would come to Sāvatthī." The nun Thullanandā spoke thus: “Let her come, I will give it." Then Bhaddā Kāpilānī went from Saketa to Sāvatthī. The nun Thullanandā gave quarters to Bhaddā Kāpilānī. Now at that time the nun Thullanandā was very learned, she was a repeater … see Bi-Pc.33.1"> … she was skilled in giving dhamma-talk. The nun Thullanandā, thinking: “Those who are said to have few wants … see Bi-Pc.33.1"> … intent on hinting," angry, displeased threw Bhaddā Kāpilānī out of her quarters. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, angry, displeased, having given quarters to the lady Bhaddā Kāpilānī, throw her out?" …
"Is it true, as is said, monks, that the nun Thullanandā … threw her out?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … throw her out? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having given quarters to a nun, should, angry, displeased, throw her out or have her thrown out, there is an offence of expiation."Cf. Monks’ Bu-Pc.17">.
Bi-Pc.35.2.1"> Whatever means: … nun is to be understood in this case.
A nunAccusative. means: another nun.
Quarters means: it is called fastened by a door.= definition of “dwelling" at , below.
Having given means: oneself having given.
Angry, displeased means: dissatisfied, the mind worsened, stubborn.Cf. , , ; Vin.4.146">, Vin.4.236">.
Should throw out means: if, having taken (her) in a room, she throws her out on to the verandah, there is an offence of expiation. If, having taken her on the verandah, she throws her outside, there is an offence of expiation. If, with one effort, she makes her pass through many doors, there is an offence of expiation.Cf. BD.2.251f.
Should have her thrown out means: if she commands another, there is an offence of wrong-doing. When once commanded, if she makes her pass through many doors, there is an offence of expiation.Cf. BD.2.251f.
Bi-Pc.35.2.2"> If she thinks that she is ordained when she is ordained (and) having given her quarters, angry, displeased, throws her out or has her thrown out, there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … offence of expiation. If she throws out or has her requisites thrown out, there is an offence of wrong-doing. If she throws out or has her thrown out from what is not fastened by a door … If she throws out or has her requisites thrown out … If she throws out or has one who is not ordained thrown out from what is or from what is not fastened by a door … If she throws out or has her requisites thrown out … 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.Last clause should probably read “no offence." Cf. whole paragraph with .
Bi-Pc.35.2.3"> There is no offence if she throws out or has one who is shameless thrown out, if she throws out or has her requisites thrown out; if she throws out or has one who is mad thrown out, if she throws out or has her requisites thrown out; if she throws out or has one who makes strife … quarrels … contention … brawls … who makes disputes in the Order thrown out, if she throws out or has her requisites thrown out; if she throws out or has a pupil or one who shares a cell or one who is not proceeding fitly thrown out, if she throws out or has her requisites thrown out; if she is mad, if she is the first wrong-doer.Cf. .
Nuns’ Expiation (Pācittiya) 36
Bi-Pc.36.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Caṇḍakalī kept companyThis Pācittya should be compared with the Nuns’ Bi-Ss.12">. The Pācittiya, partaking as it does of Saṅghādisesa material and character, seems out of place here. The main difference is that in the Pācittiya, a nun lived ia society with a householder, while in the Saṅghādisesa, nuns who were pupils lived in society and were of evil habits and so on. Cf. also Bi-Pc.79">. with a householder and with a householder’s son.gahapatināpi gahapatiputtena pi. Cf. DN.i.62; MN.i.179, MN.i.344. Those who were modest nuns … spread it about, saying: “How can the lady Caṇḍakalī keep company … ?" …
"Is it true, as is said, monks, that the nun Caṇḍakalī kept company … ?"
"It is true, lord."
"How, monks, can the nun Caṇḍakalī keep company with a householder and a householder’s son? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should keep company with a householder or with a householder’s son, that nun should be spoken to thus by the nuns: ‘Do not, lady, keep company with a householder and with a householder’s son. Let the lady desist, the Order praises such detachment in a sister.’ But if that nun, being spoken to thus by the nuns, should persist as before, that nun should be admonished by the nuns up to the third time for giving up that (course). If she should give it up, while being admonished up to the third time, that is good. If she should not give it up, there is an offence of expiation.
Bi-Pc.36.2.1"> Whatever means: … nun is to be understood in this case.
Keeps company means: keeps company unbecomingly as to body and speech.
Householder means: he who inhabits a house. Householder s son means: he who is a son or brothers.yo koci puttabhātaro.
That nun means: that nun who keeps company.
By the nuns means: by other nuns who see, who hear; she should be told by these: “Do not, lady, … the Order praises such detachment in a sister." And a second time she should be told. And a third time she should be told. If she gives it up, that is good. But if she does not give it up, there is an offence of wrong-doing. Having heard, if they do not speak, there is an offence of wrong-doing. That nun, having been pulled to the midst of the Order, should be told: “Do not, lady, … the Order praises such detachment in a sister." And a second time she should be told. And a third time she should be told. If she gives it up, that is good. But if she does not give it up, there is an offence of wrong-doing. That nun should be admonished. And thus, monks, should she be admonished: the Order should be informed by an experienced, competent nun, saying: “Ladies, let the Order listen to me. This nun so and so keeps company with a householder and with a householder’s son. She does not give up this course. If it seems right to the Order let the Order admonish the nun so and so for giving up this course. This is the motion. Ladies, let the Order listen to me. This nun so and so … " And a second time I speak forth this matter … And a third time I speak forth this matter … The nun so and so is admonished by the Order for giving up this course. If it is pleasing … So do I understand this.Cf. Nuns’ Bi-Ss.10">.
As a result of the motion, there is an offence of wrong-doing; as a result of two proclamations, there are offences of wrong-doing. At the end of the proclamations, there is an offence of expiation.
Bi-Pc.36.2.2"> If she thinks that it is a legally valid act when it is a legally valid act (and) does not give it up, there is an offence of expiation. If she is in doubt as to whether it is a legally valid act … If she thinks that it is not a legally valid act when it is a legally valid act … offence of expiation. If she thinks that it is a legally valid act when it is not a legally valid act, there is an offence of wrong-doing. If she is in doubt as to whether it is not a legally valid act, there is an offence of wrong-doing. If she thinks that it is not a legally valid act when it is not a legally valid act, there is an offence of wrong-doing.Should no doubt read “no offence."
Bi-Pc.36.2.3"> There is no offence if she is not admonished; if she gives it up; if she is mad, if she is the first wrong-doer.Cf. Nuns’ Bi-Ss.10">.
Nuns’ Expiation (Pācittiya) 37
Bi-Pc.37.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns walked without a weaponasatthikā. As in Monks’ Bu-Pc.27">, translators differ as to whether this means “without a weapon" or not (having joined) a caravan. See BD.2.289, n.3">. I here follow , History of Pali Literature 1.75 (No.21), and not , Bruchstücke des Bhikṣunī-Prātimokṣa der Sarvāstivādins, p.127, “ohne sich einer Karawane angeschlossen zu haben." on almstour within (their own) regionantoraṭṭhe. Not given in Pali-English Dictionary or Critical Pali Dictionary, but cf. tiroraṭṭha in next Pācittiya. (when this was) agreed upon as dangerous, frightening.Cf. Monks’ Bu-Pc.27">, where the only legal occasion where a monk might go along the same highroad with a nun was if the road was dangerous and frightening. Bad men assaulted them. Those who were modest nuns … spread it about, saying: “How can these nuns … dangerous, frightening?" …
"Is it true, as is said, monks, that nuns … dangerous, frightening?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … dangerous, frightening? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should walk without a weapon on alms-tour within (her own) region (when this is) agreed upon as dangerous, frightening, there is an offence of expiation."
Bi-Pc.37.2.1"> Whatever means: … nun is to be understood in this case.
Within (her own) region means: in a region of that countryvijita, or kingdom, territory, conquered land. in which she lives.
Dangerous means: if on this road a place where thieves are halting is seen, a place where they are eating is seen, a place where they are resting is seen, a place where they are sitting down is seen, a place where they are lying down is seen.= , .
Frightening means: if on this road people injured by thieves are seen, (people) plundered are seen, (people) beaten down are seen.= , .
Without a weaponasatthikā, more literally “weaponless." means: without a weapon.vinā satthena.
Should walk on almstour means: in a village close enough for a cock (to walk), among every (such) village, there is an offence of expiation. For every half yojana in what is not a village, in a jungle, there is an offence of expiation.Cf. in definition of “even among villages"; ; and above, .
Bi-Pc.37.2.2"> There is no offence if she goes with a weapon; if she goes in a place of securitykhema; a word which at some time became important as being applied particularly to spiritual peace, nibbana. that is not frightening; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 38
Bi-Pc.38.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns walked without a weapon on almstour outside (their own) regiontiroraṭṭhe. (when this was) agreed upon as dangerous, frightening. Bad men … see Bi-Pc.37.1">. Instead of within (her own) region read outside (her own) region … " … this rule of training:
"Whatever nun should walk without a weapon outside (her own) region (when this is) agreed upon as dangerous, frightening, there is an offence of expiation."
Bi-Pc.38.2.1"> Whatever means: … nun is to be understood in this case.
Outside (her own) region means: setting aside that country in which she lives, in another’s region.
Dangerous means: … see Bi-Pc.37.2"> … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 39
Bi-Pc.39.1.1"> … at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time nuns walked on alms-tour during the rains. People … spread it about, saying: “How can these nuns walk on almstour during the rains, trampling down the crops and grasses, injuring life that is one-facultied, bringing many small creatures to destruction?"These three phrases occur at Vin.1.137">, Vin.1.138">, where rains-retreat is allowed to the monks, for lay-people had complained that by walking for alms in all seasons they did harm to crops and small living things, and where it is made a dukkaṭa for monks to set out on almstour before they have kept the earlier or later three months of the rains. For “life that is one-facultied," cf. , , and for “small creatures to destruction," cf. . Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying:
"How can these nuns … during the rains … bringing many small creatures to destruction?" …
"Is it true, as is said, monks, that nuns … during the rains … bringing many small creatures to destruction?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns walk on almstour during the rains … bringing many small creatures to destruction? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should walk on almstour during the rains, there is an offence of expiation."
Bi-Pc.39.2.1"> Whatever means: … nun is to be understood in this case.
During the rains means: not having spent the first three months or the last three months.The rains were reckoned to occupy four months; three of these had to be spent in a rains-settlement, on which there were two times for entering, Vin.1.137">. Cf. definition of “having spent the rains" below, , .
Should walk on almstour means: in a village close enough for a cock (to walk) … see Bi-Pc.37.2.1"> … in what is not a village, in the jungle, there is an offence of expiation.
Bi-Pc.39.2.2"> There is no offence if she goes away for seven days because there is something to be done; if she goes away because she is troubled about something; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 40
Bi-Pc.40.1.1"> … at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time nuns, as before,tatth’ eva—i.e., as in Bi-Pc.39">. spent the rains in Rājagaha, the cold weather there, the hot weather there. People … spread it about, saying: “The (four) quarters are blocked,āhundarika. See , Journal of the Pali Text Society 1884, p.73. confused with nuns; because of them the (four) quarters are not seen."Cf. Vin.1.79"> for a corresponding paragraph, and DN.ii.99, AN.iii.69 for the last phrase. The meaning clearly is that the nuns were too many for the place. It seems that the lay people were complaining on their own account and not on that of the nuns, as the dative (bhikkhunīnaṃ, imāsaṃ) might suggest. Nuns heard these people who … spread it about. Then these nuns told this matter to the monks. The monks told this matter to the lord. Then the lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:
"Because of this, monks, I will lay down a rule of training founded on ten reasons: for the excellence of the OrderAs at , . … And thus, monks, let the nuns set forth this rule of training:
"Whatever nun, having kept the rains, should not set out on almstour, even for (a distance of) five or six yojanas, there is an offence of expiation."
Bi-Pc.40.2.1"> Whatever means: … nun is to be understood in this case.
Having kept the rains means: having kept the first three months or the last three months.Cf. Vin.1.138">, Vin.4.314">.
If she thinks “I will not set out on almstour, even for (the distance of) five or six yojanas," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.40.2.2"> There is no offence if there is an obstacle; if, having looked about for a nun as a companion,It was an offence for a nun to go about singly. she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.= , , below; and cf. , , , .
The Fourth Division: that on sharing
Nuns’ Expiation (Pācittiya) 41
Bi-Pc.41.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a bold designpaṭibhānacitta. See BD.2.285, n.5">. was made in a picture gallerycittāgāra. in King Pasenadi of Kosala’s pleasure grove. Many people went to see the picture gallery. The group of six nuns also went to see the picture gallery. People … spread it about, saying: “How can this group of six nuns go to see the picture gallery, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns go to see a picture gallery?" …
"Is it true, as is said, monks, that the group of six nuns went to see a picture gallery?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can this group of six nuns go to see a picture gallery? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should go to see a king’s pleasure houserājāgāra. Cf. DN.i.1, °ka, which DN-a.42 explains as: “there they made a rest house (agāra) adorned with various designs (paṭibhānacitta) for the king’s amusement. It was called a rājāgāra. or a picture gallery or a park or a pleasure grove or a lotus pond,At Vin.2.123"> a lay follower wanted to have a lotus pond built for the monks. The lord, as is said, allowed the lotus pond to the monks. there is an offence of expiation."
Bi-Pc.41.2.1"> Whatever means: … nun is to be understood in this case.
King’s pleasure house means: wherever it is made for a king to amuse himself, to enjoy himself.
Picture gallery means: wherever it is made for people to amuse themselves, to enjoy themselves.
Parkārāma, which I have usually translated as “monastery"; see BD.2.2, n.2">. means: wherever it is made for people to amuse themselves, to enjoy themselves.
Pleasure grove means: wherever it is made for people to amuse themselves, to enjoy themselves.uyyāna therefore here does not have the special meaning of “royal" pleasance, as is sometimes the case.
Lotus pond means: wherever it is made for people to amuse themselves, to enjoy themselves.
If she goes to see, there is an offence of wrong-doing. Standing where she sees, there is an offence of expiation. Having left the region of sight, if she sees again, there is an offence of expiation. If she goes to see one or the other, there is an offence of wrong-doing. Standing where she sees, there is an offence of expiation. Having left the region of sight, if she sees again, there is an offence of expiation.Cf. Vin.4.108"> (). As Vin-a.934 points out, the last two clauses there, corresponding to the last two above, incur an offence of wrong-doing. It is sometimes the case that monks incur a lesser penalty than the nuns for a comparable offence.
Bi-Pc.41.2.2"> There is no offence if, standing in a monastery, she sees;According to Vin-a.934 this means that if she sees them building a king’s pleasure house and so on when she is inside a monastery. if she sees as she is going out or coming inVin-a.934 explains that if she sees when on the road for her almstour, there is no offence.; if she sees, having gone out as there is something to be done;Vin-a.934, in the king’s presence. if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 42
Bi-Pc.42.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns made use of a sofaāsandī. This is the first of the high seats, the large seats which the group of six monks used, thereby incurring a dukkaṭa offence, Vin.1.192">. The same list occurs at Vin.2.163">, where monks are allowed to sit down on all but āsandī, pallaṅka (see next note) and tūlika, but to lie down on none; also at AN.i.181, and DN.i.7 as being among the seats which Gotama is said to refrain from using. At Vin.2.142–143"> āsandī and pallaṅka, with bowls and shoes, are the only wooden articles not allowed to monks.
See Dialogues of the Buddha, 1.11, n.4, where Rhys Davids is of the opinion that height and not length is referred to. The fact that in this Pācittiya it is “no offence" to use an āsandī if the legs have been cut down, also points this way, as does the allowance given monks at Vin.2.169–170"> to use āsandi if the legs have been broken, bhinditvā. On the other hand, at DN.i.55 = MN.i.515 = SN.iii.207 an āsandi is used as a bier—i.e., as something long, SN-a.ii.339 = MN-a.3.227, calling it a couch for lying down on, with (MN-a.) variant reading “for sitting down on." Old Commentary, below speaks of sitting down on and lying down on. Jātaka translation 1.10, translates as “couch" (in a cart); it is therefore not “clear from Ja.1.108" that āsandi is a “cushion" as stated at Vinaya Texts ii.27, n.2. and of a divan.pallaṅka. See above, BD.3.271, n.3">. People, engaged in touring the dwelling place, having seen (them) … spread it about, saying: “How can these nuns make use of a sofa and of a divan, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can these nuns make use of a sofa and of a divan?" …
"Is it true, as is said, monks, that nuns made use of a … divan?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns make use of a sofa and of a divan? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should make use of a sofa or of a divan, there is an offence of expiation."A dukkaṭa for nuns to sit on a divan at Vin.2.280">, a half-(aḍḍha-) pallaṅka being allowed instead.
Bi-Pc.42.2.1"> Whatever means: … nun is to be understood in this case.
Sofa means: it is called of exceeding measure.
Divan means: it is made having brought hair (stuffing).vāla at MN-a.2.45 is explained as assavāla, horse-hair.
Should make use of means: if she sits down on it or lies down on it, there is an offence of expiation.
Bi-Pc.42.2.2"> There is no offence if, having cut down the legs of the sofa, she makes use of it; if, having cut out the hair (stuffing) from the divan, she makes use of itCf. Vin.2.169–70">, where these articles are allowed to monks if the legs of the former are broken, bhinditvā, and the horse-hair of the latter destroyed, bhinditvā. Above the reading is in both cases chinditvā, cut.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 43
Bi-Pc.43.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns spun yarn. People, engaged in touring the dwelling place, having seen (them) … spread it about, saying: “How can these nuns spin yarn, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns spin yarn?" …
"Is it true, as is said, monks, that the group of six nuns spin yarn?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the group of six nuns spin yarn? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should spin yarn, there is an offence of expiation."
Bi-Pc.43.2.1"> Whatever means: … nun is to be understood in this case.
Yarn means: the six (kinds of) yarn: linen, cotton, silk, wool, coarse hempen cloth, canvas.= Vin.3.256">. The same as the six kinds of robe-material; see for notes.
Should spin means: if she herself spins, in the action there is an offence of wrong-doing; for every running upujjavujjave; a term used in spinning, found I think only here. Vin-a.935 seems to say “if whatever was rolled by hand (hatthena, Pali-English Dictionary giving the reading patthena, by measure) is twisted round on that spindle (? takka), there is one offence." there is an offence of expiation.
Bi-Pc.43.2.2"> There is no offence if she spins spun yarnkantitasutta; kantita can also mean “cut off." Vin-a.935 explains by saying, “if she spins having bound together loose yarn (dasikasutta), or if she unspins what was badly spun, there is no offence."; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 44
Bi-Pc.44.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns did household work. Those who were modest nuns … spread it about, saying: “How can these nuns do household work?" …
"Is it true, as is said, monks, that nuns do household work?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns do household work? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should do household work, there is an offence of expiation."
Bi-Pc.44.2.1"> Whatever means: … nun is to be understood in this case.
Household work means: if she cooks conjey or rice or solid food for a layman,agārika. if she washes a cloak or a turban, there is an offence of expiation
Bi-Pc.44.2.2"> There is no offence if it is a drink of conjey,Vin-a.935 says that there is no offence in cooking a drink of conjey (yāgupāna, cf. Vin.1.84">, Vin.1.339">) or rice for the Order (given) for it by people. if it is for the Order; if it is for worship at a shrine; if in doing household work for herself she cooks conjey or rice or solid food, washes a cloak or a turban; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 45
Bi-Pc.45.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun, having approached the nun Thullanandā, spoke thus: “Do come, lady, and settle this legal question." The nun Thullanandā, having answered, “Very good," neither settled it nor made an effort to get it settled.Cf. Bi-Pc.23">, Bi-Pc.34">, Bi-Pc.77">. Then that nun told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, being spoken to by a nun, saying: ‘Do come, lady, and settle this legal question,’ and having answered, ‘Very good,’ neither settle it nor make an effort to get it settled?" …
"Is it true, as is said, monks, that the nun Thullanandā … to get it settled?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … nor make an effort to get it settled? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, being spoken to by a nun, saying: ‘Do come, lady, and settle this legal question,’ and having answered: ‘Very good,’ (yet) if she is not afterwards prevented, should neither settle it nor should make an effort to get it settled, there is an offence of expiation."
Bi-Pc.45.2.1"> Whatever means: … nun is to be understood in this case.
By a nun means: by another nun.
Legal question means: there are four (kinds of) legal questions: legal questions arising out of disputes, legal questions arising out of censure, legal questions arising out of transgressions, legal questions arising out of obligations.= Vin.3.164"> ().
Do come, lady, and settle this legal question means: Do come, lady, and decide this legal question.
If she is not afterwards prevented means: if there is not an obstacle.= above, .
Should neither settle it means: should not herself settle it.= above, , .
Nor should make an effort to get it settled means: should not command another.= above, , .
If she thinks, “I will neither settle it nor make an effort to get it settled," in throwing off the responsibility, there is an offence of expiation.= above, , .
Bi-Pc.45.2.2"> If she thinks that she is ordained when she is ordained (and) neither settles a legal question nor makes an effort to get it settled, there is an offence of expiation. If she is in doubt as to whether she is ordained … If she thinks that she is not ordained when she is ordained … offence of expiation. If she neither settles a legal question nor makes an effort to get it settled for one who is not ordained, 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 … If she thinks that she is not ordained when she is not ordained, there is an offence of wrong-doing.Last clause should probably read “no offence."
Bi-Pc.45.2.3"> There is no offence if there is an obstacle; if having looked about, she does not get the chance= above, , , and below, , .; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 46
Bi-Pc.46.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā gave with her own hand solid food and soft food to players and dancers … see Bi-Pc.28.1"> … “ … this rule of training:
"Whatever nun should give with her own hand solid food or soft food to a householder or to a wanderer or to a female wanderer, there is an offence of expiation."Cf. Monks’ Bu-Pc.41">.
Bi-Pc.46.2.1"> Whatever means: … nun is to be understood in this case.
Householder means: … see Bi-Pc.28.2"> … she who has reached (the stage of a) female wanderer.
Solid food means: excluding the five (kinds of) meals and water for cleansing the teeth, the rest is called solid food.= Vin.4.92"> () and cf. Vin.4.83"> ().
Soft food means: the five (kinds of) meals: cooked rice, food made with flour, barley-meal, fish, meat.= Vin.4.83">, Vin.4.92">. For notes, see .
Should give means: if she gives by means of the body or by means of something attached to the body or by means of something that may be cast, there is an offence of expiation.= Vin.4.92">. If she gives water for cleansing the teeth, there is an offence of wrong-doing.
Bi-Pc.46.2.2"> There is no offence if she gets (someone) to give (but) does not (herself) give; if she gives depositing it near; if she gives ointment for external (use); if she is mad, if she is the first wrong-doer.= Vin.4.92">.
Nuns’ Expiation (Pācittiya) 47
Bi-Pc.47.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, not having given up her household robe,āvsathacīvara; allowed to nuns at Vin.2.271">. made use of it. Other menstruating nuns did not obtain it. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, not having given up her household robe, make use of it?" …
"Is it true, as is said, monks, that the nun Thullanandā … makes use of it?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … make use of it? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, not having given up her household robe, should make use of it, there is an offence of expiation."
Bi-Pc.47.2.1"> Whatever means: … nun is to be understood in this case.
Household robe means: it is given with the words: ‘Let menstruating nuns make use of it.’
Not having given up, should make use of it means: if, having made use of it for two or three days, having washed it on the fourth day, she makes use of it, not having given it up to a nun or to a probationer or to a female novice, there is an offence of expiation.
Bi-Pc.47.2.2"> If she thinks that it is not given up when it is not given up (and) makes use of it, there is an offence of expiation. If she is in doubt as to whether it is not given up … If she thinks that it is given up when it is not given up … offence of expiation. If she thinks that it is not given up when it is given up, there is an offence of wrong-doing. If she is in doubt as to whether it is given up, there is an offence of wrong-doing. If she thinks that it is given up when it is given up, there is no offence.
Bi-Pc.47.2.3"> There is no offence if, having given it up, she makes use of it; if she makes use of it on a further occasion; if there are no other menstruating nuns; if she is one whose robe is stolen; if she is one whose robe is destroyed; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 48
Bi-Pc.48.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, not having given up her dwelling,āvasatha. set out on almstour. Now at that time the nun Thullanandā’s dwelling caught fire. Nuns spoke thus: “Come along, ladies, we are bringing out the things." Some spoke thus: “Ladies, we will not bring them out; she will make us responsible foramhe abhiyuñjissati. everything that is destroyed." The nun Thullanandā, having come back again to that dwelling, asked the nuns, saying: “Ladies, did you bring out my things?"
"We, lady, did not bring them out."
The nun Thullanandā … spread it about, saying:
"How can these nuns, when a dwelling is on fire, not bring out the things?" Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, not having given up her dwelling, set out on almstour?" …
"Is it true, as is said, monks, that the nun Thullanandā … set out on almstour?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā, not having given up her dwelling, set out on almstour? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, not having given up her dwelling, should set out on almstour, there is an offence of expiation."The offence is not in not saving property and helping one another, but in not making proper provision for the cure of property.
Bi-Pc.48.2.1"> Whatever means: … nun is to be understood in this case.
Dwelling means: it is called fastened by a door.Cf. definition of “quarters," upassaya, at , above.
Not having given up, should set out on almstour means: if, not having given up to a nun or to a probationer or to a female novice, in passing beyond the enclosure of a dwelling that is fenced in, there is an offence of expiation. In passing beyond the precincts of a dwelling that is not fenced in, there is an offence of expiation.
Bi-Pc.48.2.2"> If she thinks that it is not given up when it is not given up (and) sets out, there is an offence of expiation. If she is in doubt as to whether it is not given up … If she thinks that it is given up when it is not given up … offence of expiation. If, not having given up what is not fastened by a door, she sets out, there is an offence of wrong-doing. If she thinks that it is not given up when it is given up … If she is in doubt as to whether it is given up, there is an offence of wrong-doing. If she thinks that it is given up when it is given up, there is no offence.
Bi-Pc.48.2.3"> There is no offence if she sets out having given it up; if there is an obstacle; if having looked about she does not get the chance; if she is ill; if there are accidentsCf. above, , , , .; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 49
Bi-Pc.49.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns learnt worldly knowledge.tiracchāna-vijjā, literally “animal wisdom." , History of Pali Literature 1. p.75 has “art for her livelihood," but Old Commentary, does not bear this out. At Vin.2.139"> it is a dukkaṭa for a monk to learn this. Cf. tiracchānakathā at Monks’ Bu-Pc.85">, “worldly talk"—i.e., talk on matters concerning life in the world. Vinaya Texts iii.152 renders by “the low arts"—those set out at DN.i.9 –DN.i.12. People … spread it about, saying: “How can these nuns learn worldly knowledge, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns learn worldly knowledge?" …
"Is it true, as is said, monks, that the group of six nuns learn worldly knowledge?"
"It is true, lord."
The enlightened one, the lord, rebuked them saying:
"How, monks, can this group of six nuns learn worldly knowledge? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should learn worldly knowledge, there is an offence of expiation."
Bi-Pc.49.2.1"> Whatever means: … nun is to be understood in this case.
Worldly knowledge means: whatever is secular,bāhirakaṃ. not connected with the goal.
Should learn means: if she learns by line,padena; see , and notes. for every line there is an offence of expiation. If she learns by syllable, for every syllable there is an offence of expiation.
Bi-Pc.49.2.2"> There is no offence if she learns writinglekhaṃ pariyāpuṇāti. See Vinaya Texts i. p.xxxiiff. and BD.1.131, n.; if she learns what is memoriseddhāraṇā, a memorising; cf. Mil.79, and dhammadhāraṇā at MN.ii.175.; if she learns a spellparittā. Cf. DN.iii.206, where monks are enjoined to learn and master the Āṭānāṭiya rakkhā or ward rune. This is called atthasaṃhitā, connected with the goal; cf. foregoing definition of “worldly knowledge," which therefore looks as if it does not include protective spells. See Dialogues of the Buddha 3.185ff. for discussion of position and use of the various named parittās in early Buddhism. The proximity of writing (late?) and protective spells (early?) points to a patchwork compilation of this Pācittiya. for protection; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 50
Bi-Pc.50.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns taught worldly knowledge.At Vin.2.139"> it is made a dukkaṭa for a monk to do so. People … spread it about … Bi-Pc.44.1">. Instead of learn read teach. … “ … this rule of training:
"Whatever nun should teachvāceyya—i.e., should cause (someone) to repeat or speak. worldly knowledge, there is an offence of expiation."
Bi-Pc.50.2.1"> Whatever means: … nun is to be understood in this case.
Worldly knowledge means: …
Should teachCf. Vin.4.15"> (). means: if she teaches by line … Bi-Pc.44.2">. Instead of learns read teaches. … if she is the first wrong-doer.
The Fifth Division: that on a picture gallery
Nuns’ Expiation (Pācittiya) 51
Bi-Pc.51.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time several monks, (each) wearing (only) one robe, were making robes in a village residence. Nuns, having entered the monastery without asking (for permission), approached those monks. The monks … spread it about, saying: “How can nuns enter a monastery without asking (for permission)?" …
"Is it true, as is said, monks, that nuns … without asking (for permission)?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns enter a monastery without asking (for permission)? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should enter a monastery without asking (for permission), there is an offence of expiation."
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Pc.51.2.1"> Then these monks went out from that residence. The nuns, saying, “The masters have gone out," did not go back to the monastery. Then these monks came back again to that residence. The nuns, saying, “The masters have come back," having entered the monastery asking (for permission), approached these monks, having approached, having greeted these monks, they stood at a respectful distance. As they were standing at a respectful distance, these monks spoke thus to these nuns: “Why do you, sisters, neither sweep the monastery nor provide drinking water and water for washing?"
"Masters, a rule of training came to be laid down by the lord that, without asking (for permission) a monastery should not be entered (by a nun), therefore we did not come." They told this matter to the lord. He said:
"I allow, monks, (a nun) to enter a monastery asking (for permission) if a monk be there. And thus, monks, let the nuns set forth this rule of training:
"Whatever nun should enter a monastery without asking (for permission) if a monk be there,Cf. Vin.4.100"> ( and see n.1). there is an offence of expiation."
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Pc.51.3.1"> Then these monks, having gone out from that residence, came back again to that residence. The nuns, saying, “The masters have gone out," entered the monastery without asking (for permission). These became remorseful and said: “A rule of training laid down by the lord for nuns says that a monastery should not be entered (by a nun) without asking (for permission) if a monk be there, and we, not asking (for permission) if a monk was there, entered the monastery. Is it now possible that we have fallen into an offence of expiation?" They told this matter to the lord. He said: “And thus, monks, let the nuns set forth this rule of training:
"Whatever nun should knowingly enter a monastery with monks (in it) without asking (for permission), there is an offence of expiation."
Bi-Pc.51.4.1"> Whatever means: … nun is to be understood in this case.
She knows means: either she knows of herself or others tell her or these tell (her).Cf. Vin.3.265"> (), etc.
A monastery with monks (in it) means: even where monks stay at the foot of a tree.
Should enter a monastery without asking (for permission) means: without asking a monk or a novice or a monastery attendant (for permission),Cf. Vin.4.40"> (), and see Vin.2.211">. in passing beyond the enclosure of a monastery that is fenced in, there is an offence of expiation. In entering the precincts of a monastery that is not fenced in, there is an offence of expiation.Cf. Vin.4.166">.
Bi-Pc.51.4.2"> If she thinks that there are monks (in it) when there are monks (in it) and enters a monastery without asking (for permission), there is an offence of expiation. If she is in doubt as to whether monks are (in it) … offence of wrong-doing. If she thinks that monks are not (in it) when monks are (in it) … no offence. If she thinks that monks are (in it) when monks are not (in it), there is an offence of wrong-doing. If she is in doubt as to whether monks are not (in it), there is an offence of wrong-doing. If she thinks that monks are not (in it) when monks are not (in it), there is no offence.
Bi-Pc.51.4.3"> There is no offence if she enters asking (for permission) if a monk be there; if she enters not asking (for permission) if a monk be not thereCf. Vin.4.101"> ().; if she walks looking aheadVin-a.937 says that there is no offence if she enters looking at the heads of the nuns who are entering first. ; if she goes where there are nuns gathered together; if (her) way is through a monastery; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 52
Bi-Pc.52.1.1"> … at Vesālī in the Great Grove at the Hall of the Gabled Pillars. Now at that time the venerable Kappitaka,Cf. Pv.49 –Pv.50. Vin-a.937, Pv-a.230 say that he was an elder among the thousand matted hair ascetics. the venerable Upāli’s preceptor,Cf. Pv-a.230. lived in a cemetery. Now at that time an oldermahatarā, perhaps a leading nun. nun of the group of six nuns had passed away. The group of six nuns, taking out that nun, having cremated her not far from the venerable Kappitaka’s dwelling place, having made a tomb, having gone (there), wept at that tomb. Then the venerable Kappitaka, troubled by that noise, having destroyed that tomb, scattered (the materials). The group of six nuns took counsel,mantesuṃ. Pali-English Dictionary says “perhaps ‘plotted’" here. saying: “Our lady’s tomb is destroyed by this Kappitaka, come, let us kill him." A certain nun told this matter to the venerable Upāli. The venerable Upāli told this matter to the venerable Kappitaka. Then the venerable Kappitaka, having gone out from that dwelling place, lay in hiding. Then the group of six nuns approached the venerable Kappitaka’s dwelling place, having approached, having had the venerable Kappitaka’s dwelling place covered overottharāpetvā; see BD.1.137, n.4">. with stones and clods of earth, they departed, saying, “Kappitaka is dead." Then the venerable Kappitaka at the end of that night having dressed in the morning, taking his bowl and robe, entered Vesālī for almsfood. The group of six nuns saw the venerable Kappitaka walking for almsfood; seeing him, they spoke thus: “This Kappitaka is alive, how ever did he foil our plan?"mantaṃ saṃharati. The group of six nuns heard it said: “Our plan was foiled by master Upāli." These reviledakkosiṃsu; see and BD.2.171, n.3">. the venerable Upāli, saying: “How can this barber,kasāvaṭa; see Psalms of the Bretheren. 168, Tha-ap.37ff., and Dictionary of Pali Proper Names 410 for view that Upāli was born a barber in this Buddha age. a shampooing low-birth (person),kasāvaṭo malamajjano nihīnajacco; cf. Ja.3.452 hīnajacco malamajjano nahāpita (putto). foil our plan?" Those who were modest nuns … spread it about, saying: “How can this group of six nuns revile master Upāli?" …
"Is it true, as is said, monks, that the group of six nuns reviled Upāli?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the group of six nuns revile Upāli? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should revile or should abuse a monk,Cf. the seventh of the eight important rules, garudhammā, given at Vin.4.52"> (), , AN.iv.277. there is an offence of expiation."
Bi-Pc.52.2.1"> Whatever means: … nun is to be understood in this case.
Monk means: one who is ordained.
Should revile means: if she reviles with the ten ways of revilingSee BD.2.171, n.3">. or with any one of these, there is an offence of expiation.
Or should abuse means: if she makes him afraid,bhayaṃ upadaṃseti, causes fear to appear. there is an offence of expiation.
Bi-Pc.52.2.2"> If she thinks that he is ordained when he is ordained (and) reviles or abuses him, there is an offence of expiation. If she is in doubt as to whether he is ordained … If she thinks that he is not ordained when he is ordained … offence of expiation. If she reviles or abuses one who is not ordained, there is an offence of wrong-doing. If she thinks that he is ordained when he is not ordained … If she is in doubt as to whether he is not ordained … If she thinks that he is not ordained when he is not ordained, there is an offence of wrong-doing.
Bi-Pc.52.2.3"> There is no offence if she is aiming at (explaining) the goal, if she is aiming at (explaining) a rule, if she is aiming at (explaining) the teaching= Vin.3.130"> () = Vin.4.11"> () = Vin.4.277"> (above, ).; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 53
Bi-Pc.53.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that timeSee Nuns’ Bi-Ss.4"> above. the nun Caṇḍakālī was one who made strife, who made quarrels, who made contention, who made brawls, who made disputes in the Order … see Bi-Ss.4"> … The nun Thullanandā, saying: “These are ignorant, these are inexperienced, they do not even know a (formal) act or the defect of a (formal) act or the failure of a (formal) act or the success of a (formal) act," and being quick tempered,caṇḍikatā. she abusedparibhāsati; cf. Bi-Pc.52">. a group. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, being quick tempered, abuse a group?" …
"Is it true, as is said, monks, that the nun Thullanandā, being quick tempered, abused a group?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … abuse a group? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, being quick tempered, should abuse a group, there is an offence of expiation."
Bi-Pc.53.2.1"> Whatever means: … nun is to be understood in this case.
Being quick tempered means: she is called angry.kodhanā; cf. Vin.4.334">; Pv-a.83 caṇḍī ti kodhanā, and see definition at MN-a.2.99.
Group means: it is called an Order of nuns.= above, .
Should abuseCf. above, . means: if she abuses, saying: “These are ignorant, these are inexperienced, they do not even know a (formal) act … or the success of a (formal) act," there is an offence of expiation. If she abuses several nuns or one nun or one who is not ordained, there is an offence of wrong-doing.
There is no offence if she is aiming at (explaining) the goal … see Bi-Pc.52.2.3"> … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 54
Bi-Pc.54.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain brahmin, having invited nuns, offered them food= Monks’ Bu-Pc.35">, first story; see BD.2.326f. The rule was amended for the monks but not for the nuns. … " …
"Whatever nun, being invited or being satisfied,The words are here changed to nimantitā vā pavāritā vā from bhuttavi pavarita of the story. This latter pair (in the masculine) appears in the monks’ sikkhāpada (Bu-Pc.35">); therefore the Old Commentary there defines bhuttāvī, having eaten, while above it defines nimantitā, being invited; but the terms used in these two definitions are the same. should eat or partake of solid food or soft food, there is an offence of expiation."
Bi-Pc.54.2.1"> Whatever means: … nun is to be understood in this case.
Being invited means: being invited to any one meal of the five (kinds of) meals.
Being satisfied means: eating is to be seen, a meal is to be seen, standing within a reach of the hand, she asks (her), a refusal is to be seen.= Monks’ . See BD.2.328ff. for notes.
Solid food means: setting aside the five (kinds of) meals, conjey,This is omitted from corresponding paragraph in Monks’ Bu-Pc.35">. For conjey, yāgu, as being neither a solid food nor a soft food, see BD.2, Introduction, p.xxxi and BD.3.352f. It was counted rather as a drink, see “no offence" clause below. food (that may be eaten) during a watch of the night, during seven days, during life, the rest means solid food.= Monks’ . See BD.2.328ff. for notes.
Soft food means: the five (kinds of) meals: … meat.= Monks’ . See BD.2.328ff. for notes.
If she accepts, thinking: “I will eat, I will partake of," there is an offence of wrong-doing. For every mouthful, there is an offence of expiation.= Monks’ . See BD.2.328ff. for notes. If she accepts for the sake of nutriment (food to be eaten) during a watch of the night, during seven days, during life, there is an offence of wrong-doing. For every mouthful, there is an offence of wrong-doing.= Monks’ .
Bi-Pc.54.2.2"> There is no offence if, being invited (but) not being satisfied, she drinks conjey; if she eats having asked the owner (for permission); if when there is a reason she makes use of (food to be eaten) during a watch of the night, during seven days, during life= Monks’ .; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 55
Bi-Pc.55.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun, walking for alms along a certain road in Sāvatthī, approached a certain family; having approached, she sat down on an appointed seat. Then these people, having offered food to this nun, spoke thus: “Lady, other nuns may also come." Then this nun, thinking: “How may these nuns not come?" having approached the nuns, spoke thus: “Ladies, in such and such a place there are fierce dogs, a wild bull, the place is a swamp, do not go there." But a certain nun, walking for alms along that road, approached that family; having approached, she sat down on an appointed seat. Then these people, having offered food to that nun, spoke thus: “Why do not the other nuns come, lady?" Then this nun told this matter to those people. The people … spread it about, saying: “How can that nun be grudging as to families?"Five forms of meanness, stinginess or grudgingness, macchariya, are given at AN.iii.139, AN.iii.258, AN.iii.266, AN.iii.273, AN.iv.459; DN.iii.234; Ds.1122 (see Buddhist Psychological Ethics, § 1122, n.); Vism.683. …
"Is it true, as is said, monks, that a nun was grudging as to families?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun be grudging as to families? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should be one who is grudging as to families, there is an offence of expiation."
Bi-Pc.55.2.1"> Whatever means: … nun is to be understood in this case.
Family means: … low caste family.= Vin.3.184">, Vin.4.80">, Vin.4.100">, Vin.4.272">.
Should be one who is grudging as to families means: if they say, “Why do the nuns not come?" (and) she speaks dispraise of a family in front of nuns, there is an offence of expiation. Or if she speaks dispraise of nuns in front of a family, there is an offence of expiation.
Bi-Pc.55.2.2"> There is no offence if, not being grudging as to families, she merely explains that there is a dangerAccording to Vin-a.938 she either explains to the nuns that the family are non-believers, or she explains to the family that the nuns are of weak morality and of depraved states of mind.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 56
Bi-Pc.56.1.1"> … 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. Nuns spoke thus to these nuns: “Where did the ladies spend the rains? We hope that the exhortation was effective?"iddha, as at Vin.4.50">, Vin.4.54">.
"There were no monks there, ladies; how could the exhortation be effective?" Those who were modest nuns … spread it about, saying:
"How can these nuns spend the rains in a residence where there is no monk?" …
"Is it true, as is said, monks, that the nuns … where there was no monk?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nuns … where there is no monk? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should spend the rains in a residence where there is no monk, there is an offence of expiation."This rule is the same as the second of the eight “important rules," see .
Bi-Pc.56.2.1"> Whatever means: … nun is to be understood in this case.
A residence where there is no monk means: it is not possible to go for exhortationRules for exhortation in the eight “important rules" occur at Monks’ Bu-Pc.21"> –Bu-Pc.24">. or for communion.saṃvāsa. (To go) for communion explained at Vin-a.938 to mean (to go) for asking the (date of the) Observance day, uposatha, and the Invitation ceremony, pavāraṇā. See and n.6, n.8; also Nuns’ Bi-Pc.57">; but also see definition of saṃvāsa at end of each Pārājika rule, and below, . If she thinks, “I will spend the rains," (and) prepares a lodging, provides drinking water and water for washing, sweeps a cell, there is an offence of wrong-doing. With sunrise, there is an offence of expiation.
Bi-Pc.56.2.2"> There is no offence if monks, having entered on the rains-settlement, come to have gone away or left the Order or done their time or gone over to (another) side; if there are accidents; if she is mad, if she is the first wrong-doer.= above, , where see n.3.
Nuns’ Expiation (Pācittiya) 57
Bi-Pc.57.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time several nuns, having kept the rains in a village residence, went to Sāvatthī. Nuns spoke thus to these nuns: “Where did the ladies keep the rains? Was an Order of monks ‘invited’pavārito, a technical term. See BD.2.268, n.8">. Regulations for nuns to hold the pavāraṇā ceremony, using the word pavāreti, given at Vin.2.275">. Cf. also Vin.1.161">.?"
"Ladies, we did not ‘invite’ an Order of monks." Those who were modest nuns … spread it about, saying: “How can these nuns, having spent the rains, not ‘invite’ an Order of monks?" …
"Is it true, as is said, monks, that nuns … did not ‘invite’ an Order of monks?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … not ‘invite’ an Order of monks? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having kept the rains, should not ‘invite’ both Orders in respect of three matters: what was seen or heard or suspected, there is an offence of expiation."Cf. the fourth “important rule," .
Bi-Pc.57.2.1"> Whatever means: … nun is to be understood in this case.
Having kept the rains means: having kept the first three months or the last three months.Cf. definition of “during the rains," above, .
If she thinks, “I will not ‘invite’ both Orders in respect of three matters: what was seen or heard or suspected," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.57.2.2"> There is no offence if there is an obstacle; if, having looked about, she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.Cf. above, , , , ; and below, .
Nuns’ Expiation (Pācittiya) 58
Bi-Pc.58.1.1"> … among the Sakyans at Kapilavatthu in the Banyan monastery. Now at that timeCf. Monks’ Bu-Pc.23">, where the offence is for a monk to exhort a nun in a nunnery except at a right time. Clearly the trend is for nuns to go to monks. Other regulations for exhortation set out at Vin.2.263ff. the group of six monks, having approached a nunnery, exhorted the group of six nuns. Nuns spoke thus to the group of six nuns: “Come, ladies, we will go for exhortation."
"Well, ladies, we would go for the sake of exhortation, (but) the group of the six masters exhort us, having come to this place itself." Those who were modest nuns … spread it about, saying: “How can this group of six nuns not go for exhortation?" …
"Is it true, as is said, monks, that the group of six nuns do not go for exhortation?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the group of six nuns not go for exhortation? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should not go for exhortation or for communion, there is an offence of expiation."Cf. Vin.2.263">; a nun who does not go for exhortation is to be dealt with according to the rule.
Bi-Pc.58.2.1"> Whatever means: … nun is to be understood in this case.
Exhortation means: the eight important rules.Cf. Monks’ Bu-Pc.21"> –Bu-Pc.24">.
Communion means: one (formal) act, one recitation, an equal training.Cf. Old Commentary’s explanation of asaṃvāsa in each Pārājika (BD.1), and definition of “ill nun" at . If she thinks, “I will not go for exhortation or for communion," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.58.2.2"> There is no offence if there is an obstacle; if, having looked about for a nun as a companion, she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.= above, , below, , and cf. , , , .
Nuns’ Expiation (Pācittiya) 59
Bi-Pc.59.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns neither asked (the date of) the Observance daySee Vin.1.105">, where the lord is shown as prompting Kappina, and as saying that if brahmins do not honour the uposatha, who will? nor did they ask for exhortation. Monks … spread it about, saying: “How can these nuns neither ask (the date of) the Observance day nor ask for exhortation?" …
"Is it true, as is said, monks, that nuns neither … nor ask for exhortation?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns neither … nor ask for exhortation? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Every half month a nun should desire two things from the Order of monks: the asking as to (the date of) the Observance day and the approaching for exhortation.The third of the eight “important rules," Vin.4.52">; see . For her who transgresses this, there is an offence of expiation."
Bi-Pc.59.2.1"> Every half month means: every Observance day.= above, .
Observance day means: the two Observance days, that on the fourteenth day and that on the fifteenth day.Cf. Vin.1.104">, Vin.1.132">.
Exhortation means: the eight important rules.
If she thinks, “I will neither ask (the date of) the Observance day nor ask for exhortation," in throwing off the responsibility, … see Bi-Pc.58.2.1"> –Bi-Pc.58.2.2"> … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 60
Bi-Pc.60.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun together with a man, the one with the other, made a boil burst that had formed on the lower part of her body. Then that man began to violate that nun. She cried out in distress. Nuns, having run up, spoke thus to that nun: “Why do you, lady, cry out in distress?" Then that nun told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can this nun together with a man, the one with the other, make a boil burst that had formed on the lower part of her body?" …
"Is it true, as is said, monks, that a nun … lower part of her body?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun … lower part of her body? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, without having obtained permission from an Order or from a group, should together with a man, the one with the other, make a boil or a scabrūhita, a diseased growth, literally meaning “healed." that has formed on the lower part of her body burst or break or let it be washed or smeared or bound up or unbound,mocāpeyya, in opposition to previous word, bhandāpeyya. there is an offence of expiation."
Bi-Pc.60.2.1"> Whatever means: … nun is to be understood in this case.
Lower part of the body means: below the navel to above the circle of the knees.
Has formed means: has formed there.
Boil means: whatever is a boil.
Scab means: whatever is a sore.
Without having obtained permission means: not asking (for permission).= above, ; cf. .
Order means: it is called an Order of nuns.= above, ; cf. .
Group means: they are called several nuns.
Man means: a human man, not a yakkha, not a departed one, not an animal= Vin.4.269">, Vin.4.271">.; one who is learned, competent to violate.
Together with means: together.= , , ; Vin.4.269">, Vin.4.271">.
The one with the other means: there is a man and also a nun.= Vin.4.269">, Vin.4.271">.
If she commands, saying: “Burst it," there is an offence of wrong-doing. When it is burst, there is an offence of expiation. If she commands, saying: “Break it … wash it … smear it … bind it up … unbind it," there is an offence of wrong-doing. When it is broken … washed … smeared … bound up … unbound, there is an offence of expiation.
Bi-Pc.60.2.2"> There is no offence if, having obtained permission, she causes it to be burst or broken … or unbound; if some learned man (is there) as companion; if she is mad, if she is the first wrong-doer.
The Sixth Division: that on a monastery
Nuns’ Expiation (Pācittiya) 61
Bi-Pc.61.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordainedvuṭṭhāpenti. a pregnant woman. She walked for alms. People spoke thus: “Give almsfood to the lady, the lady is heavy with child." The people … spread it about, saying: “How can the nuns ordain a pregnant woman?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying, “How can these nuns ordain a pregnant woman?" …
"Is it true, as is said, monks, that nuns ordained a pregnant woman?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns ordain a pregnant woman? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should ordain a pregnant woman, there is an offence of expiation."
Bi-Pc.61.2.1"> Whatever means: … nun is to be understood in this case.
Pregnant woman means: she is called entered by beings.āpannasattā.
Should ordain means: should confer the upasampada ordination.upasampādeyya.
If she thinks: “I will ordain (her)" and looks about for a group or for a woman teacher or for a bowl or for a robe or if she determines a boundary, there is an offence of wrong-doing. As a result of the motion there is an offence of wrong-doing. As a result of two proclamations, there are offences of wrong-doing. At the end of the proclamations, there is an offence of expiation for the woman preceptor, and an offence of wrong-doing for the group and for the woman teacher.Cf. above, , , for this passage.
Bi-Pc.61.2.2"> If she thinks that she is pregnant when she is pregnant (and) ordains her, there is an offence of expiation. If she is in doubt … offence of wrong-doing. If she thinks that she is not pregnant when she is pregnant, (and) ordains her, there is no offence. If she thinks that she is pregnant when she is not pregnant, there is an offence of wrong-doing. If she is in doubt as to whether she is not pregnant, there is an offence of wrong-doing. If she thinks that she is not pregnant when she is not pregnant, there is no offence.
Bi-Pc.61.2.3"> There is no offence if she ordains a pregnant woman thinking that she is not pregnantThis has been said in the paragraph above.; if she ordains a woman who is not pregnant thinking that she is not pregnant; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 62
Bi-Pc.62.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a woman giving suck. She walked for alms. People spoke thus: “Give almsfood to the lady, the lady has a companion."sadutiyikā, with a companion; cf. dutiyikā bhikkhunī at Vin.4.230">, Vin.4.315">; and porāṇa-dutiyikā, former wife. The people … spread it about, saying: “How can the nuns … Bi-Pc.61.1">, instead of pregnant woman read woman giving suck … " “ … this rule of training:
"Whatever nun should ordain a woman giving suck, there is an offence of expiation."
Bi-Pc.62.2.1"> Whatever means: … nun is to be understood in this case.
Woman giving suck means: she is a mother or a foster-mother.
Should ordain means: … Bi-Pc.61.2">. Read, If she thinks that she is a woman giving suck when she is a woman giving suck; if she thinks that she is not a woman giving suck, etc. … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 63
Bi-Pc.63.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a probationer who had not trained for two years in the six rules.Cf. the sixth of the eight “important rules," Vin.4.52">, Vin.2.255">. The six rules are given below. See also , Women under Primitive Buddhism, 138ff. TheseThis refers to the probationers; one nun was enough to ordain a probationer, an Order or group not being necessary. The meaning here, and in similar passages below, is that several nuns each ordained one probationer. were ignorant, inexperienced, they did not know what was allowable or what was not allowable.As in Nuns’ Bi-Pc.66">, Bi-Pc.72">. Those who were modest nuns … spread it about, saying: “How can these nuns ordain a probationer who has not trained for two years in the six rules?" …
"Is it true, as is said, monks, that nuns … in the six rules?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can these nuns ordain … in the six rules? It is not, monks, for pleasing those who are not (yet) pleased … " and having rebuked them, having given reasoned talk, he addressed the monks, saying:
"I allow you, monks, to give a probationer the agreement as to trainingsikkhāsammuti, occurring also in Nuns’ Bi-Pc.66">, Bi-Pc.72">. Cf. other “agreements" at Vin.3.199">, Vin.3.228">, Vin.3.263">, Vin.4.31">, Vin.4.330">. for two years in the six rules. And thus, monks, should it be given: That probationer, having approached the Order, having arranged her upper robe over one shoulder, having honoured the feet of the nuns,The word “senior" (vuḍḍha) which occurs in corresponding passages—e.g., in Monks’ Nissaggiyas, is rightly omitted here, for a probationer, being junior as regards ordination to all other nuns, should honour them all. having sat down on her haunches, having saluted with joined palms, should speak thus: ‘Ladies, I, so and so, a probationer, under the lady so and so, request the Order for the agreement as to training for two years in the six rules.’ And a second time it should be requested … And a third time it should be requested. The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. This (woman) so and so, a probationer, under the lady so and so, requests the Order for the agreement as to training for two years in the six rules. If it seems right to the Order, let the Order give the probationer so and so the agreement as to training for two years in the six rules. This is the motion: Ladies, let the Order listen to me. This (woman) so and so … requests … for two years in the six rules. If the giving to the probationer so and so of the agreement as to training for two years in the six rules is pleasing to the ladies, let them be silent; if it is not pleasing, they should speak. The agreement as to training for two years in the six rules is given to the probationer so and so, and it is right … So do I understand this.’"
That probationer should be told: “Speak thus: ‘I undertake for two years not to transgress the resolution of abstinence from onslaught on creatures; I undertake … abstinence from taking what is not given … abstinence from unchastity … abstinence from lying … abstinence from occasions for sloth (arising from) fermented liquor and spiritsSee , Maireya in Pāṇini, D.R. Bhandarkar Volume, 1940, p.291. and strong drinkCf. DN.iii.62; AN.i.211f.; SN.ii.68 for these five sīlas.; I undertake for two years not to transgress the resolution of abstinence from eating at the wrong timeCf. AN.i.212, and Monks’ Bu-Pc.37">..’"
Then the lord, having rebuked these nuns in many a figure for their weakness in maintaining themselves … “ … And thus, monks, let the nuns set forth this rule of training:
"Whatever nun should ordain a probationer who has not trained for two years in the six rules, there is an offence of expiation."The upasampadā ordination had to be conferred on nuns by monks as well as by nuns; see Vin.2.255">, Vin.4.52">; cf. Vin.2.257">. The ordination proceedings are set out at Vin.2.271ff.
Bi-Pc.63.2.1"> Whatever means: … nun is to be understood in this case.
Two years means: two years.vassāni … saṃvaccharāni. The former is also more specifically the rains, but the exegesis under “has not trained" suggests that the training had to go on uninterruptedly for two full years and not merely for two rainy seasons.
Has not trained means: either the training is not given or the training is given (but) is interrupted.kupitā, disturbed.
Should ordain means: … Bi-Pc.61.2.1"> … and an offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.63.2.2"> If she thinks that it is a legally valid act when it is a legally valid act (and) ordains her, there is an offence of expiation. If she is in doubt as to whether it is a legally valid act … If she thinks that it is not a legally valid act when it is a legally valid act … offence of expiation. If she thinks that it is a legally valid act when it is not a legally valid act, there is an offence of wrong-doing. If she is in doubt as to whether it is not a legally valid act … If she thinks that it is not a legally valid act when it is not a legally valid act, there is an offence of wrong-doing.Last clause should probably read “no offence."
Bi-Pc.63.2.3"> There is no offence if she ordains a probationer who has trained for two years in the six rules; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 64
Bi-Pc.64.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a probationer who had trained for two years in the six rules (but) who was not agreed upon by the Order.See previous Bi-Pc.63"> where in order to carry out the training so as to have a legal right to be ordained, a probationer had to receive the agreement of the Order. Nuns spoke thus: “Come, probationers,Note use of plural here, and cf. previous and following Pācittiyas: also Bi-Pc.73">. find out about this, give this, convey this, make this allowable." These spoke thus: “Ladies, we are not probationers, we are nuns." Those who were modest nuns … spread it about, saying: “How can these nuns ordain a probationer who has trained for two years in the six rules (but) who is not agreed upon by the Order?" …
"Is it true, as is said, monks, that nuns ordained … not agreed upon by the Order?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns ordain … not agreed upon by the Order? It is not, monks, for pleasing those who are not (yet) pleased … and having rebuked them, having given reasoned talk, he addressed the monks, saying:
"I allow you, monks, to give the agreement as to ordinationvuṭṭhānasammuti. See above, , for other “agreements." to a probationer who has trained for two years in the six rules. And thus, monks, should it be given: That probationer who has trained for two years in the six rules, having approached the Order … Bi-Pc.63.1"> … should speak thus: ‘Ladies, I, so and so, a probationer who has trained for two years in the six rules under the lady so and so, request the Order for the agreement as to ordination.’ And a second time … Bi-Pc.63.1"> instead of probationer read probationer who has trained for two years in the six rules instead of agreement as to training for two years in the six rules read agreement as to ordination. … So do I understand this.’"
Then the lord, having rebuked the nuns in many a figure for their weakness in maintaining themselves … “ … this rule of training:
"Whatever nun should ordain a probationer who has trained for two years in the six rules (but) who is not agreed upon by the Order,The probationer has to get the agreement, but the nuns have to abide by it. there is an offence of expiation."
Bi-Pc.64.2.1"> Whatever means: … nun is to be understood in this case.
Two years means: two years.As above, .
Has trained means: has trained in the six rules.= below, , .
Not agreed upon means: the agreement as to ordination is not given by a (formal) act at which the motion is followed by one proclamation.= below, , . On ñattidutiya kammas see Vin.1.319">, and on Saṅghakammas (formal acts) generally, , Early Buddhist Monachism, 146ff.
Should ordain means: … Bi-Pc.61.2.1"> …
There is no offence if she ordains a probationer who has trained for two years in the six rules and who is agreed upon by the Order; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 65
Bi-Pc.65.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a girlgihigatā, one gone to a layman (as his wife or co-wife). married for less than twelve years.See BD.3, Introduction, p.xlix, and , Women under Primitive Buddhism, p.27ff. TheseAs in previous Pācittiyas, plural used here, meaning that an indefinite number of nuns had each ordained a “married girl," or child-wife. were not able to endure cold, heat, hunger, thirst, contact with gadflies, mosquitoes, wind and sun, creeping things, abusive hurtful language; they were not able to endure bodily feelings which arising are painful, acute, sharp, shooting, disagreeable, miserable, deadly.Cf. Monks’ , that in which monks are forbidden to ordain a man under twenty. Those who were modest nuns … spread it about, saying: “How can nuns ordain a girl married for less than twelve years?" …
"Is it true, as is said, monks, that nuns ordained … married for less than twelve years?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns ordain a girl married for less than twelve years? Monks, a girl married for less than twelve years is not able to endure cold … bodily feelings … miserable, deadly. It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should ordain a girl married for less than twelve years, there is an offence of expiation."
Bi-Pc.65.2.1"> Whatever means: … nun is to be understood in this case.
Less than twelve years means: not attained to twelve years.Cf. above, .
Girl married means: one cohabiting with a man.purisantaragatā. This is the definition of itthi, woman, at MN-a.2.209; DN-a.78. Cf. Ja.1.290; MN.i.77; AN.i.295, AN.ii.206.
Should ordain means: … Bi-Pc.61.2.1"> … and an offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.65.2.2"> If she thinks that it is less than twelve years when it is less than twelve years (and) ordains her, there is an offence of expiation. If she is in doubt as to whether it is less than twelve years … offence of wrong-doing. If she thinks that twelve years are completed when it is less than twelve years … no offence. If she thinks that it is less than twelve years when twelve years are completed, there is an offence of wrong-doing. If she is in doubt as to whether twelve years are completed, there is an offence of wrong-doing. If she thinks that twelve years are completed when twelve years are completed, there is no offence.Cf. above, .
Bi-Pc.65.2.3"> There is no offence if she ordains one (married) for less than twelve years thinking that twelve years are completed; if she ordains one who has completed twelve years thinking that they are completedThis occurs in the preceding paragraph.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 66
Bi-Pc.66.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a girl married for full twelve years (but) who had not trained for two years in the six rules. These were ignorant, inexperienced, they did not know what was allowable or what was not allowable.For the whole of this Pācittiya, cf. Bi-Pc.63">. Those who were modest nuns … spread it about, saying: “How can these nuns ordain a girl married for full twelve years (but) who has not trained for two years in the six rules?" …
"Is it true, as is said, monks … ?" …
The enlightened one, the lord rebuked them, saying: “How, monks, can these nuns ordain … in the six rules? It is not, monks, for pleasing those who are not (yet) pleased … " and having rebuked them, having given reasoned talk, he addressed the monks, saying:
"I allow you, monks, to give a girl married for full twelve years the agreement as to training for two years in the six rules. And thus, monks, should it be given: That girl married for full twelve years, having approached the Order … Bi-Pc.63.1"> … should speak thus: ‘Ladies, I, so and so, a girl married for full twelve years, and who am under the lady so and so, request the Order … Bi-Pc.63.1">. Instead of probationer read a girl married for full twelve years … So do I understand this.’ That girl married for full twelve years should be told: ‘Speak thus: … Bi-Pc.63.1"> … ’ “ … this rule of training:
"Whatever nun should ordain a girl married for full twelve years (but) who has not trained for two years in the six rules, there is an offence of expiation."
Bi-Pc.66.2.1"> Whatever means: … nun is to be understood in this case.
Full twelve years means: attained to twelve years.= below, .
Girl married means: one cohabiting with a man.As in Bi-Pc.65">, Bi-Pc.67">.
Two years means: …
There is no offence if she ordains a girl married for full twelve years and who has trained for two years in the six rules; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 67
Bi-Pc.67.">1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a girl married for full twelve years and who had trained for two years in the six rules, but who was not agreed upon by the Order. Nuns spoke thus: “Come, probationers, … Bi-Pc.64.1"> … " … “How can these nuns ordain a girl married for full twelve years and who has trained for two years in the six rules, but who is not agreed upon by the Order?" … he addressed the monks, saying:
"I allow you, monks, to give the agreement as to ordination to a girl married for full twelve years and who has trained for two years in the six rules. And thus, monks, should it be given: That girl married for full twelve years and who has trained for two years in the six rules, having approached the Order … Bi-Pc.63.1"> … should speak thus: ‘Ladies, I, so and so, a girl married for full twelve years and who has trained under the lady so and so for two years in the six rules, request the Order for the agreement as to ordination.’ And a second time … Bi-Pc.63.1">. Instead of probationer read girl married for full twelve years and who has trained for two years in the six rules; instead of agreement as to training for two years in the six rules read agreement as to ordination … ‘So do I understand this.’"
Then the lord, having rebuked these nuns in many a figure for their weakness in maintaining themselves … “ … this rule of training:
"Whatever nun should ordain a girl married for full twelve years and who has trained for two years in the six rules (but) who is not agreed upon by the Order, there is an offence of expiation."
Bi-Pc.67.2.1"> Whatever means: … nun is to be understood in this case.
Full twelve years means: attained to twelve years.= above, .
Girl married means: one cohabiting with a man.= above, , .
Two years means: two years.= above, , .
Has trained means: has trained in the six rules.= above, , below, .
Not agreed upon means: the agreement as to ordination is not given by a (formal) act at which the motion is followed by one proclamation.= above, , below, .
Should ordain means: … Bi-Pc.61.2.1"> …
There is no offence if she ordains a girl married for full twelve years who has trained for two years in the six rules and who is agreed upon by the Order; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 68
Bi-Pc.68.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, having ordained the woman who lived with her,Cf. above, , below, . for two years neither helped her nor had her helped. TheseThis must mean that at least for more than one year Thullanandā had ordained her sahajīvinīs. were ignorant, inexperienced, they did not know what was allowable or what was not allowable. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, having ordained the woman who lives with her, for two years neither help her nor have her helped?" …
"Is it true, as is said, monks, that the nun Thullanandā … nor had her helped?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Thullanandā … nor have her helped? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having ordained the woman who lives with her, for two years should neither help her nor have her helped, there is an offence of expiation."
Bi-Pc.68.2.1"> Whatever means: … nun is to be understood in this case.
Woman who lives with her means: she is called the one who shares her cell.= above, .
Having ordained means: having conferred the upasampada ordination.
Two years means: two years.= above, , , .
Should neither help her means: should not herself help her in regard to the exposition, the interrogation,Cf. , . the exhortation, the instruction.anusāsanī. Cf. Vin.1.50"> for repetition of these four words.
Nor should have her helped means: should not command another.
If for two years she thinks: “I will neither help her nor have her helped," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.68.2.2"> There is no offence if there is an obstacle; if having looked about she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.Cf. above, , , , , .
Nuns’ Expiation (Pācittiya) 69
Bi-Pc.69.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns for two years did not wait upon an ordained woman instructor.pavattinī, or proposer—i.e., for a nun on whom the upasampada ordination is being conferred, as at Vin.2.271">. TheseDoubtless here referring to the nuns. were ignorant, inexperienced, they did not know what was allowable or what was not allowable. Those who were modest nuns … spread it about, saying: “How can these nuns for two years not wait upon an ordained woman instructor?" …
"Is it true, as is said, monks, that nuns … woman instructor
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … ordained woman instructor? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun for two years should not wait upon an ordained woman instructor, there is an offence of expiation."
Bi-Pc.69.2.1"> Whatever means: … nun is to be understood in this case.
Ordained means: the upasampadā, ordination conferred.
Woman instructor means: she is called a woman preceptor.upajjhā. The first sentence of n.1 at Vinaya Texts iii.351 must therefore be corrected; also upajjhā occurs twice at Vin.3.35">. The word (upajjhā) at Vin.3.100"> is obviously a shortened plural form of the regular masculine upajjhāya, for see Vin.3.101"> = Bi-Pc.69.2.1"> which contains two stories about two (different) upajjhāya. Pali-English Dictionary is probably right in giving both upajjha, short masculine, as at Vin.1.94"> and doubtless once at Vin.3.35">; and upajjhā, feminine, as in above explanation of pavattinī and in the “no offence" clause, and doubtless once at Vin.3.35">.
Should not wait upon means: should not herself attend upon.According to Vin-a.941, with soap-powder, toothpick, water for rinsing the mouth, and with whatever was to be done. Cf. Bi-Pc.88"> below.
If she thinks: “I will not wait upon her for two years," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.69.2.2"> There is no offence if the woman preceptor is ignorant or shameless; if he is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 70
Bi-Pc.70.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, having ordained (the woman) who lived with her,Cf. above, , . neither withdrewvūpakāsesi, to withdraw, seclude, alienate—i.e., from the haunts of men. her nor had her withdrawn; her husband seized her. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, having ordained (the woman) who lives with her, neither withdraw her nor have her withdrawn? Her husband seized her. If this nun had departed her husband could not have seized her." …
"Is it true, as is said, monks, that the nun Thullanandā … nor had her withdrawn (so that) her husband seized her?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … nor have her withdrawn (so that) her husband seized her? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having ordained (the woman) who lives with her, should neither withdraw her nor have her withdrawn even to (a distance of) five or six yojanas, there is an offence of expiation."
Bi-Pc.70.2.1"> Whatever means: … nun is to be understood in this case.
(Woman) who lives with her means: she is called the one who shares her cell.Cf. above, , .
Having ordained means: having conferred the upasampadā ordination.Cf. above, , .
Should neither withdraw herVin-a.941, “if having taken her, she should not go away." means: should not herself withdraw her.
Nor should have her withdrawn means: should not command another.
If she thinks: “I will neither withdraw her nor will I have her withdrawn even to (a distance of) five or six yojanas," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.70.2.2"> There is no offence if there is an obstacle; if, having looked about for a nun as a companion, she does not get the chance; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.Cf. above, , , , , .
Nuns’ Expiation (Pācittiya) 71
Bi-Pc.71.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a maidenkumāribhūtā, probably a virgin. See BD.3, Introduction, p.xlix. Vin-a.942 says that if the agreement as to training has been given to a married girl in her tenth year of marriage, she may be ordained in her twelfth; and likewise receiving the agreement up to her eighteenth year of marriage she may be ordained in her twentieth. From a woman’s eighteenth year on, according to her marriage or age, one may say, “This is a married girl" and “This is a maiden." But a maiden is not to be called a married girl. For the eighteenth year, see next Pācittiya. who was under twenty years of age. These were unable to endure cold … Bi-Pc.65">. Instead of a girl married for less than full twelve years read a maiden who is under twenty years of age; instead of for full twelve years read twenty years of age. … “ … this rule of training:
"Whatever nun should ordain a maiden under twenty years of age, there is an offence of expiation."
Bi-Pc.71.2.1"> Whatever means: … nun is to be understood in this case.
Under twenty years of age means: not attained to twenty years of age.= Vin.4.130">.
Maiden means: she is called a female novice.
Should ordain means: … Bi-Pc.65.2">. Read who is under twenty years of age, who has completed twenty years of age. … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 72
Bi-Pc.72.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a maiden who had completed twenty years of age (but) who had not trained for two years in the six rules. These were ignorant, inexperienced … Bi-Pc.66.1">. Instead of a girl married for full twelve years read a maiden who has completed twenty years of age. … he addressed the monks, saying:
"I allow you, monks, to give a maiden of eighteen years of age the agreement as to training for two years in the six rules. And thus, monks, should it be given: That maiden of eighteen years of age having approached the Order … " Bi-Pc.66.1">. Instead of a girl married for full twelve years read a maiden of eighteen years of age. … “ … this rule of training:
"Whatever nun should ordain a maiden who has completed twenty years of age (but) who has not trained for two years in the six rules, there is an offence of expiation."
Bi-Pc.72.2.1"> Whatever means: … nun is to be understood in this case.
Has completed twenty years of age means: has attained to twenty years of age.
Maiden means: she is called a female novice.
Two years means: … Bi-Pc.63.2"> …
There is no offence if she ordains a maiden who has completed twenty years of age and who has trained for two years in the six rules; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 73
Bi-Pc.73.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained a maiden who had completed twenty years of age and who had trained for two years in the six rules (but) who was not agreed upon by the Order. Nuns spoke thus: “Come, probationers, find out about this, give this, convey this, this is needed, make this allowable." These spoke thus: “Ladies, we are not probationers, we are nuns." Those who were modest nuns … spread it about, saying: “How can these nuns … " Bi-Pc.67.1">. Instead of a girl married for full twelve years read a maiden who has completed twenty years of age. … “ … this rule of training:
"Whatever nun should ordain a maiden who has completed twenty years of age and who has trained for two years in the six rules (but) who is not agreed upon by the Order, there is an offence of expiation."
Bi-Pc.73.2.1"> Whatever means: … nun is to be understood in this case.
Completed twenty years of age means: attained to twenty years of age.
Maiden means: she is called a female novice.= above, , .
Two years means: two years.= above, , , , , .
Has trained means: has trained in the six rules.= above, , .
Not agreed upon means: the agreement as to ordination is not given by a (formal) act at which the motion is followed by one proclamation.= above, , .
Should ordain means: … Bi-Pc.63.2"> …
There is no offence if she ordains a maiden who has completed twenty years of age, who has trained for two years in the six rules and who is agreed upon by the Order; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 74
Bi-Pc.74.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained while they were less than twelve years (of standing).ūnadvādasavassā, probably to be taken as nominative plural agreeing with bhikkhuniyo, and meaning less than twelve years from their own ordination. See next two Pācittiyas, and BD.3, Introduction, p.lii. They were ignorant, inexperienced, they did not know what was allowable or what was not allowable; moreover, the women who’ shared their cells were ignorant, inexperienced, they did not know what was allowable or what was not allowable. Those who were modest nuns … spread it about, saying: “How can these nuns ordain while they are less than twelve years (of standing)?" …
"Is it true, as is said, monks, that nuns … less than twelve years (of standing)?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … less than twelve years (of standing)? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should ordain while she is less than twelve years (of standing) there is an offence of expiation."
Bi-Pc.74.2.1"> Whatever means: … nun is to be understood in this case.
Less than twelve years means: not attained to twelve years.
Should ordain means: … Bi-Pc.61.2.1"> … offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.74.2.2"> There is no offence if she ordains when she has completed twelve years (of standing); if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 75
Bi-Pc.75.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained when they had completed twelve years (of standing but) were not agreed upon by the Order. They were ignorant … Bi-Pc.74.1">. Instead of less than twelve years (of standing) read when they have completed twelve years (of standing but) are not agreed upon by the Order. … “ … It is not, monks, for pleasing those who are not (yet) pleased … " and having rebuked them, having given reasoned talk, he addressed the monks, saying:
"I allow you, monks, to give a nun who has completed twelve years (of standing) the agreement to ordain.vuṭṭhāpana-sammuti, to cause ordination (in another). And thus, monks, should it be given: That nun who has completed twelve years (of standing), having approached the 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 to it: ‘Ladies, I, so and so, a nun who has completed twelve years (of standing), request the Order for the agreement to ordain.’ And a second time it should be requested … And a third time it should be requested. This nun should be testedparicchitabbā. Cf. paricchitvā in next Pācittiya Vin-a.942 explains upaparikkhati, to test, examine, investigate. Apparently the Order, in testing her, should do so with a view to her experience and conscientiousness. by the Order thinking: ‘This nun is experienced, she is conscientious.’ If she is both ignorantbālā, apparently here as opposite of byattā, experienced. and unconscientious it should not be given. If she is ignorant but conscientious it should not be given. If she is experienced but unconscientious, it should not be given. If she is both experienced and conscientious, it should be given. And thus, monks, should it be given: The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. This nun so and so who has completed twelve years (of standing) requests the Order for the agreement to ordain. If it seems right to the Order … cf. Bi-Pc.63.1">, etc. … So do I understand this.’"
Then the lord, having rebuked the nuns in many a figure for their weakness in maintaining themselves … “ … this rule of training:
"Whatever nun who has completed twelve years (of standing but) who is not agreed upon by the Order should ordain, there is an offence of expiation."
Bi-Pc.75.2.1"> Whatever means: … nun is to be understood in this case.
Completed twelve years means: attained to twelve years.
Not agreed upon means: the agreement to ordain is not given by a (formal) act at which the motion is followed by one proclamation.Cf. above, , , .
Should ordain means: … Bi-Pc.63.2"> …
There is no offence if she ordains when she has completed twelve years (of standing) and is agreed upon by the Order; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 76
Bi-Pc.76.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Caṇḍakālī, having approached the Order of nuns, asked for the agreement to ordain. Then the Order of nuns, having testedparicchitvā; cf. previous Pācittiya. the nun Caṇḍakālī, saying: “You have ordained sufficiently, lady, for the time being,"alaṃ tāva te ayye vuṭṭhāpitena, or “please stop ordaining," or “there is no need for you to ordain at present." Cf. alaṃ te idhavāsena at Vin.3.184">. did not give her the agreement to ordain. The nun Caṇḍakālī answered, “Very good." Now at that time the Order of nuns gave the agreement to ordain to other nuns. The nun Caṇḍakālī … spread it about, saying: “Am I then ignorant, am I then unconscientious,The two points on which nuns had to be tested according to the previous Pācittya. that the Order gives the agreement to ordain to other nuns, but does not give it to me?" Those who were modest nuns … spread it about, saying:
"How can the lady Caṇḍakālī, on being told, ‘You have ordained sufficiently, lady, for the time being,’ and having answered, ‘Very good,’ afterwards engage in criticism?" …
"Is it true, as is said, monks, that the nun Caṇḍakālī … afterwards engaged in criticismSee above, , , and notes.?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Caṇḍakālī … afterwards engage in criticism? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, on being told, ‘You have ordained sufficiently, lady, for the time being,’ and having answered, ‘very good,’ should afterwards engage in criticism, there is an offence of expiation."
Bi-Pc.76.2.1"> Whatever means: … nun is to be understood in this case.
‘You have ordained sufficiently, lady, for the time being’ means: ‘You have conferred the upasampadā,At Bi-Pc.79"> below, Caṇḍakālī is called a probationer, and was ordained by Thullanandā. sufficiently, lady, for the time being.’
If, having answered, ‘Very good,’ she afterwards engages in criticism, there is an offence of expiation.
Bi-Pc.76.2.2"> There is no offence if she criticises one acting by nature from desire, from hatred, from confusion, from fearCf. above, .; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 77
Bi-Pc.77.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain probationer, having approached the nun Thullanandā, asked for the upasampadā ordination. The nun Thullanandā, having said to that probationer, “If you, lady, will give me a robe, then will I ordain you," neither ordained her nor made an effort to get her ordained.Cf. Bi-Pc.23">, Bi-Pc.34">, Bi-Pc.45">. Then that probationer told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā, having said … neither ordain her nor make an effort to get her ordained?" …
"Is it true, as is said, monks, that the nun Thullanandā … nor made an effort to get her ordained?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā … nor make an effort to get her ordained? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, having said to a probationer: ‘If you, lady, will give me a robe, then will I ordain you,’ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation."
Bi-Pc.77.2.1"> Whatever means: … nun is to be understood in this case.
Probationer means: one who has trained for two years in the six rules.
‘If you, lady, will give me a robe, then will I ordain you’ means: then will I confer the upasampadā ordination on you.
If she is not afterwards prevented means: if there is not an obstacle.
Should neither ordain her means: should not herself ordain her
Nor should make an effort to get her ordained means : should not command another.
If she thinks, “I will neither ordain her nor make an effort to get her ordained," in throwing off the responsibility, there is an offence of expiation.
Bi-Pc.77.2.2"> There is no offence if there is an obstacle; if, having looked about, she does not get the chance; if she is ill; if there are accidentsCf. above, , , .; if she is mad, if she is the first wrong-doer. .
Nuns’ Expiation (Pācittiya) 78
Bi-Pc.78.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain probationer, having approached the nun Thullanandā, asked for the upasampadā, ordination. The nun Thullanandā spoke thus to that probationer: “If you, lady, will wait upon me for two years, then will I ordain you," and having said (this) … see Bi-Pc.77.1"> … “ … this rule of training:
"Whatever nun, having said to a probationer: ‘If you, lady, will wait upon me for two years, then will I ordain you,’ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation."
Bi-Pc.78.2.1"> Whatever means: … nun is to be understood in this case.
Probationer means: one who has trained for two years in the six rules.
‘If you, lady, will wait upon me for two years’ means: if you will attend upon me for two years.Cf. above, .
‘Then will I ordain you,’ means: then will I confer the upasampada, ordination on you.
If she is not afterwards prevented means: … see Bi-Pc.77.2"> … if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 79
Bi-Pc.79.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā ordained the probationer Caṇḍakalī who kept company with men, who kept company with youths, who was violent,caṇḍī. a dwelling-place of grief.sokāvāsā. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā ordain … grief?"
"Is it true, as is said, monks, that the nun Thullanandā ordained … grief?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā ordain … grief? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should ordain a probationer who keeps company with men, who keeps company with youths, who is violent, a dwelling-place of grief, there is an offence of expiation."
Bi-Pc.79.2.1"> Whatever means: … nun is to be understood in this case.
Man means: one attained to twenty years of age.
Youth means: one not attained to twenty years of age.
Keeps company means: keeps company unbecomingly as to body and speech.Cf. above, , .
ViolentCf. above, , where same definition of caṇḍikatā, “quick-tempered." means: she is called angry.
Dwelling-place of grief means: she arouses sorrow in others, she enters upon grief.
Probationer means: one who has trained for two years in the six rules.
Should ordain means: … see Bi-Pc.61.2"> … and an offence of wrong-doing for the group and for the woman teacher.Cf. above, , , .
Bi-Pc.79.2.2"> There is no offence if she ordains her not knowing; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 80
Bi-Pc.80.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā ordained a probationer without the consent of the parents and husband. The parents and the husband … spread it about, saying : “How can the lady Thullanandā ordain the probationer without our consent?" Nuns heard the parents and the husband who … spread it about. Those who were modest nuns … spread it about, saying : “How can the lady Thullanandā ordain a probationer without the consent of the parents and husband?" …
"Is it true, as is said, monks, that the nun Thullanandā ordained … and husband?" “It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Thullanandā ordain a probationer … and husband? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should ordain a probationer without the consent of the parents and husband, there is an offence of expiation."The twenty-second of the twenty-four questions to be put to a nun at her ordination was whether she had her parents’ and husband’s consent, Vin.2.271">.
Bi-Pc.80.2.1"> Whatever means: … nun is to be understood in this case.
Parents means: they are called the progenitors.
Husband means: he to whom she is married.yena pariggahitā hoti, by whom she is possessed or appropriated.
Without the consent means: not asking (for permission).
Probationer means: one who has trained for two years in the six rules.
Should ordain means: … see Bi-Pc.61.2"> … and an offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.80.2.2"> There is no offence if she ordains her not knowing; if she ordains her, (she) having obtained permission; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 81
Bi-Pc.81.1.1"> … at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time the nun Thullanandā thinking: “I will ordain a probationer," having had monks who were elders convened, having seen sumptuous solid foods and soft foods, saying: “Masters, I will not ordain the probationer yet," having dismissed the monks who were elders, having had Devadatta, Kokālika, Kaṭamorakatissaka, the son of the lady Khaṇḍā and SamuddadattaSchismatic monks; cf. Monks’ Bu-Ss.10">, Bu-Ss.11">. At Vin.4.66"> Thullanandā says that these five were mahānagā (great heroes) to her. convened, she ordained the probationer. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā ordain a probationer by showingLiterally giving, dāna. favouritismchanda; as at Vin.4.38"> (). to (monks) placed on probationpārivāsikā bhikkhū. Cf. Vin.1.136">; and Vin.2.31ff., where in Kd.12">, Kd.13"> the rules for monks under probation are discussed at length. The “four months’ probation" is described at Vin.1.69">, three other types in Kd.13">. Four still further kinds given at Vin-a.943f. See also , Early Buddhist Monachism, p.168.?" …
"Is it true, as is said, monks, that the nun Thullanandā ordained a probationer by showing favouritism to (monks) placed on probation?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Thullanandā … (monks) placed on probation? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should ordain a probationer by showing favouritism to (monks) placed on probation, there is an offence of expiation."
Bi-Pc.81.2.1"> Whatever means: … nun is to be understood in this case.
By showing favouritism to (monks) placed on probation means: to a company that has risen.vuṭṭhitāya parisāya. Cf. Vin.1.136">, where it is said that uposatha should not be held by (accepting) the declaration of purity of (a monk) placed on probation except if the company has not (yet) risen “Has risen" would here seem to apply to monks considered not fit to carry out the various formal acts in a seated assembly of monks.
Probationer means: … Bi-Pc.80.2"> … and an offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.81.2.2"> There is no offence if she ordains her if the company has not risen; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 82
Bi-Pc.82.1.1"> … At Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained every year; there were not sufficient dwellings. People … spread it about saying: “How can these nuns ordain every year? There are not sufficient dwellings." Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can these nuns ordain every year?" …
"Is it true, as it is said, monks, that nuns ordain every year?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns ordain every year? It is not, monks, for pleasing those who are not (yet) pleased … this rule of raining:
"Whatever nun should ordain every year, there is an offence of expiation."Quoted MN-a.3.156
Bi-Pc.82.2.1"> Whatever means: … nun is to be understood in this case.
Every year means: annually.anuvassan ti anusaṃvaccharaṃ.
Should ordain means: … and an offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.82.2.2"> There is no offence if she ordains in the alternate (years); if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 83
Bi-Pc.83.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns ordained two (probationers) in the one year.Vin-a.945 says “she ordained two (probationers) in one year in alternate years." As before,tath’ eva—i.e., in Bi-Pc.82">. there were not sufficent dwellings. As beforetath’ eva—i.e., in Bi-Pc.82">. people … spread it about, saying: “How can these nuns ordain two (probationers) in one year? As before, there are not sufficient dwellings." Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: … cf. Bi-Pc.82.1"> “ … this rule of training:
"Whatever nun should ordain two (probationers) in one year, there is an offence of expiation."
Bi-Pc.83.2.1"> Whatever means: … nun is to be understood in this case.
One year means: one year.ekavassan ti ekaṃ saṃvaccharaṃ.
Should ordain two (probationers) means: should confer the upasampadā ordination on two (probationers).
If she thinks: “I will ordain two (probationers)," and looks about for a group or … Bi-Pc.61.2"> … there is an offence of wrong-doing for the group and for the woman teacher.
Bi-Pc.83.2.2"> There is no offence is she ordains in alternate yearsNothing to show whether the notion of “two (probationers)" is dropped here or not.; if she is mad, if she is the first wrong-doer.
The Eighth Division: that on a maiden.N.B. thirteen Pācittiyas in this Division, and also in the next.
Nuns’ Expiation (Pācittiya) 84
Bi-Pc.84.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns used sunshades and sandals. People … spread it about, saying: “How can these nuns use sunshades and sandals, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns use sunshades and sandals?" …
"Is it true, as is said, monks … and sandals?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can … and sandals? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should use a sunshade and sandals, there is an offence of expiation."
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Pc.84.1.2"> At that time a certain nun came to be ill; there was no comfort for her without a sunshade and sandals. They told this matter to the lord. He said: “Monks, I allow a sunshade and sandals to a nun who is ill. And thus, monks, let the nuns set forth this rule of training:
"Whatever nun who is not ill should use a sunshade and sandals, there is an offence of expiation."Cf. Bu-Sk.57">, Bu-Sk.62">.
Bi-Pc.84.2.1"> Whatever means: … nun is to be understood in this case.
Who is not ill means: for whom there is comfort without a sunshade and sandals.
Who is ill means: for whom there is not comfort without a sunshade and sandals.
Sunshade means: there are three (kinds of) sunshade: white sunshade, sunshade of rushes, sunshade of leaves, fastened at the middle, fastened to the rim.= Vin.4.200">. N.B. sandals, upāhana, not defined by Old Commentary.
Should use means: if she uses (them) even once, there is an offence of expiation.
Bi-Pc.84.2.2"> If she thinks that she is not ill when she is not ill (and) uses a sunshade and sandals, there is an offence of expiation. If she is in doubt as to whether she is not ill … If she thinks that she is ill when she is not ill … offence of expiation. If she uses a sunshade (but) not sandals, there is an offence of wrong-doing. If she uses sandals (but) not a sunshade, there is an offence of wrong-doing. If she thinks that she is not ill when she is ill … If she is in doubt as to whether she is ill, there is an offence of wrong-doing. If she thinks that she is ill when she is ill, there is no offence.
Bi-Pc.84.2.3"> There is no offence if she is ill; if she uses (them) in a monastery, in monastery precinctsAt Vin.2.130f. regulations for monks using sunshades are: (1) sunshades allowed; (2) whoever uses one, offence of wrong-doing; (3) allowed for an ill monk; (4) allowed to be used by a monk whether ill or not ill in a monastery or monastery precincts. At Vin.2.207"> it is said that incoming monks on entering the monastery should put down their sunshades—as a sign of respect.; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 85
Bi-Pc.85.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns wentyāyanti. , Pali Literature und Sprache, §138, gives “geht", which seems more suitable than “have themselves earned" (Vinaya Texts ii.25), for “go" covers both driving and being carried in the vehicles mentioned by the Old Commentary. in a vehicle.yāna; see n. at . People … spread it about, saying: “How can these nuns go in a vehicle, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns go in a vehicle?" …
"Is it true, as is said, monks, that the group of six nuns went in a vehicle?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can this group of six nuns go in a vehicle? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should go in a vehicle, there is an offence of expiation."A dukkaṭa for monks at Vin.1.191">; at Vin.2.276"> it is said that nuns going in a vehicle “should be dealt with according to the rule"—i.e., this Pācittiya. Cf. Bu-Sk.63">.
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Pc.85.1.2"> Now at that time a certain nun came to be ill. She was not able to go on foot. They told this matter to the lord. He said: “I allow, monks, a vehicle for a nun who is ill.This recurs at Vin.2.276">. Corresponding permission for mons given at Vin.1.191">. And thus, monks … this rule of training:
"Whatever nun who is not ill should go in a vehicle, there is an offence of expiation."
Bi-Pc.85.2.1"> Whatever means: … nun is to be understood in this case.
Not ill means: she is able to go on foot.
Ill means: she is not able to go on foot.
Vehicle= Vin.4.201">, and cf. Vin.3.49">. means: a cart,See above, BD.3.144, n.3">. a carriage, a waggon, a chariot, a palanquin,See above, BD.3.144, n.5">. or a sedan chair.See above, BD.3.144, n.5">
Should go means: if she goes even once, there is an offence of expiation.
Bi-Pc.85.2.2"> If she thinks that she is not ill when she is not ill (and) goes in a vehicle, there is an offence of expiation. If she is in doubt as to whether she is not ill … If she thinks that she is ill when she is not ill … offence of expiation. If she thinks that she is not ill when she is ill, there is an offence of wrong-doing. If she is in doubt as to whether she is ill, there is an offence of wrong-doing. If she thinks that she is ill when she is ill, there is no offence.
Bi-Pc.85.2.3"> There is no offence if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 86
Bi-Pc.86.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun frequented a certain woman’s family. Then that woman spoke thus to that nun: “Please, lady, give this petticoat to such and such a woman." Then that nun, thinking: “If I go away taking it in my bowl, there will be trouble for me,"= above, , . went away having tied it on. When she was on the high road the strings broke and were scattered. People … spread it about, saying: “How can these nunsThe people generalise from one instance. wear a petticoat, like women householders who enjoy pleasures of the senses?" Nuns … heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this nun wear a petticoat?" …
"Is it true, as is said, monks, that a nun wore a petticoat?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun wear a petticoat? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should wear a petticoat, there is an offence of expiation."
Bi-Pc.86.2.1"> Whatever means: … nun is to be understood in this case.
Petticoat means: whatever goes about the hips.
Should wear means: if she wears it even once, there is an offence of expiation.
Bi-Pc.86.2.2"> There is no offence if it is on account of illness; if she wears a hip-stringkaṭisuttaka, allowed to nuns at Vin.2.271">, but not to be worn all the time; a dukkaṭa for monks to wear them at Vin.2.106">, but where meaning may be an ornamental waist-band.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 87
Bi-Pc.87.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns wore women’s ornaments. People … spread it about, saying: “How can these nuns wear women’s ornaments, like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can this group of six nuns wear women’s ornaments?" …
"Is it true, as is said, monks, that … women’s ornaments?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can … women’s ornaments? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should wear women’s ornaments, there is an offence of expiation."
Bi-Pc.87.2.1"> Whatever means: … nun is to be understood in this case.
Women’s ornaments mean: they go on the head, round the neck, on the hands,hattha also means “forearm," see definition of “hand" at . on the feet, round the hips.Cf. Vin.3.239"> () where these phrases occur in definition of kata, “shaped."
Should wear means: if she wears them even once, there is an offence of expiation.
Bi-Pc.87.2.2"> There is no offence if it is on account of illnessIt is difficult to imagine what diseases could be cured or alleviated by wearing ornaments.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 88
Bi-Pc.88.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns bathed with perfume and paint.DN.ii.142, DN.ii.161; Thag.960. People … see Bi-Pc.87.1">; read bathed with perfume and paint, etc. … “ … this rule of training:
"Whatever nun should bathe with perfume and paint, there is an offence of expiation."At Vin.2.280"> it is a dukkaṭa for nuns to bathe with chunam (soft soap-powder) or scented clay.."
Bi-Pc.88.2.1"> Whatever means: … nun is to be understood in this case.
Perfume means: whatever is a perfume.
Paint means: whatever is a paint.
Should bathe means: if she bathes, in the business there is an offence of wrong-doing; at the end of the bathing there is an offence of expiation.
Bi-Pc.88.2.2"> There is no offence if it is on account of illness; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 89
Bi-Pc.89.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the group of six nuns bathed with scented ground sesamum. People … see Bi-Pc.87.1">; read, bathed with scented ground sesamum, etc. … “ … this rule of training:
"Whatever nun should bathe with scented ground sesamum, there is an offence of expiation."
Bi-Pc.89.2.1"> Whatever means: … nun is to be understood in this case.
Scented means: whatever is scented.
Ground sesamum means: it is called crushed sesamum seed.
Should bathe means: if she bathes, in the business there is an offence of wrong-doing; at the end of the bathing there is an offence of expiation.
Bi-Pc.89.2.2"> There is no offence if it is on account of illness; if she bathes with common ground sesamum; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 90
Bi-Pc.90.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns caused (themselves) to be rubbed (with ointment)ummaddāpenti. At Vin.2.266"> it is an offence of wrong-doing for a nun if she mukhaṃ ummaddeti, rubs (ointment, etc.) into her face. and also caused (themselves) to be massagedparimaddāpenti. by a nun. People, engaged in touring the dwelling-place, having seen (them), … spread it about, saying: “How can these nuns cause (themselves) to be rubbed (with ointment) and also cause (themselves) to be massaged by a nun, just like women householders who enjoy pleasures of the senses?" Nuns heard these people who … spread it about. Those who were modest nuns … spread it about, saying: “How can these nuns cause (themselves) to be rubbed … by a nun?" …
"Is it true, as is said, monks, that nuns caused (themselves) to be rubbed … by a nun?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns cause (themselves) to be rubbed (with ointment) and also cause themselves to be massaged by a nun? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should cause (herself) to be rubbed (with ointment) or should cause (herself) to be massaged by a nun, there is an offence of expiation."
Bi-Pc.90.2.1"> Whatever means: … nun is to be understood in this case.
By a nun means: by another nun.
Should cause (herself) to be rubbed (with ointment) means: if she makes (another) rub (her with ointment),Vin-a.946 reads ubbaṭṭāpeti, to make anoint, to make shampoo. there is an offence of expiation.
Should cause (herself) to be massaged means: if she makes (another) rubsambāhāpeti, to rub or shampoo. (her), there is an offence of expiation.
Bi-Pc.90.2.2"> There is no offence if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 91–93
Bi-Pc.91.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns caused (themselves) to be rubbed (with ointment) and also caused (themselves) to be massaged by a probationer … by a female novice … by a woman householder. People, engaged in touring the dwelling-place, having seen (them), … spread it about, saying: “How can these nuns cause (themselves) to be rubbed (with ointment) and also cause (themselves) to be massaged by a probationer … by a female novice … by a woman householder, just like women householders who enjoy pleasures of the senses?" Nuns heard … see Bi-Pc.90.1"> … “ … this rule of training:
"Whatever nun should cause (herself) to be rubbed (with ointment) or should cause (herself) to be massaged by a probationer … by a female novice … by a woman householder, there is an offence of expiation."
Bi-Pc.91.2.1"> Whatever means: … nun is to be understood in this case.
Probationer means: one who has trained for two years in the six rules.= Vin.4.122">, Vin.4.332">, Vin.4.333">, Vin.4.334">, Vin.4.335">.
Female novice means: one conforming to the ten rules of training.= Vin.4.122">.
Woman householder means: she is called a housewife.agāriṇī; cf. gharaṇī at Vin.4.20">.
Should cause (herself) to be rubbed (with ointment) means: if she makes (another) rub (her with ointment), there is an offence of expiation.
Should cause (herself) to be massaged means: if she makes (another) rub (her), there is an offence of expiation.>
Bi-Pc.91.2.2"> There is no offence if it is on account of illness; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 94
Bi-Pc.94.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns sat down on a seat in front of a monkCf. the first of the eight “important rules," Vin.4.52">. without asking (for permission). Monks … spread it about, saying: “How can these nuns … without asking (for permission)?" …
"Is it true, as is said, monks, that nuns … without asking (for permission)?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns … without asking (for permission)? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should sit down on a seat in front of a monk without asking (for permission), there is an offence of expiation."
Bi-Pc.94.2.1"> Whatever means: … nun is to be understood in this case.
In front of a monk means: in front of one who is ordained.
Without asking (for permission) means: not having obtained permission.
Should sit down on a seat means: if she sits down even on the ground, there is an offence of expiation.
Bi-Pc.94.2.2"> If she thinks that she has not asked (for permission) when she has not asked (for permission and) sits down on a seat, there is an offence of expiation. If she is in doubt as to whether she has not asked (for permission) … If she thinks that she has asked (for permission) when she has not asked (for permission) … there is an offence of expiation. If she thinks that she has not asked (for permission) when she has asked (for permission), there is an offence of wrong-doing. If she is in doubt as to whether she has asked (for permission), there is an offence of wrong-doing. If she thinks that she has asked (for permission) when she has asked (for permission), there is no offence.
Bi-Pc.94.2.3"> There is no offence if, having asked (for permission), she sits down on a seat; if she is ill; if there are accidents; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 95
Bi-Pc.95.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns asked a question of a monk who had not given leave.anokāsakataṃ, accusative, agreeing with bhikkhuṃ, meaning “who has not made an occasion" for allowing himself to be questioned. Cf. Vin.1.114">, Vin.1.170">. It seems as if the nun had to give some kind of notice, and get the monk’s permission to put her question. Monks … spread it about, saying: “How can these nuns ask a question of a monk who has not given leave?" …
"Is it true, as is said, monks … see Bi-Pc.94.1"> … this rule of training:
"Whatever nun should ask a question of a monk who has not given leave, there is an offence of expiation."
Bi-Pc.95.2.1"> Whatever means: … nun is to be understood in this case.
Not given leave means: without asking (for permission).The monk could not give leave before the nun had asked permission for it.
Should ask a question means: if, having asked for leaveokāsaṃ kārāpetvā, having had an opportunity made. in regard to Suttanta, she asks about Discipline or about Abhidhamma,Here probably meaning the literary digest of this name. This passage would therefore seem late, dating from some time after the compilation of the three Piṭakas. See BD.3, Introduction, p.xff. there is an offence of expiation. If, having asked for leave in regard to Discipline, she asks about Suttanta or about Abhidhamma, there is an offence of expiation. If, having asked for leave in regard to Abhidhamma, she asks about Suttanta or about Discipline, there is an offence of expiation.
Bi-Pc.95.2.2"> If she thinks that she has not asked (for permission) when she has not asked (for permission and) asks a question … Bi-Pc.94.2.2"> … there is no offence.
Bi-Pc.95.2.3"> There is no offence if she asks, having asked for leave; if having asked for leave in general, she asks concerning whatever she likesyattha katthaci, there wherever, presumably meaning that she asks a question on any part of the Suttantas, Vinaya or Abhidhamma, and without having specified beforehand which of these three she would be asking about.; if she is mad, if she is the first wrong-doer.
Nuns’ Expiation (Pācittiya) 96
Bi-Pc.96.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain nun entered a village for almsfood without her vest.saṃkacchika, the fourth of a nun’s five robes to be pointed, out to her at her upasampadā ordination, Vin.2.272">. While she was on the high road gusts of wind blew up her outer cloak. People shouted out: “Beautiful is the waist of the lady." That nun, being made fun of by the people, became ashamed. Then that nun, having gone to a dwelling,upassaya, very likely meaning bhikkhuni-upassaya, a nunnery. told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can this nun enter a village without her vest?" …
"Is it true, as is said, monks, that this nun … without her vest?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun enter a village without her vest? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should enter a village without her vest, there is an offence of expiation."
Bi-Pc.96.2.1"> Whatever means: … nun is to be understood in this case.
Without a vest means: without a vest.asaṃkacchikā ti vinā saṃkacchikaṃ.
Vest means: from below the collar-bone to above the navel, for the sake of covering this.
Should enter a village means: in going beyond the enclosure of a village that is fenced in, there is an offence of expiation. In entering the precincts of a village that is not fenced in, there is an offence of expiation.
Bi-Pc.96.2.2"> There is no offence if she is one whose robe is stolenVin-a.947 says that her vest is to be called a “robe."; if she is one whose robe is lost; if she is ill; if she is not thinking; if she does not knowCf. above, BD.3.121ff.; if there are accidents; if she is mad, if she is the first wrong-doer.
The Ninth Division: that on a sunshadeNote that there are thirteen Pācittiyas in this, as in the preceding Division.
Recited, ladies, are the hundred and sixty-six rules for offences of expiation.Ninety-six are here recorded. The monks have ninety-two. The total for monks and nuns is therefore 188. Of the monks’ 92, 70 apply also to the nuns. Thus we get 96 + 70 = 166 for nuns, leaving 22 for the monks alone, as stated at Vin-a.946. See BD.3, Introduction, p.xxxviii. 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 they are silent; thus do I understand this.