Vinaya Pitaka - Monastic Rules
Bhikkhuni Vibhanga - Sanghādisesas - Involving The Community In Initial And Subsequent Meetings
Nuns’ Formal Meeting (Saṅghādisesa) 1
Bi-Sn.1.1.1"> These seventeen Ten are given in this section; but seven are the same as those already given in the Saṅghādisesas for monks; see below, BD.3.212, n.1">, and BD.3, Introduction, p.xxxiii. things, venerable ones, entailing formal meetings of the Order, come for exposition.
At one time the enlightened one, the lord, was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a certain lay-follower, having given a store-room uddosita = bhaṇḍasālā (Vin-a.906). Uddosita is sometimes a stable; cf. Vin.3.200">, and Vinaya Texts iii.363, n.2. At Vin.2.278"> uddosita is “allowed," a lay-follower again being recorded to give one to an Order of nuns. to an Order of nuns, passed away. He had two sons, one of no faith, not believing, appasanna, or not pleased (with the master’s teaching). the other with faith, believing. Then he of no faith, not believing, spoke thus to him with faith, believing: “The store-room is ours, let us deal it out." bhājāma; Sinhalese edition reads bhājema. When he had spoken thus, the one with faith, believing, spoke thus to him of no faith, not believing: “Do not, sir, speak thus; it was given to the Order of nuns by our father." And a second time he of no faith, not believing, spoke thus to him with faith, believing: “The storeroom is ours, let us deal it out." Then the one with faith, believing, spoke thus to him of no faith, not believing: “Do not, sir, speak thus; it was given to the Order of nuns by our father." And a third time he of no faith … “ … let us deal it out." Then the one with faith, believing, thinking," If it became mine, I also would give it to an Order of nuns," spoke thus to the one of no faith, not believing: “Let us deal it out." Then that store-room being dealt out by these, fell to pāpuṇāti, to reach, attain, arrive at, to obtain to. him of no faith, not believing. Then the one of no faith, not believing, having approached the nuns, spoke thus: “You must depart, ladies, the store-room is ours." When he had spoken thus, the nun Thullanandā spoke thus to that man:
"Do not, sir, speak thus; the store-room was given to the Order of nuns by your father."
Saying: “Was it given Square brackets in text, but Sinhalese edition reads dinno na dinno. (or) not given?" they asked the chief ministers of justice. The chief ministers spoke thus:
"Who knows, ladies, if it was given to the Order of nuns?" When they had spoken thus, the nun Thullanandā spoke thus to these chief ministers:
"But, masters, was not the gift seen or heard of by you as it was being given, eye-witnesses having been arranged?" Then the chief ministers, saying: “What the lady says is true," made over the store-room to the Order of nuns. Then that man, defeated, looked down upon, criticised, spread it about, saying:
"These shaven-headed (women) are not (true) recluses, they are strumpets. Cf. below, , . The word translated as “strumpets" is bandhakiniyo; cf. Ja.5.425. How can they have the store-room taken away from us?" The nun Thullanandā told this matter to the chief ministers. The chief ministers had that man punished. daṇḍāpesum, perhaps beaten with a stick. Then that man, punished, daṇḍika. having had a sleeping-place made for Naked Ascetics not far from the nunnery, instigated the Naked Ascetics, saying: “Talk down accāvadatha. Vin-a.906 says atikkamitvā vadatha, akkosatha, having surpassed them, talk, swear at them. these nuns." The nun Thullanandā told this matter to the chief ministers. The chief ministers had that man fettered. People looked down upon, criticised, spread it about, saying: “How can these nuns have a store-room taken away (from him) and secondly have him punished and thirdly have him fettered? Now they will have him killed."
Nuns heard these people as they … spread it about. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā be one who speaks in envy?" ussayavādikā. Then these nuns told this matter to the monks …
"Is it true, as is said, monks, that the nun Thullanandā is one who speaks in envy?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā be one who speaks in envy? It is not, monks, for pleasing those who are not (yet) pleased … And thus, monks, let the nuns set forth this rule of training:
"Whatever nun should be one who speaks in envy concerning a householder or a householder’s sons (or brothers See Old Commentary below.) or a slave or a workman kammakāra, or servant. and even concerning a wanderer who is a recluse, samaṇaparibbājaka. that nun has fallen into a matter that is an offence at once, paṭhamāpattikaṃ, which in Bi-Sn.1"> –Bi-Sn.6"> is in opposition to yāvatatiyaka, that which is not an offence until a nun has been admonished up to the third time (see Bu-Ss.7"> –Bu-Ss.10">). Cf. Vin.3.186"> (= ). entailing a formal meeting of the Order involving being sent away." nissāraṇīyaṃ saṅghādisesaṃ; cf. the similar construction, nissaggiyaṃ pācittiyaṃ, and see BD.3, Introduction, p.xxxvi.
Bi-Sn.1.2.1"> Whatever means: … nun is to be understood in this case.
One who speaks in envy means: she is called a bringer of law-suits. aṭṭakārikā, a maker of law-suits, cases, causes.
Householder means: he who lives in a house. Cf. , , .
Householder’s sons (or brothers) means: whoever are sons and brothers. yo koci puttabhātaro.
Slave means: born within, bought for money, taken in a raid. = MN-a.3.8. These three are explained at Vin-a.361; four “slaves" mentioned at Mnd.11; cf. DN-a.1.168, DN-a.1.300. The last two, dhanakkīta and karamarānīta (feminine) come into the description of the ten kinds of wife at Vin.3.140">.
Workman Cf. MN-a.3.8, DN-a.300. means: a hireling, a worker. āhataka, “one who is beaten," so Pali-English Dictionary.
Wanderer who is a recluse means: setting aside monk and nun and probationer and novice and female novice, he who is endowed with (the status of) wanderer. Cf. Vin.4.92">, Vin.4.285">.
If she thinks, “I will bring a law-suit," or looks about for a companion or goes herself, Cf. Vin.3.47"> (= ). Above it means, according to Vin-a.907, if she looks about for a witness or friend; and if standing where there is a nunnery, or alms-road, she thinks, “I will bring a law-suit," going from there to the magistrates, there is an offence of wrong-doing for every step that she takes. there is an offence of wrong-doing. If she announces it to one (person), there is an offence of wrong-doing. If she announces it to a second, there is a grave offence. At the end of the law-suit, there is an offence entailing a formal meeting of the Order.
An offence at once means: she falls through transgression of a course, saha vatthujjhācārā. not after admonition. Cf. below, .
Involving being sent away means: she is caused to be sent away from the Order. saṅghamhā nissāriyati, explained by Vin-a.908 as saṅghato nissāreti. The -sār- causative, “she is made or caused to be sent away." See BD.3, Introduction, p.xxxvi.
Offence entailing a formal meeting of the Order means: the Order inflicts the mānatta discipline on account of her offence, it sends back to the beginning, it rehabilitates; it is not several (nuns), it is not one nun, therefore it is called an offence entailing a formal meeting of the Order. A synonym for this class of offence is (formal) act, therefore again it is called an offence entailing a formal meeting of the Order. Cf. Vin.3.112"> ().
Bi-Sn.1.2.2"> There is no offence if she goes being dragged along by people; if she asks for protection; if she explains without reference (to a particular person); if she is mad, if she is the first wrong-doer.
Nuns’ Formal Meeting (Saṅghādisesa) 2
Bi-Sn.2.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time in Vesālī, the wife of a certain Licchavi came to be an adulteress. Then that Licchavi spoke thus to that woman: “Please desist, else will we do you harm." But being spoken to thus, she paid no heed. Now at that time a group of Licchavis were assembled in Vesālī on some business. Then that Licchavi spoke thus to those Licchavis: “Let the masters allow me power over one woman." ekaṃ me ayyo itthiṃ anujānātha.
"What is her name?"
"My wife commits adultery, I will kill her."
"Take your right," jānāhi. they said. Then that woman heard: “My husband wants to kill me," and taking precious belongings, having gone to Sāvatthī, having approached members of other sects, she asked for the going forth. pabbajjaṃ yāci. The members of other sects did not wish to let her go forth. pabbājetuṃ. Having approached nuns, she asked for the going forth. Neither did the nuns wish to let her go forth. Having approached the nun Thullanandā, having shown (her) the belongings, she asked for the going forth. The nun Thullanandā, having taken the belongings, let her go forth. Then that Licchavi, searching for that woman, having gone to Sāvatthī, seeing her gone forth among the nuns, approached King Pasenadi of Kosala; having approached, he spoke thus to King Pasenadi of Kosala:
"Sire, my wife, taking precious belongings, has reached Sāvatthī; let the king devo allow me power over her."
"Well now, good sir, having examined vicinitvā. (her), explain."
"Sire, she was seen gone forth among the nuns."
"If, good sir, she has gone forth among the nuns, there is nothing to do against her. na sā labbhā kiñci kāṭuṃ, she is not a receiver of anything there is to do. Well preached by the lord is dhamma; let her lead the Brahma-life for the utter ending of ill." Cf. Vin.1.74 –75">.
Then that Licchavi, looked down upon, criticised, spread it about, saying: “How can these nuns let a woman thief go forth?" The Licchavi appears to lose sight of his wife’s original sin in his effort to recover the property.
Nuns heard that Licchavi who … spread it about. Those who were modest nuns … spread it about, saying: “How can the lady Thullanandā let a woman thief go forth?" Then these nuns told this matter to the monks …
"Is it true, as is said, monks, that the nun Thullanandā let a thief go forth?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Thullanandā let a woman thief go forth? It is not monks, for pleasing those who are not (yet) pleased … let the nuns set forth this rule of training:
"Whatever nun should knowingly receive vuṭṭhāpeti; cf. below, , and Introduction, p.xlvff.. a woman thief found to merit death, vajjhā. without having obtained permission anapaloketvā, explained by anāpucchā, Old Commentary, below, and anāpucchitvā at Vin-a.910. from a king or an Order or a group Vin-a.910 makes out that this means a group of wrestlers and so on. But, preceded by saṅgha, it might have the usual Vinaya meaning of a group (of two to four monks or nuns). On the other hand, it is followed by two words that have no religious significance, and which denote associations of people “in the world." or a guild pūga = dhammapūga, “a guild under dhamma" (?), Vin-a.910. Probably a guild governed by some rule or law. or a company, seṇi, a corporation, company or guild of artisans or traders following the same business or dealing in the same articles. Vin-a.910 says here it is a seṇi of perfumers, of cloth merchants. Number given as eighteen at Ja.6.22. unless she is allowable, kappā. that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
Bi-Sn.2.2.1"> Whatever means: … nun is to be understood.
She knows means: either she knows by herself or others tell her or she tells her.
Woman thief Here feminine = Vin.3.47"> (masculine). means: she who takes by means of theft (anything) having the value of five māsakas or more than five māsakas that has not been given—she is called a woman thief.
To merit death means: having done that for which she is condemned to death.
Found viditā. means: she becomes known ñātā. by other people, thinking, ‘This one merits death.’
Without having obtained permission means: not asking (for permission). = below, .
King means: where a king governs, anusāsati, to govern, rule, advise, give instruction. the king’s permission should be obtained. rājā apaloketabbo, or “the king should be asked for permission. But in spite of this grammatical construction, I think the two words, apaloketi and āpucchati, should be differently rendered.
Order means: it is called an Order of nuns; the permission of the Order of nuns should be obtained.
Group means: where a group governs, the group’s permission should be obtained.
Company means: where a company governs, the company’s permission should be obtained.
Unless she is allowable means: having set aside one who is allowable. Allowable means: there are two who are allowable: either she who has gone forth among members of other sects, or she who has gone forth among other nuns. These may be ordained without asking for permission.
If she thinks, “I will receive one, unless she is allowable," and looks about for a group or for a female teacher or for a bowl or for a robe or if she determines a boundary, See Vin.1.106"> for prescribed method of determining 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 grave offences. At the end of the proclamations, there is an offence involving a formal meeting of the Order for the female preceptor, an offence of wrong-doing for the group and for the female teacher. With this passage, cf. above, , and below, .
She also means: she is so called in reference to the former.
Offence at once means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.2.2.2"> If she thinks that she is a thief when she is a thief (and) receives her, unless she is allowable, there is an offence entailing a formal meeting of the Order. If she is in doubt … offence of wrong-doing. If she thinks that she is not a thief when she is a thief … no offence. If she thinks that she is a thief when she is not a thief, there is an offence of wrong-doing. If she is in doubt as to whether she is not a thief, there is an offence of wrong-doing. If she thinks that she is not a thief when she is not a thief, there is no offence.
Bi-Sn.2.2.3"> There is no offence if she receives her, not knowing; if she receives one, she having obtained permission; if she receives one who is made allowable; if she is mad, if she is the first wrong-doer.
Nuns’ Formal Meeting (Saṅghādisesa) 3
Bi-Sn.3.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time a nun who was a pupil of Bhaddā Kāpilānī, A pupil (or pupils) of hers mentioned also at Vin.4.268ff. Bhaddā Kāpilānī mentioned with Thullanandā at Vin.4.290">, Vin.4.292">. Her verses are at Thig.63 –Thig.66. Thig-a.68 –69 says that, having gone forth under Mahāpajāpatī, she soon won arahanship. Called foremost of the nuns able to remember previous lives, AN.i.25. N.B. that, although nuns address her as “lady," she otherwise lacks a descriptive title. having quarrelled with nuns, went to a family of (her) relations Vism.91 distinguishes between ñātikula (as above), a family of relatives, and upaṭṭhākakula, a family of supporters. in a village. Bhaddā Kāpilānī, not seeing that nun, asked the nuns, saying: “Where is so and so? She is not to be seen."
"Lady, she is not to be seen (because) she has quarrelled with nuns."
"My dears, amma. a family of her relations are in such and such a village; having gone there, look for her."
The nuns, having gone there, having seen that nun, spoke thus: “Why did you, lady, come alone? We hope that you were not violated?"
"I was not violated, ladies," she said. Those who were modest nuns … spread it about, saying: “How can a nun go among villages gāmantaraṃ, defined at Vin.4.63">=Vin.4.131">. alone?" …
"Is it true, as is said, monks, that a nun went among villages alone?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun go among villages alone? It is not, monks, for pleasing those who are not (yet) pleased … let the nuns set forth this rule of training:
“Whatever nun should go among villages alone, that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Sn.3.2.1"> At that time two nuns were going along the high-road from Sāketa to Sāvatthī. On the way there was a river to be crossed. Cf. Vin.4.65">. Then these nuns, having approached a boatman, spoke thus:
"Please, sir, take us across."
Saying, “I am not able, ladies, to take both across at once," he made one cross alone with him eko ekaṃ uttāresi. Cf. eko ekāya in the Aniyatas, Vin.3.187ff. meaning, the one (a monk) with the other (a woman); here meaning a man (eko) and a nun (ekaṃ). They crossed alone together. In Monks’ Bu-Pc.28"> it is evidently thought safer to allow a nun to cross a river with a monk than to wait behind on the bank.; one who was across seduced the one who was across, one who was not across seduced the one who was not across. These, having met afterwards, asked (one another): “I hope that you, lady, were not violated?"
"I was violated, lady. But were you violated, lady?"
"I was violated, lady." Then these nuns, having arrived at Sāvatthī, told this matter to the nuns. Those who were modest nuns … spread it about, saying :
"How can a nun go to the other side of a river alone?" Then these nuns told this matter to the monks. The monks told this matter to the lord. He said:
"Is it true, as is said, monks, that a nun went to the other side of a river alone?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun go to the other side of a river alone? It is not, monks, for pleasing those who are not (yet) pleased … let the nuns set forth this rule of training:
"Whatever nun should go among villages alone, or should go to the other side of a river alone, that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Sn.3.3.1"> At that time several nuns, going to Sāvatthī through the country of Kosala, arrived in the evening at a certain village. A certain nun there was beautiful, good to look upon, charming. A certain man came to be in love with that nun on account of her appearance. Then that man, appointing a sleeping-place for those nuns, appointed a sleeping-place at one side for this nun. Then this nun, having realised, “This man is obsessed = Vin.4.94">.; if I come at night there will be trouble for me," = Vin.4.212">. not asking the nuns (for permission), having gone to a certain family, lay down in the sleeping-place. Then that man, having come during the night, searching for that nun, knocked against the nuns. The nuns, not seeing this nun, spoke thus: “Doubtless this nun has gone out together with the man."
Then this nun, at the end of that night, approached those nuns. The nuns spoke thus to that nun: “Why did you, lady, go out together with the man?"
Saying: “Ladies, I did not go out together with the man," she told this matter to the nuns. Those who were modest nuns … spread it about, saying: “How can a nun be away for a night alone …
"Is it true, as is said, monks, that a nun was away for a night alone? … let the nuns set forth this rule of training:
"Whatever nun should go among villages alone, or should go to the other side of a river alone, or should be away for a night alone, that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
And thus this rule of training for nuns came to be laid down by the lord.
Bi-Sn.3.4.1"> At that time several nuns were going along the highroad to Sāvatthī through the country of Kosala. A certain nun there, wanting to relieve herself, having stayed behind alone, went on afterwards. People, having seen that nun, seduced her. Then that nun approached those nuns. The nuns spoke thus to that nun: “Why did you, lady, stay behind alone? We hope that you were not violated?"
"I was violated, ladies."
Those who were modest nuns … spread it about, saying: “How can a nun stay behind a group alone?" …
"Is it true, as is said, monks, that a nun stayed behind a group alone?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can a nun stay behind a group alone? It is not, monks, for pleasing those who are not" (yet) pleased … let the nuns set forth this rule of training:
"Whatever nun should go among villages alone, or should go to the other side of a river alone, or should be away for a night alone, or should stay behind a group alone, that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
Bi-Sn.3.5.1"> Whatever means: … nun is to be understood in this case.
Should go among villages alone means: in making the first foot cross atikkāmentiyā. Atikkamati is to go beyond, to pass over. the enclosure of a village that is fenced in, there is a grave offence. In making the second foot cross, there is an offence entailing a formal meeting of the Order. Cf. Vin.3.52">. In making the first foot cross the precincts of a village that is not fenced in, there is a grave offence. In making the second foot cross, there is an offence entailing a formal meeting of the Order.
Or should go to the other side of a river alone means: having covered up the three circles, I.e., the navel and the two knees. it is called a river there wherever, as a nun is crossing over, the inner robe is made wet. In making the first foot cross over, uttarantiyā. there is a grave offence. In making the second foot cross over, there is an offence entailing a formal meeting of the Order.
Or should be away for a night alone means: at sunrise, if leaving a hand’s reach of a nun who is a companion, there is a grave offence. When she has left it, there is an offence entailing a formal meeting of the Order.
Or should stay behind a group alone means: if she, in what is not a village, in what is jungle, is leaving the range upacāra, literally precincts; cf. Vin.4.93">. of sight or the range of hearing of a nun who is a companion, there is a grave offence. When she has left it, there is an offence entailing a formal meeting of the Order.
She also means: she is so called in reference to the former.
Offence at once means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.3.5.2"> There is no offence if the nun who is the companion has gone away or has left the Order or has passed away or has gone over to (another) side Cf. Vin.4.313"> below, and Vin.1.60">, where these four words occur. Of the last, pakkhasaṃkanta, Vinaya Texts i.178, n.1 says, “Buddhaghosa can scarcely be right in explaining it by titthiyapakkhasaṃkanta." The commentarial explanation on the above passage is titthāyatānaṃ saṃkantā, gone over to members of another sect (Vin-a.913), a phrase which also occurs at Vin.4.217"> (= above, ). At the same time, I do not think that pakkha necessarily means “a (schismatic) faction," as translated at Vinaya Texts i.178, although it undoubtedly has this meaning at Vin.3.173">, Vin.3.175">. For it can also mean another side or part of the Order, one of its sub-divisions, and in such cases does not imply any hostility, schism or dissension. At Vin.1.307f., we hear of people giving water and robes to one and the same pakkha or to different pakkha. In the former case the pakkha is said to be the owner, in the latter the saṅgha. Had the pakkha been regarded as schismatic, it would hardly have been considered entitled to receive these gifts.; if there are accidents; if she is mad, if she is the first wrong-doer. Cf. below, .
Nuns’ Formal Meeting (Saṅghādisesa) 4
Bi-Sn.4.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time Cf. Nuns’ Bi-Pc.53"> below. the nun Caṇḍakālī An obstreperous nun, mentioned at Vin.4.276">, Vin.4.277">, Vin.4.293">, Vin.4.309">, Vin.4.331">, Vin.4.333">. was one who made strife, who made quarrels, who made contention, who made brawls, who made disputes in the Order. Cf. Vin.4.12">, Vin.4.150">, Vin.4.309">. At AN.iii.252 it is said that five disadvantages are to be expected for such a monk—also probably for such a nun. The nun Thullanandā protested when a (formal) act was being carried out against her. Cf. above, . At that time the nun Thullanandā went to a village on some business. Then the Order of nuns, thinking: “The nun Thullanandā has gone away," suspended ukkhipi. On ukkhitta, past participle of ukkhipati, see above, BD.3.28, n.4">. the nun Caṇḍakālī for not seeing an offence. The nun Thullanandā having concluded that business in the village, returned again to Sāvatthī. When the nun Thullanandā was coming, the nun Caṇḍakālī neither made ready a seat, nor put out upanikkhipati, to lay down near, to store. water for washing her feet, a foot-stool, pādapīṭha. Vin-a.913 says a stool (ṭhapanaka) to put the washed feet on. a foot-stand, pādakathalika. According to Vin-a.913, “a stool to put the unwashed feet on"—i.e., probably another kind of foot-stool. Buddhaghosa on Kd.12.1.1"> says that pādakathalika alternatively means a towel to rub the feet with. This word and the two preceding occur also at Vin.1.9">, Vin.1.312">; Vin.2.22">, Vin.2.31">; see Vinaya Texts i.92, n., Vinaya Texts ii.373, n.5. nor having gone out to meet her did she take her bowl and robe, nor did she offer her drinking-water. The nun Thullanandā spoke thus to the nun Caṇḍakālī:
"Why did you, lady, when I was coming, neither make ready a seat for me nor put out water for washing the feet, a foot-stool, a foot-stand, nor having gone out to meet me, take my howl and robe, nor offer me drinking-water?"
"Surely it is this, lady, that I am without a mistress anāthā, or helpless, deserted, without a protector. in regard to this."
"But why are you, lady, without a mistress?"
"Lady, these nuns, saying of me, ‘She is without a mistress, she is not esteemed, there is no one who can answer for pativattar. Word occurs also at SN.i.222. her,’ suspended me for not seeing an offence."
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 kammadosa. or the failure of a (formal) act kammavipatti. or the success of a (formal) act kammasampatti.; but we know a (formal) act and the defect of a (formal) act and the failure of a (formal) act and the success of a (formal) act, and we may make them carry out a (formal) act that was not carried out or we may find fault with kopeyyāma. Cf. above, , kopetukāma. a (formal) act that was carried out," and having very quickly convened an Order of nuns, she restored osāreti. Cf. Vin.4.137"> = above, , q.v. and note. the nun Caṇḍakalī. Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, without having obtained permission from the Order which carried out the proceedings kārakasaṅgha. in accordance with the rule, the discipline, the teacher’s instruction, Cf. Vin.4.126">, Vin.4.152">, Vin.4.218">. not having learnt the desire chanda, desire or partiality, as in the four agatis; consent of an absentee, as in Monks’ Bu-Pc.79">, Bu-Pc.80">. of a group, restore a nun suspended by a complete Order?" …
"Is it true, as is said, monks, that the nun Thullanandā, without having obtained permission … restored a nun suspended by a complete Order?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā, without having obtained permission … restore a nun suspended by a complete Order? It is not, monks, for pleasing those who are not (yet) pleased. And thus, monks, let the nuns set forth this rule of training:
"Whatever nun, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, the discipline, the teacher’s instruction, not having learnt the group’s desire, should restore a nun suspended by a complete Order, that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
Bi-Sn.4.2.1"> Whatever means: … nun is to be understood in this case.
Complete Order means: belonging to the same communion, staying within the same boundary. Cf. above, , , and Vin.3.173">.
Suspended means: suspended for not seeing or for not making amends for or for not giving up an offence. Cf. above, .
In accordance with the rule, the discipline means: according to whatever is the rule, according to whatever is the discipline. Cf. above, .
(In accordance with) the teacher’s instruction means: in accordance with the conqueror’s instruction, the enlightened one’s instruction. Cf. above, .
Without having obtained permission from the Order which carried out the proceedings means: not having asked (the permission) of the Order which carried out the (formal) act.
Not having learnt anaññāya … ajānitvā. the desire means: not having known the desire of a group.
If she thinks, “I will restore (her)," (and) looks about for a group or 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 grave offences. At the end of the proclamations, there is an offence entailing a formal meeting of the Order.
She also means: she is so called in reference to the former.
Offence at once means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.4.2.2"> If she thinks that it is a legally valid act when it is a legally valid act (and) restores her, there is an offence entailing a formal meeting of the Order. 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 (and) restores her, there is an offence entailing a formal meeting of the Order. 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.
Bi-Sn.4.2.3"> There is no offence if, having obtained permission from, the Order which carried out the (formal) act, she restores (her); if she restores (her) having known that it is the desire of the group; if she restores one who is behaving so as to get rid of the fault vatte vattantiṃ osāreti, one taking steps about, proceeding in regard to, what has been done.; if she restores (her), there being no Order which carried out the (formal) act; if she is mad, if she is the first wrong-doer.
Nuns’ Formal Meeting (Saṅghādisesa) 5
Bi-Sn.5.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Sundarīnanda was beautiful, good to look upon, charming. Cf. Vin.4.211"> (= above, ), Vin.4.234"> (= below, ). People, having seen the nun Sundarīnanda in the refectory, were filled with desire (and) gave the very best meals to the nun Sundarīnanda To here from beginning = Bi-Sn.6">. who was filled with desire. The nun Sundarīnanda ate as much as she pleased; other nuns did not obtain as much as expected. Those who were modest nuns … spread it about, saying: “How can the lady Sundarīnanda, filled with desire, having accepted with her own hand from the hand of a man who is filled with desire, solid food, soft food, eat it, partake of it?" …
"Is it true, as is said, monks, that the nun Sundarīnanda, filled with desire … ate it, partook of it?’
"It is true, lord."
The enlightened one, the lord, rebuked them, saying: “How, monks, can the nun Sundarīnanda, filled with desire, having accepted with her own hand … solid food or soft food, eat it, partake of it? It is not, monks, for pleasing those who are not (yet) pleased … And thus, monks … this rule of training:
"Whatever nun, filled with desire, having accepted with her own hand from the hand of a man who is filled with desire, solid food or soft food, should eat it or partake of it, that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
Bi-Sn.5.2.1"> Whatever means: … nun is to be understood in this case.
Filled with desire = above, . means: infatuated, full of desire, physically in love with.
Filled with desire = above, . means: infatuated, full of desire, physically in love with.
Man means: a human man, not a yakkha, not a departed one, not an animal = above, .; he is learned, competent to be infatuated.
Solid food means: having set aside the five (kinds of) meals Cf. Vin.4.83">. (and) water for cleansing the teeth, See Monks’ Bu-Pc.40">. the rest is called solid food.
Soft food means: the five kinds (of) meals: conjey, barley-meal, food made with flour, fish, meat. = Vin.4.83">.
If, thinking, “I will eat, I will partake of," she accepts, there is a grave offence. For every mouthful there is an offence entailing a formal meeting of the Order.
She also means: she is so called in reference to the former.
Offence at once means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.5.2.2"> If she accepts water for cleansing the teeth, there is an offence of wrong-doing.
If one is filled with desire (and) she accepts, thinking, “I will eat, I will partake of," there is an offence of wrong-doing. For every mouthful, there is a grave offence. If she accepts water for cleansing the teeth, there is an offence of wrong-doing.
If both are filled with desire (and) thinking, “I will eat, I will partake of," she accepts from the hand of a yakkha or of a departed one or of a eunuch or of an animal in human form, there is an offence of wrong-doing. For every mouthful there is a grave offence. If she accepts water for cleansing the teeth, there is an offence of wrong-doing.
If one is filled with desire (and) 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 wrong-doing. If she accepts water for cleansing the teeth, there is an offence of wrong-doing.
Bi-Sn.5.2.3"> There is no offence if neither comes to be filled with desire; if she accepts, knowing, “He is not filled with desire"; if he is mad, if she is the first wrong-doer.
Nuns’ Formal Meeting (Saṅghādisesa) 6
Bi-Sn.6.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Sundarīnandā was beautiful, good to look upon, charming. People, having seen the nun Sundarīnandā in the refectory, were filled with desire (and) gave the very best meals to the nun Sundarīnandā. = opening of Bi-Sn.5">, above. The nun Sundarīnandā, being scrupulous, did not accept. The nun immediately following her I.e., in the procession for alms. spoke thus to the nun Sundarīnandā: “Why do you, lady, not accept?"
"He is filled with desire, lady."
"But are you, lady, filled with desire?"
"I am not filled with desire."
"What can this man, purisapuggala, as at Vin.4.212">. whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand."
Those who were modest nuns … spread it about, saying: “How can this nun speak thus: ‘What can this man … Please, lady, eat or partake of … having accepted it with your own hand’?" …
"Is it true, as is said, monks, that a nun spoke thus: ‘What can this man … Please, lady, eat or partake of … having accepted it with your own hand’?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can a nun speak thus: ‘What can this man … Please, lady, eat or partake of … having accepted it with your own hand’? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should speak thus: ‘What can this man, whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand,’ that nun also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away."
Bi-Sn.6.2.1"> Whatever means: … nun is to be understood in this case.
Should speak thus: ‘What can this man … with your own hand’ (and) instigates uyyojeti. her, there is an offence of wrong-doing. If, at her bidding she accepts, thinking, “I will eat, I will partake of," there is an offence of wrong-doing. For every mouthful, there is a grave offence. At the end of the meal, there is an offence entailing a formal meeting of the Order.
She also means: she is so called in reference to the former.
Offence at once means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.6.2.2"> If she instigates her, saying: “Accept water for cleansing the teeth," there is an offence of wrong-doing. If, at her bidding she accepts, thinking, “I will eat, I will partake of," there is an offence of wrong-doing.
If one is filled with desire (and) she instigates her saying: “Eat or partake of solid food or soft food from the hand of a yakkha or of a departed one or of a enunch or of an animal in human form," there is an offence of wrong-doing. If, at her bidding 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 wrong-doing. At the end of the meal, there is a grave offence. If she instigates her, saying: “Accept water for cleansing the teeth," there is an offence of wrong-doing. If at her bidding she accepts, thinking: “I will eat, I will partake of," there is an offence of wrong-doing,
Bi-Sn.6.2.3"> There is no offence if she instigates her knowing that he is not filled with desire; if she instigates her, thinking: “Being angry, she does not accept"; if she instigates her, thinking: “She does not accept out of compassion for a family"; if she is mad, if she is the first wrong-doer.
Nuns’ Formal Meeting (Saṅghādisesa) 10
Note by Sujato: Saṅghādisesa 7 in I.B. Horner’s edition. Bi-Sn.10.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Caṇḍakālī, having quarrelled with nuns, See Bi-Sn.4">, where she is again shown as quarrelsome. angry, displeased, spoke thus: “I repudiate paccācikkhati, intensive of paccakkhāti, on which see BD.1.40, n.2">. the enlightened one, I repudiate dhamma, I repudiate the Order, I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the Brahma-life among these." Those who were modest nuns … spread it about, saying: “How can the lady Caṇḍakālī, a nun, angry, displeased, speak thus: ‘I repudiate … I will lead the Brahma-life among these’?" …
"Is it true, as is said, monks, that the nun Caṇḍakālī, angry, displeased, spoke thus: ‘I repudiate … I will lead the Brahma-life among these’?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Caṇḍakālī, angry, displeased, speak thus: ‘I repudiate … I will lead the Brahma-life among these’? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun, angry, displeased, should speak thus: ‘I repudiate the enlightened one … I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous,’ desirous of training; I will lead the Brahma-life among these,’ that nun should be spoken to thus by the nuns: ‘Do not, lady, angry, displeased, speak thus: “I repudiate the enlightened one … I will lead the Brahma-life among these." Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill.’ And if that nun, being spoken to thus by the nuns, persists as before, that nun should be admonished by the nuns up to a third time yāvatatiyaṃ. for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that nun also has fallen into a matter that is an offence on the third (admonition), yāvatatiyakaṃ. Cf. BD.1.328, n.2">. entailing a formal meeting of the Order involving being sent away."
Bi-Sn.10.2.1"> Whatever means: … nun is to be understood in this case.
Angry, displeased means: dissatisfied, the mind worsened, stubborn. = Vin.3.255"> (), Vin.4.146"> (above, ), Vin.4.238"> (below, ); cf. Vin.3.163"> ().
Should speak thus means: ‘I repudiate … I will lead the Brahma-life among these.’
That nun means: whatever nun speaks thus.
By the nuns means: by other nuns who see, who hear; she should be told by these Cf. Vin.3.178">, Vin.3.185"> (, ).: “Do not, lady, angry, displeased … for the utter ending of ill." And a second time she should be told, and a third time she should be told. If she gives it up, that is good. If she does not give it up, there is an offence of wrong-doing. If, having heard, they do not speak, there is an offence of wrong-doing. And that nun, having been pulled into the midst of the Order, should be told: “Do not, lady, angry, displeased, speak thus: ‘I repudiate the enlightened one, I repudiate, dhamma, I repudiate the Order, I repudiate the training … I will lead the Brahma-life among these.’ Be satisfied, lady, … lead the Brahma-life for the utter ending of ill." And a second time she should be told, and a third time she should be told. If she gives it up, that is good. 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, angry, displeased, spoke thus: ‘I repudiate … I will lead the Brahma-life among these.’ 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 … She does not give up this course. The Order admonishes the nun so and so for the giving up of this course. If the admonition of the mm so and so for the giving up of this course is pleasing to the ladies, let them be silent. If it is not pleasing, then you should speak. 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 the giving up of this course. It is pleasing … Thus do I understand this."
As a result of the motion, there is an offence of wrong-doing; as a result of two proclamations, there are grave offences. At the end of the proclamations, there is an offence entailing a formal meeting of the Order. If she is committing an offence entailing a formal meeting of the Order, the offence of wrong-doing according to the motion and the grave offences according to the two proclamations, subside. Cf. , , , .
She also means: she is so called in reference to the former.
Up to the third time means: she falls on the third admonition, not through transgression of a course. Cf. above, .
Involving being sent away means: she is caused to be sent away by the Order.
Offence entailing a formal meeting of the Order means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.10.2.2"> 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 entailing a formal meeting of the Order. 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 (and) does not give it up, there is an offence entailing a formal meeting of the Order. 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. Cf. , , , .
Bi-Sn.10.2.3"> 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’ Formal Meeting (Saṅghādisesa) 11
Note by Sujato: Saṅghādisesa 8 in I.B. Horner’s edition. Bi-Sn.11.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Caṇḍakālī, Cf. Bi-Sn.4">, Bi-Sn.10">. overthrown paccākatā. in some legal question, angry, displeased, spoke thus: “The nuns are following a wrong course through desire and the nuns are following a wrong course through hatred and the nuns are following a wrong course through stupidity and the nuns are following a wrong course through fear." Those who were modest nuns … spread it about, saying: “How can the lady, the nun Caṇḍakālī … displeased, speak thus: ‘ … and the nuns are following a wrong course through fear’?" …
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Caṇḍakālī, … displeased, speak thus: ‘ … and the nuns are following a wrong course through fear’? It is not, monks, for pleasing those who are not (yet) pleased … set forth this rule of training:
"Whatever nun, overthrown in some legal question, angry, displeased, should speak thus: ‘The nuns are following a wrong course through desire … and the nuns are following a wrong course through fear,’ that nun should be spoken to thus by the nuns: ‘Do not, lady, overthrown in some legal question, angry, displeased, speak thus: “The nuns are following a wrong course through desire … and the nuns are following a wrong course through fear." The lady herself kho. may go (wrong) gaccheyya. from desire, and she may go (wrong) from hatred and she may go (wrong) from stupidity and she may go (wrong) from fear.’ And if this nun, being spoken to thus by the nuns, persists as before, she should be admonished up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that nun also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away."
Bi-Sn.11.2.1"> Whatever means: … nun is to be understood in this case.
In some legal question means: 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"> (), (= above, ).
Overthrown means: she is called defeated. parājitā.
Angry, displeased means: dissatisfied, the mind worsened, stubborn. See above, for references.
Should speak thus means: saying, “The nuns are following a wrong course through desire … and the nuns are following a wrong course through fear."
That nun means: whatever nun speaks thus.
By the nuns means: by other nuns who see, who hear; she should be told by these: “Do not, lady, overthrown … and she may go (wrong) from fear." And a second time she should be told. And a third time she should be told … see Bi-Sn.10.2.1"> –Bi-Sn.10.2.3">. Instead of Do not, lady, angry, etc., read Do not, lady, overthrown, etc.; instead of this nun so and so, angry, etc., read this nun so and so, overthrown, etc. … if she is the first wrong-doer.
Nuns’ Formal Meeting (Saṅghādisesa) 12
Note by Sujato: Saṅghādisesa 9 in I.B. Horner’s edition. Bi-Sn.12.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time nuns who were pupils of the nun Thullanandā lived in company, saṃsaṭṭhā viharati. Cf. Vin.4.293">, saṃsaṭṭhā viharati gahapatināpi gahapatiputtena pi, with householders and householders’ sons; Vin.4.333">, purisasaṃsaṭṭha kumārakasaṃsaṭṭha, in the company of men and youths; Vin.2.4">, gihisaṃsaṭṭho, in the company of, or in association with, householders. Vin-a.915 says missībhūtā, become mixed up with (the world), and that in regard to the body they were pounding and cooking for householders, perfuming and adorning themselves, using garlands and chains, and in regard to their speech they were acting as go-betweens, carrying messages and replies. Saṃsaṭṭhā viharati occurs at AN.iii.109. they were of evil habits, of evil repute, of evil ways of living, pāpasiloka. vexing vihesikā. Cf. vihesā, vexation, at above; and vihesaka, vexing, at Vin.4.36"> (= BD.2.231f.), where it means keeping silence. the Order of nuns, concealing one another’s sins. vajja. Cf. Vin.3.171"> (= ). Those who were modest nuns … spread it about, saying: “How can these nuns live in company … concealing one another’s sins?" …
"Is it true, as is said, monks, that nuns live in company … concealing one another’s sins?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can nuns live in company … concealing one another’s sins?
It is not, monks, for pleasing those who are not (yet) pleased … let the nuns set forth this rule of training:
"In case nuns live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of nuns, concealing one another’s sins, those nuns should be spoken to thus by the nuns: ‘Sisters are living in company … concealing one another’s sins. Let the ladies desist viviccati, separate themselves, be alone. Cf. below, .; the Order praises this detachment in sisters.’ But if these nuns, being spoken to thus by the nuns, should persist as before, these nuns should be admonished by the nuns up to the third time for giving up that (course). If, being admonished up to the third time they should give it up, that is good. If they should not give it up, these nuns also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away."
Bi-Sn.12.2.1"> In case nuns means: they are called ordained.
Are living in company means: in company means that they are living in company unbecomingly in regard to body and speech.
Of evil habits means: they are possessed of depraved habits.
Of evil report means: they are notorious abbhuggatā, literally spread abroad. because of (their) Vin-a.915 says “the bad reputation of these, etāsaṃ, means ‘evil report.’ bad reputation. pāpaka kittisadda.
Of evil ways of living means: they lead life by means of an evil, wrong mode of livelihood.
Vexing the Order of nuns means: they protest when a (formal) act is being carried out against each other.
Concealing one another’s sins means: they reciprocally conceal a sin.
Those nuns means: those nuns who live in company.
By the nuns means: by other nuns who see, who hear; they should be told by these: “Sisters are living in company … detachment in sisters." And a second time they should be told. And a third time they should be told … see Bi-Sn.10.2.1">. Instead of Do not, ladies, angry, etc., read Sisters are living in company, etc.; instead of that nun … does not give up that course read those nuns … do not give up that course; instead of this nun so and so read these nuns so and so and so and so are living in company … they do not give up that course … the nuns so and so and so and so should be admonished … are admonished for giving up that course … If they are committing an offence entailing a formal meeting of the Order, the offence of wrong-doing according to the motion and the grave offences according to the two proclamations, subside.
Two or three should be admonished together. More than that should not be admonished together.
These nuns also means: they are so called in reference to the former.
Up to the third time means: they fall on the third admonition, not through transgression of a course.
Involving being sent away means: they are caused to be sent away Oldenberg, Vin.4.366, says that the correct reading is nissāriyanti, as against text’s nissāriyati. from the Order,
Offence entailing a formal meeting of the Order means: … therefore again it is called an offence entailing a formal meeting of the Order.
Bi-Sn.12.2.2"> If they think that it is a legally valid act when it is a legally valid act (and) do not give up … see Bi-Sn.10.2.2"> … If they think that it is not a legally valid act when it is not a legally valid act, there is an offence of wrong-doing.
Bi-Sn.12.2.3"> There is no offence if they are not admonished; if they give it up; if they are mad, if they are the first wrong-doers.
Nuns’ Formal Meeting (Saṅghādisesa) 13
Note by Sujato: Saṅghādisesa 10 in I.B. Horner’s edition. Bi-Sn.13.1.1"> … at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the nun Thullanandā, admonished by the Order, spoke thus to the nuns: “Ladies, live you as though in company, do not you live otherwise. For there are in the Order other nuns of such habits, of such repute, of such ways of living, vexing the Order of nuns, concealing one another’s sins See Bi-Sn.12">.; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, Five disadvantages of being “impatient" given at AN.iii.254. in gossiping, on poor evidence, dubbalyatā. See Journal of the Pali Text Society 1886, p.129. says this: ‘Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of nuns, concealing one another’s sins. Let the ladies desist; the Order praises this detachment in sisters.’" Those who were modest nuns … spread it about, saying:
"How can the lady Thullanandā, admonished by the Order, speak thus to nuns: ‘Ladies, live you as though in company … detachment in sisters" …
"Is it true, as is said, monks, that the nun Thullanandā, admonished by the Order, spoke thus to nuns: ‘Ladies, live you … detachment in sisters’?"
"It is true, lord."
The enlightened one, the lord, rebuked them, saying:
"How, monks, can the nun Thullanandā, admonished by the Order, speak thus to nuns:’ Ladies, live you … praises this detachment in sisters’? It is not, monks, for pleasing those who are not (yet) pleased … this rule of training:
"Whatever nun should speak thus: ‘Ladies, live you as though in company, do not you live otherwise. For there are in the Order other nuns of such habits, of such repute, of such ways of living, vexing the Order of nuns, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this: “Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of nuns, concealing one another’s sins. Let the ladies desist, the Order praises this detachment in sisters,"’—that nun should be spoken to thus by the nuns: ‘Do not, lady, speak thus: “Sisters are living in company … detachment in sisters."’ And if that nun, being spoken to thus by the nuns, should persist as before, that nun should be admonished by the nuns up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this nun also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away."
Bi-Sn.13.2.1"> Whatever means: … nun is to be understood in this case.
Should speak thus means: ‘Ladies, live you as though in company … It is to you yourselves that the Order, out of disrespect means: out of disesteem.
Out of contempt paribhavena … pāribhavyatā. means: out of disdain.
Out of impatience means: out of ill-temper. kopena.
In gossiping means: made into talk. vibhassikatā.
On poor evidence means: not having partisans. Text reads appakkhatā; Sinhalese edition apakkhatā = a + pakkha + tā, being without a faction, a side, thus without partisans (as Critical Pali Dictionary).
Says this means: it says, ‘Sisters are living in company … detachment in sisters.’
By the nuns means: by other nuns who see, who hear; she should be told by these: “Do not, lady, speak thus: ‘Ladies, live you as though in company … detachment in sisters.’" And a second time she should be told. And a third time she should be told … see Bi-Sn.10.2.1"> –Bi-Sn.10.2.3">. Instead of do not, lady, angry, etc. read do not, lady, speak thus, etc. Read: Ladies, let the Order listen to me. This nun so and so, admonished by the Order, speaks thus to the nuns: ‘Ladies, live you as though in company,’ etc. … if she is the first wrong-doer.
Bi-Sn.13.3.1"> Recited, ladies, are the seventeen matters that are offences entailing a formal meeting of the Order—nine which are offences at once, eight Buddhaghosa at Vin-a.915 brings the ten Saṅghādisesas here set out up to seventeen by saying that, besides these six that are offences at once, there are also three that are included in the Mahāvibhaṅga (Bu-Ss.5">, Bu-Ss.8">, Bu-Ss.9">); and besides these four that are offences at the third admonition, there are also four that are included in the Mahāvibhaṅga (Bu-Ss.10">, Bu-Ss.11">, Bu-Ss.12">, Bu-Ss.13">). The nuns have four more Saṅghādisesas than the monks. See also BD.3, Introduction, p.xxxiii. on the third (admonition). A nun having fallen into one or other of these shall spend a fortnight in mānatta discipline pakkhamānatta. Buddhaghosa says that he will explain this phrase in detail in a Khandhaka. Pakkha here almost certainly has the meaning of one-half of the lunar month. before both Orders. If, when the nun has performed the mānatta discipline, the Order of nuns should number twenty, then that nun may be rehabilitated. But if the Order of nuns, numbering less than twenty even by one, should rehabilitate that nun, that nun is not rehabilitated, and those nuns are blameworthy; this is the proper course there. Concerning this, 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.