Vinaya Pitaka (2): Bhikkhuni-vibhanga (the analysis of Nun’ rules)
by I. B. Horner | 2014 | 66,469 words | ISBN-13: 9781921842160
The English translation of the Bhikkhuni-vibhanga: the second part of the Suttavibhanga, which itself is the first book of the Pali Vinaya Pitaka, one of the three major ‘baskets’ of Therevada canonical literature. It is a acollection of rules for Buddhist nuns. The English translation of the Vinaya-pitaka (second part, bhikkhuni-vibhanga) contain...
Nuns’ Expiation (Pācittiya) 19
Bi-Pc.19.1.1 BD.3.279 … 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 Caṇḍakālī[1]: “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,[2] 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 BD.3.280 Whatever means: … nun is to be understood in this case.
Herself means: herself (individually).[3]
Another means: one who is ordained.
If she curses with hell or with the Brahma-life, there is an offence of expiation. Vin.4.277
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.[4]
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 teaching[5]; if she is mad, if she is the first wrong-doer.
Footnotes and references:
[2]:
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.
[3]:
attānan ti paccattaṃ = below, BD.3.281. 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.
[4]:
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.”