The training rule on dismissing a companion

The chapter on offenses entailing confession The subchapter on the dark of the night

The training rule on dismissing a companion

Origin story

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the nun Thullanandā stood and talked alone with men on streets, in cul-de-sacs, and at intersections, and she whispered in their ears and dismissed her companion nun.

The nuns of few desires complained and criticized her, “How can Venerable Thullanandā do such things?” … “Is it true, monks, that the nun Thullanandā does this?”

“It’s true, Sir.”

The Buddha rebuked her … “How can the nun Thullanandā do such things? This will affect people’s confidence …” … “And, monks, the nuns should recite this training rule like this:

Final ruling

‘If a nun stands or talks alone with a man on a street or in a cul-de-sac or at an intersection, or she whispers in his ear or dismisses her companion nun, she commits an offense entailing confession.’”

Definitions

A: whoever … Nun: … The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case. A street: a carriage road is what is meant. A cul-de-sac: one departs the same way one enters. An intersection: a crossroads is what is meant. A man: a human male, not a male spirit, not a male ghost, not a male animal. He understands and is capable of standing together and talking. With: together. Alone: just the man and the nun. Stands with: if she stands within arm’s reach of the man, she commits an offense entailing confession. Talks with: if she stands talking within arm’s reach of the man, she commits an offense entailing confession. Whispers in his ear: if she speaks into the ear of a man, she commits an offense entailing confession. Dismisses her companion nun: if, wanting to misbehave, she dismisses her companion nun, she commits an offense of wrong conduct. If the companion nun is in the process of going beyond the range of sight or the range of hearing, she commits an offense of wrong conduct. When the companion nun has gone beyond, she commits an offense entailing confession.

If she stands or talks outside of arm’s reach, she commits an offense of wrong conduct. If she stands or talks with a male spirit, a male ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or a male animal in human form, she commits an offense of wrong conduct.

Non-offenses

There is no offense: if she has a companion who understands; if she is not seeking privacy; if she stands or talks thinking of something else; if she does not want to misbehave; if she dismisses her companion nun when there is something to be done; if she is insane; if she is the first offender.

The fourth training rule is finished.

Pācittiyakaṇḍa Rattandhakāravagga

14. Dutiyikauyyojanasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena thullanandā bhikkhunī rathikāyapi byūhepi siṅghāṭakepi purisena saddhiṁ ekenekā santiṭṭhatipi sallapatipi nikaṇṇikampi jappeti dutiyikampi bhikkhuniṁ uyyojeti.

Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma ayyā thullanandā rathikāyapi byūhepi siṅghāṭakepi purisena saddhiṁ ekenekā santiṭṭhissatipi sallapissatipi nikaṇṇikampi jappissati dutiyikampi bhikkhuniṁ uyyojessatī”ti …pe… “saccaṁ kira, bhikkhave, thullanandā bhikkhunī rathikāyapi byūhepi siṅghāṭakepi purisena saddhiṁ ekenekā santiṭṭhatipi sallapatipi nikaṇṇikampi jappeti dutiyikampi bhikkhuniṁ uyyojetī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma, bhikkhave, thullanandā bhikkhunī rathikāyapi byūhepi siṅghāṭakepi purisena saddhiṁ ekenekā santiṭṭhissatipi sallapissatipi nikaṇṇikampi jappissati dutiyikampi bhikkhuniṁ uyyojessati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

“Yā pana bhikkhunī rathikāya vā byūhe vā siṅghāṭake vā purisena saddhiṁ ekenekā santiṭṭheyya vā sallapeyya vā nikaṇṇikaṁ vā jappeyya dutiyikaṁ vā bhikkhuniṁ uyyojeyya, pācittiyan”ti.

Yā panāti yā yādisā …pe… bhikkhunīti …pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. Rathikā nāma racchā vuccati. Byūhaṁ nāma yeneva pavisanti teneva nikkhamanti. Siṅghāṭako nāma caccaraṁ vuccati. Puriso nāma manussapuriso na yakkho na peto na tiracchānagato viññū paṭibalo santiṭṭhituṁ sallapituṁ. Saddhinti ekato. Ekenekāti puriso ceva hoti bhikkhunī ca. Santiṭṭheyya vāti purisassa hatthapāse tiṭṭhati, āpatti pācittiyassa. Sallapeyya vāti purisassa hatthapāse ṭhitā sallapati, āpatti pācittiyassa. Nikaṇṇikaṁ vā jappeyyāti purisassa upakaṇṇake āroceti, āpatti pācittiyassa. Dutiyikaṁ vā bhikkhuniṁ uyyojeyyāti anācāraṁ ācaritukāmā dutiyikampi bhikkhuniṁ uyyojeti, āpatti dukkaṭassa. Dassanūpacāraṁ vā savanūpacāraṁ vā vijahantiyā āpatti dukkaṭassa. Vijahite āpatti pācittiyassa.

Hatthapāsaṁ vijahitvā santiṭṭhati vā sallapati vā āpatti dukkaṭassa. Yakkhena vā petena vā paṇḍakena vā tiracchānagatamanussaviggahena vā saddhiṁ santiṭṭhati vā sallapati vā, āpatti dukkaṭassa.

Anāpatti— yo koci viññū dutiyo hoti, arahopekkhā, aññavihitā santiṭṭhati vā sallapati vā, na anācāraṁ ācaritukāmā, sati karaṇīye dutiyikaṁ bhikkhuniṁ uyyojeti, ummattikāya, ādikammikāyāti.

Catutthasikkhāpadaṁ niṭṭhitaṁ.