The training rule on criticizing

The chapter on offenses entailing confession The subchapter on unmarried girls

The training rule on criticizing

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, the nun Caṇḍakāḷī approached the Sangha of nuns and asked for approval to give the full admission. The Sangha of nuns decided that she should not, and Caṇḍakāḷī consented.

Soon afterwards the Sangha of nuns gave approval to other nuns to give the full admission. Caṇḍakāḷī complained and criticized it, “So it seems I’m ignorant and shameless, since the Sangha gives approval to other nuns, but not to me.”

The nuns of few desires complained and criticized her, “How could Venerable Caṇḍakāḷī consent to not being approved to give the full admission, and then criticize it afterwards?” … “Is it true, monks, that the nun Caṇḍakāḷī did this?”

“It’s true, Sir.”

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

Final ruling

‘If a nun is told, “Venerable, you’ve given enough full admissions for now,” and she consents, saying, “Fine,” but then criticizes it afterwards, 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. “Venerable, you’ve given enough full admissions for now”: “Venerable, you’ve given enough full ordinations for now.” If she consents, saying, “Fine,” but then criticizes it afterwards, she commits an offense entailing confession.

Non-offenses

There is no offense: if she criticizes one who regularly acts out of favoritism, ill will, confusion, or fear; if she is insane; if she is the first offender.

The sixth training rule is finished.

Pācittiyakaṇḍa Kumāribhūtavagga

76. Khīyanadhammasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena caṇḍakāḷī bhikkhunī bhikkhunisaṅghaṁ upasaṅkamitvā vuṭṭhāpanasammutiṁ yācati. Atha kho bhikkhunisaṅgho caṇḍakāḷiṁ bhikkhuniṁ paricchinditvā— “alaṁ tāva te, ayye, vuṭṭhāpitenā”ti, vuṭṭhāpanasammutiṁ na adāsi. Caṇḍakāḷī bhikkhunī “sādhū”ti paṭissuṇi.

Tena kho pana samayena bhikkhunisaṅgho aññāsaṁ bhikkhunīnaṁ vuṭṭhāpanasammutiṁ deti. Caṇḍakāḷī bhikkhunī ujjhāyati khiyyati vipāceti— “ahameva nūna bālā, ahameva nūna alajjinī; yaṁ saṅgho aññāsaṁ bhikkhunīnaṁ vuṭṭhāpanasammutiṁ deti, mayhameva na detī”ti.

Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma ayyā caṇḍakāḷī— ‘alaṁ tāva te, ayye, vuṭṭhāpitenā’ti vuccamānā ‘sādhū’ti paṭissuṇitvā pacchā khīyanadhammaṁ āpajjissatī”ti …pe… “saccaṁ kira, bhikkhave, caṇḍakāḷī bhikkhunī ‘alaṁ tāva te, ayye, vuṭṭhāpitenā’ti vuccamānā ‘sādhū’ti paṭissuṇitvā pacchā khīyanadhammaṁ āpajjatī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma, bhikkhave, caṇḍakāḷī bhikkhunī— ‘alaṁ tāva te, ayye, vuṭṭhāpitenā’ti vuccamānā ‘sādhū’ti paṭissuṇitvā pacchā khīyanadhammaṁ āpajjissati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

“Yā pana bhikkhunī—‘alaṁ tāva te, ayye, vuṭṭhāpitenā’ti vuccamānā ‘sādhū’ti paṭissuṇitvā pacchā khīyanadhammaṁ āpajjeyya, pācittiyan”ti.

Yā panāti yā yādisā …pe… bhikkhunīti …pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti. Alaṁ tāva te, ayye, vuṭṭhāpitenāti alaṁ tāva te, ayye, upasampāditena. “Sādhū”ti paṭissuṇitvā pacchā khīyanadhammaṁ āpajjati, āpatti pācittiyassa.

Anāpatti— pakatiyā chandā dosā mohā bhayā karontaṁ khiyyati, ummattikāya, ādikammikāyāti.

Chaṭṭhasikkhāpadaṁ niṭṭhitaṁ.