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2. Corīvuṭṭhāpikāsikkhāpada

The training rule on one who gives the full admission to a female criminal

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena vesāliyaṁ aññatarassa licchavissa pajāpati aticārinī hoti.
At that time in Vesālī the wife of a certain Licchavī man was unfaithful.

Atha kho so licchavi taṁ itthiṁ etadavoca—
He said to her,

“sādhu viramāhi, anatthaṁ kho te karissāmī”ti.
“Please stop. If you don’t, I’ll punish you.”

Evampi vuccamānā nādiyi.
But she did not listen.

Tena kho pana samayena vesāliyaṁ licchavigaṇo sannipatito hoti kenacideva karaṇīyena.
Just then in Vesālī the Licchavī clan had gathered on some business.

Atha kho so licchavi te licchavayo etadavoca—
That Licchavī man said to them,

“ekaṁ me, ayyo, itthiṁ anujānāthā”ti.
“Sirs, please give me permission in regard to one of my wives.”

“Kā nāma sā”ti?
“What is it with her?”

“Mayhaṁ pajāpati aticarati, taṁ ghātessāmī”ti.
“She’s unfaithful. I wish to kill her.”

“Jānāhī”ti.
“You may go ahead.”

Assosi kho sā itthī—
When his wife heard

“sāmiko kira maṁ ghātetukāmo”ti.
that her husband wanted to kill her,

Varabhaṇḍaṁ ādāya sāvatthiṁ gantvā titthiye upasaṅkamitvā pabbajjaṁ yāci.
she took their most valuable possessions and went to Sāvatthī. There she went to the monastics of other religions and asked for the going forth,

Titthiyā na icchiṁsu pabbājetuṁ.
but they refused.

Bhikkhuniyo upasaṅkamitvā pabbajjaṁ yāci.
She then went to the Buddhist nuns and again asked for the going forth,

Bhikkhuniyopi na icchiṁsu pabbājetuṁ.
but they too refused.

Thullanandaṁ bhikkhuniṁ upasaṅkamitvā bhaṇḍakaṁ dassetvā pabbajjaṁ yāci.
She then went to the nun Thullanandā, showed her the goods, and once again asked for the going forth.

Thullanandā bhikkhunī bhaṇḍakaṁ gahetvā pabbājesi.
Thullanandā took the goods and gave her the going forth.

Atha kho so licchavi taṁ itthiṁ gavesanto sāvatthiṁ gantvā bhikkhunīsu pabbajitaṁ disvāna yena rājā pasenadi kosalo tenupasaṅkami;
That Licchavī man then went to Sāvatthī in search of his wife. When he saw that she had been given the going forth as a nun, he went to King Pasenadi of Kosala

upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca—
and said,

“pajāpati me, deva, varabhaṇḍaṁ ādāya sāvatthiṁ anuppattā.
“Sir, my wife took my most valuable possessions and came to Sāvatthī.

Taṁ devo anujānātū”ti.
Please permit me to deal with her.”

“Tena hi, bhaṇe, vicinitvā ācikkhā”ti.
“Well then, find her and then inform me.”

“Diṭṭhā, deva, bhikkhunīsu pabbajitā”ti.
“I’ve seen her. She’s gone forth as a nun.”

“Sace, bhaṇe, bhikkhunīsu pabbajitā, na sā labbhā kiñci kātuṁ.
“If she’s gone forth as a nun, there’s nothing that can be done.

Svākkhāto bhagavatā dhammo, caratu brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching of the Buddha is well-proclaimed. Let her practice the spiritual life for the full ending of suffering.”

Atha kho so licchavi ujjhāyati khiyyati vipāceti—
Then that Licchavī man complained and criticized the nuns,

“kathañhi nāma bhikkhuniyo coriṁ pabbājessantī”ti.
“How could the nuns give the going forth to a criminal?”

Assosuṁ kho bhikkhuniyo tassa licchavissa ujjhāyantassa khiyyantassa vipācentassa.
The nuns heard the complaints of that Licchavī man,

Yā tā bhikkhuniyo appicchā …pe… tā ujjhāyanti khiyyanti vipācenti—
and the nuns of few desires complained and criticized her,

“kathañhi nāma ayyā thullanandā coriṁ pabbājessatī”ti.
“How could Venerable Thullanandā give the going forth to a criminal?”

Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ …pe…
The nuns told the monks. …

“saccaṁ kira, bhikkhave, thullanandā bhikkhunī coriṁ pabbājetī”ti?
“Is it true, monks, that the nun Thullanandā did this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked her …

kathañhi nāma, bhikkhave, thullanandā bhikkhunī coriṁ pabbājessati.
“How could the nun Thullanandā give the going forth to a criminal?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—
“And, monks, the nuns should recite this training rule like this:

“Yā pana bhikkhunī jānaṁ coriṁ vajjhaṁ viditaṁ anapaloketvā rājānaṁ vā saṅghaṁ vā gaṇaṁ vā pūgaṁ vā seṇiṁ vā aññatra kappā vuṭṭhāpeyya, ayampi bhikkhunī paṭhamāpattikaṁ dhammaṁ āpannā nissāraṇīyaṁ saṅghādisesan”ti.
‘If a nun, without getting permission from the king or the Sangha or a community or an association or a society, knowingly gives the full admission to a female criminal who is known as sentenced to death, then, except when it is allowable, that nun too has committed an immediate offense entailing sending away and suspension.’”

Yā panāti
A:

yā yādisā …pe…
whoever …

bhikkhunīti
Nun:

…pe… ayaṁ imasmiṁ atthe adhippetā bhikkhunīti.
… 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.

Jānāti nāma
She knows:

sāmaṁ vā jānāti aññe vā tassā ārocenti, sā vā āroceti.
she knows by herself or others have told her or she has told her.

Corī nāma
A female criminal:

yā pañcamāsakaṁ vā atirekapañcamāsakaṁ vā agghanakaṁ adinnaṁ theyyasaṅkhātaṁ ādiyati, esā corī nāma.
any female who has stolen anything worth five <i lang='pi' translate='no'>māsaka</i> coins or more is called “a female criminal”.

Vajjhā nāma
Sentenced to death:

yaṁ katvā vajjhappattā hoti.
she has been sentenced to death because of her action.

Viditā nāma
Is known:

aññehi manussehi ñātā hoti “vajjhā esā”ti.
it is known to other people that she has been sentenced to death.

Anapaloketvāti
Without getting permission from:

anāpucchā.
without having asked permission.

Rājā nāma
The king:

yattha rājā anusāsati, rājā apaloketabbo.
where a king reigns, permission should be obtained from the king.

Saṅgho nāma
The Sangha:

bhikkhunisaṅgho vuccati, bhikkhunisaṅgho apaloketabbo.
what is meant is the Sangha of nuns, and permission should be obtained from that Sangha.

Gaṇo nāma
A community:

yattha gaṇo anusāsati, gaṇo apaloketabbo.
where a community governs, permission should be obtained from that community.

Pūgo nāma
An association:

yattha pūgo anusāsati, pūgo apaloketabbo.
where an association governs, permission should be obtained from that association.

Seṇi nāma
A society:

yattha seṇi anusāsati, seṇi apaloketabbo.
where a society governs, permission should be obtained from that society.

Aññatra kappāti
Except when it is allowable:

ṭhapetvā kappaṁ.
unless it is allowable.

Kappaṁ nāma
Allowable:

dve kappāni— titthiyesu vā pabbajitā hoti aññāsu vā bhikkhunīsu pabbajitā.
there are two allowable situations: she has gone forth with monastics of another religion or she has gone forth with other Buddhist nuns.

Aññatra kappā “vuṭṭhāpessāmī”ti gaṇaṁ vā ācariniṁ vā pattaṁ vā cīvaraṁ vā pariyesati, sīmaṁ vā sammannati, āpatti dukkaṭassa.
If, intending to give the full admission, she searches for a group, a teacher, a bowl, or a robe, or she establishes a monastery zone, then, except when it is allowable, she commits an offense of wrong conduct.

Ñattiyā dukkaṭaṁ.
After the motion, she commits an offense of wrong conduct.

Dvīhi kammavācāhi thullaccayā.
After each of the first two announcements, she commits a serious offense.

Kammavācāpariyosāne upajjhāyāya āpatti saṅghādisesassa.
When the last announcement is finished, the preceptor commits an offense entailing suspension,

Gaṇassa ca ācariniyā ca āpatti dukkaṭassa.
and the group and the teacher commit an offense of wrong conduct.

Ayampīti
That too:

purimaṁ upādāya vuccati.
this is said with reference to the preceding offense.

Paṭhamāpattikanti
An immediate offense:

saha vatthujjhācārā āpajjati asamanubhāsanāya.
there is an offense as soon as the misconduct is committed, and no pressing is required.

Nissāraṇīyanti
Entailing sending away:

saṅghamhā nissārīyati.
she is sent away from the Sangha.

Saṅghādisesanti
Suspension:

…pe… tenapi vuccati saṅghādisesoti.
… Therefore, too, it is called an offense entailing suspension.

Coriyā corisaññā aññatra kappā vuṭṭhāpeti, āpatti saṅghādisesassa.
If she is a criminal, and the nun perceives her as such, and she gives her the full admission, except when it is allowable, she commits an offense entailing suspension.

Coriyā vematikā aññatra kappā vuṭṭhāpeti, āpatti dukkaṭassa.
If she is a criminal, but the nun is unsure of it, and she gives her the full admission, except when it is allowable, she commits an offense of wrong conduct.

Coriyā acorisaññā aññatra kappā vuṭṭhāpeti, anāpatti.
If she is a criminal, but the nun does not perceive her as such, and she gives her the full admission, except when it is allowable, there is no offense.

Acoriyā corisaññā, āpatti dukkaṭassa.
If she is not a criminal, but the nun perceives her as such, she commits an offense of wrong conduct.

Acoriyā vematikā, āpatti dukkaṭassa.
If she is not a criminal, but the nun is unsure of it, she commits an offense of wrong conduct.

Acoriyā acorisaññā, anāpatti.
If she is not a criminal, and the nun does not perceive her as such, there is no offense.

Anāpatti—
There is no offense:

ajānantī vuṭṭhāpeti,
if she gives her the full admission without knowing that she is a criminal;

apaloketvā vuṭṭhāpeti,
if she gives her the full admission after getting permission;

kappakataṁ vuṭṭhāpeti,
if she gives her the full admission when it is allowable;

ummattikāya,
if she is insane;

ādikammikāyāti.
if she is the first offender.

Dutiyasaṅghādisesasikkhāpadaṁ niṭṭhitaṁ.
The second offense entailing suspension is finished.