Confession 99

Origin Story

At that time, the Blessed One was in Sāvatthī in Jeta’s grove, Anāthapiṇḍika’s park.

Then there was a bhikkhunī who lived closely together with a householder and a householder’s child, and engaged in practices not to be followed. Then the bhikkhunīs admonished her: “Don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Younger sister, please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.” But as before she didn’t live apart.

When the bhikkhunīs heard this, there were among them those with few wishes, who knew moderation, who practised the austerities, who were keen on training in the precepts, and who knew shame. They rebuked this bhikkhunī: “Why did you live closely together with a householder and a householder’s child, and engage in practices not to be followed?” Then the bhikkhunīs went and told the bhikkhus, and the bhikkhus told the Buddha. The Buddha for this reason gathered the bhikkhu sangha, and criticized this bhikkhunī: “What you did is wrong, is improper conduct, against the rules of renunciates, an impure practice, a practice not to be followed, shouldn’t be done. Why did you live closely together with a householder and a householder’s child, and engage in practices not to be followed?”

Having criticized her, he said to the bhikkhus: “From now on, I allow that the sangha carries out a formal act of criticism with a motion as fourth for that bhikkhunī to give up this matter. They should carry out the criticism to give up this matter as follows: In the sangha, they should choose a capable person who can carry out formal acts as above. She should carry out the motion as follows:

Saṅghakamma

‘Venerable sisters, may the sangha listen. This bhikkhunī So-and-so lives closely together with a householder and a householder’s child, and engages in practices not to be followed. The other bhikkhunīs criticized and admonished her: “Younger sister, don’t be close together with a householder or a householder’s child, and engage in practices not to be followed. Younger sister, please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.” But that bhikkhunī did as before and didn’t change. If the right time has come for the sangha, may the sangha approve to carry out the criticism for bhikkhunī So-and-so to make her give up this matter: “Younger sister, don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Younger sister, please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.” This is the motion.’

‘Venerable sisters, may the sangha listen. This bhikkhunī So-and-so lives closely together with a householder and a householder’s child, and engages in practices not to be followed. The other bhikkhunīs admonished her: “Younger sister, don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Younger sister, please live apart now. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.” But she did as before and didn’t change. The sangha now carries out the criticism for bhikkhunī So-and-so to give up this matter: “Younger sister, don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Younger sister, please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.” Those of the venerable sisters who accept that the sangha carries out the criticism for this bhikkhunī So-and-so to give up this matter should remain silent. Those who don’t accept this should speak.’ The second and the third should be recited likewise. ‘The sangha has accepted to carry out the criticism for that bhikkhunī to give up this matter. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’

Origin Story (continued)

You should carry out the criticism in this way.” When the sangha had carried out the formal act of criticism with a motion as fourth for that bhikkhunī to give up this matter, the bhikkhunīs went and told the bhikkhus, and the bhikkhus went and told the Buddha.

The Buddha said to the bhikkhus: “If there’s such a bhikkhunī (again), the bhikkhunī sangha should also carry out a formal act of criticism and admonishment with a motion as fourth to make her give up this matter. From now on, I’ll lay down a precept for the bhikkhunīs, and state the 10 principles: … So that the true dhamma may last long. Someone wishing to recite the precept should recite like this:

Final Ruling

‘If a bhikkhunī lives closely together with a householder or a householder’s child, and engages in practices not to be followed, the other bhikkhunīs should admonish that bhikkhunī: “Younger sister, don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Younger sister, please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably.” If when the bhikkhunīs admonish that bhikkhunī, she holds firmly on to it and doesn’t give it up, the bhikkhunīs should admonish her three times to give up this matter. If she gives it up by the third time, it’s fine. If not, it’s a pācittiya.’”

Explanation

The meaning of “bhikkhunī” is as above.

“Closely” means often talking, often laughing, often amusing oneself.

“A householder” means a person who hasn’t yet gone forth.

“Child” also means a person who hasn’t yet gone forth.

If a bhikkhunī lives closely together with a householder or a householder’s child, and engages in practices not to be followed, the bhikkhunīs (should) admonish that bhikkhunī: “Younger sister, don’t live closely together with a householder or a householder’s child, and engage in practices not to be followed. Please live apart. If you live apart, you’ll grow in the Buddha’s dhamma and live comfortably. Please give up this matter now. When you’re criticized by the sangha, don’t commit a heavy “heavy” seems to have been carried over by mistake from the pārājikas and saṅghādisesas. Pācittiyas are not heavy offenses. Further down, the text doesn’t mention “heavy” anymore.* offense.” If she follows this advice, it’s good. If not, the motion should be carried out. When the motion has been carried out, they should say: “Younger sister, we have done the motion, the announcements are still left. Please give up this matter. When you’re criticized by the sangha, don’t commit an offense.” If she follows this advice, it’s good. If not, the first announcement should be carried out.

When the first announcement has been carried out, they should say: “Younger sister, we have done the motion and carried out the first announcement, two announcements are still left. Please give up this matter. When you’re criticized by the sangha, don’t commit an offense.” If she follows this advice, it’s good. If not, the second announcement should be carried out. When the second announcement has been carried out, they should say: “We’ve carried out the motion and two announcements, one announcement is still left. Please give up this matter. When you’re criticized by the sangha, don’t commit an offense.” If she follows this advice, it’s good. If not, when third announcement has been carried out, it’s a pācittiya. (If she gives it up) after the motion and two announcements, it’s three dukkaṭas. After the motion and one announcement, it’s two dukkaṭas. After the motion, it’s one dukkaṭa. When motion hasn’t yet been done, and when, before the motion, she lives closely together with a householder or a householder’s child, and engages in practices not to be followed, in all such cases it’s a dukkaṭa.

For a bhikkhu, it’s a dukkaṭa. For a sikkhamānā, a sāmaṇera, and a sāmaṇerī, it’s a dukkaṭa. This is called “to commit”.

“Not committed” means if she gives it up when first spoken to; if they criticize her against the dhamma in a divided assembly; against the dhamma in a harmonious assembly; according to dhamma in a divided assembly; with what resembles dhamma in a divided assembly; with what resembles dhamma in a harmonious assembly; if they instruct her against the dhamma and vinaya, against the Buddha’s teaching; and if the criticism hasn’t been carried out at all, the offense isn’t committed.

“Not committed” means if she’s the first offender when the precept hadn’t yet been laid down, if she’s mad, if she’s distracted, or if she’s overcome with pain. (End of the 99th rule.)