Expulsion 5

Origin Story

At that time, the World-honored One was in Sāvatthī in Jeta’s grove, Anāthapiṇḍika’s park. Then, there was a great, high-ranking householder, called Migāranatta the Meritorious One, who was good-looking. Thullanandā bhikkhunī also was good-looking. The householder Migāranatta’s mind was attached to Thullanandā, and Thullanandā’s mind was also attached to the householder. At a later time, for Thullanandā’s sake, he invited the bhikkhunīs and Thullanandā for a meal. The night before, he fully prepared all kinds of food and drinks, and at dawn, he went and informed them that the time had come. Thullanandā knew that the householder had invited the sangha for her own sake, and she then stayed in the monastery and didn’t go. When the right time had come and the bhikkhunīs had put on their robes, taken their bowls, gone to the householder’s home, and sat down, the householder observed the entire bhikkhunī sangha, but didn’t see Thullanandā. Then he asked: “Where is Thullanandā? Doesn’t she come?” They answered: “She’s in the monastery, and doesn’t come.” At this, the householder quickly served the meal, and then went to the monastery to Thullanandā. When Thullanandā saw the householder coming in the distance, she lay down on the bed. The householder first asked: “Venerable, what do you suffer from?” She answered: “I don’t suffer from anything. The one I want doesn’t want me.” He said: “I want you. I don’t not want you.” Then the householder hugged her from the front, lay down, touched her with his hand, held, and kissed her. The householder sat back up, and asked: “Venerable, what do you need?” She answered: “I want to have a wild jujube.” See Mi Bi Pj 5 for the simile of the jujube.*

The householder said: “What you want, I’ll send tomorrow.” Then there was a small sāmaṇerī guarding the building. She saw that they did such a thing, and when the bhikkhunīs returned from the meal, she told them everything. When the bhikkhunī assembly 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 Thullanandā bhikkhunī: “Why did you do such a thing with the householder?” The bhikkhunīs told the bhikkhus, and the bhikkhus went and told the World-honored One. The World-honored One then for this reason gathered the bhikkhu sangha, and criticized Thullanandā bhikkhunī in countless ways: “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, Thullanandā, did you do such a thing with the householder?” Then, when the World-honored One had criticized her in countless ways, he said to the bhikkhus: “This Thullanandā bhikkhunī is a fool! She has all kinds of taints, and is the first to break this precept. 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 with a defiled mind and a man with a defiled mind have their bodies touch each other below the armpits and above the knees; if they grasp, pull, push, rub upwards and downwards, lift up, set down, hold, and press each other, that bhikkhunī is pārājika, and doesn’t live in community, because she’s “one with bodily contact”.’”

Explanation

The meaning of “bhikkhunī” is as above.

“A defiled mind” means that her mind has defiled attachment to the other person. “A man with a defiled mind” is also like this.

“Below the armpits” means the part of the body below the armpits.

“Above the knees” means the part of the body above the knees.

“The body” means from the toes up to the head hair.

“Their bodies touch each other” means that the two bodies either grasp, pull, push, rub upwards, rub downwards, lift up, set down, hold, or press each other. “Grasping” means touching the body on the front and on the back with the hand. “Pulling” means pulling forwards. “Pushing” means pushing away. “Rubbing upwards” means from below upwards. “Rubbing downwards” means from above downwards. “Lifting up” means hugging and lifting. “Setting down” means hugging and setting down, whether sitting or standing. “Holding” means either holding the front, or holding the back, or holding the buttocks, or holding the breasts. “Pressing” means either pressing the front, or pressing the back, or pressing the breasts, or pressing the buttocks.

If there’s a man whom she perceives as a man, and the man touches the bhikkhunī’s body with his hand, and their bodies touch each other, and with a lustful mind and defiled attachment she feels pleasure from the contact, it’s a pārājika.

If there’s a man whom she perceives as a man, and the man touches the bhikkhunī’s body with his hand, and she moves her body, and with a lustful mind and defiled attachment she feels pleasure from the contact, it’s a pārājika. … holding and pressing is also like this. If she’s in doubt whether he’s a man, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and her body touches his clothes, ornaments, or accessories, and with a lustful mind and defiled attachment she feels pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and her body touches his clothes, ornaments, or accessories, and with a lustful mind and defiled attachment she doesn’t feel pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and the man’s clothes, ornaments, or accessories on his body touch the bhikkhunī’s body, and with a lustful mind and defiled attachment she feels pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and the man’s clothes, ornaments, or accessories on his body touch the bhikkhunī’s body, and with a lustful mind and defiled attachment she doesn’t feel pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and her body touches his clothes, ornaments, or accessories, and with a lustful mind and defiled attachment she moves her body and doesn’t feel pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and her body touches his clothes, ornaments, or accessories, and with a lustful mind and defiled attachment she doesn’t move her body and feels pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and the man’s clothes, ornaments, or accessories on his body touch the bhikkhunī’s body, and with a lustful mind and defiled attachment she moves her body and doesn’t feel pleasure from the contact, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and the man’s clothes, ornaments, or accessories on his body touch the bhikkhunī’s body, and with a lustful mind and defiled attachment she feels pleasure from the contact and doesn’t move her body, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and their bodies touch each other, and with a lustful mind and defiled attachment she doesn’t feel pleasure from the contact and moves her body, it’s a thullaccaya.

If there’s a man whom she perceives as a man, and their bodies touch each other, and with a lustful mind and defiled attachment she feels pleasure from the contact and doesn’t move her body, it’s a thullaccaya. In the same way, grasping … pressing, in all cases it’s a thullaccaya. If she’s in doubt if it’s a man, it’s a dukkaṭa.

If there’s a man whom she perceives as a man, and the robes on her body touch the man’s clothes, ornaments, or accessories on his body, and with a lustful mind and defiled attachment she feels pleasure from the contact, it’s a dukkaṭa.

If there’s a man whom she perceives as a man, and the robes on her body touch the man’s clothes, ornaments, or accessories on his body, and with a lustful mind and defiled attachment she doesn’t feel pleasure from the contact, it’s a dukkaṭa.

If there’s a man whom she perceives as a man, and the robes on her body touch the man’s clothes, ornaments, or accessories on his body, and with a lustful mind and defiled attachment she doesn’t feel pleasure from the contact and moves her body, it’s a dukkaṭa.

If there’s a man whom she perceives as a man, and the robes on her body touch the man’s clothes, ornaments, or accessories on his body, and with a lustful mind and defiled attachment she feels pleasure from the contact and doesn’t move her body, it’s a dukkaṭa.

If there’s a man whom she perceives as a man, and the robes on her body touch the man’s clothes, ornaments, or accessories on his body, and with a lustful mind and defiled attachment she doesn’t feel pleasure from the contact and doesn’t move her body, it’s a dukkaṭa.

If there’s a man whom she perceives as a man, and the robes on her body touch the man’s clothes, ornaments, or accessories on his body, and with a lustful mind and defiled attachment she feels pleasure from the contact and moves her body, it’s a dukkaṭa. … holding and pressing, in all cases it’s a dukkaṭa. If she’s in doubt if it’s a man, it’s a dukkaṭa.

If a bhikkhunī’s and a man’s body touch each other, one contact is one pārājika. According to the number of contacts, each is another pārājika. If it’s a male god, a male asura, or even just a male animal that can change shape, if their bodies touch each other, it’s a thullaccaya. If it can’t change shape, and their bodies touch each other, it’s a dukkaṭa. If she touches a woman’s body, it’s a dukkaṭa. If she touches an intersex person, it’s a thullaccaya. If a man pays respect and touches her feet, and pleasure arises from the contact, and she doesn’t move her body, it’s a dukkaṭa. If a bhikkhunī with a lustful mind touches robes, bowl, sitting mat, needle case, sandals, or even just her own body, in all cases it’s a dukkaṭa. If there’s a human man whom she perceives as a human man, it’s a pārājika. If she’s in doubt if it’s a human man, it’s a thullaccaya. If there’s a human man whom she perceives as a non-human man, it’s a thullaccaya. If there’s a non-human man whom she perceives as a human man, it’s a thullaccaya. If there’s a non-human man whom she’s in doubt about, it’s a thullaccaya.

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

“Not committed” means if they touch when she takes or gives something, if they touch when they joke around, if they touch when she saves someone, and in all cases where she has a mind without lust, 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 fifth rule.)