Suspension 16

Origin Story

At that time, the Buddha was in Sāvatthī in Jeta’s grove, Anāthapiṇḍika’s park. Then, the group-of-six bhikkhunīs, just because of a small matter, angry and dissatisfied, said: “We renounce the Buddha, we renounce the dhamma, and we renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. We can also practise the monastic life with them.” 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 the group-of-six bhikkhunīs: “Why did you, just because of a small matter, angry and dissatisfied, say: ‘We renounce the Buddha, we renounce the dhamma, and we renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. We can also practise the monastic life with them.’”

Then 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 the group-of-six bhikkhunīs: “Why did you, just because of a small matter, angry and dissatisfied, say: ‘We renounce the Buddha, we renounce the dhamma, and we renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. We can also practise the monastic life with them.’?”

Then, when the World-honored One had criticized the group-of-six bhikkhunīs in countless ways, he said to the bhikkhus: “I allow that the sangha carries out (an act of) criticism against the group-of-six bhikkhunīs to make them give up this matter, in a formal act with a motion as fourth. They should carry out the criticism 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. These group-of-six bhikkhunīs just because of a small matter, angry and dissatisfied, said: “We renounce the Buddha, we renounce the dhamma, and we renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. We can also practise the monastic life with them.” The sangha now carries out the criticism against the group-of-six bhikkhunīs to give up this matter: “Venerable sisters, don’t just because of a small matter, angry and dissatisfied, say: ‘We renounce the Buddha, we renounce the dhamma, and we renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. We can also practise the monastic life with them.’” Those of the venerable sisters who accept that the sangha carries out the criticism against the group-of-six bhikkhunīs to give up this matter should remain silent. Those who don’t accept this should speak. This is the first announcement.’ The second and the third should be recited likewise. ‘The sangha has accepted to carry out the criticism against the group-of-six bhikkhunīs to give up this matter. The sangha accepts this, therefore you’re silent. This matter is remembered thus.’”

Origin Story (continued)

When the sangha had carried out the formal act of criticism against the group-of-six bhikkhunīs to give up this matter with a motion as fourth like this, they told the bhikkhus, and the bhikkhus went and told the World-honored One. The World-honored One said to the bhikkhus: “If there’s such a bhikkhunī (again), the bhikkhunī sangha should carry out a formal act of criticism with a motion as fourth. 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, just because of a small matter, angry and dissatisfied, says: “I renounce the Buddha, I renounce the dhamma, and I renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them,” the bhikkhunīs should admonish that bhikkhunī: “Venerable sister, don’t just because of a small matter, angry and dissatisfied, say: ‘I renounce the Buddha, I renounce the dhamma, and I renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them.’” 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, that bhikkhunī commits an offense that should be given up after three admonishments, a saṅghādisesa.’”

Explanation

The meaning of “bhikkhunī” is as above.

If a bhikkhunī, just because of a small matter, angry and dissatisfied, says: “I renounce the Buddha, we renounce the dhamma, and we renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them,” the bhikkhunīs should admonish that bhikkhunī: “Venerable sister, don’t just because of a small matter, angry and dissatisfied, say: ‘I renounce the Buddha, I renounce the dhamma, and I renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them.’ Please give up this matter. When you’re criticized by the sangha, don’t commit a heavy 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 again: “We’ve carried out the motion, the announcements are still left. Please give up this matter. When you’re criticized by the sangha, don’t commit a heavy 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 again: “We’ve carried out the motion and the first announcement, two announcements are still left. Please give up this matter. When you’re criticized by the sangha, don’t commit a heavy 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 a heavy offense.” If she follows this advice, it’s good. If not, when third announcement has been carried out, it’s a saṅghādisesa. If she gives it up after the motion and two announcements, she commits three thullaccayas. If she gives it up after the motion and one announcement, she commits two thullaccayas. If she gives it up after the motion, she commits one thullaccaya. If she gives it up when the motion hasn’t yet been fully carried out, it’s a dukkaṭa. If she just because of a small matter, angry and dissatisfied, says: “I renounce the Buddha, I renounce the dhamma, and I renounce the sangha. There aren’t only the renunciates that are Sakyan children. There are also other renunciates and brahmins who practise the monastic life. I can also practise the monastic life with them” before they do the motion, all are dukkaṭas. If when the sangha carries out the criticism against such a bhikkhunī, a bhikkhu instructs her: “Don’t give it up,” and if the sangha carries out the criticism, it’s a thullaccaya (for him). If they don’t carry out the criticism, it’s a dukkaṭa (for him). If a bhikkhunī instructs her: “Don’t give it up,” and if the sangha carries out the criticism, it’s a thullaccaya (for her). If they don’t carry out the criticism, it’s a dukkaṭa (for her). If someone other than a bhikkhu or bhikkhunī instructs her: “Don’t give it up,” then whether they criticize her or not, in all 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 (the sangha) criticizes 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 criticize her against the dhamma and vinaya, against the Buddha’s teaching; and if they don’t carry out the criticism 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 16th rule.)

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