Suspension 17

Origin Story

At that time, the Buddha was in Kosambī in Ghosita’s park. Then, there was a bhikkhunī called Kālī who delighted in quarreling and held on to a dispute without remembering correctly. Later she became angry and said: “The sangha has desires, anger, fear, and delusion.” 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 Kālī bhikkhunī: “Why do you delight in quarreling, why did you hold on to a dispute without remembering correctly, and later angrily say: ‘The sangha has desires, anger, fear, and delusion.’?”

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 Kālī 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 do you delight in quarreling, hold on to a dispute without remembering correctly, and later angrily say: ‘The sangha has desires, anger, fear, and delusion.’?” Then, when the World-honored One had criticized her in countless ways, he said to the bhikkhus: “From now on, I allow that the sangha carries out (an act of) criticism against Kālī bhikkhunī to make her give up this matter, in a formal act with a motion as fourth. It should be done as follows: In the bhikkhunī 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 Kālī bhikkhunī delights in quarreling, holds on to a dispute without remembering correctly, and later angrily says: “The sangha has desires, anger, fear, and delusion.” If the right time has come for the sangha, may the sangha approve to now criticize Kālī bhikkhunī to give up this matter: “Venerable sister, don’t delight in quarreling, hold on to a dispute without remembering correctly, and later angrily say: ‘The sangha has desires, anger, fear, and delusion.’ The sangha doesn’t have desires, anger, fear, and delusion. Younger sister, you yourself have desires, anger, fear, and delusion.” This is the motion.’

‘Venerable sisters, may the sangha listen. This Kālī bhikkhunī delights in quarreling, holds on to a dispute without remembering correctly, and later angrily says: “The sangha has desires, anger, fear, and delusion.” The sangha now carries out the criticism against Kālī bhikkhunī to give up this matter: “Younger sister, don’t delight in quarreling, hold on to a dispute without remembering correctly, and later angrily say: ‘The sangha has desires, anger, fear, and delusion.’ The sangha doesn’t have desires, anger, fear, and delusion. You yourself have desires, anger, fear, and delusion.” Those of the venerable sisters who accept that the sangha carries out the criticism against Kālī bhikkhunī 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 carried out the criticism against Kālī bhikkhunī 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 Kālī bhikkhunī with a motion as fourth, they told the bhikkhus, and the bhikkhus for this reason told the Buddha. The Buddha said: “If there’s such a bhikkhunī (again), the bhikkhu(nī) The Chinese text says “bhikkhu”, but it's a typo.* sangha should also 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 delights in quarreling, holds on to a dispute without remembering correctly, and later out of anger says: “The sangha has desires, anger, fear, and delusion,” the bhikkhunīs should admonish her thus: “Younger sister, don’t delight in quarreling, don’t hold on to a dispute without remembering correctly, and don’t later out of anger say: ‘The sangha has desires, anger, fear, and delusion.’ The sangha doesn’t have desires, anger, fear, and delusion. You yourself have desires, anger, fear, and delusion.” 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.

There are four kinds of quarrels: speech-disputes vivādādhikaraṇa*, investigation-disputes anuvādādhikaraṇa*, offense-disputes āpattādhikaraṇa*, and matter-disputes kiccādhikaraṇa*.

“Sangha” means those who are united in formal acts, and united in the precept recitation.

If a bhikkhunī delights in quarreling, holds on to a dispute without remembering correctly, and later out of anger says: “The sangha has desires, anger, fear, and delusion,” the bhikkhunīs should admonish that bhikkhunī: “Venerable sister, don’t delight in quarreling, hold on to a dispute without remembering correctly, and later angrily say: ‘The sangha has desires, anger, fear, and delusion.’ The sangha doesn’t have desires, anger, fear, and delusion. You yourself have desires, anger, fear, and delusion. Please give up this matter now. 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: “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 again: “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 delights in quarreling, holds on to a dispute without remembering correctly, and later out of anger says: “The sangha has desires, anger, fear, and delusion” before they do the motion, all are dukkaṭas. If a bhikkhunī delights in quarreling, and when the sangha criticizes her, 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 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 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 17th rule.)