Suspension 11

Origin Story

The Buddha was staying at Rājagaha. At that time, there was a householder who, with a lustful mind, invited Jetā bhikkhunī to give her robes, bowls, drinks, food, and liquid remedies and medicines for the sick. He said: “Venerable, do you know why I give this?” The bhikkhunī said: “I know.” He asked again: “What do you think?” She answered: “To make merit.” He replied: “For this reason, and also out of desire (for you).” At that time, Jetā was free from desire. When she heard this, her mind was wandering, and she neither encouraged his yearning, nor did she stop him.

Then the bhikkhunīs informed Mahāpajāpatī of this matter, and she went and informed the World-honored One. The Buddha said: “Summon Jetā.” When she came, he fully asked her about this matter: “Did you really do this?” She answered: “I really did this, World-honored One.” The Buddha said: “This is an unwholesome thing. Don’t you set a standard for later generations? This is against the dhamma, against the vinaya, against the Buddha’s teaching. One can’t develop in wholesome states like this.” The Buddha told Mahāpajāpatī: “Convene all the bhikkhunīs living in the vicinity of Rājagaha. … Those who have already heard it should listen again:

Final Ruling

If a bhikkhunī with an undefiled mind, receives robes, bowls, drinks, food, liquid remedies and medicines for the sick from a man with a defiled mind, it’s an immediate saṅghādisesa offense.”

Explanation

“A bhikkhunī” means someone like Jetā bhikkhunī. “An undefiled mind” means a mind without lust. “A bowl” means a large, medium, or small bowl. “A robe” means saṅghāṭī, uttarāsaṅga, antaravāsaka, saṅkacchika, and rains bathing robe. “Drinks and food” means staple or non-staple food. “Medicines” means (ghee, oil,) Not all recensions of the text include these two tonics.* honey, sugar, fresh butter, and fat. This rule is an immediate offense. If a man gives robes, bowls, drinks, food, liquid remedies and medicines for the sick to a bhikkhunī and says: “I give for this reason,” she shouldn’t accept it. She should say: “I don’t need this, I obtain it myself from other households.” If she accepts it, it’s a saṅghādisesa. If he doesn’t speak, but moves his hand or foot, winks at her, waves his hand, snaps his fingers, writes on the ground, or acts in a similar way, and she knows: “He has a lustful mind towards me, I shouldn’t accept this,” but accepts it, it’s a thullaccaya. If his mind is faithful and pure, his feelings are sincere, and she accepts it, there’s no offense. If a woman with a lustful mind gives to a bhikkhu, or if she moves her hand or foot, or winks at him when giving, he should know that she has a lustful mind and shouldn’t accept it. If he accepts it, he breaks a minor vinaya rule. If her mind is faithful and pure, her faculties are sincere, and he accepts it, there’s no offense. This is what the World-honored One said.

Mahāsaṅghika Vinaya, 36th fascicle.