Suspension 6

First Aspect

Origin Story

The Buddha was in Sāvatthī. At that time, there was a bhikkhunī called Bhaddā, a Kapilan brahmin women. Bhaddā bhikkhunī’s older sister died, and she went and checked on her sister’s husband. While she spoke on dhamma, the time of sunset came. The bhikkhunī thought: “If I return to the monastery, I fear that there might be criminals on the way.” Then she stayed at the householder’s house. This householder thought: “This bhikkhunī hasn’t returned. It must be because she wants to disrobe. I’ll try to make her take her sister’s place.” Having thought that, he said to the bhikkhunī: “My house has much wealth and many jewels. All of your sister’s adornments for the hands, feet, head and face are here. If I take someone else as my wife, she might not look after my children well, and my children might not be happy. If you want to disrobe, and be the mother of my children, you can regard my children as your children, and my children will regard you as their mother.” The bhikkhunī thought: “If I oppose his words, he might force me. Why don’t I remain silent?” Then she sat there silently. The householder thought that that meant that she wanted to disrobe, and was just silent because of her sister’s recent death. In the middle of the night, he repeated his words, and at the end of the night, he again repeated them. When it got light outside, the bhikkhunī was able to escape this troublesome place. She returned to the monastery and told the bhikkhunīs in detail about this matter.

Among the bhikkhunīs were those of few wishes, who knew moderation and practised the austerities. When they heard of this matter, their minds weren’t pleased, and they criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you spend the night alone?” Having criticized her with all kinds of reasons, they explained it to the Buddha in detail. The Buddha gathered both sanghas because of this matter. He knew, and intentionally asked Bhaddā bhikkhunī: “Did you really do this?” She answered: “I really did this, World-honored One.” The Buddha criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you spend the night alone?” Having criticized her with all kinds of reasons, he said to the bhikkhus: “For 10 benefits, I’ll lay down a precept for the bhikkhunīs. From now on, this precept should be recited thus:

First Final Ruling

‘If a bhikkhunī spends the night alone, even just one night, that act is an immediate saṅghādisesa, from which one can repent.’”

Explanations

“A night” means from sunset to before it’s light outside (again), in between is called “night”.

“A saṅghādisesa” means this offense is dependent upon the sangha, and in the sangha there’s a remainder. Because she confesses and clears it in front of the sangha, therefore it’s called a saṅghādisesa.

Herein, this is an offense: If a bhikkhunī at sunset spends the night alone until it’s light outside (again), she commits a saṅghādisesa. Likewise after the sun has set, in the first part of the first watch of the night, in the middle part of the first watch of the night, in the last part of the first watch of the night, in the first part of the second watch of the night, in the middle part of the second watch of the night, in the last part of the second watch of the night, in the first part of the last watch of the night, in the middle part of the last watch of the night, in the last part of the last watch of the night. And also if a bhikkhunī, when it’s light outside, spends the night alone until it’s light outside (again) the next day, she commits a saṅghādisesa.

If bhikkhunīs go together and one disrobes, dies, joins non-Buddhist renunciates, or if any of the eight difficulties arise, the offense isn’t committed. (End of the first of four aspects of rule 6.)

Second Aspect

Origin Story

The Buddha was in Sāvatthī. At that time, there was a bhikkhunī called Thullanandā, who had much understanding and knowledge, and liked to go in and out of houses. This bhikkhunī got up early, put on her robes, entered a house, left that house, entered another house, and left it again. Late in the afternoon, she returned very exhausted, lay down in the sangha building, and said to herself: “My feet hurt, my calves hurt, my flanks hurt, and my back hurts.” She said to the other bhikkhunīs: “Give me a massage.” The bhikkhunīs said: “Good woman, where did you come from?” She answered: “I entered such-and-such’s house and left it again, then I entered such-and-such’s house and left it again.” They asked: “Did you attend to matters of the Buddha or the sangha?” She answered: “I didn’t attend to that.” The bhikkhunīs said: “If you didn’t go to attend to matters of the Buddha or the sangha, why did you engage in this activity that made you extremely exhausted?”

Among the bhikkhunīs were those of few wishes, who knew moderation and practised the austerities. When they heard of this matter, their minds weren’t pleased, and they criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you walk around alone during the day?” Having criticized her with all kinds of reasons, they explained it to the Buddha in detail. The Buddha gathered both sanghas because of this matter. He knew, and intentionally asked Thullanandā bhikkhunī: “Did you really do this?” She answered: “I really did this, World-honored One.” The Buddha criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you go to lay houses alone during the day?” Having criticized her with all kinds of reasons, he said to the bhikkhus: “For 10 benefits, I’ll lay down a precept for the bhikkhunīs. From now on, this precept should be recited thus:

Second Final Ruling

‘If a bhikkhunī goes to lay houses alone, whether at night or during the day, that act is an immediate saṅghādisesa, from which one can repent.’”

Explanations

“During the day” means from when it’s light outside to before sunset, in between is called “day”.

Herein, this is an offense: If a bhikkhunī walks alone, and she goes when it’s light outside and comes back at sunset, she commits a saṅghādisesa. If she goes at sunrise, after sunrise, before midday, at midday, after midday, in the late afternoon, at sunset, and returns after sunset, all are saṅghādisesas.

If bhikkhunīs go together and one disrobes, dies, joins non-Buddhist renunciates, or if any of the eight difficulties arise, the offense isn’t committed. (End of the second aspect.)

Third Aspect

Origin Story

The Buddha was in Sāvatthī. Because Thullanandā bhikkhunī liked to see men, she went and stood at the city gate in the morning. She watched men come and go to see who was good-looking and who was ugly. She saw one man come out who was attractive, and attachment arose in her mind. She asked: “Where do you want to go?” He answered: “I’m going to such-and-such village.” Thullanandā said: “I’ll go with you.” The householder said: “As you please.” On the way, that bhikkhunī and the householder amused themselves together and spoke loudly. Because the householder had a reason, he entered the village. The bhikkhunī had nothing to do and stood outside the village waiting for the householder. The householder also entered a second village, and the bhikkhunī stood outside and waited again. The householder also entered a third village, and this bhikkhunī returned late in the afternoon and lay down in the sangha building. She said to the other bhikkhunīs: “I’m very exhausted. My feet hurt, my calves hurt, my knees hurt, my flanks hurt, and my back hurts. Give me a massage.” The bhikkhunīs said: “Where did you come from?” She answered: “I went from village to village.” They asked: “Did you attend to matters of the Buddha or the sangha?” She answered: “I didn’t attend to that.” The bhikkhunīs said: “If you didn’t go to attend to matters of the Buddha or the sangha, why did you engage in this activity that made you extremely exhausted?”

Among the bhikkhunīs were those of few wishes, who knew moderation and practised the austerities. When they heard of this matter, their minds weren’t pleased, and they criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you walk to other villages alone?” Having criticized her with all kinds of reasons, they explained it to the Buddha in detail. The Buddha gathered both sanghas because of this matter. He knew, and intentionally asked Thullanandā bhikkhunī: “Did you really do this?” She answered: “I really did this, World-honored One.” The Buddha criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you go to other villages alone?” Having criticized her with all kinds of reasons, he said to the bhikkhus: “From now on, this precept should be recited thus:

Third Final Ruling

‘If a bhikkhunī goes to other villages alone, whether at night or during the day, she commits an immediate saṅghādisesa, from which one can repent.’”

Explanations

“Going” means there are two kinds: Going on a waterway, going on a path overland.

Herein, this is an offense: If a bhikkhunī walks alone to another village overland, it’s a saṅghādisesa. If she returns midway, it’s a thullaccaya. If it’s a wilderness without villages, even one kosa is a saṅghādisesa. If she returns midway, it’s a thullaccaya. Likewise for waterways.

If bhikkhunīs go together and one disrobes, dies, joins non-Buddhist renunciates, or if any of the eight difficulties arise, the offense isn’t committed. (End of the third aspect.) The Chinese text says “the fifth aspect,” but that’s clearly a mistake.*

Fourth Aspect

Origin Story

The Buddha was in Sāvatthī. At that time, the bhikkhunīs were wandering in the country of Kosala towards Sāvatthī, and on the way came to a river. They stood on the bank and said: “Who can enter the water first and see how deep it is?” Among them was a bhikkhunī called Sumuttā, who was nimble, sturdy, and strong, and had gone forth from a brahmin family. She said: “I can enter first.” Then she entered the water and crossed over to the other bank. Soon afterwards, the water developed a strong current and was flooding, and she was unable to return. She spent the night alone on the other bank. During the night, criminals came, stole her robes and left her naked.

Among the bhikkhunīs were those of few wishes, who knew moderation and practised the austerities. When they heard of this matter, their minds weren’t pleased, and they criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you spend the night on the other riverbank alone?” Having criticized her with all kinds of reasons, they explained it to the Buddha in detail. The Buddha gathered both sanghas because of this matter. He knew, and intentionally asked Sumuttā bhikkhunī: “Did you really do this?” She answered: “I really did this, World-honored One.” The Buddha criticized her with all kinds of reasons: “How can you be called a bhikkhunī when you spend the night on the other riverbank alone?” Having criticized her with all kinds of reasons, he said to the bhikkhus: “From now on, this precept should be recited thus:

Fourth Final Ruling

‘If a bhikkhunī crosses a river and spends the night alone on the other bank, whether at night or during the day, whether in a different village or in a different territory, that act is an immediate saṅghādisesa, from which one can repent.’”

Explanations

“A river” means there are two kinds: 1) One is able to cross after removing one’s robes. 2) One is able to cross without removing one’s robes. If between two banks, there’s a place where water is coming and going, and it flows along in between the banks, it’s called “a river”.

Herein, this is an offense: If a bhikkhunī crosses a river alone while removing her robes, it’s a saṅghādisesa. If she returns midway, it’s a thullaccaya. If two bhikkhunīs cross a river together, and one crosses and the other returns, it’s a saṅghādisesa for the one who crosses, and a thullaccaya for the one who returns. If a bhikkhunī crosses a moat while removing her robes, it’s a thullaccaya for one who crosses, and a dukkaṭa for one who returns midway. If two bhikkhunīs cross a moat together, and one crosses and the other returns, it’s a thullaccaya for the one who crosses, and a dukkaṭa for the one who returns. If a bhikkhunī crosses a river while pulling her robes up, it’s a thullaccaya for one who crosses, and a dukkaṭa for one who returns midway. If two bhikkhunīs cross a river together while pulling their robes up, and one crosses and the other returns, it’s a thullaccaya for the one who crosses, and a dukkaṭa for the one who returns. If a bhikkhunī crosses a moat alone while pulling her robes up, it’s a dukkaṭa for one who crosses, and also a dukkaṭa for one who returns midway. If two bhikkhunīs cross a moat together while pulling their robes up, and one crosses and the other returns, it’s a dukkaṭa for the one who crosses, and also a dukkaṭa for the one who returns.

If she crosses on a bridge, a beam, or with a boat, the offense isn’t committed. If bhikkhunīs cross together, and one disrobes, dies, joins non-Buddhist renunciates, or if any of the eight difficulties arise, the offense isn’t committed. (End of the fourth aspect.) The Chinese text says “the sixth aspect,” but that’s clearly a mistake.*