Theravāda Collection on Monastic Law Theravāda Vinaya
The Nuns’ Analysis Bhikkhunivibhaṅga
The chapter on offenses entailing expulsion Pārājikakaṇḍa

The training rule on above the knees 5. Ubbhajāṇumaṇḍalikāsikkhāpada

Origin story

Homage to the Buddha, the Perfected One, the fully Awakened One Namo tassa Bhagavato Arahato Sammāsambuddhassa.

At one time when the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Migāra’s grandson Sāḷha wanted to build a dwelling for the Sangha of nuns. Tena kho pana samayena sāḷho migāranattā bhikkhunisaṅghassa vihāraṁ kattukāmo hoti. He went to the nuns and said, Atha kho sāḷho migāranattā bhikkhuniyo upasaṅkamitvā etadavoca—“Venerables, I wish to build a dwelling for the Sangha of nuns. “icchāmahaṁ, ayye, bhikkhunisaṅghassa vihāraṁ kātuṁ. Please get me the nun in charge of building work.” Detha me navakammikaṁ bhikkhunin”ti.

At that time four sisters had gone forth as nuns: Tena kho pana samayena catasso bhaginiyo bhikkhunīsu pabbajitā honti—Nandā, Nandavatī, Sundarīnandā, and Thullanandā. nandā, nandavatī, sundarīnandā, thullanandāti. Of these, the nun Sundarīnandā had gone forth when she was young, and she was beautiful, intelligent, skilled, and diligent, and she possessed good judgment in regard to doing and arranging things well. Tāsu sundarīnandā bhikkhunī taruṇapabbajitā abhirūpā hoti dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātuṁ. After appointing Sundarīnandā to be in charge of building work, the Sangha made her work with Sāḷha. Atha kho bhikkhunisaṅgho sundarīnandaṁ bhikkhuniṁ sammannitvā sāḷhassa migāranattuno navakammikaṁ adāsi. As a consequence of this, Sundarīnandā would often go to Sāḷha’s house to ask for tools, Tena kho pana samayena sundarīnandā bhikkhunī sāḷhassa migāranattuno nivesanaṁ abhikkhaṇaṁ gacchati—whether an adz, a hatchet, an ax, a spade, or a chisel. “vāsiṁ detha, parasuṁ detha, kuṭhāriṁ detha, kudālaṁ detha, nikhādanaṁ dethā”ti. And Sāḷha would often go to the nuns’ dwelling place to find out about the progress of the building work. Sāḷhopi migāranattā bhikkhunupassayaṁ abhikkhaṇaṁ gacchati katākataṁ jānituṁ. And because they saw each other frequently, they fell in love. Te abhiṇhadassanena paṭibaddhacittā ahesuṁ.

But because Sāḷha could not find any opportunity to be intimate with Sundarīnandā, he invited the Sangha of nuns for a meal. Atha kho sāḷho migāranattā sundarīnandaṁ bhikkhuniṁ dūsetuṁ okāsaṁ alabhamāno etadevaatthāya bhikkhunisaṅghassa bhattaṁ akāsi. When preparing the seats in the dining hall, he counted the number of nuns senior to Venerable Sundarīnandā and placed their seats to one side, and he counted the number of nuns junior to her and placed their seats on the other side. Atha kho sāḷho migāranattā bhattagge āsanaṁ paññapento “ettakā bhikkhuniyo ayyāya sundarīnandāya vuḍḍhatarā”ti—ekamantaṁ āsanaṁ paññapesi “ettakā navakatarā”ti—ekamantaṁ āsanaṁ paññapesi. He then placed Sundarīnandā’s seat in a concealed spot in a corner. In this way the senior nuns would think she was seated close to the junior ones and the junior nuns would think she was seated close to the senior ones. Paṭicchanne okāse nikūṭe sundarīnandāya bhikkhuniyā āsanaṁ paññapesi, yathā therā bhikkhuniyo jāneyyuṁ—“navakānaṁ bhikkhunīnaṁ santike nisinnā”ti; navakāpi bhikkhuniyo jāneyyuṁ—“therānaṁ bhikkhunīnaṁ santike nisinnā”ti. Soon afterwards he informed the Sangha that the meal was ready. Atha kho sāḷho migāranattā bhikkhunisaṅghassa kālaṁ ārocāpesi—“kālo, ayye, niṭṭhitaṁ bhattan”ti.

Sundarīnandā thought, “Sāḷha hasn’t prepared a meal for the Sangha as a service, but because he wants to be intimate with me. Sundarīnandā bhikkhunī sallakkhetvā—“na bahukato sāḷho migāranattā bhikkhunisaṅghassa bhattaṁ akāsi; maṁ so dūsetukāmo. If I go, I will get into trouble.” She then told a nun who was her pupil, “Go and bring back almsfood for me. Sacāhaṁ gamissāmi vissaro me bhavissatī”ti, antevāsiniṁ bhikkhuniṁ āṇāpesi—“gaccha me piṇḍapātaṁ nīhara. If anyone asks about me, tell them I’m sick.” Yo ce maṁ pucchati, ‘gilānā’ti paṭivedehī”ti.

“Yes, Venerable,” she replied. “Evaṁ, ayye”ti kho sā bhikkhunī sundarīnandāya bhikkhuniyā paccassosi.

Soon afterwards Sāḷha was standing outside his gatehouse repeatedly inquiring after Sundarīnandā: Tena kho pana samayena sāḷho migāranattā bahidvārakoṭṭhake ṭhito hoti sundarīnandaṁ bhikkhuniṁ paṭipucchanto—“Venerables, where’s Venerable Sundarīnandā?” “kahaṁ, ayye, ayyā sundarīnandā? Kahaṁ, ayye, ayyā sundarīnandā”ti? The nun who was Sundarīnandā’s pupil told him: “She’s sick. I’m bringing her almsfood.” Evaṁ vutte, sundarīnandāya bhikkhuniyā antevāsinī bhikkhunī sāḷhaṁ migāranattāraṁ etadavoca—“gilānāvuso; piṇḍapātaṁ nīharissāmī”ti. Sāḷha thought, “I invited the Sangha of nuns because of Sundarīnandā,” Atha kho sāḷho migāranattā—“yampāhaṁ atthāya bhikkhunisaṅghassa bhattaṁ akāsiṁ ayyāya sundarīnandāya kāraṇā”ti manusse āṇāpetvā—and after telling the people there to serve the meal to the Sangha of nuns, he left for the nuns’ dwelling place. “bhikkhunisaṅghaṁ bhattena parivisathā”ti vatvā yena bhikkhunupassayo tenupasaṅkami.

Just then Sundarīnandā was standing outside the monastery gatehouse longing for Sāḷha. Tena kho pana samayena sundarīnandā bhikkhunī bahārāmakoṭṭhake ṭhitā hoti sāḷhaṁ migāranattāraṁ patimānentī. When she saw him coming, she entered the dwelling, put on her upper robe so that it covered her head, and lay down on her bed. Addasā kho sundarīnandā bhikkhunī sāḷhaṁ migāranattāraṁ dūratova āgacchantaṁ. Disvāna upassayaṁ pavisitvā sasīsaṁ pārupitvā mañcake nipajji. Sāḷha approached her and said, “Venerable, what’s wrong with you? Why are you lying down?” Atha kho sāḷho migāranattā yena sundarīnandā bhikkhunī tenupasaṅkami; upasaṅkamitvā sundarīnandaṁ bhikkhuniṁ etadavoca—“kiṁ te, ayye, aphāsu, kissa nipannāsī”ti?

“That’s what happens when you desire someone who doesn’t desire you in return.” “Evañhetaṁ, āvuso, hoti yā anicchantaṁ icchatī”ti.

“What do you mean I don’t desire you? “Kyāhaṁ taṁ, ayye, na icchissāmi? I just couldn’t find an opportunity to be intimate with you.” Api cāhaṁ okāsaṁ na labhāmi taṁ dūsetun”ti. And both having lust, he made physical contact with Sundarīnandā. Avassuto avassutāya sundarīnandāya bhikkhuniyā kāyasaṁsaggaṁ samāpajji.

Just then a nun who was weak from old age and had problems with her feet was lying down not far from Sundarīnandā. Tena kho pana samayena aññatarā bhikkhunī jarādubbalā caraṇagilānā sundarīnandāya bhikkhuniyā avidūre nipannā hoti. She saw how Sāḷha made physical contact with Sundarīnandā while both of them had lust. Addasā kho sā bhikkhunī sāḷhaṁ migāranattāraṁ avassutaṁ avassutāya sundarīnandāya bhikkhuniyā kāyasaṁsaggaṁ samāpajjantaṁ. She complained and criticized her, “How could Venerable Sundarīnandā consent to a man making physical contact with her, when they both had lust?” Disvāna ujjhāyati khiyyati vipāceti—“kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti. That nun then told the nuns what had happened. Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. The nuns of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized her, Yā tā bhikkhuniyo appicchā santuṭṭhā lajjiniyo kukkuccikā sikkhākāmā tā ujjhāyanti khiyyanti vipācenti—“How could Venerable Sundarīnandā consent to a man making physical contact with her, when they both had lust?” “kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti. Those nuns then told the monks. And the monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, criticized her in the same way. Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti.

After rebuking the nun Sundarīnandā in many ways, they told the Buddha. Atha kho te bhikkhū sundarīnandaṁ bhikkhuniṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“Is it true, monks, that the nun Sundarīnandā acted like this?” “saccaṁ kira, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyatī”ti?

“It’s true, Sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked her, Vigarahi buddho bhagavā—“It’s not suitable, monks, it’s not proper for the nun Sundarīnandā, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, bhikkhave, sundarīnandāya bhikkhuniyā ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How could Sundarīnandā consent to a man making physical contact with her, when they both had lust? Kathañhi nāma, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissati. This will affect people’s confidence, Netaṁ, bhikkhave, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya. and cause some to lose it.” Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. And the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks: Atha kho bhagavā sundarīnandaṁ bhikkhuniṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā, anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā, bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Well then, monks, I will lay down a training rule for the following ten reasons: “tena hi, bhikkhave, bhikkhunīnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad nuns, for the ease of good nuns, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training. saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ bhikkhunīnaṁ niggahāya, pesalānaṁ bhikkhunīnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya.

And, monks, the nuns should recite this training rule like this: Evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

Final ruling

‘If a lustful nun consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, she too is expelled and excluded from the community. The training rule on above the knees.’” “Yā pana bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyeyya, ayampi pārājikā hoti asaṁvāsā ubbhajāṇumaṇḍalikā”ti.

Definitions

A: Yā panāti: whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”. yā yādisā yathāyuttā yathājaccā yathānāmā yathāgottā yathāsīlā yathāvihārinī yathāgocarā therā vā navā vā majjhimā vā, esā vuccati yā panāti.
Nun: Bhikkhunīti: she is a nun because she lives on alms; bhikkhikāti bhikkhunī; a nun because she has gone over to living on alms; bhikkhācariyaṁ ajjhupagatāti bhikkhunī; a nun because she wears a patchwork cloth; bhinnapaṭadharāti bhikkhunī; a nun by convention; samaññāya bhikkhunī; a nun on account of her claim; paṭiññāya bhikkhunī; a “come, nun” nun; ehi bhikkhunīti bhikkhunī; a nun given the full ordination by taking the three refuges; tīhi saraṇagamanehi upasampannāti bhikkhunī; a good nun; bhadrā bhikkhunī; a nun of substance; sārā bhikkhunī; a trainee nun; sekhā bhikkhunī; a fully trained nun; asekhā bhikkhunī; a nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand. samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannāti bhikkhunī. The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case. Tatra yāyaṁ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṁ imasmiṁ atthe adhippetā bhikkhunīti.
Lustful: Avassutā nāma: having lust, longing for, in love with. sārattā apekkhavatī paṭibaddhacittā.
Lustful: Avassuto nāma: having lust, longing for, in love with. sāratto apekkhavā paṭibaddhacitto.
Man: Purisapuggalo nāma: a human male, not a male spirit, not a male ghost, not a male animal. He understands and is capable of making physical contact. manussapuriso na yakkho na peto na tiracchānagato viññū paṭibalo kāyasaṁsaggaṁ samāpajjituṁ.
Below the collar bone: Adhakkhakanti: down from the collar bone. heṭṭhakkhakaṁ.
Above the knees: Ubbhajāṇumaṇḍalanti: up from the knees. uparijāṇumaṇḍalaṁ.
Making physical contact: Āmasanaṁ nāma: making mere physical contact. āmaṭṭhamattaṁ.
Touching: Parāmasanaṁ nāma: touching here and there. itocito ca sañcopanaṁ.
Taking hold of: Gahaṇaṁ nāma: the mere taking hold of. gahitamattaṁ.
Contacting: Chupanaṁ nāma: mere contacting. phuṭṭhamattaṁ.
Consents to squeezing: Paṭipīḷanaṁ vā sādiyeyyāti: consents to the taking hold of a bodily part and then pressing. aṅgaṁ gahetvā nippīḷanaṁ sādiyati.
She too: Ayampīti: this is said with reference to the preceding offenses entailing expulsion. purimāyo upādāya vuccati.
Is expelled: Pārājikā hotīti: just as a man with his head cut off is unable to continue living by reconnecting it to the body, so is a lustful nun who consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.” seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
Excluded from the community: Asaṁvāsāti: Community: joint legal procedures, a joint recitation, the same training—this is called “community”. saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma. She does not take part in this—therefore it is called “excluded from the community”. So tāya saddhiṁ natthi, tena vuccati asaṁvāsāti.

Permutations

Both having lust: contact below the collar bone but above the knees

If both have lust and either of them makes physical contact, below the collar bone but above the knees, body to body, she commits an offense entailing expulsion. Ubhatoavassute adhakkhakaṁ ubbhajāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti pārājikassa. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits a serious offense. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti thullaccayassa. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits a serious offense. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti thullaccayassa. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

If either of them, with something released by them, makes physical contact with the other’s body, she commits an offense of wrong conduct. Nissaggiyena kāyaṁ āmasati, āpatti dukkaṭassa. If either of them, with something released by them, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If either of them, with something released by them, makes physical contact with something released by the other, she commits an offense of wrong conduct. Nissaggiyena nissaggiyaṁ āmasati, āpatti dukkaṭassa.

Both having lust: contact above the collar bone or below the knees

If either of them makes physical contact, above the collar bone or below the knees, body to body, she commits a serious offense. Ubbhakkhakaṁ adhojāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti thullaccayassa. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

Only the nun having lust: contact below the collar bone but above the knees

If only the nun has lust and either of them makes physical contact, below the collar bone but above the knees, body to body, she commits a serious offense. Ekatoavassute adhakkhakaṁ ubbhajāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti thullaccayassa. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

Only the nun having lust: contact above the collar bone or below the knees

If either of them makes physical contact, above the collar bone or below the knees, body to body, she commits an offense of wrong conduct. Ubbhakkhakaṁ adhojāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti dukkaṭassa. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

Both having lust: contact with other beings below the collar bone but above the knees

If both have lust and she makes physical contact with a spirit, a ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or an animal in human form, below the collar bone but above the knees, body to body, she commits a serious offense. Ubhatoavassute yakkhassa vā petassa vā paṇḍakassa vā tiracchānagatamanussaviggahassa vā adhakkhakaṁ ubbhajāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti thullaccayassa. If she, with her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If she, with something connected to her own body, makes physical contact with their body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If she, with something connected to her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

If she, with something released by her, makes physical contact with their body, she commits an offense of wrong conduct. Nissaggiyena kāyaṁ āmasati, āpatti dukkaṭassa. If she, with something released by her, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Nissaggiyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If she, with something released by her, makes physical contact with something released by them, she commits an offense of wrong conduct. Nissaggiyena nissaggiyaṁ āmasati, āpatti dukkaṭassa.

Both having lust: contact with other beings above the collar bone or below the knees

If she makes physical contact with them, above the collar bone or below the knees, body to body, she commits an offense of wrong conduct. Ubbhakkhakaṁ adhojāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti dukkaṭassa. If she, with her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If she, with something connected to her own body, makes physical contact with their body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If she, with something connected to her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

Only the nun having lust: contact with other beings below the collar bone but above the knees

If only the nun has lust and she makes physical contact with them, below the collar bone but above the knees, body to body, she commits an offense of wrong conduct. Ekatoavassute adhakkhakaṁ ubbhajāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti dukkaṭassa. If she, with her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa. If she, with something connected to her own body, makes physical contact with their body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti dukkaṭassa. If she, with something connected to her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.

Only the nun having lust: contact with other beings above the collar bone or below the knees

Non-offenses

There is no offense: Anāpatti—if it is unintentional; asañcicca, if she is not mindful; assatiyā, if she does not know; ajānantiyā, if she does not consent; asādiyantiyā, if she is insane; ummattikāya, if she is deranged; khittacittāya, if she is overwhelmed by pain; vedanāṭṭāya, if she is the first offender. ādikammikāyāti.

The fifth offense entailing expulsion is finished. Paṭhamapārājikaṁ samattaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Nuns’ Analysis
The chapter on offenses entailing expulsion

The training rule on above the knees

Origin story

Homage to the Buddha, the Perfected One, the fully Awakened One

At one time when the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery, Migāra’s grandson Sāḷha wanted to build a dwelling for the Sangha of nuns. He went to the nuns and said, “Venerables, I wish to build a dwelling for the Sangha of nuns. Please get me the nun in charge of building work.”

At that time four sisters had gone forth as nuns: Nandā, Nandavatī, Sundarīnandā, and Thullanandā. Of these, the nun Sundarīnandā had gone forth when she was young, and she was beautiful, intelligent, skilled, and diligent, and she possessed good judgment in regard to doing and arranging things well. After appointing Sundarīnandā to be in charge of building work, the Sangha made her work with Sāḷha. As a consequence of this, Sundarīnandā would often go to Sāḷha’s house to ask for tools, whether an adz, a hatchet, an ax, a spade, or a chisel. And Sāḷha would often go to the nuns’ dwelling place to find out about the progress of the building work. And because they saw each other frequently, they fell in love.

But because Sāḷha could not find any opportunity to be intimate with Sundarīnandā, he invited the Sangha of nuns for a meal. When preparing the seats in the dining hall, he counted the number of nuns senior to Venerable Sundarīnandā and placed their seats to one side, and he counted the number of nuns junior to her and placed their seats on the other side. He then placed Sundarīnandā’s seat in a concealed spot in a corner. In this way the senior nuns would think she was seated close to the junior ones and the junior nuns would think she was seated close to the senior ones. Soon afterwards he informed the Sangha that the meal was ready.

Sundarīnandā thought, “Sāḷha hasn’t prepared a meal for the Sangha as a service, but because he wants to be intimate with me. If I go, I will get into trouble.” She then told a nun who was her pupil, “Go and bring back almsfood for me. If anyone asks about me, tell them I’m sick.”

“Yes, Venerable,” she replied.

Soon afterwards Sāḷha was standing outside his gatehouse repeatedly inquiring after Sundarīnandā: “Venerables, where’s Venerable Sundarīnandā?” The nun who was Sundarīnandā’s pupil told him: “She’s sick. I’m bringing her almsfood.” Sāḷha thought, “I invited the Sangha of nuns because of Sundarīnandā,” and after telling the people there to serve the meal to the Sangha of nuns, he left for the nuns’ dwelling place.

Just then Sundarīnandā was standing outside the monastery gatehouse longing for Sāḷha. When she saw him coming, she entered the dwelling, put on her upper robe so that it covered her head, and lay down on her bed. Sāḷha approached her and said, “Venerable, what’s wrong with you? Why are you lying down?”

“That’s what happens when you desire someone who doesn’t desire you in return.”

“What do you mean I don’t desire you? I just couldn’t find an opportunity to be intimate with you.” And both having lust, he made physical contact with Sundarīnandā.

Just then a nun who was weak from old age and had problems with her feet was lying down not far from Sundarīnandā. She saw how Sāḷha made physical contact with Sundarīnandā while both of them had lust. She complained and criticized her, “How could Venerable Sundarīnandā consent to a man making physical contact with her, when they both had lust?” That nun then told the nuns what had happened. The nuns of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized her, “How could Venerable Sundarīnandā consent to a man making physical contact with her, when they both had lust?” Those nuns then told the monks. And the monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, criticized her in the same way.

After rebuking the nun Sundarīnandā in many ways, they told the Buddha. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that the nun Sundarīnandā acted like this?”

“It’s true, Sir.”

The Buddha rebuked her, “It’s not suitable, monks, it’s not proper for the nun Sundarīnandā, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could Sundarīnandā consent to a man making physical contact with her, when they both had lust? This will affect people’s confidence, and cause some to lose it.” And the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks:

“Well then, monks, I will lay down a training rule for the following ten reasons: for the well-being of the Sangha, for the comfort of the Sangha, for the restraint of bad nuns, for the ease of good nuns, for the restraint of the corruptions relating to the present life, for the restraint of the corruptions relating to future lives, to give rise to confidence in those without it, to increase the confidence of those who have it, for the longevity of the true Teaching, and for supporting the training.

And, monks, the nuns should recite this training rule like this:

Final ruling

Definitions

A:: whoever, of such a kind, of such activity, of such caste, of such name, of such family, of such conduct, of such behavior, of such association, who is senior, who is junior, or who is of middle standing—this is called “a”.
Nun:: she is a nun because she lives on alms; a nun because she has gone over to living on alms; a nun because she wears a patchwork cloth; a nun by convention; a nun on account of her claim; a “come, nun” nun; a nun given the full ordination by taking the three refuges; a good nun; a nun of substance; a trainee nun; a fully trained nun; a nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand. The nun who has been given the full ordination in unanimity by both Sanghas through a legal procedure consisting of one motion and three announcements that is irreversible and fit to stand—this sort of nun is meant in this case.
Lustful:: having lust, longing for, in love with.
Lustful:: having lust, longing for, in love with.
Man:: a human male, not a male spirit, not a male ghost, not a male animal. He understands and is capable of making physical contact.
Below the collar bone:: down from the collar bone.
Above the knees:: up from the knees.
Making physical contact:: making mere physical contact.
Touching:: touching here and there.
Taking hold of:: the mere taking hold of.
Contacting:: mere contacting.
Consents to squeezing:: consents to the taking hold of a bodily part and then pressing.
She too:: this is said with reference to the preceding offenses entailing expulsion.
Is expelled:: just as a man with his head cut off is unable to continue living by reconnecting it to the body, so is a lustful nun who consents to a lustful man making physical contact with her, to touching her, to taking hold of her, to contacting her, or to squeezing her, anywhere below the collar bone but above the knees, not a monastic, not a daughter of the Sakyan. Therefore it is said “she is expelled.”
Excluded from the community:: Community: joint legal procedures, a joint recitation, the same training—this is called “community”. She does not take part in this—therefore it is called “excluded from the community”.

Permutations

Both having lust: contact below the collar bone but above the knees

If both have lust and either of them makes physical contact, below the collar bone but above the knees, body to body, she commits an offense entailing expulsion. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits a serious offense. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits a serious offense. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct.

If either of them, with something released by them, makes physical contact with the other’s body, she commits an offense of wrong conduct. If either of them, with something released by them, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. If either of them, with something released by them, makes physical contact with something released by the other, she commits an offense of wrong conduct.

Both having lust: contact above the collar bone or below the knees

If either of them makes physical contact, above the collar bone or below the knees, body to body, she commits a serious offense. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits an offense of wrong conduct. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct.

Only the nun having lust: contact below the collar bone but above the knees

If only the nun has lust and either of them makes physical contact, below the collar bone but above the knees, body to body, she commits a serious offense. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits an offense of wrong conduct. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct.

Only the nun having lust: contact above the collar bone or below the knees

If either of them makes physical contact, above the collar bone or below the knees, body to body, she commits an offense of wrong conduct. If either of them, with their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct. If either of them, with something connected to their own body, makes physical contact with the other’s body, she commits an offense of wrong conduct. If either of them, with something connected to their own body, makes physical contact with something connected to the other’s body, she commits an offense of wrong conduct.

Both having lust: contact with other beings below the collar bone but above the knees

If both have lust and she makes physical contact with a spirit, a ghost, a <i lang='pi' translate='no'>paṇḍaka</i>, or an animal in human form, below the collar bone but above the knees, body to body, she commits a serious offense. If she, with her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. If she, with something connected to her own body, makes physical contact with their body, she commits an offense of wrong conduct. If she, with something connected to her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct.

If she, with something released by her, makes physical contact with their body, she commits an offense of wrong conduct. If she, with something released by her, makes physical contact with something connected to their body, she commits an offense of wrong conduct. If she, with something released by her, makes physical contact with something released by them, she commits an offense of wrong conduct.

Both having lust: contact with other beings above the collar bone or below the knees

If she makes physical contact with them, above the collar bone or below the knees, body to body, she commits an offense of wrong conduct. If she, with her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. If she, with something connected to her own body, makes physical contact with their body, she commits an offense of wrong conduct. If she, with something connected to her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct.

Only the nun having lust: contact with other beings below the collar bone but above the knees

If only the nun has lust and she makes physical contact with them, below the collar bone but above the knees, body to body, she commits an offense of wrong conduct. If she, with her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct. If she, with something connected to her own body, makes physical contact with their body, she commits an offense of wrong conduct. If she, with something connected to her own body, makes physical contact with something connected to their body, she commits an offense of wrong conduct.

Only the nun having lust: contact with other beings above the collar bone or below the knees

Non-offenses

There is no offense: if it is unintentional; if she is not mindful; if she does not know; if she does not consent; if she is insane; if she is deranged; if she is overwhelmed by pain; if she is the first offender.

The fifth offense entailing expulsion is finished.

Theravāda Vinaya
Bhikkhunivibhaṅga
Pārājikakaṇḍa

5. Ubbhajāṇumaṇḍalikāsikkhāpada

Namo tassa Bhagavato Arahato Sammāsambuddhassa.

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāḷho migāranattā bhikkhunisaṅghassa vihāraṁ kattukāmo hoti. Atha kho sāḷho migāranattā bhikkhuniyo upasaṅkamitvā etadavoca—“icchāmahaṁ, ayye, bhikkhunisaṅghassa vihāraṁ kātuṁ. Detha me navakammikaṁ bhikkhunin”ti.

Tena kho pana samayena catasso bhaginiyo bhikkhunīsu pabbajitā honti—nandā, nandavatī, sundarīnandā, thullanandāti. Tāsu sundarīnandā bhikkhunī taruṇapabbajitā abhirūpā hoti dassanīyā pāsādikā paṇḍitā byattā medhāvinī dakkhā analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātuṁ. Atha kho bhikkhunisaṅgho sundarīnandaṁ bhikkhuniṁ sammannitvā sāḷhassa migāranattuno navakammikaṁ adāsi. Tena kho pana samayena sundarīnandā bhikkhunī sāḷhassa migāranattuno nivesanaṁ abhikkhaṇaṁ gacchati—“vāsiṁ detha, parasuṁ detha, kuṭhāriṁ detha, kudālaṁ detha, nikhādanaṁ dethā”ti. Sāḷhopi migāranattā bhikkhunupassayaṁ abhikkhaṇaṁ gacchati katākataṁ jānituṁ. Te abhiṇhadassanena paṭibaddhacittā ahesuṁ.

Atha kho sāḷho migāranattā sundarīnandaṁ bhikkhuniṁ dūsetuṁ okāsaṁ alabhamāno etadevaatthāya bhikkhunisaṅghassa bhattaṁ akāsi. Atha kho sāḷho migāranattā bhattagge āsanaṁ paññapento “ettakā bhikkhuniyo ayyāya sundarīnandāya vuḍḍhatarā”ti—ekamantaṁ āsanaṁ paññapesi “ettakā navakatarā”ti—ekamantaṁ āsanaṁ paññapesi. Paṭicchanne okāse nikūṭe sundarīnandāya bhikkhuniyā āsanaṁ paññapesi, yathā therā bhikkhuniyo jāneyyuṁ—“navakānaṁ bhikkhunīnaṁ santike nisinnā”ti; navakāpi bhikkhuniyo jāneyyuṁ—“therānaṁ bhikkhunīnaṁ santike nisinnā”ti. Atha kho sāḷho migāranattā bhikkhunisaṅghassa kālaṁ ārocāpesi—“kālo, ayye, niṭṭhitaṁ bhattan”ti.

Sundarīnandā bhikkhunī sallakkhetvā—“na bahukato sāḷho migāranattā bhikkhunisaṅghassa bhattaṁ akāsi; maṁ so dūsetukāmo. Sacāhaṁ gamissāmi vissaro me bhavissatī”ti, antevāsiniṁ bhikkhuniṁ āṇāpesi—“gaccha me piṇḍapātaṁ nīhara. Yo ce maṁ pucchati, ‘gilānā’ti paṭivedehī”ti.

“Evaṁ, ayye”ti kho sā bhikkhunī sundarīnandāya bhikkhuniyā paccassosi.

Tena kho pana samayena sāḷho migāranattā bahidvārakoṭṭhake ṭhito hoti sundarīnandaṁ bhikkhuniṁ paṭipucchanto—“kahaṁ, ayye, ayyā sundarīnandā? Kahaṁ, ayye, ayyā sundarīnandā”ti? Evaṁ vutte, sundarīnandāya bhikkhuniyā antevāsinī bhikkhunī sāḷhaṁ migāranattāraṁ etadavoca—“gilānāvuso; piṇḍapātaṁ nīharissāmī”ti. Atha kho sāḷho migāranattā—“yampāhaṁ atthāya bhikkhunisaṅghassa bhattaṁ akāsiṁ ayyāya sundarīnandāya kāraṇā”ti manusse āṇāpetvā—“bhikkhunisaṅghaṁ bhattena parivisathā”ti vatvā yena bhikkhunupassayo tenupasaṅkami.

Tena kho pana samayena sundarīnandā bhikkhunī bahārāmakoṭṭhake ṭhitā hoti sāḷhaṁ migāranattāraṁ patimānentī. Addasā kho sundarīnandā bhikkhunī sāḷhaṁ migāranattāraṁ dūratova āgacchantaṁ. Disvāna upassayaṁ pavisitvā sasīsaṁ pārupitvā mañcake nipajji. Atha kho sāḷho migāranattā yena sundarīnandā bhikkhunī tenupasaṅkami; upasaṅkamitvā sundarīnandaṁ bhikkhuniṁ etadavoca—“kiṁ te, ayye, aphāsu, kissa nipannāsī”ti?

“Evañhetaṁ, āvuso, hoti yā anicchantaṁ icchatī”ti.

“Kyāhaṁ taṁ, ayye, na icchissāmi? Api cāhaṁ okāsaṁ na labhāmi taṁ dūsetun”ti. Avassuto avassutāya sundarīnandāya bhikkhuniyā kāyasaṁsaggaṁ samāpajji.

Tena kho pana samayena aññatarā bhikkhunī jarādubbalā caraṇagilānā sundarīnandāya bhikkhuniyā avidūre nipannā hoti. Addasā kho sā bhikkhunī sāḷhaṁ migāranattāraṁ avassutaṁ avassutāya sundarīnandāya bhikkhuniyā kāyasaṁsaggaṁ samāpajjantaṁ. Disvāna ujjhāyati khiyyati vipāceti—“kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti. Atha kho sā bhikkhunī bhikkhunīnaṁ etamatthaṁ ārocesi. Yā tā bhikkhuniyo appicchā santuṭṭhā lajjiniyo kukkuccikā sikkhākāmā tā ujjhāyanti khiyyanti vipācenti—“kathañhi nāma ayyā sundarīnandā avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti. Atha kho tā bhikkhuniyo bhikkhūnaṁ etamatthaṁ ārocesuṁ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissatī”ti.

Atha kho te bhikkhū sundarīnandaṁ bhikkhuniṁ anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“saccaṁ kira, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyatī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā—“ananucchavikaṁ, bhikkhave, sundarīnandāya bhikkhuniyā ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma, bhikkhave, sundarīnandā bhikkhunī avassutā avassutassa purisapuggalassa kāyasaṁsaggaṁ sādiyissati. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya. Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyā”ti. Atha kho bhagavā sundarīnandaṁ bhikkhuniṁ anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā, anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā, bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“tena hi, bhikkhave, bhikkhunīnaṁ sikkhāpadaṁ paññapessāmi dasa atthavase paṭicca—saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṁ bhikkhunīnaṁ niggahāya, pesalānaṁ bhikkhunīnaṁ phāsuvihārāya, diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya, samparāyikānaṁ āsavānaṁ paṭighātāya, appasannānaṁ pasādāya, pasannānaṁ bhiyyobhāvāya, saddhammaṭṭhitiyā vinayānuggahāya.

Evañca pana, bhikkhave, bhikkhuniyo imaṁ sikkhāpadaṁ uddisantu—

“Yā pana bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyeyya, ayampi pārājikā hoti asaṁvāsā ubbhajāṇumaṇḍalikā”ti.

Yā panāti: yā yādisā yathāyuttā yathājaccā yathānāmā yathāgottā yathāsīlā yathāvihārinī yathāgocarā therā vā navā vā majjhimā vā, esā vuccati yā panāti.
Bhikkhunīti: bhikkhikāti bhikkhunī; bhikkhācariyaṁ ajjhupagatāti bhikkhunī; bhinnapaṭadharāti bhikkhunī; samaññāya bhikkhunī; paṭiññāya bhikkhunī; ehi bhikkhunīti bhikkhunī; tīhi saraṇagamanehi upasampannāti bhikkhunī; bhadrā bhikkhunī; sārā bhikkhunī; sekhā bhikkhunī; asekhā bhikkhunī; samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannāti bhikkhunī. Tatra yāyaṁ bhikkhunī samaggena ubhatosaṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampannā, ayaṁ imasmiṁ atthe adhippetā bhikkhunīti.
Avassutā nāma: sārattā apekkhavatī paṭibaddhacittā.
Avassuto nāma: sāratto apekkhavā paṭibaddhacitto.
Purisapuggalo nāma: manussapuriso na yakkho na peto na tiracchānagato viññū paṭibalo kāyasaṁsaggaṁ samāpajjituṁ.
Adhakkhakanti: heṭṭhakkhakaṁ.
Ubbhajāṇumaṇḍalanti: uparijāṇumaṇḍalaṁ.
Āmasanaṁ nāma: āmaṭṭhamattaṁ.
Parāmasanaṁ nāma: itocito ca sañcopanaṁ.
Gahaṇaṁ nāma: gahitamattaṁ.
Chupanaṁ nāma: phuṭṭhamattaṁ.
Paṭipīḷanaṁ vā sādiyeyyāti: aṅgaṁ gahetvā nippīḷanaṁ sādiyati.
Ayampīti: purimāyo upādāya vuccati.
Pārājikā hotīti: seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhunī avassutā avassutassa purisapuggalassa adhakkhakaṁ ubbhajāṇumaṇḍalaṁ āmasanaṁ vā parāmasanaṁ vā gahaṇaṁ vā chupanaṁ vā paṭipīḷanaṁ vā sādiyantī assamaṇī hoti asakyadhītā. Tena vuccati pārājikā hotīti.
Asaṁvāsāti: saṁvāso nāma ekakammaṁ ekuddeso samasikkhatā— eso saṁvāso nāma. So tāya saddhiṁ natthi, tena vuccati asaṁvāsāti.

Ubhatoavassute adhakkhakaṁ ubbhajāṇumaṇḍalaṁ kāyena kāyaṁ āmasati, āpatti pārājikassa. Kāyena kāyapaṭibaddhaṁ āmasati, āpatti thullaccayassa. Kāyapaṭibaddhena kāyaṁ āmasati, āpatti thullaccayassa. Kāyapaṭibaddhena kāyapaṭibaddhaṁ āmasati, āpatti dukkaṭassa.