भिक्खुनीसुत्त

Bhikkhunīsutta

Nun

एवं मे सुतं—एकं समयं आयस्मा आनन्दो कोसम्बियं विहरति घोसितारामे।

Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.

So I have heard. At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery.

अथ खो अञ्ञतरा भिक्खुनी अञ्ञतरं पुरिसं आमन्तेसि: “एहि त्वं, अम्भो पुरिस, येनय्यो आनन्दो तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन अय्यस्स आनन्दस्स पादे सिरसा वन्द: ‘इत्थन्नामा, भन्ते, भिक्खुनी आबाधिकिनी दुक्खिता बाळ्हगिलाना। सा अय्यस्स आनन्दस्स पादे सिरसा वन्दतीऽति। एवञ्च वदेहि: ‘साधु किर, भन्ते, अय्यो आनन्दो येन भिक्खुनुपस्सयो येन सा भिक्खुनी तेनुपसङ्कमतु अनुकम्पं उपादायाऽ”ति।

Atha kho aññatarā bhikkhunī aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda: ‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti.

And then a certain nun addressed a man, “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the nun named so-and-so is sick, suffering, and gravely ill. She bows with her head to your feet.’ And then say: ‘Sir, please go to the nuns’ quarters to visit that nun out of compassion.’”

“एवं, अय्ये”ति खो सो पुरिसो तस्सा भिक्खुनिया पटिस्सुत्वा येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं आनन्दं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो पुरिसो आयस्मन्तं आनन्दं एतदवोच: “इत्थन्नामा, भन्ते, भिक्खुनी आबाधिकिनी दुक्खिता बाळ्हगिलाना। सा आयस्मतो आनन्दस्स पादे सिरसा वन्दति, एवञ्च वदेति: ‘साधु किर, भन्ते, आयस्मा आनन्दो येन भिक्खुनुपस्सयो येन सा भिक्खुनी तेनुपसङ्कमतु अनुकम्पं उपादायाऽ”ति। अधिवासेसि खो आयस्मा आनन्दो तुण्हीभावेन।

“Evaṁ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: “Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti: ‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

“Yes, ma’am,” that man replied. He did as the nun asked. Ānanda consented with silence.

अथ खो आयस्मा आनन्दो निवासेत्वा पत्तचीवरमादाय येन भिक्खुनुपस्सयो येन सा भिक्खुनी तेनुपसङ्कमि। अद्दसा खो सा भिक्खुनी आयस्मन्तं आनन्दं दूरतोव आगच्छन्तं। दिस्वा ससीसं पारुपित्वा मञ्चके निपज्जि। अथ खो आयस्मा आनन्दो येन सा भिक्खुनी तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि। निसज्ज खो आयस्मा आनन्दो तं भिक्खुनिं एतदवोच:

Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. Addasā kho sā bhikkhunī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvā sasīsaṁ pārupitvā mañcake nipajji. Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṁ bhikkhuniṁ etadavoca:

Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe. That nun saw Ānanda coming off in the distance. She wrapped herself up from head to foot and laid down on her cot. Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:

“आहारसम्भूतो अयं, भगिनि, कायो आहारं निस्साय। आहारो पहातब्बो। तण्हासम्भूतो अयं, भगिनि, कायो तण्हं निस्साय। तण्हा पहातब्बा। मानसम्भूतो अयं, भगिनि, कायो मानं निस्साय। मानो पहातब्बो। मेथुनसम्भूतो अयं, भगिनि, कायो। मेथुने च सेतुघातो वुत्तो भगवता।

“Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. Māno pahātabbo. Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.

“Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.

‘आहारसम्भूतो अयं, भगिनि, कायो आहारं निस्साय। आहारो पहातब्बोऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भगिनि, भिक्खु पटिसङ्खा योनिसो आहारं आहारेति: ‘नेव दवाय न मदाय न मण्डनाय न विभूसनाय, यावदेव इमस्स कायस्स ठितिया यापनाय विहिंसूपरतिया ब्रह्मचरियानुग्गहाय। इति पुराणञ्च वेदनं पटिहङ्खामि, नवञ्च वेदनं न उप्पादेस्सामि। यात्रा च मे भविस्सति अनवज्जता च फासुविहारो चाऽति। सो अपरेन समयेन आहारं निस्साय आहारं पजहति। ‘आहारसम्भूतो अयं, भगिनि, कायो आहारं निस्साय आहारो पहातब्बोऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. Āhāro pahātabbo’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. So aparena samayena āhāraṁ nissāya āhāraṁ pajahati. ‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya āhāro pahātabbo’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘This body is produced by food. Relying on food, you should give up food.’ This is what I said, but why did I say it? Take a bhikkhu who reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ After some time, relying on food, they give up food. That’s why I said what I said.

‘तण्हासम्भूतो अयं, भगिनि, कायो तण्हं निस्साय। तण्हा पहातब्बाऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भगिनि, भिक्खु सुणाति: ‘इत्थन्नामो किर भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरतीऽति। तस्स एवं होति: ‘कुदास्सु नाम अहम्पि आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सामीऽति। सो अपरेन समयेन तण्हं निस्साय तण्हं पजहति। ‘तण्हासम्भूतो अयं, भगिनि, कायो तण्हं निस्साय तण्हा पहातब्बाऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. Taṇhā pahātabbā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhagini, bhikkhu suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṁ hoti: ‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti. So aparena samayena taṇhaṁ nissāya taṇhaṁ pajahati. ‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘This body is produced by craving. Relying on craving, you should give up craving.’ This is what I said, but why did I say it? Take a bhikkhu who hears this: ‘They say that the bhikkhu named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ They think: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’ After some time, relying on craving, they give up craving. That's why I said what I said.

‘मानसम्भूतो अयं, भगिनि, कायो मानं निस्साय। मानो पहातब्बोऽति, इति खो पनेतं वुत्तं। किञ्चेतं पटिच्च वुत्तं? इध, भगिनि, भिक्खु सुणाति: ‘इत्थन्नामो किर भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरतीऽति। तस्स एवं होति: ‘सो हि नाम आयस्मा आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सति; किमङ्गं पनाहन्ऽति। सो अपरेन समयेन मानं निस्साय मानं पजहति। ‘मानसम्भूतो अयं, भगिनि, कायो, मानं निस्साय मानो पहातब्बोऽति, इति यं तं वुत्तं इदमेतं पटिच्च वुत्तं।

‘Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. Māno pahātabbo’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhagini, bhikkhu suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṁ hoti: ‘so hi nāma āyasmā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati; kimaṅgaṁ¹ panāhan’ti. So aparena samayena mānaṁ nissāya mānaṁ pajahati. ‘Mānasambhūto ayaṁ, bhagini, kāyo, mānaṁ nissāya māno pahātabbo’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘This body is produced by conceit. Relying on conceit, you should give up conceit.’ This is what I said, but why did I say it? Take a bhikkhu who hears this: ‘They say that the bhikkhu named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ They think: ‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. … Why can’t I?’ After some time, relying on conceit, they give up conceit. That’s why I said what I said.

मेथुनसम्भूतो अयं, भगिनि, कायो। मेथुने च सेतुघातो वुत्तो भगवता”ति।

Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā”ti.

‘This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.’”

अथ खो सा भिक्खुनी मञ्चका वुट्ठहित्वा एकंसं उत्तरासङ्गं करित्वा आयस्मतो आनन्दस्स पादेसु सिरसा निपतित्वा आयस्मन्तं आनन्दं एतदवोच: “अच्चयो मं, भन्ते, अच्चगमा, यथाबालं यथामूळ्हं यथाअकुसलं, याहं एवमकासिं। तस्सा मे, भन्ते, अय्यो आनन्दो अच्चयं अच्चयतो पटिग्गण्हातु, आयतिं संवराया”ति।

Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṁ ānandaṁ etadavoca: “accayo maṁ, bhante, accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yāhaṁ evamakāsiṁ. Tassā me, bhante, ayyo ānando accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti.

Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head at Ānanda’s feet, and said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way. Please, sir, accept my mistake for what it is, so I can restrain myself in future.”

“तग्घ तं, भगिनि, अच्चयो अच्चगमा, यथाबालं यथामूळ्हं यथाअकुसलं, या त्वं एवमकासि। यतो च खो त्वं, भगिनि, अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोसि, तं ते मयं पटिग्गण्हाम। वुद्धि हेसा, भगिनि, अरियस्स विनये यो अच्चयं अच्चयतो दिस्वा यथाधम्मं पटिकरोति आयतिं संवरं आपज्जती”ति।

“Taggha taṁ, bhagini, accayo accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā tvaṁ evamakāsi. Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti.

“Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

नवमं।

Navamaṁ.

Next: सुगतविनयसुत्त • Sugatavinayasutta • The Training of a Holy One

The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]

Footnotes:

1. kimaṅgaṁ → kimaṅga (bj, pts1ed)

भिक्खुनीसुत्त

Bhikkhunīsutta

Nun

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