Lzh Mi Bi Vb Pc 177Ordain One With Rectovaginal Fistula
Pāli / Sanskrit:Ordain one with rectovaginal fistula
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Explanation of the Sutra: Ordaining One with a Gynecological Fistula
Background
This sutra belongs to the Vinaya Pitaka of the Theravada Buddhist tradition, one of the most detailed collections on the discipline of monks and nuns. The Vinaya Pitaka is not only a set of restrictive rules but also a guide for communal living and the protection of the conduct of practitioners.
In the historical context, the Buddha often established rules when specific situations arose in the community of monks and nuns. This sutra raises the issue of ordaining a woman with a gynecological fistula, a rectovaginal fistula, a medical condition that causes loss of control over urination or defecation and creates difficulty in maintaining personal cleanliness, especially in a monastic environment with strict regulations on hygiene.
The question raised is: Can a person with this condition be received into the community of monks and nuns? This is directly connected with two core principles of the Vinaya Pitaka: the ability to practice the disciplinary rules (sīla) and suitability for communal life.
Main Content
In the context of the Vinaya regulations, the Buddha did not refuse ordination on the basis of illness or bodily impairment. However, he considered the practical conditions that would allow a person to practice and live harmoniously in the Sangha.
For a person with a gynecological fistula, the main issue is not character or the will to practice, but the ability to observe the rules of hygiene and ethical living. In the Vinaya Pitaka, bodily cleanliness (kāya-suddhi) is considered necessary not only for hygiene but also as an expression of humble intention and respect.
According to the related regulations, if this person can manage her condition appropriately and not create obstacles for others, or if the illness can be treated, then ordination is possible. Conversely, if the condition seriously affects communal life and the ability of others to practice, further consideration is necessary.
The important point is that the Buddha does not reject on the basis of prejudice or difference, but on the practical basis of practice and communal harmony.
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