SN 19.17's structure and image repeated for a nun, at even greater compression
Length
under 1 minute to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★☆☆☆☆ — the most heavily compressed discourse in this saṃyutta so far
Why this discourse
This discourse applies SN 19.17's burning-monk image to a nun, compressed even further than any discourse before it: I saw a nun flying through the air, her outer robe burning. The cause named is identical in structure — a bad nun (pāpabhikkhunī) — continuing the fivefold sequence through the ordained community's female counterpart to the monk named in the discourse before it.
Reading guide
The most compressed discourse in the saṃyutta so far
Where even the most elided discourses in Paṭhamavagga give at least a brief description of the apparition and its cause, this discourse compresses both to their barest possible statement, relying entirely on SN 19.17's fuller treatment to supply what's omitted.
A direct female counterpart, not a modified image
This discourse doesn't invent a distinct affliction for a nun; it applies the identical burning image to a female member of the ordained community, treating the consequence of monastic misconduct as equivalent regardless of gender.
Only the robe named burning, not the full list from SN 19.17
Where SN 19.17 named robe, bowl, belt, and body all burning together, this discourse's elision reduces the list to the robe alone before continuing into the peyyāla mark, suggesting the full list is still implied even though only its first item is stated.
A pattern of narrowing scope that continues through this run
This discourse's opening line drops the earlier discourses' “as I was descending from Vulture's Peak Mountain” entirely, beginning instead with the bare observation itself — the most minimal framing used anywhere in this saṃyutta.
The second of five, confirming the fivefold structure
Following directly after SN 19.17's monk, this discourse's nun confirms the sequence will proceed through the ordained community systematically, matching each rank rather than singling out only one or two examples.
Key terms
bhikkhuniṁ vehāsaṁ gacchantiṁ — “a nun flying through the air” — this discourse's title image, applying SN 19.17's structure to a female member of the ordained community.
saṅghāṭipi ādittā — “her outer robe was burning” — the sole item named before the elision mark, standing in for SN 19.17's fuller list.
pāpabhikkhunī — “a bad nun” — the direct female counterpart to SN 19.17's bad monk.
…pe… — the peyyāla elision mark — used here at its most extensive so far, compressing nearly the entire discourse.
aṭṭhamaṁ — “the eighth” — this discourse's closing numbering tag.
The text
The discourse as preserved in the source, at its most heavily compressed so far, relying on SN 19.17's fuller treatment. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
§1“I saw a nun flying through the air. Her outer robe was burning …” … “She used to be a bad nun …”
· · ·
Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What does this discourse apply SN 19.17's image to?
Correct: A. Continuing the fivefold sequence through the ordained community's female counterpart.
Question 2 of 10
How does this discourse's compression compare to every discourse before it in this saṃyutta?
Correct: A. Relying entirely on SN 19.17's fuller treatment to supply what's omitted.
Question 3 of 10
Does this discourse invent a distinct affliction for a nun, different from SN 19.17's monk?
Correct: A. The same consequence applied without modification across genders.
Question 4 of 10
How many of SN 19.17's four burning items does this discourse explicitly name?
Correct: A. The full list still implied, even though only its first item is stated.
Question 5 of 10
What framing element from earlier discourses does this discourse drop entirely?
Correct: A. The most minimal framing used anywhere in this saṃyutta.
Question 6 of 10
What position does this discourse hold in the fivefold sequence begun at SN 19.17?
Correct: A. Matching each rank rather than singling out only one or two examples.
Question 7 of 10
What cause does this discourse name?
Correct: A. The direct female counterpart to SN 19.17's bad monk.
Question 8 of 10
What does the extremely brief treatment of this discourse suggest about how it should be read?
Correct: A. Relying entirely on the fuller discourse immediately before it.
Question 9 of 10
Who are the two speakers in this discourse?
Correct: A. The same pair continuing throughout this saṃyutta.
