English
A pregnant woman is called one who is with child. Ordain means to give the higher ordination. If, thinking “I will ordain her,” she seeks a chapter, or a preceptress, or a bowl, or robes, or designates a boundary, there is an offence of dukkata. For the motion, dukkata. For two recitations of the motion, dukkata. At the completion of the recitation of the motion, there is an offence of pācittiya for the upajjhaya. And for the chapter and for the preceptress, an offence of dukkata. 1070. If she ordains a pregnant woman, perceiving her as pregnant, there is an offence of pācittiya. If she ordains a pregnant woman, being in doubt, there is an offence of dukkata. If she ordains a pregnant woman, perceiving her as not pregnant, there is no offence. If she ordains a non-pregnant woman, perceiving her as pregnant, there is an offence of dukkata. If she ordains a non-pregnant woman, being in doubt, there is an offence of dukkata. If she ordains a non-pregnant woman, perceiving her as not pregnant, there is no offence. 1071. There is no offence if she ordains a pregnant woman perceiving her as not pregnant, if she ordains a non-pregnant woman perceiving her as not pregnant, for a madwoman, for the first offender. The first training rule is finished. 2. The second training rule 1072 At that time the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, the bhikkhunīs gave ordination to a nursing mother. She went for alms. People said thus: "Give alms to the lady, the lady has a companion!" People complained, grumbled, and criticized: "How can bhikkhunīs give ordination to a nursing mother?" The bhikkhunīs heard those people complaining, grumbling, and criticizing. Those bhikkhunīs who were of few desires... they complained, grumbled, and criticized: "How can bhikkhunīs give ordination to a nursing mother?" "Is it true, monks, that bhikkhunīs gave ordination to a nursing mother?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can bhikkhunīs, monks, give ordination to a nursing mother! This, monks, is not for the conviction of the unconvicted... And thus, monks, the bhikkhunīs should recite this rule of training: 1073. "Whatever bhikkhunī should give ordination to a nursing mother, it is a pācittiya offense." 1074. "Whatever" means whoever, whatever kind... "Bhikkhunī" means... the bhikkhunī intended in this context. A nursing mother is either a mother or a wet nurse. "Should give ordination" means should confer upasampadā. "I will give ordination" – if she seeks the chapter, or the instructress, or a bowl, or robes, or defines the boundary, there is an offense of wrong-doing. For the motion, an offense of wrong-doing. For the two declarations, offenses of wrong-doing. At the end of the declaration, the preceptor incurs a pācittiya offense. And for the chapter and the instructress, an offense of wrong-doing. 1075. If she ordains a nursing mother, perceiving her as a nursing mother, there is a pācittiya offense. If she ordains a nursing mother, being in doubt, there is an offense of wrong-doing. If she ordains a nursing mother, perceiving her as not a nursing mother, there is no offense. If she ordains one not a nursing mother, perceiving her as a nursing mother, there is an offense of wrong-doing. If she ordains one not a nursing mother, being in doubt, there is an offense of wrong-doing. If she ordains one not a nursing mother, perceiving her as not a nursing mother, there is no offense. No offense. 1076. There is no offense for one who ordains a trainee who is able to ordain, thinking she is not able to ordain; for one who ordains a trainee who is not able to ordain, thinking she is not able to ordain; for one who is insane; for one who is the first wrongdoer. The second training rule is finished. 3. The Third Training Rule 1077. At one time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. At that time, nuns ordained a trainee who had not trained for two years in the six precepts. They were foolish, inexperienced, not knowing what was allowable or unallowable. Those nuns who were of few desires… complained, grumbled, and criticized, saying, “How can nuns ordain a trainee who has not trained for two years in the six precepts?”… “Is it true, monks, that nuns ordain a trainee who has not trained for two years in the six precepts?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can nuns, monks, ordain a trainee who has not trained for two years in the six precepts! This, monks, is not for the conviction of the unconvicted… Having rebuked them… having given a Dhamma talk, he addressed the monks: “I allow, monks, that a trainee be given the permission to train for two years in the six precepts. And thus, monks, it should be given. That trainee, having approached the Saṅgha, having arranged her upper robe over one shoulder, having bowed at the feet of the nuns, having squatted, having raised her joined hands, should be addressed thus: ‘Venerable sirs, I, so-and-so, a trainee of the venerable so-and-so. I ask the Saṅgha for permission to train for two years in the six precepts.’ A second time she should ask. A third time she should ask. A competent and capable nun should inform the Saṅgha: 1078. “May the Saṅgha, venerable sirs, listen to me. This so-and-so, a trainee of the venerable so-and-so, asks the Saṅgha for permission to train for two years in the six precepts. If It is suitable for the Saṅgha. The Saṅgha should grant to the trainee named so-and-so training permission for two years in the six rules. This is the motion. "Let the Saṅgha, Venerable Ladies, hear me. This trainee named so-and-so, of the Venerable Lady named so-and-so, requests the Saṅgha for training permission for two years in the six rules. The Saṅgha grants to the trainee named so-and-so training permission for two years in the six rules. To which Venerable Lady it is agreeable to grant training permission for two years in the six rules to the trainee named so-and-so, she should be silent; to whom it is not agreeable, she should speak. "The Saṅgha has granted training permission for two years in the six rules to the trainee named so-and-so. It is agreeable to the Saṅgha, therefore it is silent, thus I hold this." 1079. That trainee should be told, "Say thus:" – "I undertake the training rule of abstinence from taking life for two years without transgression. I undertake the training rule of abstinence from taking what is not given for two years without transgression. I undertake the training rule of abstinence from unchastity for two years without transgression. I undertake the training rule of abstinence from false speech for two years without transgression. I undertake the training rule of abstinence from fermented and distilled liquors, which are a cause of heedlessness, for two years without transgression. I undertake the training rule of abstinence from eating at the wrong time for two years without transgression." Then the Blessed One, having rebuked those bhikkhunis in various ways for being difficult to support... and so on... and thus, bhikkhunis, you should recite this training rule – 1080. "Whatever bhikkhuni for two years in the six rules a trainee who has not been trained in the training should give ordination to, it is an offense of expiation." 1081. "Whatever" means whoever, of whatever kind... and so on... "Bhikkhuni" means... and so on... the bhikkhuni intended in this context. "Two years" means two years. "One not trained in the training" means either the training has not been given, or the given training has been violated. "Should give ordination to" means should confer higher ordination. "I will give ordination" (to) a group, or... searches for a preceptor, or a bowl, or a robe, or approves a boundary, there is an offense of wrong-doing. For the motion, a wrong-doing. For the two proclamations, wrong-doings. At the end of the proclamation, for the preceptor, an offense of expiation. And for the group and the preceptor, an offense of wrong-doing. 1082. In a proper act, with perception of a proper act, she ordains, there is an offense of expiation. In a proper act, with doubt, she ordains, there is an offense of expiation. In a proper act, with perception of an improper act, she ordains, there is an offense of expiation. In an improper act, with perception of a proper act, there is an offense of wrong-doing. In an improper act, with doubt, there is an offense of wrong-doing. In an improper act, with perception of an improper act, there is an offense of wrong-doing. 1083. There is no offense if she ordains a probationer who has trained for two years in the six rules, or one who is insane, or the first wrong-doer. The third training rule is finished. 4. The fourth training rule 1084. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, the bhikkhunīs ordained a probationer who had trained for two years in the six rules, without the Sangha's approval. The bhikkhunīs said thus: "Come, probationer, know this, give this, bring this, this is needed, make this allowable." They said thus: "We are not, ladies, probationers. We are bhikkhunīs." Those bhikkhunīs who were of few wishes... they complained, grumbled, and criticized: "How can bhikkhunīs ordain a probationer who has trained for two years in the six rules, without the Sangha's approval?"... "Is it true, monks, that bhikkhunīs ordain a probationer who has trained for two years in the six rules, without the Sangha's approval?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can bhikkhunīs, monks, ordain a probationer who has trained for two years in the six rules, without the Sangha's a They will ordain! This, monks, is not for the faith of those without faith... ...