English
having censured... ...having given a Dhamma talk, he addressed the monks – "I allow, monks, to give the ordination consent to a probationer who has trained for two years in the six Dhamma-rules. And thus, monks, it should be given. That probationer, who has trained for two years in the six Dhamma-rules, having approached the Saṅgha, having arranged her upper robe over one shoulder, having paid homage at the feet of the bhikkhunīs, having squatted on her heels, having raised her hands in añjali, should be addressed thus – "Venerable sirs, I, so-and-so by name, the probationer who has trained for two years in the six Dhamma-rules under the venerable so-and-so, ask the Saṅgha for ordination consent." A second time she should ask. A third time she should ask. By a competent, capable bhikkhunī, the Saṅgha should be informed – "May the Saṅgha, venerable sirs, hear me. This so-and-so by name, the probationer who has trained for two years in the six Dhamma-rules under the venerable so-and-so, asks the Saṅgha for ordination consent. If it is agreeable to the Saṅgha, the Saṅgha should give ordination consent to this so-and-so, the probationer who has trained for two years in the six Dhamma-rules. This is the motion. "May the Saṅgha, venerable sirs, hear me. This so-and-so by name, the probationer who has trained for two years in the six Dhamma-rules under the venerable so-and-so, asks the Saṅgha for ordination consent. The Saṅgha gives ordination consent to this so-and-so, the probationer who has trained for two years in the six Dhamma-rules. To which venerable one the giving of ordination consent to this so-and-so, the probationer who has trained for two years in the six Dhamma-rules, is agreeable, she should remain silent. To which one it is not agreeable, she should speak. "The Saṅgha has given ordination consent to this so-and-so, the probationer who has trained for two years in the six Dhamma-rules. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold this." Then the Blessed One those bhikkhunīs ane having censured in various ways for being difficult to support... And thus, O bhikkhus, let the bhikkhunīs recite this training rule – 1086. "Whatever bhikkhunī should ordain one who has trained in the training in the six precepts for two years, but is not approved by the Saṅgha, there is an offense of pācittiya." 1087. "Whatever" means whatever kind of... "Bhikkhunī" means... this bhikkhunī is intended in this context. "Two years" means two years. "One who has trained in the training" means one who has trained in the training in the six precepts. "Not approved" means that the approval for ordination by a motion followed by two declarations has not been given. "Should ordain" means should give upasampadā. Thinking "I will ordain (her)," she seeks a group, or a preceptor, or a bowl, or robes, or she defines the boundary, there is an offense of dukkaṭa. For the motion, dukkaṭa. For the two declarations, dukkaṭa. At the end of the declaration, the preceptor incurs an offense of pācittiya. And for the group and the instructing bhikkhunī, there is an offense of dukkaṭa. 1088. In a valid act, perceiving it as a valid act, she ordains, there is an offense of pācittiya. In a valid act, being in doubt, she ordains, there is an offense of pācittiya. In a valid act, perceiving it as an invalid act, she ordains, there is an offense of pācittiya. In an invalid act, perceiving it as a valid act, there is an offense of dukkaṭa. In an invalid act, being in doubt, there is an offense of dukkaṭa. In an invalid act, perceiving it as an invalid act, there is an offense of dukkaṭa. 1089. No offense if she ordains one who has trained in the training in the six precepts for two years and is approved by the Saṅgha; for one who is insane; for the first offender. The fourth training rule is concluded. 5. The fifth training rule. 1090. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, bhikkhunīs were ordaining laywomen who were less than twelve years old. They were unable to endure cold, heat, hunger, thirst, the touch of gadflies, mosquitoes, wind, sun, and creeping things, ill-spoken, ill-approached words, (and) the arisen bodily feelings of suffering, of sharp, of harsh, of bitter, of unpleasant, of disagreeable, of life-threatening, she is of a nature unable to endure. Those bhikkhunis who are of few wishes… they complain, they grumble, they criticize: “How can bhikkhunis ordain a laywoman who is under twelve years old?”… “Is it true, monks, that bhikkhunis ordain a laywoman who is under twelve years old?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked them… “How can bhikkhunis, monks, ordain a laywoman who is under twelve years old? A laywoman who is under twelve years old, monks, is unable to endure cold, heat, hunger, thirst, the touch of gnats, mosquitoes, wind, sun, and creeping things, ill-spoken, ill-delivered words. Of bodily feelings that arise, of suffering, of sharp, of harsh, of bitter, of unpleasant, of disagreeable, of life-threatening, she is of a nature unable to endure. But a laywoman who is twelve years old, monks, is able to endure cold, heat, hunger, thirst, the touch of gnats, mosquitoes, wind, sun, and creeping things, ill-spoken, ill-delivered words. Of bodily feelings that arise, of suffering, of sharp, of harsh, of bitter, of unpleasant, of disagreeable, of life-threatening, she is of a nature able to endure. This, monks, is not for the conversion of the unconverted… And thus, monks, bhikkhunis should recite this training rule: “Whatever bhikkhuni should ordain a laywoman who is under twelve years old, it is a pacittiya.” “Whatever” means whatever kind… “Bhikkhuni” means… this bhikkhuni is intended in this context. “Under twelve years old” means not having reached twelve years old. “Laywoman” is said to mean one who has entered into a man’s household. “Should ordain” means should give the higher ordination. If, thinking “I will ordain,” she seeks a group, or a preceptress, or a bowl, or robes, or consecrates a boundary, there is an offense of dukkata. It is. For the motion, an offense of dukkaṭa. For the two formal announcements, offenses of dukkaṭa. At the conclusion of the formal announcement, the preceptor incurs an offense of pācittiya. And the community and the instructress incur an offense of dukkaṭa. 1093. If one ordains a nun less than twelve years old, perceiving her as less than twelve years old, there is an offense of pācittiya. If one ordains a nun less than twelve years old, being in doubt, there is an offense of dukkaṭa. If one ordains a nun less than twelve years old, perceiving her as fully twelve years old, there is no offense. If one ordains a nun fully twelve years old, perceiving her as less than twelve years old, there is an offense of dukkaṭa. If one ordains a nun fully twelve years old, being in doubt, there is an offense of dukkaṭa. If one ordains a nun fully twelve years old, perceiving her as fully twelve years old, there is no offense. 1094. There is no offense if one ordains a nun less than twelve years old, perceiving her as fully twelve years old; if one ordains a nun fully twelve years old, perceiving her as fully twelve years old; for an insane nun; for the first offender. The fifth training rule is concluded. 6. The sixth training rule 1095. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta Grove, in Anāthapiṇḍika's monastery. Now at that time, nuns ordained one who was fully twelve years old, having lived two years as a laywoman, and not having trained in the six precepts. They were foolish, ignorant, not knowing what was proper or improper. Those nuns who were of few wishes (...) They complained, grumbled, and criticized: "How can nuns ordain one who is fully twelve years old, having lived two years as a laywoman, and not having trained in the six precepts!" (...) "Is it true, monks, that nuns ordain one who is fully twelve years old, having lived two years as a laywoman, and not having trained in the six precepts?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them (...) "How can nuns, monks, ordain one who is fully twelve years old, having lived two years as a laywoman, and not having trained in the six precepts!" "This, monks, is not for the conviction of the unconvinced (...) Having rebuked them, and having given a discourse on Dhamma, he addressed the monks: "I allow, monks, Well then, to grant permission for training in the six precepts for two years to one who has completed twelve years and gone to a household. And thus, O bhikkhus, it should be granted. That one, having completed twelve years and gone to a household, having approached the Sangha, having arranged her upper robe over one shoulder, having paid homage at the feet of the bhikkhunis, having squatted down, having raised her joined hands, should be spoken to thus: “I, venerable ladies, of such a name, by such a venerable lady, having completed twelve years, and gone to a household, request from the Sangha permission for training in the six precepts for two years.” A second time she should request. A third time she should request. By a competent and able bhikkhuni, the Sangha should be informed thus: “May the Sangha, venerable ladies, listen to me. This one of such a name, by such a venerable lady, having completed twelve years, and gone to a household, requests from the Sangha permission for training in the six precepts for two years. If it is suitable for the Sangha, the Sangha should grant to this one of such a name, having completed twelve years, and gone to a household, permission for training in the six precepts for two years. This is the motion. May the Sangha, venerable ladies, listen to me. This one of such a name, by such a venerable lady, having completed twelve years, and gone to a household,