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requests from the Sangha permission for training in the six precepts for two years. The Sangha grants 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. To which venerable lady the granting of permission for training in the six precepts for two years to this one of such a name, having completed twelve years, and gone to a household, is agreeable, she should be silent. To whom it is not agreeable, she should speak. Permission for training in the six precepts for two years has been granted by the Sangha to this one of such a name, having completed twelve years, and gone to a household. It is agreeable to the Sangha, therefore it is silent. Thus I hold this to be so.” That one, having completed twelve years and gone to a household, should be told to say thus: “I undertake the training of abstinence from taking life, without transgressing for two years… …I undertake the training of abstinence from eating at the wrong time, without transgressing for two years.” I undertake to observe this rule. Then the Blessed One, having rebuked those bhikkhunīs in various ways for being difficult to support… and thus, bhikkhus, bhikkhunīs should recite this training rule: 1097. “Should any bhikkhunī give ordination to a woman who has completed twelve years, has lived in a household, and has not been trained for two years in the six principles, it is a pācittiya offense.” 1098. “Any” means any kind of… “bhikkhunī” means… this bhikkhunī is intended in this context. “Completed twelve years” means having reached twelve years. “Lived in a household” is said to mean having lived with a man. “Two years” means two years. “Not been trained” means either training has not been given, or the given training has been spoiled. “Give ordination” means to give upasampadā. If, thinking “I will give ordination,” she seeks a chapter, or a preceptor, or a bowl, or a robe, or consecrates a boundary, it is an offense of dukkata. For the motion, dukkata. For two recitations of the motion, dukkata. At the conclusion of the motion, the upajjhāyā incurs a pācittiya offense. The chapter and the preceptor incur a dukkata offense. 1099. If she gives ordination, perceiving it as a valid act, when it is a valid act, it is a pācittiya offense. If she gives ordination, being in doubt, when it is a valid act, it is a pācittiya offense. If she gives ordination, perceiving it as an invalid act, when it is a valid act, it is a pācittiya offense. If she gives ordination, perceiving it as a valid act, when it is an invalid act, it is a dukkata offense. If she gives ordination, being in doubt, when it is an invalid act, it is a dukkata offense. If she gives ordination, perceiving it as an invalid act, when it is an invalid act, it is a dukkata offense. 1100. There is no offense if she gives ordination to a woman who has completed twelve years, has lived in a household, and has been trained for two years in the six principles; for an insane person; for the first offender. The sixth training rule is concluded. 7. The seventh training rule 1101. At that time, the Buddha, the Blessed One, was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, bhikkhunīs gave ordination to a woman who had completed twelve years, had lived in a household, and had been trained for two years in the six principles. trained in the training, not approved by the Sangha, they ordained. The bhikkhunis said thus: "Come, trainees, know this, give this, bring this, this is needed, make this allowable." They said thus: "We are not, venerable sirs, trainees, we are bhikkhunis." Those bhikkhunis who were of few wishes... they complained, grumbled, criticized – "How can bhikkhunis who have completed twelve years (of age), having gone forth from the household life, for two years in the six precepts trained in the training, not approved by the Sangha, ordain them?"... "Is it true, monks, that bhikkhunis who have completed twelve years (of age), having gone forth from the household life, for two years trained in the training of the six precepts, ordain them without the Sangha's approval?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked... "How can, monks, bhikkhunis who have completed twelve years (of age), having gone forth from the household life, for two years trained in the training of the six precepts, ordain them without the Sangha's approval! This, monks, is not for the conversion of the unconverted..." Having rebuked... having given a discourse on the Dhamma, he addressed the monks – "I allow, monks, for one who has completed twelve years (of age), having gone forth from the household life, for two years trained in the training of the six precepts, to give the approval for ordination. And thus, monks, it should be given. That one who has completed twelve years (of age), having gone forth from the household life, for two years trained in the training of the six precepts, having approached the Sangha, having arranged her upper robe over one shoulder, having bowed to the feet of the bhikkhunis, having squatted, having raised her joined hands in salutation, should say thus – "I, venerable sirs, (of such and such a name) (under such and such a venerable one) having completed twelve years (of age), having gone forth from the household life, for two years trained in the training of the six precepts, ask the Sangha for approval for ordination." A second time she should be asked. A third time she should be asked. By a competent and capable bhikkhuni, the Sangha should be informed. 1102. "May the Sangha, venerable sirs, listen to me. This (person) of such and such a name (under) such and such a venerable one having completed twelve years (of age)... A woman who has been a householder for twelve years, who has trained in the six precepts for two years, requests the Sangha for permission to be ordained. If it is suitable for the Sangha, the Sangha should give permission for ordination to this woman (named so-and-so), who has been a householder for a full twelve years, and has trained in the six precepts for two years. This is the motion. ‘‘May the Sangha, venerable ladies, listen to me. This woman (named so-and-so), who has been a householder for a full twelve years, and has trained in the six precepts for two years, requests the Sangha for permission to be ordained. The Sangha gives permission for ordination to this woman (named so-and-so), who has been a householder for a full twelve years, and has trained in the six precepts for two years. To whichever venerable lady it is agreeable to give permission for ordination to this woman (named so-and-so), who has been a householder for a full twelve years, and has trained in the six precepts for two years, she should remain silent; to whichever it is not agreeable, she should speak. ‘‘Permission for ordination has been given by the Sangha to this woman (named so-and-so), who has been a householder for a full twelve years, and has trained in the six precepts for two years. It is agreeable to the Sangha, therefore it is silent. Thus do I hold this.’’ Then the Blessed One, having rebuked those bhikkhunis in various ways for being difficult to support... ...and thus, monks, bhikkhunis should recite this training rule: 1103. ‘‘Whatever bhikkhuni should ordain a woman who has been a householder for a full twelve years, who has trained in the six precepts for two years, and has not been authorized by the Sangha, she commits an offense of expiation.’’ 1104. ‘Whatever’ means whoever, of whatever kind... ‘Bhikkhuni’ means... the bhikkhuni intended in this context. ‘Full twelve years’ means having completed twelve years. ‘Been a householder’ is said to mean having lived with a man. ‘Two years’ means two years. ‘Trained in the precepts’ means trained in the six precepts. ‘Not authorized’ means permission for ordination has not been given by a motion followed by a resolution. ‘Should ordain’ means should give higher ordination. ‘‘I will ordain’’ means a group or a preceptor... or seeks a bowl or a robe, or consecrates 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. For the group and for the instructress, an offense of wrong-doing. 1105. If she ordains, perceiving it as a valid act, when it is a valid act, there is an offense of expiation. If she ordains, being in doubt, when it is a valid act, there is an offense of expiation. If she ordains, perceiving it as an invalid act, when it is a valid act, there is an offense of expiation. If it is an invalid act, perceiving it as a valid act, there is an offense of wrong-doing. If it is an invalid act, being in doubt, there is an offense of wrong-doing. If it is an invalid act, perceiving it as an invalid act, there is an offense of wrong-doing. 1106. There is no offense if she ordains one who has completed twelve years, who has trained for two years in the six precepts, and has been approved by the Saṅgha; or for one who is insane, or for the first offender. The seventh training rule is finished. 8. The eighth training rule. 1107. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the bhikkhunī Thullanandā, having ordained her co-resident, for two years neither supported her nor had her supported. They were foolish, unskilled; they did not know what was allowable or unallowable. Those bhikkhunīs who were of few wishes… (etc.)… they complained, grumbled, and criticized – "How can the venerable Thullanandā, having ordained her co-resident, for two years neither support her nor have her supported?"… (etc.)… "Is it true, bhikkhus, that the bhikkhunī Thullanandā, having ordained her co-resident,