English
For the two kammavācās (formal announcements), dukkatas. At the completion of the kammavācā, the upajjhāyā (ordaining bhikkhuni) incurs a pācittiya. The group and the preceptress incur an offense of dukkata. 1139. There is no offense if she ordains one who is fully twelve years old, if she is insane, if she is the first offender. The fourth training rule is finished. 5. The Fifth Training Rule 1140. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s Monastery. At that time, bhikkhunis who were fully twelve years old ordained without the Sangha’s consent. They were foolish, inexperienced; they did not know what was allowable or unallowable. Their co-residents were also foolish, inexperienced; they did not know what was allowable or unallowable. Those bhikkhunis who were of few wishes… they complained, grumbled, and criticized: “How can bhikkhunis who are fully twelve years old ordain without the Sangha’s consent?”… “Is it true, bhikkhus, that bhikkhunis who are fully twelve years old ordain without the Sangha’s consent?” “It is true, Blessed One.” The Buddha, the Blessed One, reproved them… “How can bhikkhunis, bhikkhus, who are fully twelve years old ordain without the Sangha’s consent! This, bhikkhus, is not for the sake of the faith of the unfaithful… Having reproved them… having given a Dhamma talk, he addressed the bhikkhus: “I allow, bhikkhus, that a bhikkhuni who is fully twelve years old be given permission to ordain.” And thus, O monks, it should be given. By that nun, who has completed twelve years, having approached the Sangha, having arranged her upper robe over one shoulder, having paid homage at the feet of the senior nuns, having squatted down, having raised her joined hands, she should say this: "Venerable sirs, I, such-and-such by name, a nun who has completed twelve years, request the Sangha for the consent for ordination." A second time she should request. A third time she should request. That nun should be assessed by the Sangha: "Is this nun competent and conscientious?" If she is foolish and shameless, it should not be given. If she is foolish but conscientious, it should not be given. If she is competent but shameless, it should not be given. If she is competent and conscientious, it should be given. And thus, O monks, it should be given. By a competent and capable nun, the Sangha should be informed thus: "May the Sangha, venerable sirs, hear me. This nun, such-and-such by name, who has completed twelve years, requests the Sangha for the consent for ordination. If it is suitable for the Sangha, the Sangha should give the consent for ordination to this nun, such-and-such by name, who has completed twelve years. This is the motion. "May the Sangha, venerable sirs, hear me. This nun, such-and-such by name, who has completed twelve years, requests the Sangha for the consent for ordination. The Sangha gives the consent for ordination to this nun, such-and-such by name, who has completed twelve years. To which venerable one the giving of the consent for ordination to this nun, such-and-such by name, who has completed twelve years, is agreeable, she should remain silent; to whom it is not agreeable, she should speak. "The consent for ordination has been given by the Sangha to this nun, such-and-such by name, who has completed twelve years. It is agreeable to the Sangha, therefore it is silent, thus do I hold this." Then the Blessed One, having rebuked those nuns in various ways, for being difficult to support... And thus, O monks, the nuns should recite this training rule: "Whatever nun, having completed twelve years, without the Sangha's consent..." she causes to be ordained, it is an offense of expiation.” 1143. “Whatever” means whatever kind of… (etc.)… “nun” means… (etc.)… the nun intended in this context. “One who has completed twelve years” means one who has reached twelve years. “Not authorized” means that authorization for ordination by a motion followed by a second announcement has not been given. “Causes to be ordained” means ordains. If, thinking “I will cause to be ordained,” she seeks a chapter or a preceptress or a bowl or robes, or she defines a boundary, there is an offense of wrong-doing. For the motion, an offense of wrong-doing. For the two announcements, offenses of wrong-doing. At the conclusion of the announcement, for the preceptor, there is an offense of expiation. For the chapter and for the preceptress, there is an offense of wrong-doing. 1144. If, in a proper act, perceiving it as a proper act, she causes to be ordained, there is an offense of expiation. If, in a proper act, being in doubt, she causes to be ordained, there is an offense of expiation. If, in a proper act, perceiving it as an improper act, she causes to be ordained, there is an offense of expiation. If, in an improper act, perceiving it as a proper act, there is an offense of wrong-doing. If, in an improper act, being in doubt, there is an offense of wrong-doing. If, in an improper act, perceiving it as an improper act, there is an offense of wrong-doing. 1145. There is no offense if she causes to be ordained one who has completed twelve years and is authorized by the Sangha, or if she is insane, or if she is the first offender. The fifth training rule is finished. 6. The Sixth Training Rule 1146. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time, the nun Caṇḍakāḷī approached the community of nuns and requested authorization for ordination. Then the community of nuns, having examined the nun Caṇḍakāḷī, said, “It is enough for you for now, venerable one, with ordaining,” and did not give her authorization for ordination. The nun Caṇḍakāḷī assented, saying, “Very well.” Now at that time, the community of nuns gave authorization for ordination to other nuns. The nun Caṇḍakāḷī complained, grumbled, and criticized, saying, “Surely I am foolish, surely I am shameless; that the Sangha gives authorization for ordination to other nuns she comes, but she does not give to me.” Those bhikkhunīs who were of few desires… they complained, grumbled, and criticized: “How can the venerable Caṇḍakāḷī, when told, ‘Enough for now, venerable one, with your ordination,’ agree with ‘Good,’ and then later become discontent?” … “Is it true, bhikkhus, that the bhikkhunī Caṇḍakāḷī, when told, ‘Enough for now, venerable one, with your ordination,’ agreed with ‘Good,’ and then later became discontent?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked her… “How can the bhikkhunī Caṇḍakāḷī, bhikkhus, when told, ‘Enough for now, venerable one, with your ordination,’ agree with ‘Good,’ and then later become discontent? This, bhikkhus, is not for the conversion of the unconverted… And thus, bhikkhus, the bhikkhunīs should recite this training rule: 1147. “Should any bhikkhunī, when told, ‘Enough for now, venerable one, with your ordination,’ agree with ‘Good,’ and then later become discontent, it is a pācittiya.” 1148. “Any” means any of whatever kind… “Bhikkhunī” means… the bhikkhunī intended in this matter. “Enough for now, venerable one, with your ordination” means enough for now, venerable one, with your higher ordination. “Agrees with ‘Good,’ and then later becomes discontent,” there is an offense of pācittiya. 1149. There is no offense if she becomes discontent due to a natural inclination, or due to hatred, delusion, or fear, or if she is insane, or if she is the first offender. The sixth training rule is finished. 7. The Seventh Training Rule 1150. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery. Now at that time, a certain female trainee approached the bhikkhunī Thullanandā and asked for higher ordination. The bhikkhunī Thullanandā, telling that female trainee, “If you, venerable one, give me a robe, then I will ordain you,” neither ordained her nor made an effort for her ordination. Then that probationer nun reported this matter to the nuns. Those nuns who were of few desires… …they complained, grumbled, and criticized: “How can the venerable Thullanandā, after telling a probationer, ‘If, sister, you give me a robe, then I will ordain you,’ neither ordain her nor make an effort for her ordination?” … “Is it true, monks, that the nun Thullanandā, after telling a probationer, ‘If, sister, you give me a robe, then I will ordain you,’ neither ordains her nor makes an effort for her ordination?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked her… “How can the nun Thullanandā, monks, after telling a probationer, ‘If, sister, you give me a robe, then I will ordain you,’ neither ordain her nor make an effort for her ordination? This, monks, is not for the conviction of the unconvicted… And thus, monks, the nuns should recite this training rule: 1151. “If any nun, after telling a probationer, ‘If, sister, you give me a robe, then I will ordain you,’ and later, without impediment, neither ordains her nor makes an effort for her ordination, it is a pācittiya.” 1152. “Any” means whoever, whatever kind… “Nun” means… this nun is intended in this context. A “probationer” is one who has trained for two years in the six precepts. “If, sister, you give me a robe, then I will ordain you” means “then I will give you the higher ordination.” “Later, without impediment” means if there is no impediment. “Neither ordains her” means does not ordain her herself. “Nor makes an effort for her ordination” means does not instruct another. As soon as she sets aside the intention, “I will neither ordain her nor make an effort for her ordination,” there is an offense of pācittiya. 1153. There is no offense if there is an impediment, if she seeks but does not obtain, if she is ill, if she is… in the words, for a madwoman, for the first offender. The seventh training rule is finished.