English
came for instruction, then she put on that robe and came behind the bhikkhunī Saṅgha. People complained, grumbled, and criticized: "How shameless these bhikkhunīs are, how roguish, how impudent, that they would even have an artistic design raised on a robe!" **Segment 6:** "Bhikkhuniyo evamāhaṃsu – ‘‘kassidaṃ kamma’’nti? ‘‘Ayyassa udāyissā’’ti. ‘‘Yepi te chinnakā dhutt" * "Bhikkhuniyo evamāhaṃsu" - The bhikkhunīs said thus * "‘‘kassidaṃ kamma’’nti?" - "Whose doing is this?" * "‘‘Ayyassa udāyissā’’ti." - "It is the venerable Udāyī's." * "‘‘Yepi te chinnakā dhutt" - "Even those shameless, roguish..." (The sentence is cut off, so I will translate it as such.) Rhythm: Short dialogue. Translation: The bhikkhunīs said thus: "Whose doing is this?" "It is the venerable Udāyī's." "Even those shameless, roguish..." Reviewing the entire translation for rhythm and segment structure. It seems to follow the instructions. I've broken down longer Pāli sentences into shorter English lines where it feels natural to maintain a "chant-like" rhythm, especially in the narrative section. I've also kept the direct speech on separate lines.Not perceiving, there is an offense of wrong-doing. Doubtful about a relative, there is an offense of wrong-doing. Perceiving as a relative, there is no offense. 174. No offense for a relative, exchanging a small one for a large one, or a large one for a small one, a bhikkhunī takes it on trust, takes it for a limited time, gives other requisites besides a robe, to a probationer, to a female novice, to a mad person, to the first wrong-doer. The fifth training rule on giving robes is finished. 6. The training rule on sewing robes 175. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the venerable Udāyī was skilled in making robes. A certain bhikkhunī approached the venerable Udāyī; having approached, she said to the venerable Udāyī: "It would be good, venerable sir, if the venerable one would sew a robe for me." Then the venerable Udāyī, having sewn that bhikkhunī's robe, made it well-dyed and well-finished, and in the middle, he raised an artistic design, folded it, and put it away. Then that bhikkhunī approached the venerable Udāyī; having approached, she said to the venerable Udāyī: "Where is that robe, venerable sir?" "Here, sister, take this robe as it is folded and put it away, and when the bhikkhunī Saṅgha comes for instruction, then put on this robe and come behind the bhikkhunī Saṅgha." Then that bhikkhunī took that robe as it was folded and put it away, and when the bhikkhunī Saṅgha came for instruction, then she put on that robe and came behind the bhikkhunī Saṅgha. People complained, grumbled, and criticized: "How shameless these bhikkhunīs are, how roguish, how impudent, that they would even have an artistic design raised on a robe!" The bhikkhunīs said thus: "Whose doing is this?" "It is the venerable Udāyī's." "Even those shameless, roguish... Even for those without shame, such a thing would not be fitting; how much less for the venerable Udāyī! Then those bhikkhunīs reported this matter to the bhikkhus. Those bhikkhus who were of few wishes… they complained, murmured, and criticized: “How can the venerable Udāyī sew a robe for a bhikkhunī?”… “Is it true, Udāyī, that you sew a robe for a bhikkhunī?” “It is true, Blessed One.” “Are they your relatives, Udāyī, or not your relatives?” “Not my relatives, Blessed One.” “A stranger, foolish man, does not know what is proper or improper, what is pleasing or unpleasing, for a strange woman. How can you, foolish man, sew a robe for a strange bhikkhunī? This, foolish man, is not for the conversion of the unconverted… And thus, bhikkhus, you should recite this rule: 176. “Should any bhikkhu sew a robe for a strange bhikkhunī, or have one sewn, it is a pācittiya.” 177. “Any” means whoever… “Bhikkhu” means… this bhikkhu is intended in this context. “Strange” means not related by mother or father up to the seventh generation of grandfathers. “Bhikkhunī” means one who has received ordination in both Sanghas. “Robe” means any one of the six kinds of robes. “Should sew” means if he sews it himself, at each stitch, there is an offense of pācittiya. “Or have one sewn” means he orders another to do it, there is an offense of pācittiya. Once ordered, even if much is sewn, there is an offense of pācittiya. 178. If for a strange bhikkhunī, perceiving her as strange, he sews a robe or has one sewn, there is an offense of pācittiya. If for a strange bhikkhunī, being in doubt, he sews a robe or has one sewn, there is an offense of pācittiya. If for a strange bhikkhunī, perceiving her as a relative, he sews a robe or has one sewn, there is an offense of pācittiya. If for one ordained in only one Sangha, he sews a robe or has one sewn, there is an offense of dukkaṭa. If for a relative, perceiving her as strange, there is an offense of dukkaṭa. If for a relative, being in doubt, there is an offense of dukkaṭa. If for a relative, perceiving her as a relative, Unconscious, no offense. 179. No offense for a female relative, if, except for a robe, she sews or has sewn other requisites; for a probationer, for a female novice, for one who is insane, for the first wrong-doer. The training rule concerning sewing robes, the sixth, is finished. 7. The training rule concerning arranging to travel together 180. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the group of six bhikkhus, having arranged with bhikkhunīs, were traveling together on the same road. People complained, grumbled, and criticized: "Just as we, with our wives, wander about, so do these Sakyan recluses wander about, having arranged to travel with bhikkhunīs!" The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few wishes... they complained, grumbled, and criticized: "How can the group of six bhikkhus arrange to travel together with bhikkhunīs on the same road?" ... "Is it true, bhikkhus, that you arranged to travel together with bhikkhunīs on the same road?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them... "How can you, foolish men, arrange to travel together with bhikkhunīs on the same road! This, foolish men, is not for the conviction of those who are unconvinced... And thus, bhikkhus, you should recite this training rule:" "If any bhikkhu, having arranged with a bhikkhunī, should travel together on the same road, even as far as the next village, there is an offense of expiation." Thus, by the Blessed One, this training rule was laid down for the bhikkhus. 181. Now at that time, many bhikkhus and bhikkhunīs were traveling on the road from Sāketa to Sāvatthī. Then those bhikkhunīs said to those bhikkhus: "We too will go with the venerable ones." "It is not allowable, sister, to go with a bhikkhunī..." having arranged, to set out on a single path. Either you go first, or we will go.” “Venerable sirs, noble sirs, Let the venerable sirs go first.” Then, as those bhikkhunīs were going behind, on the way, robbers attacked them and violated them. Then those bhikkhunīs, having gone to Sāvatthī, reported this matter to the bhikkhunīs. The bhikkhunīs reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, having given a Dhamma talk, addressed the bhikkhus: “I allow, bhikkhus, on a path where a caravan travels, which is considered dangerous and fearful, for a bhikkhu to set out on a single path with a bhikkhunī, having arranged it. And thus, bhikkhus, you should recite this training rule: 182. “Should any bhikkhu, having arranged with a bhikkhunī, set out on a single path, even as far as between villages, except at the proper time, there is an offense of pācittiya. Herein, this is the proper time: A path where a caravan travels, which is considered dangerous and fearful— this is the proper time herein.” 183. “Any” means whoever, of whatever kind… “Bhikkhu” means… the bhikkhu intended in this context. “Bhikkhunī” means one who has received ordination in both Saṅghas. “Having arranged” means together. “Having arranged” means: “Let’s go, sister; let’s go, venerable one; Let’s go, venerable one; let’s go, sister; Let’s go today, or yesterday, or the day after tomorrow”— if he arranges, there is an offense of dukkaṭa. “Even as far as between villages” means: in villages within a cock’s crow, between villages, between villages, there is an offense of pācittiya. In a village-less forest, every half-yojana, every half-yojana, there is an offense of pācittiya. “Except at the proper time” means excluding the proper time. “A path where a caravan travels” means a path that cannot be traveled without a caravan. “Dangerous” means on that path, where the settled places of robbers are seen, where their eating places are seen, where their standing places are seen, where their sitting places are seen, where their lying places are seen. A ditch is seen. It is called dangerous: on that path, people are seen killed by robbers, seen plundered, seen beaten. Having gone through the danger and shown the safety, they should be sent off – "Go, sisters." 184. If, having arranged, one perceives it as arranged, and travels on a single road, even to a nearby village, except at the proper time, there is an offense of pācittiya. If, having arranged, one is doubtful, and travels on a single road, even to a nearby village, except at the proper time, there is an offense of pācittiya. If, having arranged, one perceives it as not arranged, and travels on a single road, even to a nearby village, except at the proper time, there is an offense of pācittiya. If a bhikkhu arranges, but a bhikkhunī does not arrange, there is an offense of dukkaṭa.