English
Let the venerable ones speak out of compassion for the Bhikkhunī Saṅgha. Seeing it, we will rectify it." And, "Venerable sir, the Bhikkhunī Saṅgha invites criticism from the venerable one concerning what has been seen, or heard, or suspected. Let the venerable one speak out of compassion for the Bhikkhunī Saṅgha. Seeing it, we will rectify it." And thus it should be said three times. If both are not complete: "Venerable sirs, the bhikkhunīs invite criticism from the venerable ones concerning what has been seen, or heard, or suspected. Let the venerable ones speak out of compassion for the bhikkhunīs. Seeing it, they will rectify it." And, "Venerable sir, the bhikkhunīs invite criticism from the venerable one concerning what has been seen, or heard, or suspected. Let the venerable one speak out of compassion for the bhikkhunīs. Seeing it, they will rectify it." And, "Venerable sirs, I invite criticism from the venerable ones concerning what has been seen, or heard, or …Please… Speak to me, venerable sirs, out of compassion. Seeing it, I will make amends.” And, “I, venerable sir, invite the venerable sir for what was seen or heard… …Please… Speak to me, venerable sir, out of compassion. Seeing it, I will make amends.” This should be said three times. For by this method, she has invited both Sanghas. But if one who has completed the rains retreat sets aside the duty, saying, “I will not invite both Sanghas thus,” with the setting aside of the duty, it is an offense of expiation. This was laid down in Sāvatthī, concerning many bhikkhunīs who, having completed the rains retreat, did not make the invitation. However, if there is an obstacle, if, having searched, she does not find bhikkhus, if she is ill, in times of danger, or if insane, etc., there is no offense. Having completed the rains retreat, not inviting both Sanghas, and the absence of an authorized reason— these are the three factors here. The origin, etc., are similar to the act of admonition. The explanation of the training rule on not inviting is finished. 8. The Explanation of the Training Rule on Admonition In the eighth, “for admonition” means for the purpose of hearing the weighty Dhamma. “For association” means for the purpose of asking about the Uposatha and for the purpose of invitation. “An offense of expiation” means it is an offense of expiation as soon as she sets aside the duty, saying, “I will not go for these purposes.” This was laid down in Sakka, concerning the group of six bhikkhunīs who did not go for admonition. However, if there is an obstacle, if, having searched, she does not find a companion, if she is ill, in times of danger, or if insane, etc., there is no offense. Not going for admonition and association, and the absence of an authorized reason— these are the two factors here. The origin, etc., are similar to the first pārājika, but this is an act of non-doing, a feeling of suffering. The explanation of the training rule on admonition is finished. 9. The Explanation of the Training Rule on Approaching for Admonition In the ninth, “every half month” means in each half month. “Asking about the Uposatha” means the asking about the Uposatha. “Approaching for admonition” means approaching for the purpose of admonition. “Transgressing that” means here that bhikkhunīs should go to the monastery on the thirteenth or fourteenth (day) and say, “This Uposatha is on the fourteenth…” It should be asked, "Is it the observance day?" On the observance day, as stated in the description of the cause, the request for instruction should be made. The bhikkhuni who, at the time mentioned, does not do both of these, she is said to transgress that. For her, at the very moment she resolves, "I will not ask about the observance day, nor will I request instruction," there is an offense of pācittiya. This was laid down in Sāvatthī, concerning several bhikkhunis, regarding the matter of not asking about the observance day and not requesting instruction. There is no offense for those similar to the eighth month. The laying aside of the duty of not asking about the observance day and not requesting instruction, and the absence of an authorized reason— these are the two factors here. The origin and so forth are similar to the admonition. The description of the training rule concerning requesting instruction is finished. 10. The description of the training rule concerning what arises in the private parts In the tenth, "pasākhe" means in the region below the navel and above the knee-caps. For since, like the branches of a tree, the two thighs branch off and extend, therefore it is called "pasākha" (private parts); in those private parts. "Gaṇḍa" means any kind of boil. "Rudhita" means a wound. In "bhedāpeyya vā" (or causes to be lanced) and so on, if she commands, "Lance it, cut it open!" all of them, and he does so, there are six offenses of dukkaṭa and six offenses of pācittiya. Or if she commands, "Whatever needs to be done here, do all of it!" and he performs all the lancing and so forth, with one utterance, there are six offenses of dukkaṭa and six offenses of pācittiya. But if she commands only one of the lancing and so forth, saying, "Do this particular thing!" and he performs all of them, there is a pācittiya offense for the performance of what was commanded. This was laid down in Sāvatthī, concerning a certain bhikkhuni, regarding the matter of causing a boil that arose in the private parts to be lanced by a man. There is no offense for one who, having obtained permission, or having taken any knowledgeable companion, does so, and for the insane and so forth. The arising in the private parts, not having obtained permission, the absence of a companion, and causing a man to lance it and so forth— these are the four factors here. The origin and so forth are similar to the kathina. But this is an act and a non-act. The training rule concerning what arises in the private parts The description of the rule is concluded. The Sixth Chapter: On Monasteries. 7. The Chapter on Pregnant Women 1. Description of the Rule concerning a Pregnant Woman In the first (rule) of the chapter on pregnant women, knowing her to be "pregnant," by the preceptor who ordains her, in the search for the assembly and so forth, and in the two formal declarations, there is an offense of wrong-doing. At the conclusion of the formal declaration, there is an offense entailing expiation. It was laid down in Sāvatthī, concerning many bhikkhunīs, in the case of ordaining a pregnant woman. For a pregnant woman, being in doubt, for a non-pregnant woman, perceiving her as pregnant, and being in doubt, there is an offense of wrong-doing. For both, perceiving her as non-pregnant, and for the insane, etc., there is no offense. Being pregnant, knowing "she is pregnant," and ordaining: these are the three factors here. The origins, etc., are similar to (the rule on) taking what is not given. This, however, is an offense by enactment, with three states of mind, with three feelings. The description of the Rule concerning a Pregnant Woman is concluded. 2. Description of the Rule concerning a Nursing Woman In the second (rule), "nursing woman" means one who is suckling milk. She who suckles (a child) is its mother or its wet-nurse. This is merely the special point in the case here. The rest is similar to the first rule. The description of the Rule concerning a Nursing Woman is concluded. 3. Description of the Rule concerning the First Probationer In the third (rule), "two years" means two years by way of invitation. "In the six rules" means in the six training rules, beginning with abstinence from taking life, and ending with abstinence from eating at the wrong time. "One who has not trained in the training" means, in the manner stated in the word-analysis (Pācittiya 1077), one who has not taken up the training or one who has abandoned the training. "Should ordain a probationer" means: because of training in those six rules, or because of honoring those rules called training, one who has thus obtained the name, an unordained person, should be ordained. "An offense entailing expiation" means an offense entailing expiation at the conclusion of the formal declaration, in the manner stated in the first rule. It was laid down in Sāvatthī, concerning many bhikkhunīs, in the case of ordaining such a probationer. In a proper formal act, an offense entailing expiation (of three kinds). In an improper formal act, an offense of wrong-doing (of three kinds). For one who ordains a probationer who has trained in the six rules for two years, umma and for the insane and so forth, no offense. By the method stated, not having learned what should be learned, being a matter of Dhamma-action, and the completion of the motion, these are the three factors here. The origins and so forth are as stated in the first. The explanation of the first trainee precept is finished. 4. Explanation of the Second Trainee Precept In the fourth, "not approved by the Sangha" means she to whom the Sangha has not given the approval for ordination, as stated in the word division (Pāci. 1086) even in the ordination boundary, these two are called great trainees. Here, for one who ordains one approved by the Sangha, and for the insane and so forth, no offense. The rest is similar to what was stated in the third, but this is an action-inaction. The explanation of the second trainee precept is finished. 5. Explanation of the First Lay-Gone Precept In the fifth, "gone to a lay life" means gone to another man. Here too, this is only the basis, the distinction. Although there is no offense for one who ordains a girl under twelve years old with the perception of her being full-aged, she is still unordained. The rest is similar to the first precept. The explanation of the first lay-gone precept is finished. 6-7. Explanation of the Second and Third Lay-Gone Precepts