English
probation of the assembly, probation of the night, probation of consent, and probation of intention. There, "probation of the assembly" means that monks have gathered for some purpose, then a cloud arises, or a dispersal is made, or people come crowding in, and the monks, [thinking] "We have no opportunity, let's go elsewhere," rise up without having given their consent. This is called "probation of the assembly." Although it is probation of the assembly, because consent has not been given, it is permissible to perform an act. Again, monks, [thinking] "We will perform the Uposatha, etc.," having gathered at night, [and thinking] "Until all have gathered..." ...then, they invite one, saying, "We will listen to the Dhamma for a while." While he is speaking the Dhamma, the dawn breaks. If they sat down, saying, "We will observe the fourteen-day Uposatha," it is permissible to make it a fifteen-day one. If they sat down to make it a fifteen-day one, it is not permissible to observe the Uposatha on the first day of the next fortnight, which is not an Uposatha day. But it is permissible to perform other Sangha acts. This is called "Night-related postponement." Again, bhikkhus gather. They say, "We will perform some Sangha act, like rehabilitation." There, one bhikkhu, an astrologer, speaks thus: "Today the constellation is inauspicious. Do not perform this act." They, releasing their consent due to his words, remain seated there. Then another comes and says: "While waiting for the constellation, the opportunity passes the fool (Jā. 1.1.49). What will you do with constellations?" This is both "Consent-related postponement" and "Intention-related postponement." In this postponement, it is not permissible to perform the act again without obtaining pure consent. It is with reference to this that it is said, "by giving consent for postponement." "Pācittiya" means that for one who rehabilitates in this way, as stated, there is a pācittiya at the end of the formal motion. This was laid down in Rājagaha concerning the rehabilitation of Thullanandā. For one who rehabilitates a Sangha that has not risen, without releasing consent, and for the insane and so on, there is no offense. "Giving consent for postponement" and "rehabilitation" are the two factors here. The origins and so on are similar to the Gambhini training rule. The explanation of the training rule concerning postponement is concluded. 12. Explanation of the training rule concerning annually. In the twelfth, "anuvassa" means "annually." For one who rehabilitates in this way, there is also a pācittiya, as stated. This was laid down in Sāvatthī concerning the annual rehabilitation of many bhikkhunīs. For one who rehabilitates every other year, and for the insane and so on, there is no offense. "Annually" and "rehabilitation" are the two factors here. The origins and so on are as stated in the eleventh. Annual... The explanation of the training rule is finished. 13. The Explanation of the One-Year Training Rule In the thirteenth, for one who causes one to be ordained with a one-year interval, and for the insane, etc., there is no offense. The rest is similar to the twelfth. The explanation of the One-Year Training Rule is finished. The Eighth Chapter: Those Who Have Been Maidens. 9. The Chapter on Umbrellas and Sandals 1. The Explanation of the Training Rule on Umbrellas and Sandals In the first of the Umbrella Chapter, in the word-division "umbrella and sandals," the characteristics stated (in Pacittiya 1178-1182) are an umbrella and sandals. "Should wear" means for one wearing them even for a day with a single use for travel on a path, there is one offense. But if, having reached such a place, having removed the umbrella and taken off the sandals, she wears them again and again, there is an offense of expiation according to the number of uses. In Savatthi, concerning the group of six bhikkhunis, it was laid down in the matter of wearing umbrellas and sandals. "Not sick" is the supplementary rule here. For wearing only an umbrella or only sandals, there is a dukkata offense. For one not sick, there is a triple pacittiya. For one sick, there is a double dukkata. But with the perception of being sick, for one wearing them in the monastery or within the monastery precincts, in emergencies, and for the insane, etc., there is no offense. The wearing of both, and the absence of an authorized reason— these are the two factors here. The origins, etc., are similar to sheep's wool. The explanation of the Training Rule on Umbrellas and Sandals is finished. 2. The Explanation of the Training Rule on Vehicles In the second, "by vehicle" means by a palanquin, etc. Here too, for one dismounting and re-mounting again and again, there is an offense of expiation according to the number of uses. In the case of no offense, "in the monastery or within the monastery precincts" is not present. The rest should be understood in the same way as stated in the first. The explanation of the Training Rule on Vehicles is finished. 3. The Explanation of the Training Rule on Waist-cloths In the third, "waist-cloth" means anything that serves as a waist-covering. "Should wear" means should tie it around the waist. Here too, for one tying it and untying it and tying it again, there is an offense of expiation according to the number of uses. In Savatthi, concerning a certain bhikkhuni, it was laid down in the matter of wearing a waist-cloth. For one wearing a waist-string due to illness, and for the insane, etc., there is no offense. The rest should be understood in the manner stated, but this is an unwholesome thought. The explanation of the training rule concerning the robe-patch is finished. 4. The explanation of the training rule concerning women's ornaments In the fourth (rule), "women's ornament" means any adornment whatever, among head-ornaments and so forth. Here, an offense should be understood by counting the items, according to each one. In Sāvatthī, concerning the group of six bhikkhunīs, the rule was laid down regarding the matter of wearing women's ornaments. For one wearing something due to illness, and for the insane and so forth, there is no offense. The rest is just like what was stated. The explanation of the training rule concerning women's ornaments is finished. 5. The explanation of the training rule concerning perfumes and cosmetics In the fifth (rule), "with perfume and cosmetic" means with any perfume and cosmetic whatever. Here, starting from the application of perfume and so forth, in the initial application, there is an offense of wrong-doing. At the end of bathing, there is an offense of expiation. Due to illness, and for the insane and so forth, there is no offense. The rest is just like the fourth. The explanation of the training rule concerning perfumes and cosmetics is finished. 6. The explanation of the training rule concerning scented powder In the sixth (rule), "with scented powder" means with perfume-scented powder. "With flour" means with sesame flour. The rest is just like the fifth. The explanation of the training rule concerning scented powder is finished. 7. The explanation of the training rule concerning having a bhikkhunī massaged In the seventh (rule), "should have massaged" means should have rubbed. "Should have rubbed down" means should have massaged. And here, in rubbing without releasing the hand, there is only one offense. In rubbing, releasing and releasing (the hand), there are offenses by counting the applications. In massaging too, this is the same method. In Sāvatthī, concerning many bhikkhunīs, the rule was laid down regarding the matter of having a bhikkhunī massaged and rubbed down. For one who is ill, in dangers, and for the insane and so forth, there is no offense. Here, even fatigue from traveling on a path is illness. Even trembling of the body and so forth from fear of robbers and so forth are dangers. The rest should be understood in the manner stated in the fourth (rule). The explanation of the training rule concerning having a bhikkhunī massaged is finished. 8-9-10. The explanation of the training rule concerning having a sikkhamānā massaged and so forth In the eighth, ninth, and tenth (rules) as well, for a sikkhamānā, for a female novice, for a laywoman, this much. It is only diverse. The rest is just like the seventh. The explanation of the training rule concerning causing a sikkhamānā to be massaged, etc., is finished. 11. Explanation of the training rule concerning not asking permission In the eleventh (rule), "in front of a bhikkhu" does not mean directly facing. But this should be understood as spoken with reference to the precincts. Therefore, in the precincts of a bhikkhu, even on the ground, for one who sits without asking permission, saying, "I will sit, venerable sir," there is an offense of pācittiya. In Sāvatthī, concerning many bhikkhunīs, it was laid down regarding the matter of sitting without asking permission. A pācittiya offense (arises). When permission is asked, a dukkaṭa of two kinds (arises). In that (case), with the perception of having asked permission, for a sick person, in dangers, and for mad persons, etc., there is no offense. Not asking permission from a bhikkhu, sitting in the precincts, the absence of a permitted reason— these are the three factors here. Its origins, etc., are like those of the kathina (rule). But this is an act-non-act (offense). The explanation of the training rule concerning not asking permission is finished. 12. Explanation of the training rule concerning asking questions In the twelfth (rule), "without having made an opportunity" means not having made an opportunity thus: "I will ask in such and such a place." Therefore, for one who, having made an opportunity for a Suttanta question, asks a question about Vinaya or Abhidhamma, there is an offense of pācittiya. The same method applies to the rest.