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Or having searched for a bhikkhu, no fault if she does not find one; But this is declared as the origin of laying down the burden. The Seventh. "For the purpose of instruction and so on, I will not go," indeed; As soon as the burden is laid down, a pācitti is declared. But the origin is similar to the first and last matters; Non-action, blameworthy by the world, bodily painful feeling. The Eighth. "I will not ask for instruction, I will not inquire about Uposatha"; If the burden is laid down thus, there is a pācitti. Or if there is an obstacle, or in sickness, or in emergencies; No fault if, having searched, she does not find a second. without. 2345. In the eighth, there is no offense, thus it is declared; This is said to arise from the laying down of the burden. Ninth. 2346. If a branch, or a tumor, or something pleasing arises; Without asking the Saṅgha, or the group, a single nun alone, 2347. "Break, split, wash!" when she orders all these; When done, there are six dukkata offenses, and for her, six pācittiya offenses. 2348. "Whatever needs to be done here, you do all of it"; If she thus orders, and he does all of it. 2349. With one word, there are six dukkata offenses; For her, six pācittiya offenses, there would be twelve offenses. 2350. If she orders one of the breaking, etc., but he does all of them, there would be one pācittiya offense. 2351. Having asked a wise person, or having taken a second person; If she causes all the breaking, etc., to be done. 2352. For her, for the mad, etc., no offense is declared; All the origins, etc., are considered similar to the kathina. Tenth. The Sixth Chapter: On the Monastery. 2353. In seeking a group, etc., when causing a pregnant woman to be ordained; By the ñatti and kammavācā, for the upajjhāya, a dukkata. 2354. At the end of the kammavācā, a pācittiya is prescribed; Likewise, with the perception of a pregnant woman, but not for a truly pregnant woman. 2355. With doubt about both being pregnant, there is a dukkata offense; Likewise, for that nun who acts, and for the group, it is declared. 2356. With the perception of not being pregnant in both cases, there is no fault for the mad, etc.; The modes of origin, etc., are similar to taking what is not given. First. 2357. In the second, there is nothing to say, it is considered similar to the first; With its origin, etc., there is no special feature. Second. 2358. If a bhikkhunī causes a sikkhamānā who has trained in the six precepts for two years to be ordained, there would be an offense. 2359. A triple pācittiya is stated by the Teacher for a valid act; But for an invalid act, a triple dukkata is declared. 2360. She who has trained in the six precepts for two unbroken years She ordains, there is no offense, Similarly, or for a madwoman. 2361. These six trainings, Even if sixty years old, Should be given for ordination; Without giving, one should not cause it. The third. 2362. In the fourth, there is nothing to be said, Here, approved by the Sangha; No offense for a probationer, For her who ordains her. 2363. The first is not given, If there is consent for ordination; Even there, it should be given, In the ordination hall. 2364. The third and the fourth, By origin, etc., Should be known as similar to the first; But the fourth is action or non-action. The fourth. 2365. But one less than twelve years old, Any laywoman, With the perception that she is complete, There is no offense for her who ordains. 2366. Or she is not fully ordained, Even if she has been fully ordained; And the rest, without remainder, Is considered similar to the first. The fifth. 2367. But the sixth should be understood In the way stated in the third; And similarly all of the seventh Is considered similar to the fourth. The sixth and seventh. 2368. That which in the Tuvaṭṭaka chapter, A suffering co-resident, Should be known as similar to what is stated there; The eighth has no special distinction. The eighth. 2369. And for two years, whoever, A newly ordained one, If she does not attend to her, A pācittiya offense is incurred. 2370. But if she says, "For two years I will not attend to her," At the very moment of abandoning the responsibility, A pācittiya offense would be hers. 2371. And that foolish, shameless one, or, Or in times of illness or danger, For her who does not attend to her, There is no offense, or for a madwoman. 2372. The origins, etc., are similar To the first and last cases; But this is said to be non-action, The feeling is painful feeling. The ninth. 2373. But whoever, having ordained A bhikkhuni co-resident, Should not take her and go, And should not command another. 2374. At the very moment of abandoning the responsibility, A pācittiya offense would be hers; Or if there is an obstacle, For her who does not obtain a second. 2375. In times of danger, for the sick, Similarly, or for a madwoman, There is no offense for abandoning the responsibility, arising... This is the end. The Tenth. The Seventh Chapter on Pregnant Women. 2376. The first three [rules] Of the chapter on maidens Are to be declared As similar to the three for married women. 2377. Those two who are of great birth, And who are trainees from the beginning, Are to be known by the discerning one As having “completed twenty years.” 2378. If they are married women, But have not gone to a man, They are to be called “trainees” In the designations and so forth. 2379. They are not to be called “maidens,” Nor “married women”; It is not proper to speak of both in this way. 2380. Having given the designation to a ten-year-old, A twelve-year-old Should be ordained; This is the method for the rest as well. 2381. She who is eighteen years old, From then on, she Is called “a maiden,” And also “a married woman.” 2382. She who is a novice, And is called “a maiden,” Is to be called “a maiden” And not otherwise. 2383. These three, By the giving of the trainee designation, It is indeed proper to call them “trainees,” There is no doubt. The Third. 2384. If a bhikkhuni, Having herself become an upajjhaya, Ordains another, a trainee, Who is less than twelve years old. 2385. Immediately after the dukkata offenses, In the manner stated before, At the end of the kammavācā, Her pācittiya is declared. The Fourth. 2386. There is nothing to be said in the fifth, The fourth and the fifth; Both arise from three sources, The fifth involves action and non-action. The Fifth. 2387. Having been examined by the Sangha, And prevented with “enough for now,” The fault of the one who ordains Is later exhausted here. 2388. If she complains, While doing it with desire, fault, and so forth, There is no fault; it arises from three sources, With a conscious mind, causing suffering. The Sixth. 2389. And having received the robe, afterwards, When there are no obstacles, If she abandons the responsibility, saying, “I will not ordain her.” 2390. There is a pācittiya for her, Even in cases of illness or misfortune; There is no fault for her who, having sought, Does not find an assembly. 2391. This abandonment of responsibility arising from shame, with thought; It is non-action, censurable by the world, and brings painful feeling. The seventh. 2392. The eighth is like the seventh, in every way; And in the ninth, there is nothing to be said, this is clear. 2393. There is no fault for one who does not know, nor for one who is insane; The modes of origin and so on, are like taking what is not given. The eighth and ninth. 2394. If not permitted by mother or father, or by the owner; For her, there is an offense of expiation, if she ordains her. 2405. At the time of ordination, and at the time of renunciation; It must be asked twice, by bhikkhunis, not by a bhikkhu. 2406. No offense if she does not know, the non-existence of mother and so on; This is of four origins, from speech, from body and speech. 2407. From speech and mind, and from body and speech and so on; Action and non-action, without thought, with three thoughts, and with three feelings. The tenth. 2408. If a bhikkhuni, by giving consent, ordains a probationer; For her, there is an offense of expiation. 2409. No offense if not ordained, or if the assembly is not present; Consent is of three origins, with three thoughts, and with three feelings. The eleventh. 2410. In the twelfth or thirteenth, there is nothing to be said; All origins and so on, are considered like the preceding one. The twelfth and thirteenth. The chapter on the virgin, the eighth. 2411. A samaṇī who is not sick, who carries an umbrella or shoes; For her, there is an offense of expiation, so it is taught. 2412. If with a single effort, on a journey; Even if she carries it for a day, there is one offense of expiation. 2413. Having seen mud and so on, having taken off her shoes; If she goes carrying only an umbrella, it is a dukkaṭa. 2414. If she is wearing shoes, and sees a path and so on; Having removed the umbrella, it is a dukkaṭa if she goes. 2415. Having removed the umbrella, and taken off her shoes; If she carries it again, for her, there is an offense of expiation. 2416. The number of efforts, is the number of expiations; The triple expiation is stated, there. Thus, two minor offenses. 2407. In the monastery or its vicinity, there is no fault even in dangers; This is similar to the sheep's wool in its origin, etc. First. 2408. For a bhikkhuni, having descended from a vehicle again and again, an offense arises when re-ascending, according to the number of attempts. 2409. In dangers, there is no offense, likewise for one who is insane; The rest is immediately similar in its origin, etc. Second. 2410. And whoever would wear a saṅghāṇi, or any rough garment, for her there is a pācittiya offense, thus it is understood. 2411. But here too, for one wearing, having taken off again and again,