English
pācittiya offenses would arise for her according to the number of attempts. 2412. But whoever wears a waist-cord due to illness, likewise for the insane, etc., no offense is declared. 2413. But the rest is declared to be similar to the first; And here, the unwholesome mind is especially blameworthy by the world. Third. 2414. But if she wears anything on her head, etc., for her, offenses would arise according to the number of such objects. 2415. Due to illness, there is no fault for one wearing anything; The rest is explained to be immediately similar. Fourth. 2416. With any fragrance, with or without color, for one bathing, an offense is declared at the end of bathing. 2417. From applying fragrance, a minor offense would arise in every attempt; Due to illness, there is no fault, or for one who is insane. 2418. But the rest is considered in every way similar to the third; The sixth also is declared to be similar to the third. Fifth and Sixth. 2419. And if she would cause another to rub her, or likewise to massage her, for that bhikkhuni there is an offense, if it is by a bhikkhuni. 2420. Here, without releasing the hand, one offense would arise in rubbing; But having released and released, offenses would arise according to the number of attempts. 2421. Even in massaging, this same method should be known by one who understands; In dangers, for one who is sick, no offense is declared. 2422. But the rest is similar in its origin, etc., to the third; The eighth, etc., all three, are indeed similar to the seventh. Seventh and Eighth. The Ninth Chapter. 2423. She who within the precincts, before a monk, without asking, sits down, even on the ground, it is not proper. 2424. A three-fold offense is stated, if asked, two offenses; in emergencies, for a sick woman, no fault, or for a madwoman. 2425. This origination, is considered equal to the kathina; action, non-action, non-mind, and three-minded, and three-feeling. The Eleventh Chapter. 2426. A monk who has not given permission, if a question is asked with ill-will; and for one who has given permission in the Vinaya, and for one asking a Sutta. 2427. Having given permission, if one asks without specifying; there is no fault, this is of the nature of a word-by-word origination. The Twelfth Chapter. 2428. Without a saṃkaccika, entering a village on foot; at the crossing of the boundary of a fenced village. 2429. An offense on the first step, a pācittiya on the second; at the crossing of the precincts, the same rule is understood. 2430. For whom the saṃkaccika is lost, or taken by someone; there is no offense for her, for a sick woman, or in emergencies. 2431. This is like the origination of the sheep's wool, and so on; the rest, by the stated method, should be understood by the discerning. The Thirteenth Chapter. The Chapter on Umbrellas and Sandals, the Ninth. Thus ends the discourse on Pācittiya in the Vinayavinicchaya. Discourse on Pāṭidesanīya 2432. If a non-sick woman, having obtained ghee by request, at the moment of taking it, saying, "I will eat it," an offense is declared. 2433. By way of consumption, it would be a pāṭidesanīya; a three-fold pāṭidesanīya, but for a sick woman, two offenses. 2434. Having requested, and later consuming, even by a sick woman; or the remainder requested from relatives, etc., for a sick woman. 2435. Or for the sake of another, or with one's own property, or for a madwoman; there is no offense, the origination is considered similar to a journey. The First. 2436. And this same decision applies to the remaining, second, etc.; together with the origination, etc., there is no special distinction. 2437. In all future cases, of ghee, etc., in the Pāli; for one eating, having requested, and in all eight, an offense. . Thus, in the Determination of the Vinaya, The Discourse on the Pāṭidesanīya is finished. 2438. And those seventy-five Sekhiya rules, which were recited; Their determination of meaning, was stated in the Great Vibhaṅga. Thus, in the Determination of the Vinaya, The Discourse on the Training Rules is finished. 2439. Of both Pātimokkhas; And their Vibhaṅgas; The essence of the Aṭṭhakathā's meaning; That too has been especially stated. 2440. And gathering all that, the determination of the Vinaya; For the welfare of monks and nuns, has been made by me. 2441. This, the inspired being, not the ordinary being; Hears in the Vinaya, indeed, those who are devoted; For the good opinion of people, for their protection; They become those who know what is done, those who know. 2442. In the supreme Vinaya, the way of much essence; By one who desires, indeed, skill; The highest, by the wise, great; Is the most to be done, with reverence by the ascetic. 2443. And the monk who understands this; Determination of the Vinaya, full of meaning; The deathless, ageless, dustless, painless; That peaceful state, indeed, he attains. Thus, in the Determination of the Vinaya, The Discourse on the Bhikkhunīvibhaṅga is finished. Discourse on the Khandhakas The Great Chapter Discourse on the Great Khandhaka Discourse on Ordination 2444. In the Khandhaka, taught with the aggregate of virtue and so forth, with the beautiful aggregate; I will also speak briefly, the determination. 2445. For a monk who ordains, without asking, one not permitted by his mother, or by his father; There is an offense of wrong-doing. 2446. If he himself is busy, with recitation and questioning; A young one should be ordered, "Go ordain him and bring him." 2447. But if the young one, without being told, intending the preceptor; Ordains him, then it is permissible, even if he does it himself. 2448. A Sāmaṇera should also be told, if there is no young one there; "Take him to this boundary, and ordain him and bring him." 2449. But the refuges for him, must be given by oneself; Even so, the person is ordained, by a monk. 2450. No one other than a monk, may ordain a man; No one other than a nun, may ordain a woman. it is not allowable. 2451. A novice monk may give, or a novice nun likewise; By the command of both, they obtain the robes. 2452. Whatever by himself, by the bhikkhu who is ordaining; Having removed the hair, first in water again. 2453. He should be bathed thoroughly, having scrubbed with cow-dung and so on; If there are boils on his body, or itch. 2454. Just as a mother does not despise her own son at all; So should he be bathed by the ascetic, without disgust. 2455. Why? Even by this small help in the Dispensation; He will always have strong affection for his preceptor and others. 2456. Having dispelled the weariness that has arisen, noble sons; Having fulfilled the trainings, indeed attain Nibbāna. 2457. Afterwards with fragrant powder, or with turmeric powder; Having rubbed his body and head again and again. 2458. Having removed the lay smell, the robes, then; Two or three times, or even once, should be given to him by the bhikkhu. 2459. Or then, without giving it into his hands, the preceptor himself; Dresses him, or the teacher, it is allowable. 2460. If he dresses without being commanded, or he himself puts it on; Having removed everything from him, it must be given again. 2461. By the bhikkhu with his own hand, or by command; A given robe is allowable, but not an ungiven one. 2462. Even if it belongs to him, what to speak of what belongs to oneself; Having made him pay homage to the bhikkhus there, and having made him squat. 2463. Having made him raise his hands in reverence, the Three Refuges should be given; Only in due order, and not in reverse order. 2464. If he gives even one word, or even one letter; If taken having missed the order, it is not allowable. 2465. If he gives "Buddha as refuge" three times only; And likewise for the rest, they are indeed not considered given. 2466. Having made them with nasal endings, or joined as one; Or having separated those ending in 'm', they should be given by one who knows. 2467. On Ordination My (ordination) may be, with one-sided purity; But there is no ordination, without two-sided purity. 2468. Therefore by the teacher, and also by the pupil; The syllables Bu-ddha-ka, etc., with perfect articulation and pronunciation. 2469. Should be spoken without omission, by one desiring the virtue of ordination; For by the loss of one syllable, ordination does not prosper. 2470. Even if ordination is accomplished, just by taking refuge; The ten precepts should be given, by the bhikkhu for its completion. The Discourse on Ordination. 2471. But by one dwelling dependent on, the preceptor or the teacher; Duties indeed must be performed, by the bhikkhu of amiable conduct. 2472. A seat should be prepared, a tooth-stick, water for the face; Should be given to him in due time, if there is gruel. 2473. Gruel should be brought to him, from the Sangha or from a family; And duties concerning the bowl should be done, duties upon entering the village. 2474. Whatever duties concerning robes, were indeed spoken by the Great Seer; Concerning lodging, and also foot-stools, spittoons, etc. 2475. Such duties, all of them, from illness; Until recovery and return, would be one hundred and thirty-seven. 2476. By breaking duties everywhere, a minor offense is declared; For the bhikkhu who does not perform them, out of disrespect. The Discourse on Duties to the Preceptor and Teacher. 2477. The duties of the preceptor, and likewise towards the co-resident; Are one hundred and thirteen, and also towards the pupil. The Discourse on Duties to Co-residents and Pupils. 2478. When gone away or gone astray, or having changed sides, or died; By the command of the preceptor, the dependence ceases. 2479. There is also from the teacher, a six-fold breaking of dependence; When gone away or gone astray, or having changed sides, or died. 2480. By the command of both, and also by laying down the burden; Of each one or of both,