Dharmaguptaka Pacittiya 121

Dharmaguptaka Pacittiya 121
Chinese English (Heirmann) Revised Translation (Santipada)
若比丘尼知年不滿二十。與受具足戒。波逸提 。 If a bhikṣuṇī knows that she [i.e. the woman candidate] is not fully twenty years old and she confers on her the ordination, she [commits] a pācittika. Should any bhikkhuni, knowing that one is not fully twenty years old, give [her] full ordination, [this entails a] pacittiya.
爾時佛在舍衛國祇樹給孤獨園。時諸比丘尼聞佛。制戒得度人。輒度小年童女。不知有欲心無欲心。後便與染污心男子共立共語調戲。 At the time, the Buddha was staying in the Jetavana in Anāthapiṇḍada’s park in the country of Śrāvastī. At that time the bhikṣuṇīs heard that the Buddha had laid down a precept whereby He allowed admitting someone. Thereupon, they admitted young girls. They did not know whether or not they had lustful thoughts. Later, they stood together, talked together and enjoyed themselves together with men with defiled thoughts.
時諸比丘尼聞。其中有少欲知足行頭陀樂學戒知慚愧者。嫌責諸比丘尼言。世尊制戒聽度人。汝等云何乃度小年童女。與染污心人共立共語調戲耶。 At that time, the bhikṣuṇīs heard it. Among them, there were [bhikṣuṇīs] who were modest and contented, who practiced the dhūtas, who were desirous of training and who knew shame. They rebuked the bhikṣuṇīs: “The World-Honored One has laid down a precept whereby He allows admitting someone. Why did you admit young girls? They stand together, talk together and enjoy themselves together with people with defiled thoughts.”
即白諸比丘。諸比丘往白佛。佛以此因緣集比丘僧。呵責諸比丘尼言。汝所為非。非威儀非沙門法。非淨行非隨順行。所不應為。云何乃度小年童女。不知有染污心無染污心。後與染污心人共立共語調戲耶。 They reported it to the bhikṣus and the bhikṣus went to report it to the Buddha. For this reason, the Buddha gathered the bhikṣusaṁgha and He rebuked the bhikṣuṇīs: “What you do is wrong. It is not correct behavior, it is not the conduct of a śramaṇa, it is no pure conduct, it is no fit conduct. It ought not to be done. Why did you admit young girls without knowing whether or not they had defiled thoughts? Afterwards, they stand together, talk together and enjoy themselves together with people with defiled thoughts.”
以無數方便呵責比丘尼已。告諸比丘尼言。汝等諦聽。若欲在寺內剃髮者。當語一切尼僧令知。若作白已然後與剃髮。當作如是白。大姊僧聽。此某甲欲從某甲求剃髮。若僧時到僧忍聽。為某甲剃髮。白如是。作如是白已。然後與剃髮。 When He had rebuked the bhikṣuṇīs: “Listen attentively. If, in the monastery, one wants to shave her hair, one must inform the entire bhikṣuṇīsaṁgha. After one has carried out the motion, one gives the shaving of the hair. One should carry out the following motion: “Sisters, let the saṁgha listen. This person so and so wants to ask for the shaving of the hair from the person so and so. If the time for the saṁgha has come, may saṁgha then allow that one shaves the hair of the person so and so. That is the motion.’After one has carried out such a motion, one gives the shaving of the hair.
若欲在寺內與出家者。當語一切尼僧。若作白已與出家。當作如是白。大姊僧聽。此某甲從某甲求出家。若僧時到僧忍聽。與某甲出家。白如是。作如是白已。然後與出家。當作如是出家。與剃髮著袈裟已。教右膝著地合掌作如是語。我某甲歸依佛歸依法歸依僧。我於如來法中求出家。和上尼某甲。如來至真等正覺是我世尊。如是第二第三說。我某甲歸依佛竟歸依法竟歸依僧竟。我於如來法中求出家。和上尼某甲。如來至真等正覺是我世尊。如是第二第三說已。次應與授戒。 If, in the monastery, one wants to give the going forth, one must inform the entire bhikṣuṇīsaṁgha. After one has carried out the motion, one gives the going forth. One should carry out the following motion: ‘Sisters, let the saṁgha listen. This person so and so asks for the going forth from the person so and so. If the time for the saṁgha has come, may the saṁgha then allow that one gives the going forth to the person so and so. That is the motion.’ After one has carried out such a motion, one gives the going forth. One must carry out the following going forth: after one has given the shaving of the hair and the putting on of the kāṣāya, one tells her to put the right knee on the ground, to join the palms of the hand and to say the following: ‘I, the person so and so, am taking refuge in the Buddha, I am taking refuge in the doctrine and I am taking refuge in the saṁgha. I ask to go forth in the doctrine of the Tathāgata. The upādhyāyinī is the person so and so. The Tathāgata, the Arhat, the One who is fully enlightened, is my World-Honored One.’ In this way, she speaks a second and a third time. ‘I, the person so and so, have taken refuge in the Buddha, I have taken refuge in the doctrine and I have taken refuge in the saṁgha. I ask to go forth in the doctrine of the Tathāgata. The upādhyāginī is the person so and so. The Tathāgata, the Arhat, the One who is fully enlightened, is my World-Honored One.’ After she has spoken a second and a third time in this way, one must confer on her the precepts:
盡形壽不殺生。是沙彌尼戒。汝能持不。能持者答言能。盡形壽不盜是沙彌尼戒。汝能持不。能持者答言能。盡形壽不婬是沙彌尼戒。汝能持不。能者答言能。盡形壽不妄語。是沙彌尼戒汝能持不。能者答言能。盡形壽[4]不飲酒是沙彌尼戒。汝能持不。能者答言能。盡形壽不著華香瓔珞是沙彌尼戒。汝能持不。能者答言能。盡形壽不歌舞伎樂不得往看。是沙彌尼戒。汝能持不。能者答言能。盡形壽不[5]得高廣大床上坐。是沙彌尼戒。汝能持不。能者答言能。盡形壽不非時食是沙彌尼戒。汝能持不。能者答言能。盡形壽不得捉金銀錢是沙彌尼戒。汝能持不。能者答言能。是為沙彌尼十戒。盡形壽能持不。能者答言能。 ‘Not to kill a living being during the entire corporeal existence is a pre-cept of a śramaṇeri. Can you bear it?’ If she can bear it, she answers: ‘I can.’ ‘Not to steal during the entire corporeal existence is a precept of a śramaṇerī. Can you bear it?’ If she can bear it, she answers: ‘I can.’ ‘Not to be unchaste during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to lie during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to drink alcohol during the entire corporeal existence is a preecept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to wear flowers, perfume or jewels during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it? If she can, she answers: ‘I can.’ ‘Not to wear flowers, perfume or jewels during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to sing, to dance or to make music and not to be allowed to go to see it during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to be allowed to sit on a high, large or big bed during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to eat at the improper time during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘Not to be allowed to possess gold, silver or valuables during the entire corporeal existence is a precept of a śrāmaṇerī. Can you bear it?’ If she can, she answers: ‘I can.’ ‘These are the ten precepts of a śrāmaṇerī. Can you bear them during the entire corporeal existence?’ If she can, she answers: ‘I can.’
自今已去聽年十八童女二歲學戒。年滿二十得受具足戒。白四羯磨當如是說戒。沙彌尼當詣僧中偏露右肩脫革屣禮比丘尼僧足。右膝著地合掌當作是語。大姊僧聽。我某甲沙彌尼。今從僧乞二歲學戒。某甲尼為和上願僧與我二歲學戒慈愍故。第二第三如是說已。沙彌尼應往離聞處著見處已。比丘尼眾中。當差堪能羯磨者。如上應作白。 From now onwards, I allow that girls of eighteen study the precepts for two years, and that, when they are fully twenty years old, they receive the ordination with a jñapticaturtha karman. One must set forth the precepts as follows: the śrāmaṇerī should go to the saṁgha, uncover the right shoulder, take off the sandals and honor the feet of the bhikṣuṇīsaṁgha. The right knee on the ground and the palms of the hand joined together, she should say the following: ‘Sisters, let the saṁgha listen. I, the śrāmaṇerī so and so, now ask from the saṁgha two years of study in the precepts. The bhikṣuṇī so and so is my upādhyāyinī. I wish that the saṁgha gives me two years of study in the precepts, out of compassion. In this way, after having spoken a second and a third time, the śrāmaṇerī should be brought to a place out of the hearing, but within the sight. Next, in the bhikṣuṇīsaṁgha, one should appoint someone who is able [to carry out] the karman, as above. One should carry out the motion: ‘Sisters, let the saṁgha listen. The śrāmaṇerī so and so now asks from the saṁgha two years of study in the precepts. The upādhyāyinī is the person so and so. If the time for the saṁgha has come, may the saṁgha then allow that one gives two years of study in the precepts to the śrāmaṇerī so and so, whereby the upādhyāyinī is the person so and so. That is the motion.
大姊僧聽。彼某甲沙彌尼。今從僧乞二歲學戒。和上尼某甲。若僧時到僧忍聽。與某甲沙彌尼二歲學戒。和上尼某甲。白如是。大姊僧聽。彼某甲沙彌尼。從僧乞二歲學戒。和上尼某甲。今僧與某甲沙彌尼二歲學戒。和上尼某甲。誰諸大姊忍。僧與彼某甲沙彌尼二歲學戒。和上尼某甲者默然。不忍者說。是初羯磨。如是第二第三說。眾僧已忍。與某甲沙彌尼二歲學戒。和上尼某甲竟。僧忍默然故。是事如是持。 Sisters, let the saṁgha listen. The śrāmaṇerī so and so asks from the saṁgha two years of study in the precepts. The upādhyāyinī is the person so and so. The saṁgha now gives two years of study in the precepts to the śrāmaṇerī so and so, whereby the upādhyāyinī is the person so and so. Those sisters who accept that the saṁgha gives two years of study in the precepts to the śrāmaṇerī so and so, whereby the upādhyāyinī is the person so and so, may they remain silent. Those who do not accept it, may they speak. That is the first karmavācanā. The second and the third one are also said in this way. The saṁgha has accepted that one gives two years of study in the precepts to the śrāmaṇerī so and so, whereby the upādhyāyinī is the person so and so. The saṁgha accepts this and therefore remains silent. In this way, the case is settled.
彼式叉摩那一切戒應學。除自手取食授食與他。彼二歲學戒已。年滿二十當與授具足戒白四羯磨。 The śikṣamāṇā must study all the precepts except for the taking of food from and the giving of food to someone else with one’s own hands. After she has studied the precepts for two years, and when she is fully twenty years old, one must confer on her the ordination with a jñapticaturtha karman.
自今已去與比丘尼結戒。集十句義乃至正法久住。欲說戒者當如是說。 Hereafter, I lay down the precept for bhikṣuṇīs and assemble the ten motives – up to and including the long abiding of the true law. One who wants to set forth the precept, must set it forth as follows:
若比丘尼。年滿十八童女二歲學戒已。滿二十與授具足戒。若比丘尼年減二十受具足戒者。波逸提。 A bhikṣuṇī [must] confer the ordination on a girl who, when she was fully eighteen years old, [started] to study the precepts for two years, and who is now twenty years old. If the bhikṣuṇī confers on her the ordination when she is younger than twenty, she [commits] a pācittika.’
如是世尊與比丘尼結戒。時諸比丘尼。不知滿二十不滿二十。後方知不滿二十或作波逸提。懺或有疑者。不知者不犯。自今已去當如是結戒。 In this way, the World-Honored One laid down the precept for bhikṣuṇīs. At that time, the bhikṣuṇīs did not know whether or not she was fully twenty years old. Only afterwards, they knew that she was not fully twenty years old. Some committed a pācittika and regretted it. Some doubted.If one does not know it, one does not commit [an offense]. Hereafter, one must lay down the precept as follows:
若比丘尼。知年不滿二十。與授具足戒波逸提。 If a bhikṣuṇī knows hat she [i.e. the woman candidate] is not fully twenty years old and she confers on her the ordination, she [commits] a pācittika.
比丘尼義如上 The meaning of ‘bhikṣuṇī is as above.
彼比丘尼知年不滿二十授具足戒。三羯磨竟和上尼波逸提。白二羯磨竟三突吉羅。白一羯磨二突吉羅。白已一突吉羅。白未竟一突吉羅。若未白前集眾眾滿。一切突吉羅。比丘突吉羅。是謂為犯。 If a bhikṣuṇī knows that she is not fully twenty years old and she confers on her the ordination, she [commits], as an upādhyāyinī, a pācittika after the three karmavācanās. At the end of the motion and two karmavācanās, there are three duṣkṛtas. [At the end] of the motion and one karmavācanā, there are two duṣkṛtas. After the motion, there is one duṣkṛta. If, the motion has not yet been finished, there is one duṣkṛta. If, before there is a motion, she gathers the order and if the order is complete, it is all together a duṣkṛta. A bhikṣu [commits] a duṣkṛta. That is called ‘to commit.’
不犯者。年滿十八二歲學戒滿二十受具足戒。若不知。若自言滿二十。若信可信人語。若信父母語。若受戒後疑。當數胎中月。當數閏月。數十四日說戒日無犯。 ‘Not to commit’: [there is no committing] if, when she is fully eighteen years old, she [starts] to study the precepts for two years, and if she confers on her the ordinaiton when she is fully twenty years old; if she does not know it; if she personally says that she is fully twenty years old, if she believes the words of a trustworthy person, if she believes the words of her parents. If, after the ordination, there is some doubt, one must count the months in the worm, the intercalary months and the days of the recitation of the precepts on the fourteenth day. [In that case], there is no committing.
無犯者。最初未制戒。癡狂心亂痛惱所纏。 ‘No committing’ is that, originally, the precept was not yet laid down; of that one is mad, that the thoughts are confused, or that one is tormented by suffering.