Dharmaguptaka Pacittiya 124

Dharmaguptaka Pacittiya 124
Chinese (CBETA, T22, no. 1428, p. 756, c26-p. 757, c3 and p. 757, c12-p. 758, c28.) English (Heirmann, pp. 778-816. Revised Translation (Santipada)
若比丘尼年十八童女。與二歲學戒。與六法滿二十。眾僧不聽。便與受具足戒者。波逸提。 If a bhikṣuṇī gives to a girl of eighteen two years of study in the precepts and the six rules, and when she is fully twenty years old, confers on her the ordination without the permission of the saṁgha, she [commits] a pācittika. Should any bhikkhuni give the two-year training in the preceptsto an eighteen-year-old maiden, [and] give her the six rules, [and then] give her full ordination when [she is] fully twenty [years old] without consent [sangha kamma], [this entails a] pacittiya.
爾時婆伽婆。在舍衛國祇樹給孤獨園。諸比丘尼聞世尊制戒。年滿十八童女。二歲學戒與六法。滿二十與授具足戒。時諸比丘尼。便度盲瞎癃躄跛聾瘖瘂及餘種種病者。毀辱眾僧。
At that time, the Bhagavat was staying in the Jetavana in Anāthapiṇḍada’s park in the country of Śrāvastī. At that time, the bhikṣuṇīs heard that the World-Honored One had laid down a precept whereby He allowed giving the six rules to a girl who [from] the age of fully eighteen studies the precepts for two years, and whereby He allowed conferring on her the ordinaiton when she is fully twenty years old. Thereupon, the bhikṣuṇīs admitted blind, weak, lame, deaf and dumb persons and persons with all kinds of other diseases. They destroyed the saṁgha.
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。年十八童女。與二歲學戒與六法。滿二十與授具足戒。汝云何。乃度盲瞎及諸病者。毀辱眾僧。 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 [bhikṣuṇīs] to give to a girl of eighteen two years of study in the precepts, to give her the six rules, and to confer on her the ordination when she is fully twenty years old. Why did you admit blind persons and other persons who were ill? They destroyed the saṁgha.
時比丘尼往白諸比丘。諸比丘往白世尊。世尊以此因緣集比丘僧。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。比丘尼。應十八童女與二歲學戒滿二十與授具足戒。汝云何。乃度盲瞎及諸病人耶。 At that time, the bhikṣuṇīs went to report it to the bhikṣus and the bhikṣus went to report it to the World-Honored One. For this reason, the world-Honored One gathered the bhikṣusaṁgha and He rebuked those bhikṣuṇīs: “What you do is wrong. It is not correct behavior, it is not the conduct of a śramaṇa, it is not pure conduct, it is not fit conduct. It ought not to be done. Bhikṣuṇīs, you should give to a girl of eighteen two years of study in the precepts, and confer on her the ordination when she is fully twenty years old. Why did you admit blind persons and other persons who were ill?”
以無數方便呵責已告諸比丘。自今已去。當與比丘尼竪立具足戒白四羯磨。當作如是與。 When He had rebuked them in many ways, He declared to the bhikṣus: “Hereafter, one must lay down the jñapticaturtha karman of the ordination for bhikṣuṇīs. One should confer it in the following way:
安受戒人離聞處著見處已。是中戒師。應作白差教授師。當作如是白。大姊僧聽。彼某甲從和上尼某甲求受具足戒。若僧時到僧忍聽某甲為教授師。白如是。 after one has brought the one who receives the ordination to a place out of the hearing, but within the sight, the karman master should then carry out a motion to appoint an adviser. One should carry out the following motion: ‘Sisters, let the saṁgha listen. This person so and so asks for the ordination from the upādhyāginī so and so. If the time for the saṁgha has come, may the saṁgha then allow that the person so and so is the adviser. That is the motion.
彼人當往受戒人所語言。妹此是安陀會。此是欝多羅僧。此是僧伽梨。此是僧祇支。此是覆肩衣。此是鉢此衣鉢。是汝有不。 That person should go to the one who receives the ordination and say: ‘sister, this is the antarvāsaka, this is the uttarāsaṅga, this is the saṁghātī, this is the saṁkakṣikā, this is the robe that covers the shoulder, and this is the alms bowl. Do you have these robes and the alms bowl?
妹聽。今是真誠時實語時。我今問汝。實當言實不實當言不實。汝字何等。和上字誰。年滿二十未。衣鉢具足不。父母聽汝不。夫主聽汝不。汝不負債不。汝非婢不。汝是女人不。女人有如是諸病。癩癰疽白癩乾痟瘨狂二形二道合道小常漏大小便[ 口* 弟] 唾常流出。汝有如此病不若言無。當復語言。如我向問汝事。在眾中亦當如是問。如汝向者答我。眾僧中亦當如是答。 Sister, listen, this is the time of the truth, this is the time of the true words. I now ask you. If it is true, you should say: ‘It is true.” If it is not true, you should say: ‘It is not true.” What is your name? What is the name of the upādhyāya? Are you fully twenty years old? Do you have all the robes and the alms bowl? Do your parents give you the permission? Does your husband give you the permission? Do you have debts? Are you a slave? Are you a woman? Woman have the following diseases: leprosy, ulcers, white leprosy, tuberculosis, and epilepsy; they are hermaphrodite, the two tracts come together, they often lose control of their urine and excrements, and they often discharge mucus and saliva. Do you have such diseases?’ If she answers: ‘I do now,’ one should say: “Just as I have now questioned you, one will question you in the saṁgha. Just as you have now answered, you will answer in the saṁgha.’
時教授師。問已如常威儀還來入眾中。舒手相及處立。作如是白。大姊僧聽。彼某甲從某甲求受具足戒。若僧時到僧忍聽。我已教授竟。聽使來白如是。彼即應語言。汝來。來已。教授師應為捉衣鉢教禮尼僧足已。在戒師前。右膝著地合掌。教授師教作如是白。 大姊僧聽。我某甲從和上尼某甲求受具足戒。我某甲今從眾僧乞受具足戒。某甲尼為和上。眾僧慈愍故拔濟我。如是第二第三說。 After the adviser has questioned her, she brings her back in the order, in accordance with the customary correct behavior. They stand within each other’s reach. She carries out the following motion: ‘Sisters, let the saṁgha listen. The person so and so, asks for the ordination from the person so and so. If the time for the saṁgha has come, may the saṁgha allow it. I have already advised her. May one allow her to come. That is the motion. Next, she should say: “Come.” After she has come, the adviser should take the robes and the alms bowl for her, and tell her to honor the feet of the bhikṣuṇīsaṁgha, to put the right knee on the ground in front of the karman master and to bring the palms of the hand together. The adviser tells her to speak as follows: ‘Sisters, let the saṁgha listen. I, the person so and so, ask for the ordination from the upādhyāyinī so and so. I, the person so and so, now ask for the ordination from the saṁgha. the bhikṣuṇī so and so is the upādhyāya. May the saṁgha help me out of compassion. In this way, she speaks a second and a third time.
戒師應作白。大姊僧聽。此某甲從和上尼某甲求受具足戒。此某甲今從眾僧乞受具足戒。某甲尼為和上。若僧時到僧忍聽。我問諸難事。白如是。彼當語言。妹諦聽。今是真誠時。我今問汝。實當言實不實當言不實。 汝字何等。和上字誰。年滿二十不。衣鉢具足不。父母聽汝不。夫主聽汝不。汝不負債耶。汝非婢耶。汝是女人不。女人有如是諸病。癩癰疽白癩乾痟瘨狂二形二道合道小常漏大小便[ 口* 弟] 唾常流出。汝有如是病不。若言無。當作白。 The karman master should then carry out the motion: ‘Sisters, let the saṁgha listen. This person so and so asks for the ordination from the upādhyāyinī so and so. This person so and so now asks for the ordination from the saṁgha. The bhikṣunī so and so is the upādhyāya. If the time for the saṁgha has come, may the saṁgha then allow that I ask after the impediments. That is the motion.’ She should say then: ‘Sister, listen attentively. This is the time of the truth. I now ask you. If it is true, you should say: ‘It is true. If it is not true, you should say: ‘It is not true.’ What is your name? What is the name of the upādhyāaya? Are you fully twenty years old? Do you have all the robes and the alms bowl? Do your parents give you the permission? Does your husband give you the permission? Do you have debts? Are you a slave? Are you a woman? Woman have the following diseases: leprosy, ulcers, white leprosy, tuberculosis and epilepsy they are hermaphrodite, the two tracts come together, they often lose control of their urine and excrements, and they often discharge mucus and saliva. Do you have these diseases?’ If she says: ‘I do not,’ one should carry out the motion:
大姊僧聽。此某甲從和上尼某甲求受具足戒。此某甲今從眾僧乞受具足戒。某甲尼為和上。某甲自說。清淨無諸難事。年滿二十衣鉢具足。若僧時到僧忍聽。授某甲具足戒。某甲尼為和上。白如是。 ‘Sisters, let the saṁgha listen. This person so and so asks for the ordination from the upādhyāyinī so and so. This person so and so now asks for the ordinaion from the saṁgha. The bhikṣuṇī so and so is the upādhyāya. She, the person so and so, herself says that she is pure and that there are no impediments, that she is fully twenty years old, and that she has all the robes and the alms bowl. If the time for the saṁgha has come, may the saṁgha then allow that one confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya. That is the motion.’
大姊僧聽。此某甲從和上尼某甲求受具足戒。此某甲今從眾僧乞受具足戒。某甲尼為和上。某甲自說。清淨無諸難事。年滿二十衣鉢具足。今僧授某甲具足戒。某甲尼為和上。誰諸大姊忍。僧授某甲具足戒。某甲尼為和上者默然。若不忍者說。此是初羯磨。第二第三亦如是說。 Sisters, let the saṁgha listen. This person so and so asks for the ordination from the upādhyāyinī so and so. This person so and so now asks for the ordination from the saṁgha. the bhikṣuṇī so and so is the upādhyāya. She, the person so and so, herself says that she is pure and that there are no impediments, that she is fully twenty years old, and that she has all the robes and the alms bowl. The saṁgha now confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya. Those sisters who accept that the saṁgha confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya, may the 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.
眾僧已忍。授某甲具足戒。某甲尼為和上竟。僧忍默然故。是事如是持。 ‘The saṁgha has accepted that one confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya. the saṁgha accepts this and therefore remains silent. In this way the case is settled.”
時諸比丘尼僧。應將受戒者。至比丘僧中。偏露右肩禮僧足已。右膝著地合掌。作如是語。大德僧聽。我某甲。從和上尼某甲求受具足戒。我某甲。今從眾僧乞受具足戒。某甲尼為和上。願眾僧慈愍故拔濟我。第二第三亦如是說。彼當問。汝字何等。和上字誰。乃至[ 口* 弟] 唾常流出如上。汝已學戒清淨不。若言學戒清淨。當復更問餘比丘尼。此人學戒清淨不。 The bhikṣuṇīsaṁgha should lead the one who receives the ordination to the bhikṣusaṁgha. After having uncovered the right shoulder and having honored the feet of the saṁgha, she puts the right knee on the ground, joins the palms of the hand and says the following: ‘Honored ones, let the saṁgha listen. I, the person so and so, ask for the ordination from the upādhyāyinī so and so. I, the person so and so, now ask for the ordination from the saṁgha. The bhikṣuṇī so and so is the upādhyāya. I wish that the saṁgha helps me out of compassion.In this way, she speaks a second and a third time. She should say then: ‘What is your name? What is the name of the upādhyāya? ...and so on until: ‘..., they often discharge mucus and saliva,’ as above. Have you already studied the precepts and are you pure?’ If she says:’I have studied the precepts and I am pure,’ he further should ask the other bhikṣuṇīs: ‘Has this person studied the precepts and is she pure?’
若言學戒清淨者。彼戒師當作白。大德僧聽。此某甲。從和上尼某甲求受具足戒。此某甲。今從眾僧乞受具足戒。和上尼某甲。某甲已學戒清淨。若僧時到僧忍聽。僧今授某甲具足戒。某甲尼為和上。白如是。 If they say: ‘She has studied the precepts and she is pure,’ the karman master should carry out the motion: ‘Honored ones, let the saṁgha listen. This person so and so asks for the ordination from the upādhyāyinī so and so. this person so and so now asks for the ordination from the saṁgha. The upādhyāyinī is the person so and so. She, the person so and so, has already studied the precepts and she is pure. If the time for the saṁgha has come, may the saṁgha then allow that the saṁgha confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya. That is the motion.
大德僧聽。此某甲。從和上尼某甲求受具足戒。此某甲。今從眾僧乞受具足戒。某甲尼為和上。某甲已學戒清淨。今僧授某甲具足戒。某甲尼為和上。誰諸長老忍。僧授某甲具足戒。某甲尼為和上者默然。誰不忍者說。此初羯磨。第二第三亦如是說。 Honored ones, let the saṁgha listen. This person so and so asks for the ordination from the upādhyāyinī so and so. This person so and so now asks for the ordination from the saṁgha. The bhikṣuṇī so and so is the upādhyāya. She, the person so and so, has already studied the precepts and she is pure. The saṁgha now confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya. Those venerable ones who accept that the saṁgha confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya, 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.
眾僧已忍。與某甲授具足戒某甲尼為和上竟。僧忍默然故。是事如是持。 The saṁgha has accepted that one confers the ordination on the person so and so, whereby the bhikṣuṇī so and so is the upādhyāya. The saṁgha accepts this and therefore remains silent. In this way, the case is settled.’
族 姓女聽。此是如來無所著等正覺說八波羅夷法。犯者非比丘尼非釋種女。不得作不淨行行婬欲法。若比丘尼。意樂作不淨行行婬欲法。乃至共畜生。此非比丘尼非釋 種女。汝是中盡形壽不得犯。能持不。能者當言能。不得盜乃至草葉。若比丘尼。偷人五錢若過五錢。若自取教人取。若自斷教人斷。若自破教人破若燒若埋若壞 色。彼非比丘尼非釋種女。汝是中盡形壽不得犯。能持不。能者當言能。不得故斷眾生命乃至蟻子。若比丘尼。故自手斷人命。若持刀與人。教死讚死勸死。若與非 藥。若墮人胎[ 示* 厭] 禱呪詛殺。若自作若教人作。彼非比丘尼非釋種女。汝是中盡形壽不得犯。能持不。能者當言能。不得妄語乃至戲笑。若比丘尼。不真實非己有。自稱言我得上人法。 我得禪得解脫。得三昧正受。得須陀洹果斯陀含果阿那含果阿羅漢果。天來龍來鬼神來供養我。此非比丘尼非釋種女。汝是中盡形壽不得作。能持不。能者當言能不 得身相觸乃至共畜生。若比丘尼。有染污心。與染污心男子身相觸。從腋已下膝已上身相觸。若捉若摩若牽若推逆摩順摩若舉若下若捉若捺。非比丘尼非釋種女。汝 是中盡形壽不得犯。能持不。能者當言能。不得犯八事。乃至共畜生。若比丘尼染污心。受染污心男子捉手。捉衣。入屏處。屏處共立。共語。共行。身相近。共 期。犯此八事。彼非比丘尼非釋種女。犯八事故。汝是中盡形壽不得犯。能持不。能者當言能。不得覆藏他罪。乃至突吉羅惡說。若比丘尼。知他比丘尼犯波羅夷 罪。若不自舉不白僧若眾多人。後於異時。此比丘尼。若罷道若滅擯。若遮不共僧事。若入外道。後便作是說。我先知有如是如是事。彼非比丘尼非釋種女。覆重罪 故。汝是中盡形壽不得作。能持不。能者當言能。不得隨順被舉比丘語。乃至守園人及沙彌。若比丘尼。知比丘為僧所舉。如法如律如佛所教。不隨順不懺悔。僧未 與作共住。而隨順。是比丘尼諫彼比丘尼言。汝妹知不。今僧舉此比丘如法如律如佛所教不隨順不懺悔。僧未與作共住。汝莫隨順。是比丘尼諫彼比丘尼時堅持不 捨。是比丘尼當三諫。捨此事故。乃至三諫捨者善。不捨者彼非比丘尼非釋種女。由隨舉故。汝是中盡形壽不得犯。能持不。能者當言能。
‘Daughter of a noble family, listen. These are the eight pārājayika rules that the Tathāgatha, the Arhat, the One who is fully enlightened, has set forth. If you violate them, you are not a bhikṣuṇī and not a Śākya-daughter. You may not have impure conduct and indulge in sexual intercourse. If a bhikṣuṇī feels happy, has impure conduct, and indulges in sexual intercourse, also with an animal, she is not a bhikṣuṇī and not a Śakya-daughter. You may not violate it during your entire corporeal existence. Can you bear it?’ If she can, she should answer: ‘I can.” ‘You may not steal, not even straw or leaves. If a bhikṣuṇī steals five coins from someone, or more than five coins, if she personally takes it or tells someone else to take it, if she personally breaks it off or tells someone else to breat it off, if she personally breaks it, or tells someone else to break it, if she burns it, or buries it, or destroys it, she is not a bhikṣuṇī and not a Śākya-daughter. You may not violate it during your entire coporeal existence. Can you bear it?’ If she can, she should say: ‘I can.’ ‘You may not, on purpose, deprive someone of life, not even an ant. If a bhikṣuṇī, on purpose and with her own hands, deprives someone of life, if she takes a knife and gives it to someone, if she says to die, praises death, or incites to death, if she gives wrong medicines, if she causes someone to have a miscarriage, if she says prayers, if she makes a curse and kills, if she personally does it, or tells someone else to do it, she is not a bhikṣuṇī and not a Śākya-daughter. You may not violate it during your entire corporeal existence. Can you bear it?’ If she can, she should say: ‘I can.’ ‘You may not lie, not even for fun. If a bhikṣuṇī does not tell the truth, and if it is not something of herself, but if she praises herself and says: ‘I have obtained superhuman faculties. I have obtained meditation. I have obtained deliverance. I have obtained samādhi. I have obtained the fruit of the srotaāpatti-ship, the fruit of the sakṛdāgāmin-ship, the fruit of the anāgāmin-ship, or the fruit of the arhat-ship. The gods, the dragons, and the beings come to honor me,’ she is not a bhikṣuṇī and not a Śākya-daughter. You may not violate it during your entire corpoeral existence. Can you bear it?’ If she can, she should say: ‘I can.’ ‘You may not have physical contact, not even with an animal. If a bhikṣuṇī has defiled thoughts and has physical contact below the armpit and above the knee, if he firmly rubs her, or if he pulls her or pushes her down, she is not a bhikṣuṇī and not a Śakya-daughter. You may not violate it during your entire corporeal existence. Can you bear it?’ If she can, she should say: ‘I can.’ ‘You may not commit the eight things, not even with an animal. If a bhikṣuṇī has defiled thoughts and if she consents that a man with defiled thoughts holds her hand, that he holds her robes, that they go to a secluded place, that they stand together in a secluded place, that they speak together, that they walk together, that they lean against one another with their bodies, or that they make appointments, if she commits these eight things, she is not a bhikṣuṇī and not a Śākya-daughter because she commits the eight things. You may not violate it during your entire corporeal existence. Can you bear it?’ If she can, she should say: ‘I can.’ ‘You may not conceal someone else’s offense, not even a duṣkṛta or bad speech. If a bhikṣuṇī know that another bhikṣuṇī commits a pārājayika offense, if she does not charge herself, if she does not say it to the saṁgha, or to several persons, and if then, at another time, that bhikṣuṇī abandons the path, or is definitively excluded, or is barred and does not participate in the things of the saṁgha, or joins the non-Buddhists, and if, afterwards, she says the following: ‘I already knew that she had such and such behavior,’ she is not a bhikṣuṇī and not a Śākya-daughter, because of the concealment of a grave offense. You may not violate it during your entire corporeal existence. Can you bear it?’ If she can, she should say: ‘I can.’ ‘You may not follow a suspended bhikṣu nor speak to him, not even to an attendant and a śrāmaṇera. If a bhikṣuṇī knows that a bhikṣu has been suspended by the saṁgha, in accordance with the rules, in accordance with the precepts, and in accordance with the Buddha’s instruction, that he is not obedient, that he does not express regret, and that the saṁgha has not yet carried out the ‘community life’ for him, and if she still follows him and the bhikṣuṇīs admonish that bhikṣuṇī, she sticks to the case and does not give up, the bhikṣuṇīs have to admonish her three times so that she gives up this case. If she gives it up at the third admonishment, it is good. If she does not give it up, she is not a bhikṣuṇī and not a Śakya-daughter, because of the following of a suspended one. You may not violate it during your entire corporeal existence. Can you bear it?’ If she can, she should say: ‘I can.’
族姓女聽。如來無所著等正覺說四依法。比丘尼。依此得出家受具足戒成比丘尼。 依糞掃衣得出家受具足戒成比丘尼法。汝是中盡形壽能持不。能者當言能。若得長利檀越施衣割壞衣得受。 依乞食得出家受具足戒成比丘尼法。汝是中盡形壽能持不。能者當言能。若得長利。若僧差食。檀越送食。月八日食。十四十五日食。若月初日食。若眾僧常食。若檀越請食應受。 依樹下坐得出家受具足戒成比丘尼法。汝是中盡形壽能持不。能者當言能。若得長利別房尖頭屋小房石室兩房一戶應受。 依腐爛藥得出家受具足戒成比丘尼法。汝是中盡形壽能持不。能者當言能。若得長利酥油生酥蜜石蜜應受。 ‘Daughter of a noble family, listen. The Tathāgata, the Arhat, the One who is fully enlightened, sets forth four supports. Relying on these, a bhikṣuṇī obtains the going forth and the ordination, and she becomes a bhikṣuṇī. Relying on refuse rags, she obtains the going forth and the ordination, and she obtains the life of a bhikṣuṇī. Can you bear it during your entire vorporeal existence?’ If she can, she should say: ‘I can.’ ‘If she obtains and extra acquisition, robes offered by a dānapati, patchwork robes, she may accept it. ‘Relying on alms food, she obtains the going forth and the ordination, and she obtains the life of a bhikṣuṇī. Can you bear it during your entire corporeal existence?’ If she can she should say: ‘I can.’ ‘If she obtains an extra acquisition, food distributed by the saṁgha, food sent by a dānapati, food on the eight day of the [half-] month, food on the fourteenth or on the fifteenth day of the [half-] month, food on the first day of the [half-] month, the usual food of the saṁgha, or a meal to which one is invited by a dānapati, she should accept it.’‘Relying on the sitting under a tree, she obtains the going forth and the ordination, and she obtains the life of a bhikṣuṇī. Can you bear it during your entire corporeal existence?’ If she can, she should say: ‘I can.’ ‘If she obtains an extra acquisition, a dwelling with a peaked roof with a separate room, a stone dwelling with a small room, or one dwelling with two rooms, she should accept it.’ ‘Relying on medicines made of putrid elements, she obtains the going forth and the ordination, and she obtains the life of a bhikṣuṇī. Can you bear it during your entire corporeal existence?’ If she can, she should say: ‘I can.’ ‘If she obtains and extra acquisition, ghee, oil, fresh butter, honey, or syrup, she should accept it.
汝 已受具足戒白四羯磨如法成就得處所。和上如法阿闍梨如法二部僧如法具足滿。汝當善受教法。應勸化作福治塔供養眾僧。若和上阿闍梨一切如法教授不得違逆。應 學問誦經懃求方便。於佛法中得須陀洹果斯陀含果阿那含果阿羅漢果。汝始發心出家功不唐捐。果報不絕。餘所未知。當問和上阿闍梨。令受戒人在前餘尼在後而 去。 ‘You have received the ordination. The jñapticaturtha karman has been completed in accordance with the rules. You have obtained this position. The upādhyāya is in accordance with the rules. The ācārya is in accordance with the rules. The twofold saṁgha is in accordance with the rules. The ordination is completed. You must receive the instructions well. You must convert [others], do meritorious things, repair pagodas and honor the saṁgha. Each time that the upādhyāya and the ācārya instruct you in accordance with the rules, you may not go against it. You must study and recite the scriptural texts, and diligently look for ways to obtain the fruit of the srotaāpattiship, the fruit of the sakṛdāgāmin-ship, the fruit of the anāgāmin-ship, and the fruit of the arhat-ship in the doctrine of the Buddha. May the devotion that originally incited you to go forth not be neglected and may its effect not be broken off. You should ask the upādhyāya or the ācārya other things that you might not know. Make sure that the one who receives the ordination goes in front and that the other bhikṣuṇīs follow.
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。年十八童女與二歲學戒與六法滿二十。眾僧不聽便與授具足戒。者波逸提。 ‘If a bhikṣuṇī gives to a girl of eighteen two years of study in the precepts and the six rules, and when she is fully twenty years old, confers on her the ordination without the permission of the saṁgha, she [commits] a pācittika.’
比丘尼義如上。僧者如上。 The meaning of a ‘bhikṣuṇī is as above. The saṁgha is as above.
若比丘尼。年滿二十二歲學戒與六法。眾僧不聽。與授具足戒。三羯磨竟和上尼波逸提。白二羯磨三突吉羅。白一羯磨二突吉羅。白已一突吉羅。白未竟突吉羅。未白前集眾眾滿。一切突吉羅。比丘突吉羅。是謂為犯。 If a bhikṣuṇī gives the six rules to someone who is studying the precepts for two years, and, when she is twenty years old, confers on her the ordination without the permission of the saṁgha, she [commits], as an upādhyāyinī, a pācittika at the end of 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, it is a 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。年滿二十二歲學戒眾僧聽受具足戒不犯。不犯者。最初未制戒。癡狂心亂痛惱所纏。 ‘Not to commit’: she does not commit [an offense] if she is fully twenty years old, if she has studied the precepts for two years, and if the saṁgha allows that one confers on her the ordination. ‘Not to commit’ is that, originally, the precepts was not yet laid down; or that one is mad, that the thoughts are confused, or that one is tormented by suffering.