“Monks, they should not be instructed by one who is not agreed upon. Whoever (such) should instruct, there is an offence of wrong-doing. I allow them, monks, to instruct by means of one who is agreed upon. And thus, monks, should she be agreed upon: oneself may be agreed upon by oneself, BD.5.377 or another may be agreed upon by another. And how is oneself to be agreed upon by oneself? The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. So-and-so wishes for ordination through the lady So-and-so. If it seems right to the Order, I could instruct So-and-so.’ Thus may oneself be agreed upon by oneself. And how is another to be agreed upon by another? The Order should be informed by an experienced, competent nun, saying: ‘Ladies, let the Order listen to me. So-and-so wishes for ordination through the lady So-and-so. If it seems right to the Order, So-and-so could instruct So-and-so.’ Thus may another be agreed upon by another.
Kd.20.22.2 They ordained through a messenger who was a monk. They told this matter to the Lord. He said: “Monks, you should not ordain through a messenger who is a monk. Whoever should (so) ordain there is an offence of wrong-doing.” They ordained through a messenger who was a probationer … a novice … a woman novice … through a messenger who was an ignorant, inexperienced (woman). “Monks, you should not ordain through a messenger who is an ignorant, inexperienced (woman). Whoever should (so) ordain there is an offence of wrong-doing. I allow you, monks, to ordain through a messenger who is an experienced, competent nun.
The Third Portion for Repeating.
Told is the Tenth Section: that on Nuns.
Covered with dust she made it known to Ānanda in the porch.
Complying with these eight rules for exhortation during her life.
May, looking forward, build a dyke; again it is the stability of what is true dhamma.
Beginning with those defective in sexual characteristics and going as far as hermaphrodites.
Consumption, epilepsy, are you a human woman? and a free woman?
Leave, reproved, made to remember: objected to by the great Sage.
The Great Gotamid asked and also judiciously did Ānanda.
Same list occurs at Vin.3.129 in definition of “he abuses”. Cf. the examination of male candidates for ordination at Kd.1.76.
Cf. Kd.1.76–Kd.1.77 as far as to end of 17 below.
pavattinī. See Nuns’ Bi-Pc.69, and BD.3.377 where pavattinī is defined as upajjhā, woman preceptor.
Cf. Vin.1.93f. for the questions put to monks on their ordination.
saṃkacchikā, cf. Vin.4.345. This and the bathing cloak make up the “five robes” for nuns, mentioned, e.g. at Vin.4.282 (Nuns’ Bi-Pc.24, Bi-Pc.25).
udakasāṭikā. One of the boons which Visākhā asked for at Vin.1.293 was that of bestowing bathing cloths on the Order of nuns; allowed at Vin.1.294. Their proper measurements are laid down at Vin.4.279.
Four resources for monks, see Kd.1.77. But the third, forest-dwelling, is forbidden to nuns at Kd.20.23.
At Kd.1.78 there are four akaranīyaṇī for monks which correspond to their four Pārājikas. The nuns, however, have eight Pārājikas (see BD.3, Introduction, p.xxxff.) and there is no doubt that reference is here being made to these.
Vin-a.1294 says “making one get up, making another sit down, they let the right time for eating go by.” The right time for this is before midday, see Vin.4.86. Vin.4.166 (the wrong time).
paṭibāhati, as at Kd.16.6.4, Kd.16.7.
See Nuns’ Bi-Pc.57, and BD.3.354 for further references.
I.e. for inviting in the Order of monks, as the context shows.
It would be preferable to read anuvādaṃ paṭṭhapenti instead of anuvādam ṭhapenti; cf. Kd.11.5.
Cf. Kd.5.9.4–Kd.5.10.3, and also Nuns’ Bi-Pc.85.
pāṭaṅkiṃ. Vin-a.1295 says paṭapoṭalikaṃ, variant reading patapoṭṭalikaṃ, cf. Vin-a.1085.
Her verses at Thig.25, Thig.26. Cf. aḍḍhakāsika at Kd.8.2.
Oldenberg has hi, Thig-a.31 pi.
It was probably usual for a nun to be ordained through an Order of not less than ten persons, as it was for monks, Kd.1.31.2; Kd.9.4.1. Vin-a.1295 says “ordination through a messenger existed on account of any one of the ten dangers.” Here, danger from human beings.
As to the stumbling-blocks. Cf. use of visuddhā at Kd.20.17.2.
uddosita. See BD.3.177, n.2; also BD.2.16, n.2. Vin-a.1295 here again explains by bhaṇḍasālā, a hall for goods.
na sammati, as at Kd.15.13.3. Vin-a.1295 explains by nappahoti, did not suffice.
upassaya; here Vin-a.1295 says ghara, a house.
puggalikaṃ kātuṃ, or, even for individuals. Buddhaghosa has no note. Cf. the word at Kd.20.15.1.
At Nuns’ Bi-Pc.61 it is an offence to ordain a pregnant woman, but it is not an offence for the one who ordains her if she thinks that she is not pregnant.
Vin-a.1295 says until he is able to eat and wash himself properly.
Cf. Nuns’ Bi-Ss.3, Nuns’ Bi-Pc.14.
Cf. BD.3.190, BD.3.267, BD.3.323, BD.3.357, BD.3.360.
Vin-a.1295 says excepting only a sleeping place in the same house, sahāgāraseyyamattaṃ. But, it adds, the mother is able to lie down and having put the child on her breast to wash it, make it drink, feed it and adorn it.
Cf. the 5th and 8th important rules at Kd.20.1.4. Also on mānatta see Kd.12.6.1.
On this state of dissatisfaction see Vin.3.24–Vin.3.28.
vibbhami. This, and disavowing the training, occur at e.g. Kd.2.22.3.
vibbhantā. Vin-a.1295 says if, leaving the Order at her own pleasure and approval, having clothed herself in white clothes, she is thus not a nun, but this is not through disavowing the training.
titthāyatanaṃ saṃkami, as at Vin.1.69, where there is a similar rule for monks.
See Nuns’ Bi-Pj.8 It would seem as if these things were permissible if neither party were filled with desire.
pallaṅkena nisīdanti. Vin-a.1296 says pallaṅkaṃ ābhujjitva nisīdanti. So probably pallaṅka does not mean “divan” here as it does at Vin.4.299, see BD.3.271, n.3.
paṇhisamphassa. Not at all clear whose heels were touching, but probably the nuns’ next on either side. Pallaṅkena may have double meaning of sitting down cross-legged and sitting down “divan-wise,” i.e. sitting down cross-legged and in a row. It was probably disturbing to meditation if heels touched, hence the prohibition.
The idea is that there should be no privacy. Cf. Kd.18.9, Kd.18.10.
kukkusaṃ mattikaṃ. Vin-a.1296 explains by saying, kuṇḍakañ c’eva mattikañ ca, the red powder of rice husks as well as clay. Both these were allowed to monks for building operations. Kd.16.3.1.
mahilātitthe. On nuns bathing see also Vin.1.293, Vin.4.259. Vin.4.278.
Siamese edition reads rajokiṇṇā, as suggested at Vin.2.328; Sinhalese edition rajokiṇṇena.
Oldenberg’s text and Sinhalese read ovāden’ aṭṭha te dhammā; Siamese edition ovaṭo ca aṭṭha dhammā (with variant reading as text).
Sinhalese and Siamese editions read mañjeṭṭhikā (Sinhalese reading -ka) for Oldenberg’s mañcaṭṭhika-.
Oldenberg: pā eva, probably for paṭigacc’ eva of Kd.20.1.6. But Sinhalese edition reads āliṃ bandheyy’ upamāhi, and Siamese pāḷiṃ bandheyy’ upamāhī, with variant readings as in Oldenberg.
Sinhalese, pādaṃ; Oldenberg: pari; Siamese padaṃ as suggested at Vin.2.328.
Oldenberg: lañchenti; Sinhalese: laṃchanti; Siamese: lañcenti.
pala here, instead of phaṇa of Kd.20.10.5. Sinhalese and Siamese read phala.
Oldenberg: paṭāni ca. Vin.2.329 suggests patati ca, “and it fell down,” evidently to replace nipphaṭati of Kd.20.16.2. But I prefer to take it as a substitute for āṇicolaka (on which see note, BD.5.374 above). For paṭa is also a word for “cloth”; thus the compound paṭāni supports my view that āṇi and colaka are words for two separate items.
vakakammannā should probably read vaṇa (paṭi) kammanāṃ as at Kd.20.27.1, Sinhalese and Siamese editions.
accuta ṭhāna, the place not deceased from, not passed away from, not fallen from.