Lzh Dg Bu Vb Pc 65Ordaining Under Twenty

– FOUR-PART VINAYA

– PĀCITTIYA

65. CONFERRING FULL ORDINATION UPON ONE WHO HAS NOT YET REACHED TWENTY YEARS OF AGE

A. ORIGIN

At one time, the Blessed One was dwelling at the Bamboo Grove, the Kalandaka Park, in the city of Rājagṛha.

At that time, in the city of Rājagṛha there were seventeen young boys who had previously been close friends with one another. The oldest was seventeen years of age, and the youngest was twelve. The wealthiest family possessed eighty hundred thousand in wealth; the poorest possessed eighty thousand.

Among them was a young boy named Upāli. His parents had only this one child, and therefore they loved him dearly and never wished him to be absent from their sight. His parents thought: "What skill should we have this child learn, so that after we have passed away he will have a secure livelihood, free from want and free from toil?" Then they thought: "We should first have him learn to write.

After we have passed away, he will have a secure livelihood, free from want and free from toil." His parents thought again: "But having him learn to write will also cause his body and strength to grow weary. What skill should we have him learn, so that after we have passed away he will have a secure livelihood, free from want and free from toil?" They thought further: "Now, we should have our child learn the art of arithmetic.

After we have passed away, he will have a secure livelihood, free from want and free from toil." Then his parents thought again: "But having him learn arithmetic will also cause his body and strength to grow weary. What skill should we have him learn, so that after we have passed away he will have a secure livelihood, free from want and free from toil? We should have our child learn the art of painting images.

After we have passed away, he will have a secure livelihood, free from want and free from toil." After that, they thought again: "But now if we have him learn painting, we fear it will bring weariness to his eyes. What skill should we have him learn, so that after we have passed away he will have a secure livelihood, free from want, and without weariness to his eyes?" They thought further: "The śramaṇas, the disciples of the Śākyan, are skilled at sustaining themselves, dwelling in ease and comfort, free from all suffering and affliction.

We ought to have our child go forth and cultivate the path in the Dharma of the śramaṇas, the disciples of the Śākyan. After we have passed away, he will have a secure livelihood, free from want, and his body will not be worn by hardship."

After some time had passed, the group of seventeen young boys said to the young boy Upāli:

"Can you come with us and go forth to cultivate the path?"

The young boy Upāli replied:

"What need have I to go forth? You all should go forth on your own."

A second friend, and a third friend, among the seventeen young boys, said to the young boy Upāli:

"Let us all go forth together to cultivate the path. Why? Just as we now play and enjoy ourselves together, so at that time we shall also play and enjoy ourselves together as we do now."

At that time, the young boy Upāli said to the other young boys:

"Wait for me a moment. I must first inform my parents."

The young boy Upāli then went to his parents and said:

"I now wish to go forth and cultivate the path. Please, father and mother, grant me permission."

Upāli's parents replied:

"You are the only child we have. We love you dearly. Even in death we would not wish to be parted from you — how could we bear to be separated while you still live?"

The young boy Upāli made this request to his parents three times in this manner:

"Please, father and mother, grant me permission to go forth."

Upāli's parents also replied three times in the same manner, saying:

"You are the only child we have. We love you dearly. Even in death we would not wish to be parted from you — how could we bear to be separated while you still live?"

At that time, upon hearing Upāli's earnest threefold request to go forth, both his parents thought: "In the past we also had this very intention: 'What skill should we have our child learn, so that after we have passed away he will have a secure livelihood, free from want, and his body will not be worn by hardship?' We had intended to have him learn writing, and further on to learn painting, so that after we have passed away he would have a secure livelihood, free from want, and his body would not be worn by toil.

Yet we were still concerned about weariness to his eyes and body. We had thought that only the śramaṇas, the disciples of the Śākyan, are truly skilled at sustaining themselves, free from all suffering and affliction. If we let our child go forth among them, he will certainly have a secure livelihood, free from all suffering and affliction."

At that time, the parents said to their child:

"The time has come. Your father and mother give you permission to go forth."

At that time, the young boy Upāli returned to the seventeen young boys and said:

"My parents have given me permission to go forth. If you all wish, the time has now come."

The young boys then went to the monastery and addressed the bhikkhus:

"Venerable Elders, we wish to go forth and study the path. We humbly request that the Venerable Ones please receive us and allow us to cultivate the path."

The bhikkhus then received them, had them go forth, and conferred upon them the full ordination.

At that time, these young boys, having previously been accustomed to living in comfort, were unable to endure eating only one meal a day. In the middle of the night, being hungry, they cried out loudly:

"Give us food! Give us food!"

The bhikkhus said:

"Children, wait until dawn. If the Sangha has food, we will eat together. If not, we will go on alms-round together. Why is this? Here, from the very beginning, there has been no place for cooking."

At that time, the Blessed One was sitting in meditation in a secluded spot during the night and heard the sound of children crying. Though he already knew, he nonetheless asked the Venerable Ānanda:

"Where are these children that there is the sound of crying in the middle of the night?"

At that time, the Venerable Ānanda presented the full account of these circumstances to the Blessed One. The Blessed One said to the Venerable Ānanda:

"One should not confer full ordination upon a person who has not yet reached twenty years of age. Why is this? A person who has not yet reached twenty years of age cannot endure heat and cold, hunger and thirst, wind and rain, gadflies and mosquitoes, venomous creatures, and harsh and abusive words. If the body is afflicted with various forms of suffering, one is unable to bear it. Furthermore, one cannot uphold the precepts; one cannot endure eating but a single meal. Ānanda, you should know that only when one is fully twenty years of age can one endure such things as these."

When the night had passed, the Blessed One assembled the Sangha of bhikkhus and, on account of this circumstance, addressed the bhikkhus:

"From this day forward, I shall establish a rule for the bhikkhus, comprising ten bases of meaning, up to and including the clause that the True Dharma may long endure."

Wishing to recite the rule, one should recite it thus:

Whatever bhikkhu, when a person is fully twenty years of age, may confer full ordination; if a person has not yet reached twenty years of age and full ordination is conferred upon him, that person does not obtain the precepts, and that bhikkhu is to be reproached as a foolish one — a pācittiya offense.

The Blessed One had established the rule for the bhikkhus in this manner. There was a bhikkhu who did not know whether that person was or was not yet twenty years of age. He came to know afterward that the person was not yet twenty, and so either performed the pācittiya confession, or had doubts. The Buddha declared: "Not knowing, there is no offense."

From this day forward, the rule shall be established thus:

Whatever bhikkhu, when a person is fully twenty years of age, may confer full ordination; if he knowingly confers full ordination upon a person who has not yet reached twenty years of age, that person does not obtain the precepts, and that bhikkhu is to be reproached as a foolish one — a pācittiya offense.

B. CHARACTERISTICS OF THE OFFENSE

Bhikkhu: the meaning is as above.

The person being ordained has not yet reached twenty years of age. The preceptor knows he is not yet twenty. The Sangha and the person being ordained also know he is not yet twenty. When, before the assembly, the question is asked: "Have you reached twenty years of age?" — the person not yet ordained may answer: either that he is twenty, or that he is not yet twenty, or that he is uncertain, or that he does not clearly know the number of years, or he may remain silent. Or the Sangha may not ask. The preceptor commits a pācittiya offense. The Sangha commits a duṣkṛta offense.

The person being ordained has not yet reached twenty years of age. The preceptor knows his age is not yet twenty. The Sangha and the person being ordained say his age is twenty. When, before the assembly, the question is asked: "Have you reached twenty years of age?" — the person not yet ordained may answer: either that he is twenty, or that he is not yet twenty, or that he is uncertain, or that he does not know, or he may remain silent. Or the Sangha may not ask. The preceptor commits a pācittiya offense. The Sangha does not commit an offense.

The person being ordained has not yet reached twenty years of age. The preceptor knows his age is not yet twenty. The Sangha and the person being ordained are uncertain. When, before the assembly, the question is asked: "Have you reached twenty years of age?" — the person not yet ordained may answer: either that he is twenty, or that he is not yet twenty, or that he is uncertain, or that he does not know, or he may remain silent. Or the Sangha may not ask. The preceptor commits a pācittiya offense. The Sangha commits a duṣkṛta offense.

The candidate being ordained is under twenty years of age. The preceptor also knows that the age is under twenty. The Sangha and the candidate do not know. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor commits a pācittiya. The Sangha does not commit an offense.

The candidate being ordained is under twenty years of age. The preceptor declares the age to be twenty. The Sangha and the candidate know that the age is under twenty. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor does not commit an offense. The Sangha commits a dukkaṭa.

The candidate being ordained is under twenty years of age. The preceptor declares the age to be twenty. The Sangha and the candidate declare the age to be twenty. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor does not commit an offense. The Sangha also does not commit an offense.

The candidate being ordained is under twenty years of age. The preceptor declares the age to be twenty. The Sangha and the candidate are in doubt. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor does not commit an offense. The Sangha commits a dukkaṭa.

The candidate being ordained is under twenty years of age. The preceptor declares the age to be twenty. The Sangha and the candidate do not know. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor does not commit an offense. The Sangha also does not commit an offense.

The candidate who has not yet received ordination is under twenty years of age. The preceptor is in doubt. The Sangha and the candidate know that the age is under twenty. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor commits a pācittiya. The Sangha commits a dukkaṭa.

The candidate being ordained is under twenty years of age. The preceptor is in doubt. The Sangha and the candidate declare the age to be twenty. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor commits a pācittiya. The Sangha does not commit an offense.

The candidate being ordained is under twenty years of age. The preceptor is in doubt. The Sangha and the candidate are also in doubt. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor commits a pācittiya. The Sangha commits a dukkaṭa.

The candidate being ordained is under twenty years of age. The preceptor is in doubt. The Sangha and the candidate do not know. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor commits a pācittiya. The Sangha does not commit an offense.

The candidate being ordained is under twenty years of age. The preceptor does not know. The Sangha and the candidate know that the age is under twenty. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor does not commit an offense. The Sangha commits a dukkaṭa.

The candidate being ordained is under twenty years of age. The preceptor does not know. The Sangha and the candidate declare the age to be twenty. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor and the Sangha do not commit an offense.

The candidate being ordained is under twenty years of age. The preceptor does not know. The Sangha and the candidate are in doubt. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor does not commit an offense. The Sangha commits a dukkaṭa.

The candidate being ordained is under twenty years of age. The preceptor does not know. The Sangha and the candidate also do not know. When questioned before the assembly: "Have you reached the age of twenty?" the candidate who has not yet received ordination replies: either that the age is sufficient, or that it is not sufficient, or with doubt, or with uncertainty, or with silence. Or the Sangha does not ask. The preceptor and the Sangha do not commit an offense.

If a bhikkhu knows that a person is under twenty years of age yet confers the full ordination upon them: upon completion of the three kammavācās, the preceptor commits a pācittiya. Upon completion of the motion and two kammavācās, the preceptor commits three dukkaṭas. Upon completion of the motion and one kammavācā, the preceptor commits two dukkaṭas. Upon completion of the motion, the preceptor commits one dukkaṭa. Before the motion is completed, the preceptor commits a dukkaṭa. If the motion has not yet been made but preparatory measures are undertaken—such as shaving the head, or intending to convene the assembly—the preceptor and all others commit a dukkaṭa. Or when the Sangha assembles, the preceptor commits a dukkaṭa.

For a bhikkhunī: a pācittiya. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī: a dukkaṭa. This is called committing an offense.

Non-offense: not knowing beforehand; trusting the statement of the candidate; or when a witness near at hand attests to the age; or trusting the words of the parents; or entertaining doubt only after the ordination has already taken place. The Buddha teaches:

"It is permitted to count the months in the womb, to count intercalary months, or to count all the fortnightly Uposatha recitation days as years of age—in such cases there is no offense."

Those who do not commit an offense: one who commits the act for the first time before the rule has been established; one who is insane, mentally deranged, or afflicted and overwhelmed by pain.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, fascicles 1–2)

Buddhist Publication Committee, 2002