Lzh Mg Bu Vb Pc 71Ordaining Under Twenty

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

– EXPLAINING THE EIGHTH SECTION OF THE 92 SINGLE EXPIATION RULES.

71. RULE: ORDAINING ONE WHO HAS NOT YET REACHED THE REQUIRED AGE.

When the Buddha was dwelling in the city of Sāvatthī, as described in full above. At that time, Visākhā Migāramātā invited the monks of the Jetavana monastery in turn to come to her home for regular meals. She bowed her head in veneration at the feet of the monks, and going in turn to where the group of sixteen monks was staying, she saw that they were still young, with soft and tender bodies, yet had been able to leave home and go forth. Women are naturally inclined toward compassion, so upon seeing them she thought of them as her own children; furthermore, moved by reverence for the Dharma, she asked: "When there is no offering at the Jetavana community, venerable sirs, where do you eat?"

They replied: "When the time comes, we put on our robes, take our bowls, and go from house to house begging for food."

She then said: "Venerable sirs, whenever there is no offering, please come to my home for your meal. From now on, any day there is no donor, I will provide the offering."

The young monks, hearing this, accepted her invitation, and on days when there was no offering they went to her home to eat. Migāramātā regularly invited the Buddha and also invited Ānanda, so the Venerable Ānanda came to her house every day. One day he happened to see the group of sixteen monks eating there. Those young monks, with an undisciplined attitude, said to Migāramātā: "Mother, this food is too much!" She replied: "Children, take less then."

They said: "It is too little."

She said: "Then take more." They complained that it was cold, hot, hard, soft, sweet, sour, salty, or bland, expressing dissatisfaction in every possible way.

Migāramātā, having faith and great compassion, replied: "Whatever you ask for, I will provide it."

Ānanda, seeing this, thought: "If this were a household without faith, they would surely give rise to an ill mind."

He then went and reported the matter to the Buddha, saying: "How good it would be, Blessed One, if from now on children were not permitted to receive full ordination."

The Buddha immediately instructed: "From now on, one who has not yet reached twenty years of age shall not be permitted to receive full ordination."

Furthermore, when the Buddha was dwelling in the city of Sāvatthī, as described in full above. At that time, a certain foolish father and son, having faith, left home to take up the religious life. The son became a novice and was responsible for providing various requisites for five hundred monks.

The monks requested toothwood sticks, leaves, and other things; because there were so many people, he could not supply everything adequately. At that time the foolish monk-father thought: "I have only one son, yet he must supply five hundred monks. Their demands are so many that there is no way to meet them all; if things continue like this, before long he will surely fall ill.

The Blessed One has laid down the rule that one who has not yet reached twenty years of age may not receive full ordination. Even knowing this is not permissible, I shall give him ordination so that he may be relieved of this hardship." He then invited the monks into the ordination hall and conferred full ordination upon the boy. After receiving full ordination, the monks still commanded him as before: "Novice, bring me a toothwood stick, bring me some leaves."

He then said: "I have already received full ordination — why do you still call me a novice?"

The monks asked: "Who ordained you?"

He replied: "My father, of course."

The monks then brought the matter before the Buddha. The Buddha instructed that the foolish monk be summoned. When he arrived, the Buddha questioned him in full about what had occurred:

—Is it true that this happened?

—It is true, Blessed One.

—That is a bad thing. You foolish one, why did you, knowing that the person had not yet reached twenty years of age, give him full ordination?

Thereupon the Buddha commanded all the monks dwelling in Sāvatthī to assemble, and for ten reasons laid down this rule for the monks — even those who have already heard it must hear it again:

—If a monk, knowing that a person has not yet reached twenty years of age, gives him full ordination, he commits a Pācittiya offence. The monks should censure that monk. And the person who received ordination shall not be regarded as having validly received full ordination.

Explanation

(Some of the terms above have already been explained.)

Not yet complete: Not yet having completed twenty rains retreats, being under twenty years of age — this is called "not yet twenty." Having fewer than twenty rains retreats but being twenty years of age is still called "not yet twenty." Having fewer than twenty rains retreats but being over twenty years of age is also called "not yet twenty." Being born in winter and receiving ordination in winter without having completed a rains retreat — this is called "not yet complete." Being born in spring and receiving ordination in spring without having completed a rains retreat — this is called "not yet complete." Being born at the time of the early rains retreat and receiving ordination at the early rains retreat without having completed the early rains retreat — this is called "not yet

complete." Being born at the time of the late rains retreat and receiving ordination at the late rains retreat without having completed the late rains retreat — this is called "not yet complete."

When a person (having already received ordination) is under twenty years of age, and half the Saṅgha says he is under twenty while the other half says he has reached twenty, then the half who said he was under twenty commit a Pācittiya offence, while the half who said he had reached twenty are without offence. That person is regarded as having validly received full ordination.

When a person is under twenty years of age, and everyone says his age is not yet sufficient, yet full ordination is given to him, then all commit a Pācittiya offence. That person is not regarded as having validly received full ordination.

When a person is under twenty years of age, and everyone says his age is already sufficient and full ordination is given to him, then all are without offence. That person is regarded as having validly received full ordination.

Having completed twenty rains retreats but being under twenty years of age — this is regarded as having reached twenty years of age. Having completed twenty rains retreats and being twenty years of age — this is regarded as having reached twenty years of age. Having completed twenty rains retreats and being over twenty years of age — this is regarded as having reached twenty years of age.

Being born in winter, having completed the rains retreat, and then receiving full ordination — this is regarded as having reached twenty years of age. Being born in spring, having completed the rains retreat, and then receiving full ordination — this is regarded as having reached twenty years of age. Being born at the time of the early rains retreat, having completed the early rains retreat, and then receiving full ordination — this is regarded as having reached twenty years of age. Being born at the time of the late rains retreat, having completed the late rains retreat, and then receiving full ordination — this is regarded as having reached twenty years of age.

When a person has completed twenty rains retreats, and half say he has completed them while the other half say he has not, then the half who say he has not commit a Vinaya transgression offence; the half who say he has are without offence. That person is regarded as having validly received full ordination. When a person has completed twenty rains retreats (and full ordination is given), yet everyone says he has not yet completed them, then all commit a Vinaya transgression offence. That person is not regarded as having validly received full ordination. When a person has completed twenty rains retreats and everyone says he has already completed them, then all are without offence. That person is regarded as having received full ordination perfectly.

If a monk, knowing that a person has not yet reached twenty years of age, gives him full ordination, the monks should censure that monk and then require him to confess the Pācittiya offence.

Pācittiya: As stated above.

If a person comes requesting full ordination and the months are sufficient, full ordination should be given; if not yet sufficient, they should be told to wait until the time is complete and only then receive ordination. If the person does not know his age clearly, the parents or relatives of that person should be asked. If they also do not know, a wooden tablet recording the year of birth should be examined.

If there is none, then the physical appearance of the person should be examined. When examining, one should not look directly at the body, for children of wealthy families may have large frames yet still be young in age. One must examine whether the hands and feet of that person already show signs of maturity.

If this has been done and it is still not known, then one should inquire about the weather and climate of that person's country — which years had good harvests, poor harvests, drought, or floods — in order to estimate the age. Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH