I’m looking to find an English translation of the Pāli bhikhunīordination procedure, wherever it may exist. A bonus would be to find both the bhikkhu-only and the dual ordination procedures. Specifically, I’m wondering if I can find it laid out like in the bhikkhu khandakas.
With the development of the conversation, it’s more accurately stated that I’m looking to find an explanation of the “stumbling blocks” (
Ajahn Brahmali’s I.B. Horner’s translation of antarāyike dhamme) for bhikkhunīs.
For instance, in the Mahākhandaka we see the stumbling blocks listed:
“I allow you, monks, when one is being ordained to ask him about things which are stumbling-blocks for him. And thus, monks, should he be asked: Have you diseases like this: leprosy, boils, eczema, consumption, epilepsy? Are you a human being? Are you a man? Are you a freeman? Are you without debts? Are you not in the royal service? Have you your parents’ consent? Are you full twenty years of age? Are you complete as to bowl and robes? What is your name? What is the name of your preceptor?”
But we also see prior to this list, an explanation of which are or are not disqualifying factors. For example, the one on the five diseases:
“Monks, one afflicted with (any one of) the five diseases should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”
Do we find the same laid out for the bhikkhunis written down anywhere?
This line of thought arose because of Ven. @Vimala’s excellent essay on ordination for trans, intersex, and non-genderconforming people, and I’d like to know what the written texts say about what is and isn’t required for an ordination to be completely valid.
By valid here, I mean that an ordinee is considered accepted. In contrast to, say, an animal that, even if going through the procedure, would not count as ordained.