Lzh Mg Bu Pn 1Ordination

– THE MAHĀSĀṂGHIKA VINAYA

– THE PROCEDURE FOR RECEIVING THE FULL ORDINATION.

THE OBSTACLES AND IMPEDIMENTS; EXPOSITION OF THE SECOND MISCELLANEOUS RECITATION CHAPTER: THE MATTER OF KARMAVĀCANĀ.

1. Self-Ordination:

When the Blessed One sat beneath the Bodhi tree, the final moment of his mind blazed forth into great enlightenment—self-awakened, wondrously realized—as has been set forth in detail in the Vistara Sūtra. This is called Self-Ordination (svayaṃ upasampadā).

2. "Well Come" Ordination (Ehi-bhikkhu upasampadā):

When the Buddha was at Rājagṛha in the Kalandaka Bamboo Grove, he said to the monks: "The Tathāgata has admitted all manner of persons—monks, nuns, laymen, and laywomen. You too should follow the Tathāgata's example and widely bring people to liberation." When the monks heard the Blessed One's instruction, they traveled to various countries, and whenever they encountered a virtuous man seeking to go forth, they imitated the Tathāgata and called out, "Welcome, monk!" in order to ordain those going forth.

However, their deportment in walking and standing, in looking to the left and right, in wearing the robe and carrying the bowl, was all improper, and so worldly people mocked them, saying: "When the Blessed One ordained monks with 'Welcome,' their deportment in walking and standing, in looking to the left and right, in wearing the robe and carrying the bowl, was entirely proper. When the monks ordain others and also say 'Welcome,' their deportment in walking and standing, in looking to the left and right, in wearing the robe and carrying the bowl, is all improper."

Upon hearing this, the Venerable Śāriputra spread his seat, sat cross-legged in a secluded place, and reflected thus: "Both are equally 'Welcome,' so why is it that when the Blessed One ordains a monk with 'Welcome' everything is proper, yet when monks ordain a monk with 'Welcome' everything is improper? How then can monks be enabled to ordain others so that the full ordination is properly conferred, everything being proper, with one and the same precepts, one purpose, one dwelling, one manner of eating and drinking, one training rule, and one teaching?" Having thus reflected, at the hour of late afternoon Śāriputra arose from meditation, went to where the Buddha was, bowed his head at the Buddha's feet, and sat to one side, then addressed the Buddha:

—Blessed One, just now in a secluded place I reflected thus: "Both are called 'Welcome,' so why is it that when the Blessed One ordains people everything is proper, yet when monks ordain people everything is improper? How then can monks be enabled so that the full ordination is properly and skillfully conferred upon those they admit—everything being proper, with one and the same precepts, one purpose, one dwelling, one manner of eating and drinking, one training rule, and one teaching?" I respectfully request the Blessed One to explain this to me in full.

—The Tathāgata ordained the group of five beginning with Ājñāta-Kauṇḍinya with the "Welcome" and they went forth skillfully, received the full ordination skillfully, sharing one and the same precepts, one purpose, one dwelling, one manner of eating and drinking, one training rule, and one teaching. Next he ordained the thirty men of the Bhadravargīya group; next he ordained Yaśas of Vārāṇasī; next he ordained Uruvilvā Kāśyapa and his group of five hundred; next he ordained Nadī Kāśyapa and his group of three hundred; next he ordained Gayā Kāśyapa and his group of two hundred; next he ordained Upatiṣya and his group of two hundred and fifty; next he ordained you and Mahāmaudgalyāyana, each with a group of two hundred and fifty; next he ordained Mahākāśyapa, Chanda, Kāḷudāyin, and Upāli;

next he ordained five hundred men of the Śākya clan; next he ordained the five hundred of Vatsa-Māgadha; next he ordained five hundred former bandits; next he ordained the son of the elder Svāgata.

These are the monks whom the Tathāgata brought to the going forth, skillfully conferring the full ordination, sharing one and the same precepts, one purpose, one dwelling, one manner of eating and drinking, one training rule, and one teaching. Śāriputra, those whom monks bring to liberation are likewise said to have gone forth skillfully and to have skillfully received the full ordination, up to and including sharing one teaching.

This is called "Well Come" Ordination.

3. Ten-Member Assembly Ordination (Daśa-varga upasampadā):

The Buddha said to Śāriputra: "From this day forward I establish the procedure for conferring the full ordination: ten preceptors harmoniously assembled, one announcement, three recitations of the karmavācanā, with no one raising an objection—this is called skillfully receiving the full ordination. One who wishes to receive the full ordination first enters the midst of the Saṃgha, bares the right shoulder, bows the head at the feet of the Saṃgha, and first requests the Upādhyāya.

Kneeling at the Upādhyāya's feet, the candidate speaks as follows: 'I come to request you to be my Upādhyāya. Please be my Upādhyāya and confer the full ordination upon me.' (This is said three times.) The Upādhyāya should then offer encouragement so that the candidate's mind is gladdened. Thereupon the candidate responds: 'I respectfully bow and accept this.' First the Upādhyāya instructs the candidate to obtain robe and bowl, instructs him to approach the Saṃgha, instructs him to approach the preceptors, and instructs him to find a secluded place.

The Saṃgha then assembles and appoints a person to serve as the Instructor (Śikṣāpaka). The Karmadāna asks: 'Who can take this so-and-so to a secluded place and instruct him?' The Instructor replies: 'I can.' The Karmadāna then says:

—May the venerable Saṃgha please hear. So-and-so, following so-and-so, requests the full ordination. If the time is right for the Saṃgha, the Saṃgha now consents to have so-and-so serve as Upādhyāya for so-and-so, and to have so-and-so instruct the candidate in a secluded place.

Because the Saṃgha has consented, it is silent. I record the matter as being thus.

Thereupon the Instructor should take the candidate to a place neither too near nor too far from the Saṃgha, and give either brief or full instruction. Brief instruction is as follows: "Presently the Saṃgha will question you; whatever is so, say it is so; whatever is not, say it is not." Full instruction is given according to the question-and-answer exchange within the Saṃgha as follows. The Instructor then enters the midst of the Saṃgha and announces: "I have questioned so-and-so; he himself declares that he is pure and free from all obstacles and impediments." The Karmadāna should then say:

—May the venerable Saṃgha please hear. So-and-so, following so-and-so, requests the full ordination. So-and-so has completed the instruction in a secluded place. If the time is right for the Saṃgha, and the Saṃgha consents to have so-and-so serve as Upādhyāya for so-and-so, then so-and-so is permitted to enter the midst of the Saṃgha.

May the venerable Saṃgha please hear. So-and-so serves as Upādhyāya for so-and-so. The Saṃgha now consents to allow so-and-so to enter the midst of the Saṃgha.

Because the Saṃgha has consented, it is silent. I record this matter as being thus.

The one who wishes to receive the full ordination enters the midst of the Saṃgha, bows the head at the feet of the Saṃgha, then kneels before the preceptor with palms joined. The preceptor presents the robe and bowl and instructs the candidate to speak as follows: "This is my bowl; I receive it for use according to need; it is the vessel for seeking alms; I now vow to receive and keep it." (Said three times.) "This is the saṃghāṭī robe, this is the uttarāsaṅga robe, this is the antarvāsa robe—these are my three robes. I vow to receive and keep these three robes and never sleep separated from them." (Said three times.)

The Karmadāna should then say:

—May the venerable Saṃgha please hear. So-and-so, following so-and-so, receives the full ordination. So-and-so has been questioned and instructed in a secluded place. If the time is right for the Saṃgha, and the Saṃgha consents to have so-and-so serve as Upādhyāya for so-and-so, then so-and-so desires to request the full ordination from the Saṃgha.

May the venerable Saṃgha please hear. So-and-so serves as Upādhyāya for so-and-so. So-and-so desires to request the full ordination from the Saṃgha.

Because the Saṃgha consents, it is silent. I record this matter as being thus.

Thereupon the preceptor instructs the candidate to request a hearing (cāritta) as follows:

—May the venerable Saṃgha please hear. I, so-and-so, following Upādhyāya so-and-so, receive the full ordination. Ācārya so-and-so has questioned and instructed me in a secluded place.

I, so-and-so, whose Upādhyāya is so-and-so, now request the full ordination from the Saṃgha. May the Saṃgha grant me the full ordination. I beg your compassion. (Said three times.)

The Karmadāna says to the Saṃgha:

—May the venerable Saṃgha please hear. So-and-so, following so-and-so, receives the full ordination. Ācārya so-and-so has questioned and instructed him in a secluded place. He now requests the full ordination from the Saṃgha. If the time is right for the Saṃgha, the Saṃgha now consents to have so-and-so serve as Upādhyāya for so-and-so. So-and-so desires to be questioned regarding the obstacles and impediments in the midst of the Saṃgha.

May the venerable elders please hear. So-and-so serves as Upādhyāya for so-and-so. So-and-so desires to be questioned regarding the obstacles and impediments in the midst of the Saṃgha.

Because the Saṃgha consents, it is silent. I record this matter as being thus.

The Karmadāna then addresses the candidate:

—"Virtuous man, listen carefully. This is the moment for sincerity; this is the moment for speaking the truth, before the gods, the world, Māra, those of pure conduct—śramaṇas, brāhmaṇas, and people of the world—and asuras. Not to speak the truth is to deceive all of them. It is also to deceive the Śrāvaka disciples of the Tathāgata, the Worthy One, the Perfectly Enlightened One. That is an extremely grave offense. I now question you here in the midst of the Saṃgha: whatever is so, say it is so; whatever is not, say it is not:

—Have your father and mother given their permission?

—Have you requested an Upādhyāya?

—Are your three robes and bowl complete?

—Are you a man?

—Are you already twenty years of age?

—Are you not a non-human being?

—Are you not one who is incapable as a male (a paṇḍaka)?

—What is your name?

—(Answer: my name is such-and-such.)

—What is the name of your Preceptor?

(Answer: his name is such-and-such.)

—Have you not violated the pure conduct of a bhikkhunī?

—Are you not a thief of the Dharma?

—Are you not one who is currently a fugitive?

—Are you not one who has gone forth of your own unauthorized accord?

—Have you not killed your father or mother?

—Have you not killed an arhat?

—Have you not caused a schism in the Saṅgha?

—Have you not, with malicious intent, caused the body of the Buddha to bleed? (Although the Buddha passed into nirvana long ago, this question is asked here in accordance with the ancient text.)

—Have you previously received the Full Ordination?

(If the answer is yes, continue with the following question:)

—Have you not transgressed the four Pārājika precepts?

(If the answer is that one has transgressed them, instruct that person to withdraw, as they may not receive the Full Ordination. If the answer is that one has not transgressed them, then proceed in order to ask about each of the thirteen Saṅghādisesa precepts one by one, to determine whether any have been transgressed. If the answer is that one has transgressed any of them, ask whether, upon completion of the Full Ordination, one is willing to repent of those offenses in accordance with the Dharma. If the answer is yes, then continue with the following questions:)

—Have you previously renounced the precepts?

(Answer: I have renounced them.)

—Are you not a servant?

—Are you not an adopted child?

—Are you not indebted to another?

—Are you not a government official?

—Are you not one who is plotting in political affairs?

—Are you not one who possesses both faculties?

—Are you indeed a man of proper status?

—Do you not suffer from any of the following ailments: scabies, skin lesions, abscesses, cancer, hemorrhoids, diabetes, jaundice, malaria, asthma, emaciation, madness, fever, wind-dropsy, water-dropsy, abdominal swelling—in short, none of these conditions or any other diseases are present in your body?

(Answer: they are not.)

Having finished the questioning, the Karmācārya then speaks:

—May the venerable Saṅgha please listen. So-and-so seeks Full Ordination under So-and-so. So-and-so has already been instructed and questioned in a secluded place. So-and-so has come before the Saṅgha to request Full Ordination. His parents have given their consent, he has requested a Preceptor, and the three robes and the bowl are complete. This man of proper status is twenty years of age, declares himself to be pure, and is free from all obstacles and impediments. If the time is right for the Saṅgha, the Saṅgha now confers Full Ordination upon So-and-so. The Preceptor is So-and-so. (One proclamation, three motions; up to:) If the Saṅgha consents, it shall remain silent; if it does not consent, it shall speak. The Saṅgha consents; I record the matter as thus concluded.

When the Buddha was dwelling in the city of Śrāvastī—as described in full above—at that time there was a bhikkhu who had not yet completed a vassa, who came to the Blessed One dressed in clean, freshly dyed robes of fine appearance, and paid his respects with salutations. Then, on another occasion, this same bhikkhu came to the Blessed One dressed in tattered, filthy robes, and paid his respects with salutations. The Buddha, though he knew the reason, nonetheless asked:

—Bhikkhu, previously you came to me wearing clean, freshly dyed robes of fine appearance; why is it that you now wear such ragged robes?

—Blessed One, these are the same robes as before; they have become worn and torn with the passage of time.

—Could you not have mended them?

—Blessed One, I could mend them, but I have nothing with which to do so.

—Could you not gather worn and discarded robes from the alleyways, bring them back, wash and dye them clean, and then mend them?

—Blessed One, paṃsukūla robes are filthy; I find them deeply repugnant and cannot make use of them.

—Enough, bhikkhu, enough—do not speak in that way. Paṃsukūla robes are of little trouble, easy to obtain, and clean; they are without fault, befitting the robe of a śramaṇa, and upon them one may base the life of one who has gone forth.

Thereupon the Blessed One went to where many bhikkhus were assembled, spread out his sitting mat, sat down, and recounted in full the matter described above. Then the Buddha spoke to the bhikkhus: "The Tathāgata, Worthy One, Perfectly Enlightened One, wishing to benefit the assembly of Śrāvaka disciples, herewith establishes this first support as a formal rule. If a son of good family possesses genuine faith and is able to endure it, let him receive Full Ordination; but one who cannot endure it should not be allowed to receive it."

When the Buddha was dwelling at the Nigrodhārāma of the Śākya clan in Kapilavastu, the Tathāgata, Worthy One, Perfectly Enlightened One, would make a round of inspection of the bhikkhus' quarters once every five days for five reasons. Those five reasons are:

1. To observe whether his Śrāvaka disciples are fond of engaging in conditioned activities;

2. To observe whether they are fond of speaking of useless matters;

3. To observe whether they are given over to drowsiness and sleep;

4. In order to visit bhikkhus who are ill;

5. So that sons of good family who possess faith, upon beholding the composed and dignified deportment of the Tathāgata, may give rise to a mind of joy.

For these five reasons he went to the bhikkhus' quarters, and there he saw a bhikkhu afflicted with paralysis, pallid and emaciated. Though he knew the cause, the Buddha nonetheless asked:

—Bhikkhu, is your strength and vitality in good order?

—Blessed One, I am afflicted with an illness of hunger and thirst; my strength and vitality are insufficient.

—Could you not go on alms-round?

—Blessed One, in this land of Kosala, one can only obtain the leftover food of others, and not food that is untouched; but leftover food is impure and unclean, and I cannot eat it—hence I have become so emaciated.

—Enough, bhikkhu, enough—do not speak in that way. Obtaining leftover food is of little trouble, easy to obtain, lawful, and without fault; it enables the life of one who has gone forth to proceed with ease.

Thereupon the Blessed One went to where many bhikkhus were assembled, spread out his sitting mat, sat down, and recounted in full the matter described above with the bhikkhus. Then the Buddha spoke to the bhikkhus: "From this day forward, the Tathāgata, Worthy One, Perfectly Enlightened One, wishing to benefit the assembly of Śrāvaka disciples, herewith formally establishes this second support as a rule. If a son of good family possesses genuine faith and is able to endure it, let him receive Full Ordination; but one who cannot endure it should not be allowed to receive it."

When the Buddha was dwelling in the city of Śrāvastī—as described in full above—the Tathāgata, Worthy One, Perfectly Enlightened One, would make a round of inspection of the bhikkhus' quarters once every five days, and he saw a bhikkhu sitting at the foot of a tree, saying: "A śramaṇa who has gone forth and cultivates the holy life—sitting at the foot of a tree is a difficult hardship. During the day one is battered by wind and scorched by the sun; at night one is bitten and stung by mosquitoes. I cannot bear it."

The Buddha then spoke to the bhikkhu: "Enough, enough—do not speak in that way. Dwelling at the foot of a tree is of little trouble, comfortable, pure, and without fault; it accords with the rules of a śramaṇa, and the life of one who has gone forth takes it as a refuge."

Thereupon the Blessed One went to where many bhikkhus were assembled, spread out his sitting mat, sat down, and recounted the matter above with the bhikkhus. Then the Buddha said: "From this day forward, the Tathāgata, Worthy One, Perfectly Enlightened One, wishing to benefit the assembly of Śrāvaka disciples, herewith formally establishes this third support as a rule. If a son of good family possesses genuine faith and knows how to endure it, let him receive Full Ordination; but one who cannot endure it should not be allowed to receive it."

When the Buddha was dwelling at the Nigrodhārāma of the Śākya clan in Kapilavastu, the Tathāgata, Worthy One, Perfectly Enlightened One, would make a round of inspection of the bhikkhus' quarters once every five days, and he saw a bhikkhu who was afflicted with paralysis, pallid and emaciated. Though he knew the cause, the Buddha nonetheless asked:

—Bhikkhu, is your strength and vitality in good order?

—Blessed One, I am suffering greatly from illness; my strength and vitality are not in good order.

—Could you not take medicine suited to your illness and eat food suited to your illness?

—Blessed One, I have no money to purchase medicine, and no one makes offerings to me; thus I am burdened with this illness and suffering.

—Could you not take fermented urine as medicine?

—Blessed One, this fermented urine medicine is impure; I cannot drink it.

—Enough, bhikkhu, enough—do not speak in that way. Fermented urine as medicine is of little trouble, easy to obtain, clean, and without fault; it accords with the manner of living of a śramaṇa, and one bases the life of one who has gone forth upon it.

Thereupon the Buddha went to where many bhikkhus were assembled, spread out his sitting mat, sat down, and recounted the matter described above with the bhikkhus. Then the Buddha taught:

—From this day forward, the Tathāgata, Worthy One, Perfectly Enlightened One, wishing to benefit the assembly of Śrāvaka disciples, herewith formally establishes this fourth support as a rule. If a son of good family possesses genuine faith and knows how to endure it, let him receive Full Ordination; but one who cannot endure it should not be allowed to receive it.

When the Buddha was dwelling in the city of Śrāvastī—as described in full above—at that time a young brahmin from the village of Tūḍī came to request of the bhikkhus that he be allowed to go forth and receive Full Ordination, and thereafter to receive the four supports. (At that time the preceptor asked:)

—This rag-robe is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination. Can you endure wearing it for life?

—I cannot endure it.

—Then for what reason did you go forth?

—Because I saw the disciples of the Śākyan recluse wearing beautiful, fine robes, and I desired to wear such robes; that is why I went forth.

—It is not the case that all monks who go forth receive such fine robes as these.

The monks then presented the second support, saying:

—Almsfood is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination. Can you endure and observe this for life?

—I cannot endure it.

—Then for what reason did you go forth?

—Because I saw the disciples of the Śākyan recluse eating fine white fragrant rice, sweet delicious cakes, and I coveted those delicacies; that is why I went forth.

—It is not the case that all monks who go forth receive such delicacies as these.

The monks then presented the third support, saying:

—Sitting at the foot of a tree is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination. Can you endure and observe this way of life for life?

—I cannot endure it.

—Then for what reason did you go forth?

—Because I saw the disciples of the Śākyan recluse sitting in large rooms and splendid multi-storied buildings, and I coveted dwelling in such quarters; that is why I went forth.

—It is not the case that all monks who go forth receive such fine dwelling places as these.

The monks then presented the fourth support, saying:

—Fermented urine as medicine is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination. In this matter, can you endure and observe it for life?

—I cannot endure it.

—Then for what reason did you go forth?

—Because I saw the disciples of the Śākyan recluse drinking milk, oil, honey, rock sugar, and various other medicines, and I coveted drinking such things; that is why I went forth.

—It is not the case that all monks who go forth receive such fine medicines as these.

Thereupon, the monks brought the matter and reported it to the Blessed One. The Buddha then admonished them: "Why did you confer Full Ordination first, and only afterwards present the four supports? From now on, you must not confer Full Ordination first and present the four supports afterwards.

Rather, you must present the four supports first, ascertain whether they can endure them, and only then confer Full Ordination. If they say they cannot endure, Full Ordination should not be given. If Full Ordination is conferred first and the four supports presented afterwards, it is still reckoned as Full Ordination; however, all members of the Saṅgha commit an offense of transgressing the Vinaya.

When presenting the four supports, the kammavācā for requesting permission must first be performed as follows:

—May the venerable Saṅgha listen. So-and-so is seeking Full Ordination under So-and-so. So-and-so has finished questioning and instructing the ordinand in a secluded place, and now comes before the Saṅgha to request Full Ordination. His parents have given their consent; he has requested a Preceptor; his three robes and bowl are complete; this good man has reached the age of twenty; he himself declares he is pure and free from all impediments. If the time is right for the Saṅgha, may the Saṅgha be pleased to accept So-and-so as Preceptor. So-and-so wishes to set forth the four supports in the midst of the Saṅgha.

May the venerable Saṅgha listen. So-and-so is acting as Preceptor for So-and-so, and wishes to speak of the four supports in the midst of the Saṅgha.

Since the Saṅgha consents, it is silent. I record the matter thus.

Then the Preceptor transmits the four supports:

—Good man, listen. The Tathāgata, the Worthy One, the Perfectly Enlightened One, wishing to benefit the assembly of Hearers, has formally established these four supports. Only if a good man possesses genuine faith and can endure them shall Full Ordination be given; if he cannot endure them, it shall not be given. This rag-robe is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination and becomes a monk. Can you endure and uphold the rag-robe for life?

Answer: I can.

Moreover, if you receive such robes as kambala, silk, linen, kośeya, śaṇa, hemp, or kaumudī cloth, you may accept and use them.

—Almsfood is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination and becomes a monk. Can you endure living by almsfood for life?

Answer: I can.

Moreover, on the eighth, fourteenth, and fifteenth days of the month, on the occasion of the recitation of the Pātimokkha, on the occasion of lot-drawing, and on occasions when donors extend invitations, if you receive meals, you may accept and partake of them.

—Sitting at the foot of a tree is of little trouble, easily pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination and becomes a monk. Can you endure and practice sitting at the foot of a tree for life?

Answer: I can.

Nevertheless, when large houses, multi-storied buildings, houses with large gates, or cave dwellings are made available, you may use them.

—Fermented urine as medicine is of little trouble, easily obtained, pure, free from faults, and befitting the life of a recluse. Taking it as one's resort, one goes forth and receives Full Ordination and becomes a monk. Can you endure drinking fermented urine as medicine for life?

Answer: I can.

Moreover, if you receive fresh milk, sour milk, oil, honey, rock sugar, or fat, you may accept and partake of them.

In sum, you must learn and comply with these four Noble Lineages (the four supports).

Thereupon, the kammakāraka monk says:

—May the venerable Saṅgha listen. So-and-so is seeking Full Ordination under So-and-so. So-and-so has finished questioning and instructing the ordinand in a secluded place. Now So-and-so requests Full Ordination from the Saṅgha. His parents have given their consent; he has requested a Preceptor; his three robes and bowl are complete. This good man has reached the age of twenty; he himself declares he is pure and free from all impediments; he has accepted the four supports. If the time is right for the Saṅgha, the Saṅgha now grants Full Ordination to So-and-so, with So-and-so as Preceptor. This is the motion.

—May the venerable Saṅgha listen. So-and-so is seeking Full Ordination under So-and-so. So-and-so has finished questioning and instructing the ordinand in a secluded place.

Now So-and-so requests Full Ordination from the Saṅgha. His parents have given their consent; he has requested a Preceptor; his three robes and bowl are complete. This good man has reached the age of twenty; he himself declares he is pure and free from all impediments; he has accepted the four supports.

The Saṅgha now grants Full Ordination to So-and-so, with So-and-so as Preceptor. Those venerable ones who consent to the Saṅgha's granting Full Ordination to So-and-so with So-and-so as Preceptor, let them be silent. Those who do not consent, let them speak.

This is the first kammavācā. Has it been accomplished? (The second and third times are spoken in the same manner.)

The Saṅgha has consented to granting Full Ordination to So-and-so, with So-and-so as Preceptor. Since the Saṅgha consents, it is silent. I record the matter thus.

(Then, turning to address the newly ordained monk:)

—"Good man, you have received Full Ordination—a proper Full Ordination by one motion and three announcements, free from all impediments, with the Saṅgha in harmony and not in disharmony, from a quorum of ten or more. Now you must honor the Buddha, honor the Dharma, honor the Saṅgha of monks, honor your Preceptor, honor your Ācārya. You have been fortunate to encounter this—do not let it slip away.

A human birth is difficult to obtain; the arising of a Buddha in the world is difficult to encounter; hearing the Dharma is also difficult; the Saṅgha in harmony, with wishes fulfilled—it is rare to have the opportunity to bow to the Lion of the Śākyas and the assembly of Hearers. You have received the precepts of Full Ordination, like a flower of the aśoka tree that has emerged from mud and water. You must rely upon the precepts and practice the wondrous Dharma of Nirvāṇa.

These are the preface to the precepts, the four Pārājika rules, the thirteen Saṅghāvaśeṣa rules, the two Aniyata rules, the thirty Niḥsargika-Pācittika rules, the ninety-two Pācittika rules, the four Prātideśanīya rules, the Śaikṣa rules, the seven rules for settling disputes, and the supplementary rules. Now I have instructed you in outline; hereafter your Preceptor and Ācārya will explain them to you in greater detail.

This is called Full Ordination by a Saṅgha of ten."

4. Full Ordination by a Saṅgha of Five:

When the Buddha was dwelling in the Sītavana forest near the city of Rājagṛha, there was at that time within the city a householder named Ujjena, of noble lineage, distinguished, and of immeasurable wealth. He heard that the Tathāgata had appeared in the world and was residing in the Sītavana forest, and his heart was filled with great joy and gladness. Wishing to invite the Buddha and the Saṅgha to receive an offering of a vegetarian meal, he at once had his house adorned and thoroughly swept and cleaned.

Now at that time in the city of Śrāvastī there was a householder named Anāthapiṇḍada, who was a close and intimate friend of Ujjena. He came to visit Ujjena's home, and seeing him busily engaged in adorning and sweeping, asked: "Friend householder, why are you making such busy preparations? Are you giving a daughter in marriage, taking a bride, or inviting Brahmins, the king, or his ministers?"

The householder replied: "I am not giving a daughter in marriage, taking a bride, or inviting Brahmins, the king, or ministers. Have you not heard that the son of King Śuddhodana went forth from home and attained Buddhahood, bearing the title Tathāgata, Worthy One, Perfectly Enlightened, and has appeared in this world? At present he is dwelling in the Sītavana forest. The reason I am sweeping and adorning the house is precisely because I wish to invite the Buddha and the Saṅgha—that is why I am making such urgent preparations."

Upon hearing this, Anāthapiṇḍada's heart was filled with great joy, and he asked: "May I go to pay him a visit and offer my reverential homage?"

The householder replied: "You may indeed visit him. The Buddha's compassion is boundless; no one who comes to see him fails to receive benefit. You should know when the proper time to do so is." Upon hearing this, his reverence and faith arose with great intensity, and he longed for morning to come quickly.

The Buddha, clearly perceiving his state of mind, immediately emitted a radiance in the dark of night, and the light illuminated the entire city. Anāthapiṇḍada, seeing the light, thought that dawn had already come, and set out. As he did so, the doors opened of themselves.

He proceeded toward the city gate, and the city gate also opened. When he had gone out of the city, he suddenly saw a divine shrine standing by the side of the road. Wishing to go there first to pay his reverence and then afterward visit the Buddha, just as he turned in the direction of the shrine the sky and earth suddenly grew pitch dark.

He felt alarmed and bewildered, unable to see his way whether going forward or turning back, not knowing which direction to take. At that moment, a deity in the sky above spoke to Anāthapiṇḍada: "Now is exactly the right moment—go forward, do not be afraid," and then recited these verses:

At that time, Anāthapiṇḍada, having heard these verses, felt his reverence and faith multiply manyfold, and he proceeded to the place where the Buddha was, bowed his head and paid homage at the Buddha's feet, then stood to one side. The Buddha thereupon expounded the Dharma, instructing him in matters of benefit, causing him to rejoice. He then addressed the Buddha, saying: "Blessed One, I wish to return to the city of Śrāvastī and establish a monastery, in order to invite the Buddha and the Saṅgha to reside there.

I respectfully beseech the Blessed One, out of compassion, to accept this request of mine. I also beseech the Blessed One to assign a bhikṣu to oversee the construction." As is set forth in detail in the Sūtra of Bilā, down to the point where the Buddha spoke to Śāriputra and Maudgalyāyana: "You should go there and examine the lay of the land, and in accordance with the dwelling place of the Saṅgha, oversee the arrangement and layout of the rooms."

Śāriputra and Maudgalyāyana, in obedience to the Buddha's instruction, immediately went there. At that time, Householder Anāthapiṇḍada used one hundred and eighty million gold coins to purchase a plot of land, one hundred and eighty million gold coins to construct monks' quarters, and one hundred and eighty million gold coins as offerings to the Saṅgha, making a combined total of five hundred and forty million gold coins.

This householder then wished to make still further offerings, and so sent Pūrṇa into the sea to seek jewels and precious things. Through the spiritual power of the Buddha, the Four Great Heavenly Kings, Śakra, and Brahmā guarded and protected this man, so that he made seven voyages back and forth, obtained jewels and precious things beyond counting, and encountered no mishap whatsoever.

Thereupon Pūrṇa said to Anāthapiṇḍada: "Venerable householder, I respectfully ask your permission to go forth from home." The householder immediately gave his consent, then led him to the place where the Buddha was, bowed his head and paid homage at the Buddha's feet, stood to one side, and addressed the Buddha, saying: "This man wishes to go forth from home. I respectfully beseech the Blessed One, out of compassion, to receive and ordain him." The Buddha thereupon received and ordained him.

After going forth, he addressed the Buddha, saying: "Blessed One, I respectfully beseech the Blessed One to give me a brief teaching. I wish to go to the land of Śroṇa and practice in accordance with that teaching."

The Buddha accordingly taught and instructed him, as is set forth in detail in the Dīrgha Sūtra. Having received the teaching, Pūrṇa departed for the land of Śroṇa. In that land there was an elder named Trapuṣa, who constructed a sandalwood chamber.

Here we shall set forth in detail the causal conditions pertaining to Śroṇakoṭikarṇa: in the end, he sought to go forth from home, and Pūrṇa ordained him and gave him the going-forth as a śrāmaṇera. For seven years, because the Saṅgha was difficult to assemble in that place, he was unable to receive the full ordination. After seven years, Trapuṣa completed the sandalwood chamber, adorned and decorated it beautifully, invited monks from many places to come and receive an offering of a vegetarian feast, and then presented that chamber as an offering to Pūrṇa.

At that time, taking advantage of the assembled Saṅgha, Pūrṇa invited ten monks well-versed in the Vinaya and conferred the full ordination upon Śroṇakoṭikarṇa. When the full ordination was complete, Śroṇakoṭikarṇa addressed his preceptor, saying: "I wish to go to Śrāvastī to pay a visit and offer homage to the Blessed One. I respectfully request the preceptor's permission."

Pūrṇa replied: "As you wish. But on my behalf, convey my respectful greetings to the Blessed One and request him to grant five wishes."

Śroṇakoṭikarṇa received this instruction and then departed for the place where the Buddha was, bowed his head and paid homage at the Buddha's feet, and stood in attendance to one side. The Buddha then said to Ānanda: "Please spread out a bed and bedding for the visiting bhikṣu."

When the Buddha instructed Ānanda to spread out the bed and bedding, it should be understood that the visiting monk would sleep in the same room as the Blessed One. When the Buddha instructed the venerable Dhavamallāputra, it should be understood that the monk received a room according to the proper order. The Tathāgata would expound the Dharma to the assembly of śrāvakas in the early part of the night, and at midnight would return to his room, where his radiance constantly shone brightly. The Buddha then asked the visiting bhikṣu:

—Do you recite sūtras?

—I do, Blessed One.

—What sūtra do you recite?

—I recite the Aṭṭhakavagga Sūtra.

—Please recite it.

The monk thereupon recited it softly. When he had finished reciting, questions were put to him concerning the meaning of the passages and phrases, and to all of them he responded with clarity and precision. The Buddha immediately praised him: "Excellent, bhikṣu! The passages and phrases you have just recited are entirely the same as what I previously taught." Thereupon the Blessed One recited these verses:

Then the Buddha continued: "Well done. Among my disciples, the one foremost in quick comprehension is none other than Śroṇakoṭikarṇa." Śroṇakoṭikarṇa then rose, bowed his head and paid homage at the Buddha's feet, and presented the five wishes that his preceptor had requested of the Buddha. The Tathāgata, having heard them, rose early the following morning, went to a place where many bhikṣus were gathered, spread out his sitting mat and sat down, and addressed the bhikṣus: "Pūrṇa in the land of Śroṇa has sent Śroṇakoṭikarṇa to request five wishes of me. From this time forward, I permit the following five wishes to be carried out in the border land of Śroṇa:

1. In the border land of Śroṇa the people are fond of cleanliness; I permit them to bathe every day. Here, one may bathe only once every half-month.

2. In the border land of Śroṇa there are many roof tiles, stones, pebbles, and thorns; I permit them to wear leather sandals with two layers. Here, one may wear sandals with only one layer.

3. In the border land of Śroṇa there are few bedding articles but many kinds of hides; I permit hides to be used as bedding. Here, this is not permitted.

4. In the border land of Śroṇa cloth and fabric are scarce but garments from the dead are plentiful; I permit wearing garments from the dead, and this is also permitted here.

5. In the border land of Śroṇa bhikṣus are few; I permit five persons to confer the full ordination. Here, ten persons are required to confer the full ordination. This is the finest manner of receiving the full ordination: before ten persons, one recitation of the motion and three recitations of the formal act for full ordination. In the border land of Śroṇa, before five persons, one recitation of the motion and three recitations of the formal act for full ordination. These are called the four modes of receiving full ordination.

Again, when the Buddha was residing in the city of Śrāvastī — the account being given in full as above — at that time the Venerable Upāli had two novices: one was named Dabbha, and the other was named Vāra. These two novices had been raised from childhood and gradually grew up. When they had reached the full age of twenty, the Venerable wished to confer Full Ordination upon them, and he considered: "If I ordain one first, the other will surely feel resentment. I wonder whether, with the same preceptor, the same community, and the same ordination master, two persons may receive ordination simultaneously."

Having reflected thus, Upāli went to where the Buddha was, bowed his head in reverence at the Buddha's feet, sat to one side, and related the entire matter to the Buddha, saying: "Blessed One, with the same preceptor, the same ordination master, and the same community, may two persons receive ordination at one time?"

The Buddha instructed: "It is permissible. Likewise, two persons or three persons may receive ordination at one time; however, it is not permissible for many persons to receive ordination at one time together — that is, four or more. This is called Full Ordination.

If one candidate has two preceptors, three preceptors, or many preceptors, it cannot be called Full Ordination. Without a karmadāna master, it cannot be called Full Ordination. If two or three persons share one karmadāna master but the preceptor is separate with a separate community for the ordination, it cannot be called Full Ordination.

If two persons perform the karmadāna for two persons, and three persons perform the karmadāna for three persons, while the preceptor alone confers ordination with a single community, it cannot be called Full Ordination.

Furthermore, if the preceptor is counted among the ten persons required for ordination, it cannot be called Full Ordination. If the candidate for Full Ordination is counted to complete the number of ten, or if a bhikkhunī is counted to complete the number of ten, or if a person sending assent is counted to complete the number of ten — in all such cases it cannot be called Full Ordination. If the name of the preceptor is not announced, the name of the candidate is not announced, and the name of the Saṅgha is not announced, it cannot be called Full Ordination.

If the preceptor recites the karmavācanā, or the candidate recites the karmavācanā, or a bhikkhunī recites the karmavācanā, in all such cases it cannot be called Full Ordination.

If the preceptor is in the air, or the candidate is in the air, or the Saṅgha is in the air, or all are in the air — it cannot be called Full Ordination. If half are on the ground and half are in the air, it likewise cannot be called Full Ordination.

If there is obstruction or separation between them, it cannot be called Full Ordination. If half are in a concealed place and there is an obstructing object in between, it cannot be called Full Ordination. If half are in a concealed place and half are in the open, yet extending one's hand they do not touch each other, it cannot be called Full Ordination. If all are seated in the open yet extending one's hand they do not touch each other, or if all are seated in a concealed place and cannot hear one another — in all such cases it cannot be called Full Ordination.

Furthermore, if one is asleep, or mentally dull, or deranged, or of confused mind, or afflicted and oppressed by illness — in all such cases it cannot be called Full Ordination.

Furthermore, if the candidate does not speak, or merely thinks inwardly, or cries out loudly — it cannot be called Full Ordination.

Furthermore, if one sends a messenger bearing a letter, or communicates by hand gesture — it cannot be called Full Ordination. If the person concerned is not present, if the candidate is not questioned, if the candidate does not wish to receive the precepts, if the karmavācanā is not performed in accordance with the Dharma, if the Saṅgha does not assemble in harmony, if the preliminary announcement is not accomplished, if the karmavācanā is not accomplished, or if any one of these matters is not accomplished — it cannot be called Full Ordination.

IMPEDIMENTS AND DISQUALIFICATIONS

Furthermore, if any of the following conditions exist: one who has violated the purity of a bhikkhunī; one who has dwelt within the community with the intent to steal the Dharma; a deceiver; one who has committed one of the five grave offenses; one belonging to the six categories who is not a male; one who is too young; one who is too old; one whose hands have been cut off; one whose feet have been cut off; one whose hands and feet have both been cut off; one whose ears have been cut off; one whose nose has been cut off; one whose ears and nose have both been cut off; one who is blind; one who is deaf; one who is both blind and deaf; one who is mute; one who is lame; one who is both mute and lame; one who has been flogged and bears scars; one who has been branded;

one whose sinews have been severed; one whose sinews are slack; one whose spine is bent; one who holds a government office; one who is in debt; one who is ill; an outsider of another religious path; a child; a slave; one with a malformed body; one of unsightly appearance — in all such cases it cannot be called Full Ordination.

1. Violating the Purity of a Bhikkhunī:

When the Buddha was residing at Vaiśālī, at that time a young Licchavi named Ambara violated the purity of a female disciple of the bhikkhunī Dharmapriyadatta. Thereupon the bhikkhunī Dharmapriyadatta went to where the Blessed One was, bowed her head in reverence at his feet, stood to one side, and said to the Buddha: "Blessed One, the young Licchavi has violated the purity of my female disciple." Having said this, she paid homage to the Buddha and departed.

At that moment the Buddha said to Ānanda: "Please bring my saṃghāṭī robe, for I wish to go into the city of Vaiśālī." Ānanda then took the saṃghāṭī robe and offered it to the Blessed One. The Tathāgata, the Worthy One, the Perfectly Enlightened One, from the time of his enlightenment until then, had never entered a city, town, or village after the midday meal. Yet at that time the Blessed One and Ānanda entered the city of Vaiśālī.

At that moment five hundred Licchavis were assembled in the council hall, intending to deliberate on other matters. Seeing the Blessed One approaching from afar, they said among themselves: "We do not know what business the Tathāgata has that he enters the city after the midday meal." Thereupon the Licchavis immediately rose, spread out seats to welcome the Blessed One, knelt with palms joined, and said: "May it be well, Blessed One!

We pray the Blessed One be seated upon this seat."

At that time the Blessed One spread out his sitting cloth and sat down. Then the Licchavis bowed their heads in reverence at the Blessed One's feet and sat to one side. The Buddha then said to the Licchavis: "Just as you must protect your own relatives, so too I must protect my bhikkhunī disciples. If anyone violates them, or desires to violate or does violate their purity — whether they consent or not — by my rule, for the rest of that person's life there shall be no conversation with them, no living together with them, and no eating together with them."

The Licchavis then said to the Buddha: "Just as it is the rule of the Blessed One that whoever violates purity shall receive no conversation, no living together, and no eating together from us — our own worldly custom is likewise: for the rest of that person's life, no conversation, no living together, and no eating together."

At that time the Blessed One taught the Dharma to the Licchavis as was fitting, causing joy to arise in their minds, and then departed. Not long after he had gone, the bhikkhunī Dharmapriyadatta went to the Licchavis and said: "Good householders, the young Licchavi Ambara has violated the purity of my female disciple. This is an unwholesome act and is not in accordance with the Dharma."

The Licchavis, hearing this, said among themselves: "Just now it was precisely this matter that the Blessed One wished to speak about," and felt great shame. They said to the bhikkhunī: "So then, how does the Venerable One wish us to punish him?"

The bhikkhunī said: "Change his clan name; declare that he is no longer a Licchavi; turn the door of his house to face the west; demolish his kitchen; and break down the eaves of his house to the measure of one cubit all around."

The Licchavis replied: "We accept these instructions," and declared that Ambara was no longer a Licchavi, turned the door of his house to face the west, and proceeded to demolish the eaves of his house.

At that time the Blessed One went among the assembly of bhikkhus, spread out his sitting cloth, sat down, and related the entire matter described above to the bhikkhus. Concerning the case of violating the purity of a bhikkhunī: if one commits sexual intercourse with a bhikkhunī who is an arahant or an anāgāmin, and she experiences pleasure at the beginning, in the middle, and at the end — this is called violating the purity of a bhikkhunī. If the bhikkhunī is a sakadāgāmin, a sotāpanna, or a virtuous ordinary bhikkhunī, and she experiences pleasure at the beginning of the act — this is called violating the purity of a bhikkhunī; but if she experiences pleasure in the middle or at the end only, it is not called violating the purity of a bhikkhunī.

At that time there was a certain foolish bhikkhu who, while still a layperson, had violated the purity of a bhikkhunī. His mind becoming filled with doubt, he reported to the Buddha: "Blessed One, while I was still a layperson I violated the purity of a bhikkhunī." The Buddha then said to the bhikkhus: "This foolish bhikkhu has himself declared that he violated the purity of a bhikkhunī. He is therefore to be expelled."

The bhikkhus then expelled him.

The Buddha further instructed: "If any person has violated the purity of a bhikkhunī, they should not be permitted to go forth. If they have already gone forth, they must be expelled. If anyone admits them to the going-forth or confers Full Ordination upon them, that person commits a Vinaya offense. This is what is called violating the purity of a bhikkhunī."

2. Dwelling Within the Community to Steal the Dharma:

When the Buddha was residing in the city of Śrāvastī — the account being given in full as above — at that time a lay supporter came to the monastery to offer a meal to the community of bhikkhus. A dark, cunning person with a large belly came and sat in the place of the senior elder. In a moment the senior elder arrived and asked:

—How many rains retreats have you completed?

—We all sit here eating equally; why trouble yourself to ask about seniority?

Because the senior elder had imposing dignity and authority, he said: "Good heavens! Go down there." The man then went and sat in the place of the second senior elder. In a moment, the second senior elder arrived and asked:

—How many rains retreats have you completed?

—Sitting here eating a meal, we are all equal. Why go to the trouble of asking about age?

In this manner, he moved in succession until he reached the place of the novice. The novice drove him away and questioned him:

—Who is your preceptor? Who is your teacher? How many precepts does a novice have? How many things must a novice know by heart? What is the first category called? (These are: 1. All sentient beings look upward to eat; 2. The two categories of name and form; 3. The three feelings; 4. The Four Noble Truths; 5. The five skandhas; 6. The six sense bases; 7. The seven factors of enlightenment; 8. The Noble Eightfold Path; 9. The nine realms of sentient beings' dwelling; 10. The ten totalities. It is the rule that a novice must memorize such things as these.)

—I am the foremost disciple of Nanda, Upananda.

The monks then brought this matter and reported it to the Blessed One. The Buddha said: "He is not the foremost disciple of Nanda, Upananda. This is a person who went forth on his own accord.

If such a person has never participated in the Uposatha or the Pravāraṇā, and later sincerely wishes to go forth, he should be permitted to go forth and receive full ordination. If he has already participated in the Uposatha or the Pravāraṇā, then he is called one who lives within the community as a thief, and should not be permitted to go forth or to receive full ordination. If a prince or the son of a high minister, fleeing for refuge, has donned the robe but has not yet participated in the Uposatha or the Pravāraṇā, he should be permitted to go forth.

If he has already participated in the Uposatha or the Pravāraṇā, then he should not be permitted to go forth. If a novice thinks, 'During the recitation of the Prātimokṣa, I do not know what is being discussed,' and then secretly creeps under the bed of a senior elder to listen covertly—if that person is clever and recalls all the words from the beginning, middle, and end of the Prātimokṣa recitation, then henceforth he may not receive full ordination.

If he is dull-witted, or falls asleep, or has his mind occupied with other matters and does not remember the words from the beginning, middle, and end of the Prātimokṣa recitation, then henceforth he may receive full ordination. If one lives within the community as a thief, he should not be permitted to go forth. If he has already gone forth, he must be expelled.

Whoever gives ordination and full ordination to such a person commits a Vinaya offense. This is called one who lives within the community as a thief."

3. The Deceiver:

When the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time there was a man who, before mealtime, dressed in the manner of a śramaṇa, took a black bowl in hand, and entered the village to beg for alms. After mealtime, he dressed in the manner of a non-Buddhist practitioner, took a wooden bowl in hand, and followed people to parks, ponds, and places of forest recreation to beg for alms. People of the world criticized him, saying: "Why does this śramaṇa, a disciple of the Śākyas, come to my house in the village to beg for alms, and then also enter the forest? There is no escaping him." Others said: "Do you not know? This śramaṇa is deceitful; for the sake of clothing and food he goes to both places."

The monks then brought this matter and reported it to the Blessed One. The Buddha said: "This is called a deceiver—one who discards the form of a śramaṇa and dons the form of a non-Buddhist practitioner, and then discards the form of a non-Buddhist practitioner and dons the form of a śramaṇa. Such deceivers should not be permitted to go forth. If they have already been permitted to go forth, they must be expelled. Whoever gives ordination and full ordination to such a person commits a Vinaya offense. This is called a deceiver."

4. The Five Uninterrupted Offenses (the Five Heinous Acts):

When the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, the brahmin Ṭodeyya, who was an old good friend of Śāriputra, came to Śāriputra and said:

—Venerable One, please allow me to go forth.

—That is a good thing. You are a brahmin who has generally been opposed to śramaṇas. Through what circumstances have you developed faith? From whom have you heard the Dharma? Have you given rise to joy and wish to follow the Blessed One, or to follow the monks?

—I have no faith whatsoever, nor any joy, nor have I heard the Dharma from anyone. It is simply because I have killed my mother that I wish to extinguish this offense, and for this reason I wish to go forth.

—Wait while I ask the Blessed One.

Then Śāriputra brought this matter and reported it to the Blessed One. The Buddha said: "This person has killed his mother and committed an uninterrupted offense. He is by nature a rotten seed; in the true Dharma he cannot give rise to the noble and wholesome. He should not be permitted to go forth."

Again, when the Buddha was residing in the city of Śrāvastī, as described in detail above. The brahmin Ṭodaya, who was an old good friend of Ānanda, came to Ānanda and said:

—Venerable One, I wish to go forth.

—That is a good thing.

And so on, until the Buddha said to Ānanda: "This person has killed his father and committed an uninterrupted offense; he is a rotten seed. In the true Dharma he cannot attain the fruit of the path. Even if seven Buddhas were to appear simultaneously and expound the Dharma for him, ultimately he could not give rise to a wholesome mind in the true Dharma.

It is like a palmyra tree whose top has been cut off—it cannot live, no longer grows green, and no longer has any life within it. These uninterrupted offenses are likewise; in the true Dharma they cannot give rise to the seed of the noble and wholesome. If anyone has committed the five uninterrupted offenses, they should not be permitted to go forth.

If they have already been permitted to go forth, they must be expelled. Whoever gives ordination and full ordination to such a person commits a Vinaya offense. The same applies to the other three uninterrupted offenses.

This is called the five uninterrupted offenses."

5. The Six Types of Persons Unable to Be Men:

When the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, while monks were sleeping in their rooms at night, someone came and groped them from the heels upward to the thighs, to the abdomen, and then on toward the private parts. When a monk was about to seize him, the person fled. He then went to other places—the assembly hall, the warming room—and did the same everywhere. The following morning, the monks gathered together and discussed the matter among themselves: "Venerable elders, last night while sleeping, someone came and groped all over my body and then toward my private parts. When I was about to seize him, he fled."

Other monks said: "I encountered the same thing." And so too did many others. Then one monk thought: "Tonight I must keep watch to catch him." That evening, this monk went to bed early and then rose and kept watch. While the monks were sleeping, the person came again and groped as before. The monk then seized him by the neck and called out loudly: "Venerable elders, bring a lamp here." When the lamp was brought, he questioned him:

—Who are you?

—I am a daughter of the king.

—What do you mean, a daughter?

—I am of dual nature, neither male nor female.

—For what reason did you go forth?

—I heard that śramaṇas have no wives, and I wished to come and be a wife.

The monks then brought this matter and reported it to the Blessed One. The Buddha said: "This is one who is incapable of being a man. There are six types of those incapable of being a man. These are: 1. By birth; 2. Damaged; 3. Castrated; 4. Aroused by another; 5. Envious; 6. Functional for half a month.

1. By birth: From the time of birth, the male organ is absent. This is called incapable by birth.

2. Damaged: A chief wife or lesser wife bears a child; out of jealousy toward one another, they find a way to damage the male organ. This is called being damaged and unable to become a man.

3. Castrated: A king or high minister selects those whose male organs have been removed to serve in the inner chambers. This is called being castrated and no longer a man.

4. Aroused by another: The male organ becomes erect only through the touch of another person. This is called being incapable of being a man due to arousal by another.

5. Envious: The male organ becomes erect upon seeing others engage in sexual intercourse. This is called the envious type, incapable of being a man.

6. Functional for half a month: Functional for half a month and non-functional for the other half. This is called the half-month type, incapable of being a man.

Among these, those incapable of being a man by birth, those incapable by being damaged, and those incapable by castration—these three types incapable of being men should not be permitted to go forth. If they have already gone forth, they must be expelled. As for those incapable of being men due to arousal by another, the envious type, and the half-month type—these three types incapable of being men should not be permitted to go forth. If they have already gone forth, they should not be expelled; however, if sexual desire subsequently arises, they must then be expelled. These six types incapable of being men should not be permitted to go forth. Whoever gives ordination and full ordination to such persons commits a Vinaya offense. This is called the six types incapable of being men."

6. Too Young.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, certain bhikkhus admitted young children into the going-forth. These children had to be helped by others when lying down or getting up, when going in and out of the lavatory; they soiled the bedding and pillows of the Sangha with impurities, and upon waking they would cry and wail. Because of this, people of the world mocked them, saying: "Why do the Śākyan monastics admit young children into the going-forth, who do not yet know proper conduct, who do not yet know which words are good or bad? These are degenerate people — what virtue do they have!"

Some spoke sarcastically: "Do you not know? It is because these monastics have no children of their own, so they raise other people's children to imagine them as their own, taking pleasure in this."

Yet others added: "These monastics have only two kinds of people they will not ordain: first, those who are dead, and second, those who do not wish to go forth. If they did not ordain them, their assembly would not grow. That is why they must ordain so many."

The bhikkhus then brought this matter to the Blessed One and reported it to him. The Buddha immediately ordered that bhikkhu to be summoned. When the bhikkhu had come, the Buddha questioned him fully about what had occurred:

—Did this truly happen?

—It is indeed so, Blessed One.

—From now on, those who are too young shall not be permitted to go forth. Too young means: either under seven years of age, or, though fully seven years of age, not knowing what is good or bad — such persons shall not be permitted to go forth. If one is fully seven years of age and understands what is good and bad, one may be permitted to go forth. If young children have already been admitted into the going-forth, they shall not be expelled. Whoever admits them into the going-forth commits an offense of transgressing the Vinaya. This is called being too young.

7. Too Old.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, certain bhikkhus admitted persons of eighty or ninety years of age into the going-forth — their hair white, their backs bent, their spines uneven, their faculties no longer under their control; when they wished to urinate, feces would protrude; they needed assistance to walk and stand, unable to rise on their own. Whether in their rooms, in the fire hall, at the foot-washing place, or on the walking meditation path, they would cough incessantly, nearly losing their breath, and phlegm and saliva would pour out, soiling the dwelling places of the Sangha.

Because of this, people of the world mocked them, saying: "Why do the Śākyan monastics admit these white-haired, bent-backed, incessantly coughing old men who need others to help them walk and stand into the going-forth? Those who go forth ought to be vigorous, able to sit in meditation, recite the scriptures, and cultivate the various practices. These are degenerate people — what virtue do they have!"

Some spoke sarcastically: "Do you not know? It is because the Śākyan monastics who have gone forth have no fathers, so they care for these old men to imagine them as their own fathers." Others added: "These monastics have only two kinds of people they will not ordain: first, those who are dead, and second, those who do not wish to go forth. For if they did not ordain them, the assembly would not grow."

The bhikkhus then brought this matter to the Blessed One and reported it to him. The Buddha immediately ordered that bhikkhu to be summoned. When the bhikkhu had come, the Buddha questioned him fully about what had occurred:

—Did this truly happen?

—It is indeed so, Blessed One.

—From now on, those who are too old shall not be permitted to go forth. Too old means: over seventy years of age. But even if one is under seventy years of age and is no longer able to perform tasks, and must rely on others to help with lying down and sitting up, such a person also shall not be permitted to go forth.

Even if one is over seventy years of age but is still capable of performing tasks, one shall likewise not be permitted to go forth. Those who are fully seventy years of age and are in good health, able to cultivate the various practices, may be permitted to go forth. But those who are too old shall not be permitted to go forth.

If they have already gone forth, they shall not be expelled. Whoever admits them into the going-forth and confers the full ordination commits an offense of transgressing the Vinaya. This is called being too old.

8. Having a Hand Cut Off.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, a bhikkhu admitted into the going-forth a person who had had a hand cut off. People of the world mocked this, saying: "Why do the Śākyan monastics admit into the going-forth one who has broken the king's law and had a hand cut off? One who goes forth ought to have a body that is complete and whole. These are degenerate people — what virtue do they have!"

The bhikkhus then brought this matter to the Blessed One and reported it to him. The Buddha immediately ordered that bhikkhu to be summoned. When the bhikkhu had come, the Buddha questioned him:

—Did this truly happen?

—It is indeed so, Blessed One.

—From now on, those who have had a hand cut off shall not be permitted to go forth. Having a hand cut off means: whether an arm has been cut off, or a wrist has been cut off, or a small finger or a large finger has been cut off — such persons shall not be permitted to go forth. If they have already gone forth, they shall not be expelled. Whoever admits them into the going-forth and confers the full ordination commits an offense of transgressing the Vinaya. This is called having a hand cut off.

9. Having a Foot Cut Off.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, a bhikkhu admitted into the going-forth a person who had had a foot cut off. People of the world mocked this, up to the passage where the Buddha said: "From now on, those who have had a foot cut off shall not be permitted to go forth. Having a foot cut off means: whether a foot has been cut off, or a calf has been cut off, or a little toe or a big toe has been cut off — such persons shall not be permitted to go forth. If they have already gone forth, they shall not be expelled," up to the passage on committing an offense of transgressing the Vinaya. This is called having a foot cut off.

10. Having Both Hands and Feet Cut Off.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, a bhikkhu admitted into the going-forth a person who had had both hands and feet cut off. People of the world mocked this, saying: "Why do the Śākyan monastics admit into the going-forth one who has broken the king's law and had both hands and feet cut off? If one who has lost one limb is not permitted to go forth, how much more so one who has lost both. These are degenerate people — what virtue do they have!"

The bhikkhus then brought this matter to the Blessed One and reported it to him. The Buddha immediately ordered that bhikkhu to be summoned. When the bhikkhu had come, the Buddha questioned him:

—Did this truly happen?

—It is indeed so, Blessed One.

—From now on, those who have had both hands and feet cut off shall not be permitted to go forth. Having both hands and feet cut off means: whether the right hand and left foot have been cut off; or the left hand and right foot have been cut off; or the left hand and left foot have been cut off; or the right hand and right foot have been cut off — in all such cases, they shall not be permitted to go forth. If they have already gone forth, they shall not be expelled. Whoever admits them into the going-forth and confers the full ordination commits an offense of transgressing the Vinaya. This is called having both hands and feet cut off.

11. Having an Ear Cut Off.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, a bhikkhu admitted into the going-forth a person who had had an ear cut off. People of the world mocked this, saying: "Why do the Śākyan monastics admit into the going-forth one who has broken the king's law and had an ear cut off?" Up to where the Buddha said: "From now on, those who have had an ear cut off shall not be permitted to go forth.

Having an ear cut off means: whether the ear itself has been cut off, or the rim of the ear has been cut off. If previously the ear was pierced but it is capable of healing back, such a person may be permitted to go forth. But those who have had an ear cut off shall not be permitted to go forth.

If they have already gone forth, they shall not be expelled. Whoever admits them into the going-forth and confers the full ordination commits an offense of transgressing the Vinaya. This is called having an ear cut off.

12. Having the Nose Cut Off.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, certain bhikkhus admitted into the going-forth persons who had had their noses cut off, and so they were mocked by people of the world, who said: "Why do the Śākyan monastics admit into the going-forth those who have broken the king's law and had their noses cut off? These are degenerate people — what virtue do they have!"

The bhikkhus then brought this matter to the Blessed One and reported it to him, up to where the Buddha said: "From now on, those who have had the nose cut off shall not be permitted to go forth. Having the nose cut off means: whether the nose has been cut off, or the nose has been bored through — in all such cases they shall not be permitted to go forth," up to… This is called having the nose cut off.

13. Having Both Ears and Nose Cut Off.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, a bhikkhu admitted into the going-forth a person who had had both ears and nose cut off, and so was mocked by people of the world, who said: "Why do the Śākyan monastics admit into the going-forth one who has had both ears and nose cut off? If one who has lost one of these is not permitted to go forth, how much more so one who has lost both. These are degenerate people — what virtue do they have!"

The bhikkhus then brought this matter to the Blessed One and reported it to him, up to where the Buddha said: "From now on, those who have had both ears and nose cut off shall not be permitted to go forth," up to… This is called having both ears and nose cut off.

14. Being Blind.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, a bhikkhu admitted a blind person into the going-forth and then led that person about by the hand. People of the world mocked this, saying: "Why do the Śākyan monastics admit a blind person into the going-forth, one who cannot walk on their own and must be led by the hand? One who goes forth must be possessed of complete faculties. These are degenerate people — what virtue do they have!"

The monks then brought this matter before the Blessed One. The Buddha immediately had that monk summoned. When the monk arrived, the Buddha asked:

—Is this matter true?

—It is indeed true, Blessed One.

—From this time forward, those who are blind shall not be allowed to go forth into homelessness. Blindness means that the eyes are completely unable to see objects. If one cannot clearly see the lines of the palm, or if the eyes are as narrow as a sparrow's eyes, then one shall not be permitted to go forth. If such a person has already gone forth, one shall not drive them away. If anyone ordains them and confers the Upasampada upon them, they commit an offense of transgressing the Vinaya. This is called being blind.

15. Being Deaf.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a deaf person, and the people of the world mocked, saying: "Why do the Sakyan renunciants ordain a deaf person, one who cannot hear good or bad speech—how can such a person hear the Dharma? This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One, and the Buddha said: "From this time forward, those who are deaf shall not be allowed to go forth. Deafness means being unable to hear any sounds at all. If one can hear loud speech, then one may be allowed to go forth." And so on... this is called being deaf.

16. Being Both Blind and Deaf.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a person who was both blind and deaf, and so was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a person who is both blind and deaf, one who can neither hear nor see anything? One who goes forth must have complete faculties; being blind alone is already unacceptable, how much more so being both blind and deaf. This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha said: "From this time forward, those who are both blind and deaf shall not be allowed to go forth." And so on... this is called being both blind and deaf.

17. Being Mute.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a mute person, who communicated by hand gestures, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a mute person, one who cannot speak but must use hand gestures? This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha said: "From this time forward, one shall not ordain a mute person. Mute means being unable to speak and having to communicate by hand gestures. Such a person shall not be allowed to go forth; if they have already gone forth, one shall not drive them away." And so on... this is called being mute.

18. Being Lame.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a lame person, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a person who cannot walk? This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha said: "From this time forward, one shall not allow a lame person to go forth. Lame means walking with wooden blocks strapped to both hands. Such a person shall not be allowed to go forth; if they have already gone forth, one shall not drive them away." And so on... this is called being lame.

19. Being Both Mute and Lame.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a person who was both mute and lame, and so on: "If anyone allows them to go forth and confers the Upasampada upon them, they commit an offense of transgressing the Vinaya." This is called being both mute and lame.

20. Having Scars from Flogging.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a person bearing scars, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a person who has violated the king's law and been flogged, bearing scars? One who goes forth must have an unblemished body. This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha immediately had that monk summoned. When the monk arrived, the Buddha asked:

—Is this matter true?

—It is indeed true, Blessed One.

—From this time forward, one shall not ordain those who have scars from flogging. Having scars from flogging means: either raised up or sunken in. However, if the scar can be treated and restored to normal, flush with the surrounding skin, then one may be allowed to go forth. Those who have scars from flogging shall not be allowed to go forth; if they have already gone forth, one shall not drive them away. If anyone ordains them and confers the Upasampada upon them, they commit an offense of transgressing the Vinaya. This is called having scars from flogging.

21. Being Branded.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a branded person, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a person who has violated the king's law and been branded? One who goes forth ought properly to be unblemished. This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha instructed: "From this time forward, those who have been branded shall not be allowed to go forth. Being branded means: using peacock bile or the mordant of variegated bronze and so forth to press characters into the skin, or the forms of birds and beasts, so that the flesh is damaged. Such persons shall not be allowed to go forth; if they have already gone forth, one shall not drive them away. If anyone ordains them and confers the Upasampada upon them, they commit an offense of transgressing the Vinaya." This is called being branded.

22. Having the Sinews Severed.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a person whose sinews had been severed, who had to drag their feet when walking, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a person whose sinews have been severed, who must drag their feet when walking? One who goes forth ought to have an unblemished body. This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha instructed: "From this time forward, those whose sinews have been severed shall not be allowed to go forth. Having the sinews severed means having the sinews of the heel severed. Such a person shall not be allowed to go forth. And so on... they commit an offense of transgressing the Vinaya." This is called having the sinews severed.

23. Having Slack Sinews.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a person with slack sinews, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a person with slack sinews? One who goes forth ought to have a sound and unblemished body."

The monks then brought this matter before the Blessed One. The Buddha said: "From this time forward, those with slack sinews shall not be allowed to go forth. Having slack sinews means: the foot can be raised from the heel up to the ankle, and folded from the ankle back down to the heel. Such persons shall not be allowed to go forth. And so on... they commit an offense of transgressing the Vinaya." This is called having slack sinews.

24. Being Hunchbacked.

When the Buddha was dwelling in the city of Sravasti, as told in full above. At that time, a monk ordained a hunchbacked, extremely short person, and was mocked by the people of the world, who said: "Why do the Sakyan renunciants ordain a hunchback who performs for the entertainment of the king? One who goes forth ought to have an upright body. This is a person of degenerate conduct; what virtue could there be in such a one!"

The monks then brought this matter before the Blessed One. The Buddha said: "From this time forward, those who are hunchbacked shall not be allowed to go forth. Hunchbacked means the back is not straight. As for being of extremely short stature: either the upper part of the body is long and the lower short, or the upper part is short and the lower long, or one is altogether short. Such persons shall not be allowed to go forth. And so on... they commit an offense of transgressing the Vinaya." This is called being hunchbacked and of short stature.

End of the Twenty-Third Fascicle

EXPLANATION OF THE SECOND MISCELLANEOUS RECITATION SECTION.

25. The Government Official.

When the Buddha was dwelling in the Bamboo Grove of Kalandaka, in the city of Rajagaha, as told in full above. At that time, a monk ordained a government official and conferred the Upasampada upon him. A criminal justice official saw this, immediately arrested the monk, and brought him before the court, saying: "This renunciant secretly ordained a government official."

The presiding official declared: "Bring out the preceptor and break three of his ribs; bring out the precept-master and pull out his tongue; bring out the ten-member assembly and strike each one eight lashes. As for the one who received the Upasampada, subject him to the most severe punishment."

As the crowd was escorting the condemned out of the city, it happened that King Bimbisara was on his way to visit the Blessed One, and upon seeing this crowd, the king asked those at his left and right: "Who are those people?"

The attendants then reported the full account of the matter to the king. Upon hearing it, the king was exceedingly angered, and immediately issued an order to release them, saying: "From this time forward, anyone who wishes to go forth shall be permitted to receive ordination from a teacher."

The king then had the presiding official summoned. When he arrived, the king asked:

—Who is the king of this realm?

—Your Majesty is the king.

—If I am the king, why did you punish this person without reporting to me?

Thereupon, the king ordered the official of the competent bureau to strip the judge of his position and to confiscate all his property for the royal treasury. The official of the competent bureau immediately carried out the king's command, stripped the judge of his office, and confiscated all his property into the royal treasury.

The Bhikkhus then brought the matter and reported it to the Blessed One. The Buddha then said to the Bhikkhus: "Would that all kings had such faith as this! From now on, I do not permit the ordination of government officials.

Government officials are of four kinds: 1. Those who have title but no salary; 2. Those who have salary but no title; 3.

Those who have both salary and title; 4. Those who have neither title nor salary. Among these, those who have title but no salary, and those who have both title and salary, are not to be ordained in this country, nor in other countries.

Those who have salary but no title are not to be ordained here, but may be ordained elsewhere. Those who have neither title nor salary may be ordained here and also elsewhere. In sum, government officials should not be ordained—(and so forth…)—it is an offense of Vītī-naya." This is called a government official.

26. One Who Is in Debt.

When the Buddha was residing at Śrāvastī, as told in full above. At that time a Bhikkhu ordained a person in debt. When the creditor encountered him, he seized him by the collar and brought him before the judge, saying: "This man owes me a debt that has not yet been repaid, yet he has gone forth."

The judge, who had faith in the Buddha's Dharma, said to the creditor: "This man has renounced his property and gone forth; how then can he still be in debt?" And he released him.

The creditor then complained bitterly: "This man was carrying a debt owed to me that had not yet been repaid—why did a disciple of the Śramaṇa Śākya ordain him? These are people of corrupt conduct; what virtue do they have!"

The Bhikkhus then brought the matter and reported it to the Blessed One. The Buddha told them to summon that Bhikkhu. When he had come, the Buddha asked:

—Is this matter really so?

—It is truly so, Blessed One.

—From now on, persons who are in debt should not be ordained. If such a person comes wishing to go forth, one must first ask: "Are you in debt to anyone?" If he says: "I am in debt, but I have a wife and children, fields, land, and property at home, and I will repay it," then he may be ordained. If he says: "I am not in debt," then he may be ordained.

If after ordination the creditor comes to demand repayment, and the debt is small, take that person's robes and bowl to repay the creditor. If that is insufficient, one must offer one's own robes and bowl in repayment. Or one may solicit additional funds to help make up the payment.

If the debt is large and cannot be repaid, then one should say: "Before this I asked you whether you were in debt, and you said you were not; therefore you yourself must go and seek funds to repay the debt." In sum, a person in debt should not be ordained. If he has already been ordained, he should not be expelled—(and so forth…)—it is an offense of Vītī-naya. This is called being in debt.

27. One Who Is Ill.

When the Buddha was residing at the Kalandakanivāpa Bamboo Grove, in Śrāvastī, as told in full above. At that time, a sick person came to the physician Jīvaka and said the following:

—Jīvaka, heal me of my illness and I will give you five hundred taels of gold and two bolts of fine silk.

—I cannot treat you. I treat only two kinds of patients: first, the Buddha and the Bhikkhu Saṅgha; second, the king and the ladies of the royal harem.

The sick person then went to the dwelling of Nanda and Upananda. Upon arriving, Nanda asked:

—Elder, are the four great elements in harmony?

—I am ill; they are not in harmony. I went to Jīvaka and offered him five hundred taels of gold and two bolts of fine silk to heal me, but he refused, saying: "I treat only two kinds of patients: the Buddha, the Bhikkhu Saṅgha, and the king together with the ladies of the royal harem."

—Do not waste your five hundred taels of gold and two bolts of fine silk. You need only give up two things: first, give up your hair; second, give up your lay clothing—and that will suffice.

—Venerable Sir, do you wish me to go forth?

—Indeed.

Nanda then ordained him and conferred the full ordination upon him. Early the following morning, Nanda put on his robe as usual and went to the house of Jīvaka, saying:

—Young man, I have a sick fellow disciple; please treat him as a favor to me.

—Very well. I will bring medicine there.

Jīvaka then brought medicine to the monastery, saw the sick person, recognized him at once, and asked:

—Venerable, have you already gone forth?

—Yes.

—Very good. I will now treat you.

Thereupon Jīvaka treated him with medicine. When the cure was complete, he also offered two bolts of fine silk and expressed the wish: "May the Venerable One live within the Buddha's Dharma and purely cultivate the brahmacarya."

That sick person received the offering and then immediately disrobed, removed the kāṣāya robe, put on the two bolts of silk, went into a back alley, and mocked sarcastically: "The physician Jīvaka has many children. I offered him five hundred taels of gold and two bolts of fine silk to heal me, but he refused. Yet when he saw that I had gone forth, he treated me at once and even made an offering besides."

Jīvaka, upon hearing this, was filled with resentment and went to the Blessed One, bowed his head and paid homage at his feet, then stood to one side and said to the Buddha: "Blessed One, the sick person I saved now insults me instead. Blessed One, I am an upāsaka, and wishing for the Buddha's Dharma to flourish and grow, I respectfully implore the Blessed One henceforth not to permit Bhikkhus to ordain sick persons."

At that time the Blessed One, in accordance with the young man Jīvaka's request, taught the Dharma, pointing out what was beneficial, causing him to rejoice. Jīvaka then paid homage at the Buddha's feet and departed. Thereupon the Blessed One went to where many Bhikkhus were assembled, spread out his sitting mat and sat down, and recounted in full the events described above to the Bhikkhus.

Then the Buddha said: "From now on, sick persons should not be ordained. 'Illness' refers to: sores, ulcers, leprosy, cancer, hemorrhoids, diabetes, jaundice, malaria, asthma, emaciation, madness, fever, edema of the wind type, dropsy, abdominal distension, and so forth—in general, if one has taken medicine and has not yet recovered, one should not be ordained. If one has had malaria for one to four days without recurrence, one may be ordained.

In sum, if a person is ill, one should not ordain him. If he has already been ordained, he should not be expelled. If anyone ordains such a person, conferring the full ordination, it is an offense of Vītī-naya." This is called illness.

28. One of Heterodox Belief.

When the Buddha was residing at Śrāvastī, as told in full above. At that time a Bhikkhu ordained a person of heterodox belief. After his ordination, whenever anyone spoke of the faults of the heterodox, such as: the heterodox have no faith, hold wrong views, break the precepts, and have no sense of shame or remorse—upon hearing such criticism of the faults of the heterodox, he would immediately speak in their defense: "Elder, do not speak thus. Among that community there are also virtuous and good persons who also uphold the precepts. All of them have attained Srotāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat."

The Bhikkhus then brought the matter and reported it to the Blessed One. The Buddha told them to summon that Bhikkhu. When he had come, the Buddha asked in full about the events described above:

—Is this matter really so?

—It is truly so, Blessed One.

—Why did you ordain the heterodox without having tested them? From now on, if a person of heterodox belief has not been tested, one should not ordain him. If a person of heterodox belief comes requesting ordination, one must have him live together with the community for four months as a probationary period. The Bhikkhu who receives him must inform the Saṅgha. Having informed the Saṅgha, the Saṅgha should first give that person the kammavācā for permission to request, and only afterward allow him to make his request. The one performing the kammavācā should speak as follows:

—I request the Venerable Saṅgha to listen. The heterodox person by the name of so-and-so wishes to go forth in the Dharma of the Tathāgata. If the time is right for the Saṅgha, the Saṅgha now gives permission for the heterodox person so-and-so to request to live four months among the Saṅgha as a probationary period.

—I request the Venerable Saṅgha to listen. The heterodox person so-and-so wishes to request to live four months among the Saṅgha as a probationary period.

—Since the Saṅgha has consented by remaining silent, I record the matter as such.

Thereupon this person must make the following request before the Saṅgha:

—I request the Venerable Saṅgha to listen. I, the heterodox person so-and-so, wish to go forth and receive the full ordination in the Dharma of the Tathāgata. I, so-and-so, request the Saṅgha to allow me to live four months as a probationary period. I humbly implore the Venerable Saṅgha to compassionately allow me to live these four months. (This request is made three times.)

Thereupon the kammavācā master speaks as follows:

—May the venerable Sangha listen. The outsider so-and-so wishes to go forth and receive full ordination in the teaching of the Tathāgata, and has requested from the Sangha a probationary period of four months. If the time of the Sangha has come, may the Sangha now grant the outsider so-and-so a probationary period of four months to live. This is the motion.

May the venerable Sangha listen. The outsider so-and-so wishes to go forth and receive full ordination in the teaching of the Tathāgata, and has requested from the Sangha a probationary period of four months. The Sangha now grants the outsider so-and-so a probationary period of four months to live. Any venerable one who consents to the Sangha granting the outsider so-and-so a probationary period of four months to live should remain silent; whoever does not consent should speak.

The Sangha has consented to grant the outsider so-and-so a probationary period of four months to live, for the Sangha has been silent. I record this matter thus.

After the karmavācanā has been performed, if this person is able to assist the Sangha in various tasks as a novice would, he should be placed below the novices in order of receiving food. If he is unable to work, he should be told: "Go and find your own food." Thereafter, each day the outsider should be reproached before him as follows: outsiders have no faith, hold wrong views, break the precepts, know no shame, and so forth.

If, when reproached in such terms, he says: "Elder, do not speak thus — among their ranks there are also good and virtuous persons, persons who keep the precepts, and all attain the fruits of stream-entry, once-returning, non-returning, and arahantship," then one should say to him: "Then go back to that place and seek arahantship there." If he says: "Just as the Elder has said, outsiders hold wrong views, and so on, down to knowing no shame, and create the karma of hell — I beseech the Elder to save me." And if moreover throughout the four months of probation his mind remains steadfast and unmoved, then he should be allowed to go forth.

If in the meantime he attains the noble Dhamma, the probationary period is brought to an end. If such a person abandons the outward form of an outsider, puts on the clothing of a layperson, and comes to request ordination, he should be allowed to go forth. If, however, he comes still wearing the marks of an outsider and is allowed to go forth and receive full ordination without being given the four months of probation, a Vītipatti offense is incurred.

This is what is called an outsider.

29. Children.

When the Buddha was dwelling at the monastery of the Śākya clan, beneath the Nyagrodha tree, in the city of Kapilavastu, as described in full above. At that time, certain young boys of the Śākya clan were ordained by monks without the permission of their parents. Thereafter, the remaining children, when their parents tried to instruct them, became angry and said: "The Blessed One, when he was about to become a Wheel-turning Sacred King, still renounced the household life — what have I to be attached to that I should not go forth?" At that, the Śākyans went to King Śuddhodana and reported: "Your Majesty, our children were ordained by monks without our permission; therefore the remaining ones cannot be instructed.

If we instruct them, they become resentful and say: 'The Blessed One, when he was about to become a Wheel-turning Sacred King, still renounced the household life — what have I to be attached to that I should not go forth?' We respectfully beseech Your Majesty to go to the Blessed One and request one favor: that if parents have not given permission, ordination should not be granted."

At that time, King Śuddhodana, together with the Śākyans, went to the Blessed One, bowed their heads at his feet, and sat to one side. The king then addressed the Buddha: "Blessed One, young boys of the Śākya clan have been ordained by monks without their parents' permission. Therefore the remaining children, when instructed in anything, become resentful and demand to go forth, saying: 'The Blessed One, when he was about to attain the position of Wheel-turning Sacred King, still renounced the household life — what then have I to be attached to that I should not go forth?' Blessed One, parents love their children with a love that penetrates to the marrow of their bones.

I too have been thus. During the seven years that the Blessed One had gone forth, whether sitting, standing, eating, or drinking, there was not a moment when I did not weep in silence. We respectfully implore the Blessed One to lay down the rule: if parents have not yet given permission, monks should not grant ordination."

Thereupon the Blessed One, in accordance with the occasion, taught the Dhamma to King Śuddhodana, causing the king to rejoice in heart. The king then bowed his head at the feet of the Blessed One and departed. Shortly after the king had gone, the Blessed One went to where many monks were assembled, spread out his sitting cloth, sat down, and related to the monks the full account of the matter described above.

Then the Buddha emphasized: "From this time forward, a child whose parents have not given permission should not be ordained. Children are of three kinds: natural children, adopted children, and children who come of their own accord. Natural children are those born of their father and mother.

Adopted children are those whom parents have sought while the children were still young and taken home to raise. Children who come of their own accord are those who come of themselves to seek shelter and ask to be taken as children. Regarding this: natural children — this country does not permit it (i.e., ordaining them without parental consent), and other countries do not permit it either.

Adopted children and children who come of their own accord to seek shelter — this country does not permit it, but other countries do permit it. In sum, if a child's parents have not given permission, ordination should not be granted. If ordination has already been granted, the person should not be expelled.

If anyone ordains them and grants full ordination, a Vītipatti offense is incurred. This is what is called a child.

30. Servants.

When the Buddha was dwelling at the monastery of the Śākya clan, beneath the Nyagrodha tree, in the city of Kapilavastu, as described in full above. At that time, a servant of the Śākya clan was ordained by monks without the master's dismissal. As a result, the remaining servants, when instructed by the master and assigned work, refused to submit but became resentful and said: "Venerable Channa has gone forth — what have I to be attached to? I would rather go forth and be worshipped, honored, and offered to."

At that time, the Śākyans went to King Śuddhodana and reported: "Your Majesty, our household slaves, without our having dismissed them, were ordained by monks. As a result, the remaining ones, when assigned work, become resentful and say: 'Venerable Channa has gone forth — what have I to be attached to? By going forth one receives the worship, honor, and offerings of people.' Your Majesty, we Śākyans have many servants whom we employ to carry out various tasks.

We respectfully beseech Your Majesty to go to the Buddha and request one favor: that servants whom their masters have not dismissed should not be allowed to go forth." Thereupon King Śuddhodana, together with the Śākyans, went to the Blessed One, bowed their heads at his feet, and sat to one side, relating the full account of the matter described above to the Blessed One: "Blessed One, may the Blessed One lay down the rule that from this time forward, household slaves whom their masters have not dismissed should not be ordained by monks."

At that time, the Blessed One, in accordance with the occasion, taught the Dhamma to King Śuddhodana, causing him to rejoice in heart. The king then bowed his head at the feet of the Blessed One and departed. Shortly after the king had gone, the Blessed One went to where many monks were assembled, spread out his sitting cloth, sat down, and related the full account of the matter described above to the monks. Then the Buddha said: "From this time forward, household slaves whom their masters have not dismissed should not be ordained. Household slaves are of five kinds: born within the household; purchased; captured; given by others; and self-presenting.

1. Born within the household: Born of a concubine or female slave within the household.

2. Purchased: Bought with money.

3. Captured: Captured as soldiers of a neighboring state.

4. Given by others: Brought and given by other persons.

5. Self-presenting: Coming of their own accord to ask to serve as slaves.

Among these, the three kinds of servants — born within the household, purchased, and captured — are not permitted here (that is, if the master has not dismissed them, they may not be ordained), nor are they permitted elsewhere. The remaining two kinds — given by others, and self-presenting as slaves — are not permitted here, but are permitted elsewhere. In sum, if the master of the household has not dismissed them, they should not be ordained. If ordination has already been granted, the person should not be expelled. If anyone ordains them and grants full ordination, a Vītipatti offense is incurred. This is what is called a servant.

31. Deformity of Body.

When the Buddha was dwelling in the city of Śrāvastī, as described in full above. At that time, monks ordained persons whose upper bodies were deformed, and people of the world mocked them, saying: "Why do the śramaṇas, disciples of the Śākyas, ordain persons with deformed bodies? Those who go forth ought to have complete and perfect bodies — these are wretched persons; what religious virtue do they have!"

The monks then brought this matter before the Blessed One. The Buddha immediately ordered that monk to be summoned. When he arrived, the Buddha questioned him fully regarding the matter described above:

—Did this actually happen?

—It did happen thus, Blessed One.

—From this time forward, those with deformed bodies should not be permitted to go forth. Deformed bodies refers to: cross-eyed, hunchbacked, lame, with crooked heels, protruding teeth, or oversized head. Those with such deformed bodies should not be permitted to go forth. If they have already gone forth, they should not be expelled. If anyone ordains them with full ordination, they commit an offense of Vinaya transgression. This is what is called deformed bodies.

32. Ugly Appearance.

When the Buddha was dwelling in the city of Sāvatthī—as described extensively above—being worshipped by devas and humans. At that time, the bhikkhus ordained those with ugly appearance, such as those who were excessively dark, excessively pale, excessively yellow, excessively red, excessively tall, excessively short, excessively large, or excessively small. People ridiculed them, saying: "Why do the Sakyan monastics ordain those with ugly appearance?

Those who go forth should have dignified appearance, but these people have ugly appearances that no one wishes to look upon. These are degenerate persons—what moral virtue could they have!" Others also mocked: "These monastics have only two kinds of people they will not ordain: the dead, and those who do not wish to go forth. If they did not ordain them, their congregation would not grow."

The bhikkhus then brought this matter before the Blessed One. The Buddha immediately ordered that those bhikkhus be summoned. When they came, the Buddha questioned them fully regarding the aforesaid matter:

—Is it true that this happened?

—It is true, Blessed One.

—From this time forward, those with ugly appearance should not be ordained. Ugly appearance refers to: excessively dark, excessively pale, excessively yellow, excessively red, excessively tall, excessively short, excessively coarse, or excessively small. For the reason that those with ugly appearance are such that even when people are in a pleasant mood they do not wish to look at them, let alone when people are angry. Therefore, those with ugly appearance should not be permitted to go forth. If they have already gone forth, they should not be expelled. If anyone ordains them with full ordination, they commit an offense of Vinaya transgression. This is what is called ugly appearances.

If one falls into any of the above thirty-two cases, it cannot be called a full ordination. On the other hand, if it is pure and in accordance with the Dhamma, it is called full ordination.

Now we address the matter of the kammā and the affairs of the kammā.

KAMMĀ.

When the Buddha was dwelling in the city of Sāvatthī, the bhikkhus at Campā fell into dispute and lived in disharmony. One bhikkhu accused one bhikkhu, two bhikkhus accused two bhikkhus, many bhikkhus accused many bhikkhus. The bhikkhus then brought this matter before the Blessed One. The Buddha instructed: "From this time forward, I do not permit one person to accuse one person, nor many persons to accuse many persons." Then the Buddha said to the bhikkhus: "From this time forward, the kammā should be performed.

The kammā comprises: four kinds of kammā, two kinds of kammā, one proclamation and one kammā, one proclamation and three kammās, kammā performed by four persons, kammā performed by five persons, kammā performed by ten persons, kammā performed by twenty persons. If five unlawful conditions are fulfilled and there is no harmony, then after the kammā is performed, confession must be made. If five lawful conditions are fulfilled and there is harmony, then after the kammā is performed, no confession is needed."

1. Four kinds of kammā: These include: unlawful kammā performed in harmony; lawful kammā performed without harmony; lawful kammā performed in harmony; unlawful kammā performed without harmony. These are called the four kinds of kammā.

2. Two kinds of kammā: The Uposatha kammā; the respectful kammā. These are called the two kinds of kammā.

3. One proclamation and one kammā: This comprises twenty-eight matters, namely: 1. Exclusion kammā; 2.

Sleeping without separating from the robe; 3. Sleeping separated from the robe; 4. Designating a site for a dwelling; 5.

Designating a site for a large dwelling; 6. Designating a site for a front dwelling; 7. The person for distributing bowls; 8.

The person for distributing lots; 9. Testing those of other sects; 10. Tying a carrying bag onto a staff and going; 11.

Supervising beds and bedding; 12. Supervising cooking affairs; 13. Supervising the distribution of those going for meals; 14.

Supervising the assignment of rooms; 15. Supervising the keeping of robes; 16. Supervising the awarding of robes; 17.

Supervising the distribution of robes; 18. Supervising the receipt of cloth; 19. Supervising the cutting of cloth; 20.

Supervising the distribution of cloth; 21. Supervising the distribution of flowers; 22. Supervising the distribution of incense; 23.

Supervising the distribution of fruit; 24. Supervising the distribution of hot water; 25. Supervising the distribution of cakes; 26.

Supervising the matter of making accusations at will; 27. Supervising the distribution of gruel; 28. Supervising the distribution of miscellaneous items.

These are called the twenty-eight matters.

4. One proclamation and three kammās: This comprises eight cases, namely: 1. Censure; 2. Silencing; 3. Expulsion; 4. Reconciliation; 5. Accusation; 6. Separate residence; 7. Mānatta; 8. Rehabilitation from offense. These belong to the one proclamation and three kammās.

5. Kammā of four persons: Such as the Uposatha kammā and cases involving the appointment of persons—four persons can perform these. These are called the kammā of four persons.

6. Kammā of five persons: This comprises cases such as: Pavāraṇā; full ordination in the borderland of Thâu-na; all Nissaggiya offenses—five persons can perform these. These are called the kammā of five persons.

7. Kammā of ten persons: This comprises cases such as: full ordination of a bhikkhu; full ordination of a bhikkhunī—ten persons may perform these. These are called the kammā of ten persons.

8. Kammā of twenty persons: Rehabilitation of a bhikkhu from offense; rehabilitation of a bhikkhunī from offense—twenty persons may perform these. These are called the kammā of twenty persons.

9. Performing a kammā under five unlawful conditions requires confession after completion: 1. The person concerned is not present; 2. There is no inquiry; 3. The offense is not stated; 4. The act is performed unlawfully; 5. There is no harmony. These are called performing a kammā under five unlawful conditions, requiring confession after completion.

10. Performing a kammā under five lawful conditions requires no confession after completion: 1. The person concerned is present; 2. There is inquiry; 3. After inquiry, the offense is stated; 4. The act is performed lawfully; 5. The Sangha is in harmony. These are called performing a kammā under five lawful conditions, requiring no confession after completion.

In cases requiring twenty persons to perform the kammā, performance by ten persons is not valid. In cases requiring ten persons to perform the kammā, performance by five persons is not valid. In cases requiring five persons to perform the kammā, performance by four persons is not valid. In cases requiring one proclamation and three kammās, a single proclamation alone is not valid. In cases requiring one proclamation and one kammā, a single proclamation alone is not valid. In cases of a simple proclamation kammā, performing a kammā with a request for attention is not valid.

On the other hand, in cases requiring a kammā with a request for attention, making a proclamation is valid. In cases requiring a proclamation kammā, performing a single-proclamation kammā is valid. In cases requiring a single-proclamation kammā, performing a three-proclamation kammā is valid. In cases requiring a kammā of four persons, performing a kammā of five persons is valid. In cases requiring a kammā of five persons, performing a kammā of ten persons is valid. In cases requiring a kammā of ten persons, performing a kammā of twenty persons is valid. This is what is called the kammā.

THE AFFAIRS OF THE KAMMĀ.

1. The kammā affair of full ordination of a bhikkhu; 2. The kammā affair of full ordination of a bhikkhunī; 3. The kammā affair of fulfillment of conditions; 4. The kammā affair of purity of the obstruction-Dhamma; 5. The kammā affair of purity without full ordination; 6. The kammā affair of the precept boundary not arising; 7. The kammā affair of the root of offense; 8. The kammā affair of not relinquishing the root; 9. The kammā affair of relinquishing the root; 10. The kammā affair of harmony of the root.

1. The kammā affair of full ordination of a bhikkhu:

The one seeking full ordination requests a preceptor; the preceptor instructs him to seek robes and a bowl; instructs him to request the Sangha; instructs him to request the ordination master; instructs him to request the instructor to teach in a secluded place. From these matters there arise the kammā and the proclamation kammā. These two matters both belong to the kammā affair of full ordination of a bhikkhu.

2. The kammā affair of full ordination of a bhikkhunī:

When the bhikkhunīs have completed conferring ordination upon the candidate, they lead her before the assembly of bhikkhus. The Sangha should ask the bhikkhunī: "Is the candidate pure and free from obstructions?" The bhikkhunī ordination master replies: "She is pure." From these matters there arise the kammā and the proclamation kammā. These two matters both belong to the kammā affair of full ordination of a bhikkhunī.

3. The kammā affair of fulfillment of conditions:

The one seeking full ordination has requested a preceptor; the preceptor has instructed him to seek robes and a bowl, instructed him to request the Sangha, instructed him to request the ordination master, instructed him to request the instructor to teach in a secluded place. The instructor leads the candidate before the Sangha, requests the Sangha to confer full ordination, inquires about the obstructions, and recites the four supports. From these matters there arise the kammā and the proclamation kammā. These two matters are called the kammā affair of fulfillment of conditions.

4. The kammā affair of purity of the obstruction-Dhamma.

Valid obstruction. From this matter arise the kammavācā and the ñatti-kammavācā. Both of these belong to the category of lawful obstruction of a pure kamma (valid obstruction).

5. A kamma of insufficient purity.

From invalid details arise the kammavācā and the ñatti-kammavācā. Both of these matters belong to the category of a kamma of insufficient purity (invalid kamma).

6. A kamma that does not generate the precepts.

Violating the pure conduct of a bhikkhunī, dwelling within the Sangha with the intent of stealing the Dharma, an impostor, one guilty of the five heinous offenses, one who has committed a pārājika offense, a sāmaṇera with wrong views—from these matters arise the kammavācā and the ñatti-kammavācā. Both of these matters belong to the category of a kamma that does not generate the precepts (does not give rise to the precept-substance).

7. The kamma of the root offenses:

This comprises the five categories of offense: pārājika, saṅghāvaśeṣa, pāyattika, pratideśanīya, and duṣkṛta. From these matters arise the kammavācā and the ñatti-kammavācā. Both of these matters belong to the category of the kamma of the root offenses.

8. A kamma without relinquishment of the root.

A bhikkhu is admonished three times in a secluded place, three times in a place with many people, and three times in the midst of the Sangha, yet does not abandon his transgression; from this arise the kammavācā and the ñatti-kammavācā. Both of these matters belong to the category of a kamma without relinquishment of the root (abandonment of the root of the offense).

9. A kamma with relinquishment of the root.

One who is admonished three times in a secluded place, admonished three times in a place with many people, and admonished three times in the midst of the Sangha forthwith abandons the root of the offense. From these matters arise the kammavācā and the ñatti-kammavācā. Both of these matters belong to the category of a kamma with relinquishment of the root (abandonment of the root of the offense).

10. The kamma of Sangha harmony:

The bhikkhu Sangha assembles and distributes voting-sticks; those who cannot attend send their consent; the harmony of the Sangha is proclaimed. From these matters arise the kammavācā and the ñatti-kammavācā. Both of these matters belong to the category of the kamma of harmony.

The matters just enumerated pertain to kamma acts. (Now follow the other kamma procedures.)

1. The Kamma of Censure:

When the Buddha was dwelling at the city of Śrāvastī, the bhikkhus at Campā were quarreling, disputing, and living without harmony. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "Permission is granted to perform the kamma of censure." This kamma procedure of censure encompasses five matters in all, established by the Buddha at the city of Śrāvastī. They are: 1. Eight cases of intimate association; 2. Habitual commission of offenses; 3. Going to wicked companions in places one ought not go, departing early and returning late; 4. Quarreling and disputing; 5. Showing reverence to those of lesser seniority.

1. Eight cases of intimate association:

a. When the Buddha was dwelling at the city of Śrāvastī, Bhikkhu Tzu-ti engaged in intimate association through body, intimate association through speech, and intimate association through body and speech (with others).

Intimate association through body means sitting together on the same bed, sleeping together on the same bed, eating from the same bowl, wearing the same robes, going and returning together. This is called intimate association through body.

Intimate association through speech means that both parties, with a defiled mind, speak words of mutual attachment to one another. This is called intimate association through speech.

Intimate association through body and speech means sitting together on the same bed, sleeping together on the same bed, eating from the same bowl, wearing the same robes, going and returning together, and when speaking, speaking words of mutual attachment with a defiled mind. This is called intimate association through body and speech.

Thereupon, the bhikkhus admonished him: "Venerable Bhikkhu Tzu-ti, you must not engage in intimate association through body, intimate association through speech, or intimate association through body and speech with others." Having admonished him thus once without his desisting, even up to three times he did not desist. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "If this Bhikkhu Tzu-ti engages in intimate association through body, intimate association through speech, or intimate association through body and speech with others, and having been admonished three times does not desist, then the Sangha should perform the kamma of censure regarding intimate association through body with others.

The presiding kamma-master should speak as follows:

—May the venerable Sangha listen. Bhikkhu Tzu-ti engages in intimate association through body with others; having been admonished three times, he has not desisted. The Sangha now confers upon Bhikkhu Tzu-ti the kamma procedure of censure regarding intimate association through body with others. This is the motion.

May the venerable Sangha listen. Bhikkhu Tzu-ti engages in intimate association through body with others; the Sangha has admonished him three times yet he has not desisted. Now the Sangha confers upon Bhikkhu Tzu-ti the kamma procedure of censure regarding intimate association through body with others. Those venerable ones who consent to the Sangha conferring upon Bhikkhu Tzu-ti the kamma procedure of censure regarding intimate association through body with others, let them be silent; those who do not consent, let them speak. This is the kamma for the first time. (The second and third times are spoken in the same manner.)

The Sangha has consented to conferring upon Bhikkhu Tzu-ti the kamma procedure of censure regarding intimate association through body with others, for the Sangha is silent. I record this matter thus.

The matter of intimate association through speech and intimate association through body and speech is spoken in the same manner.

b. Furthermore, when the Buddha was dwelling at the city of Śrāvastī, at that time Udāyin engaged in intimate association through body, intimate association through speech, and intimate association through body and speech with Bhikkhunī Hiếu Sinh. Intimate association through body means hand clasping hand, sitting together, wearing the same robes. This is called intimate association through body.

Intimate association through speech means speaking words of mutual attachment with a defiled mind. This is called intimate association through speech.

Intimate association through body and speech means hand clasping hand, sitting together, wearing the same robes, and with a defiled mind speaking words of mutual attachment to one another. This is called intimate association through body and speech.

At that time, the bhikkhus admonished him: "Venerable Udāyin, you must not engage in intimate association through body, intimate association through speech, or intimate association through body and speech with Bhikkhunī Hiếu Sinh." Having admonished him once, twice, three times thus, he did not desist. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon spoke to the bhikkhus: "If this Udāyin engages in intimate association through body, intimate association through speech, or intimate association through body and speech with Bhikkhunī Hiếu Sinh, and having been admonished three times does not desist, then the Sangha should confer upon him the kamma procedure of censure regarding intimate association through body.

The one performing the kamma should speak as follows:

—May the venerable Sangha listen. This Udāyin engages in intimate association through body with Bhikkhunī Hiếu Sinh; the Sangha has admonished him three times yet he has not desisted. If the time has come for the Sangha, the Sangha confers upon Udāyin the kamma procedure of censure regarding intimate association through body. This is the motion.

Having completed the motion, the kamma is performed three times, up to… Because the Sangha consents through silence, I record it thus.

Regarding intimate association through speech and intimate association through body and speech, the procedure is spoken as above.

c. Furthermore, at that time Bhikkhu Bhaddalī engaged in intimate association through body, intimate association through speech, and intimate association through body and speech with Bhikkhunī Bhaddasīlī, in the same manner as has been explained in the case of Udāyin above.

d. Furthermore, when the Buddha was dwelling at the city of Śrāvastī, at that time Bhikkhu Subhadda and Bhikkhunī Subhaddā engaged in intimate association through body, intimate association through speech, and intimate association through body and speech, as has been explained in the case of Bhikkhunī Hiếu Sinh above.

e. Furthermore, at that time there was a bhikkhu who went to the home of a layman and there engaged in intimate association through body, intimate association through speech, and intimate association through body and speech with the layman's wife. Intimate association through body means hand clasping hand with the woman, sitting together, presenting to one another fragrant flowers, fruits, and melons, and sending messages through intermediaries. This is called intimate association through body.

Intimate association through speech means speaking words of mutual attachment with a defiled mind. This is called intimate association through speech.

Intimate association through body and speech is as described in the two cases above and has been explained in full. This is called intimate association through body and speech.

At that time, the bhikkhus admonished him: "Venerable, you must not engage in intimate association through body, intimate association through speech, or intimate association through body and speech with women," admonishing him thus up to three times, yet he did not desist. The bhikkhus then brought this matter and reported it to the Blessed One, in the same manner as has been explained in the case of Udāyin above.

e. Furthermore, when the Buddha was dwelling at the city of Śrāvastī, there was at that time a bhikkhu who engaged in bodily intimacy, verbal intimacy, and bodily-and-verbal intimacy with a paṇḍaka (an impotent person). Bodily intimacy means holding hands with one another, sitting together, going and returning together. This is called bodily intimacy.

Verbal intimacy means speaking to one another with friendly words born of a defiled mind. This is called verbal intimacy.

Bodily-and-verbal intimacy encompasses both of the above as already fully described. This is called bodily-and-verbal intimacy.

At that time, the bhikkhus admonished him: "Venerable, you must not engage in bodily intimacy, verbal intimacy, or bodily-and-verbal intimacy with a paṇḍaka." Having been admonished thus three times, he still did not desist. The bhikkhus then brought the matter before the Blessed One, just as in the case of Udāyin described above.

g. Furthermore, when the Buddha was dwelling at the city of Śrāvastī, Udāyin at that time engaged in bodily intimacy, verbal intimacy, and bodily-and-verbal intimacy with a disciple who accompanied him, just as in the case of bhikkhu Mettiya described above.

h. Furthermore, when the Buddha was dwelling at the city of Śrāvastī, Channa at that time engaged in bodily intimacy, verbal intimacy, and bodily-and-verbal intimacy with a young boy, just as in the case of bhikkhu Mettiya described above.

The foregoing are the eight cases of intimate association.

2. Habitual Transgression:

When the Buddha was dwelling at the city of Śrāvastī, bhikkhu Śrīlabha habitually committed offenses belonging to the five classes of grave offenses. The bhikkhus admonished him: "Venerable, you must not commit offenses belonging to the five classes of grave offenses." Being admonished once, he did not desist; admonished a second time, he did not desist; admonished a third time, he still did not desist. The bhikkhus then brought the matter before the Blessed One. The Buddha addressed the bhikkhus: "If bhikkhu Śrīlabha habitually commits offenses within the five classes of grave offenses, then perform the act of censure (tajjanīya-kamma) against him for habitual transgression. The one performing the kamma should speak as follows:

— May the venerable Sangha listen. This bhikkhu Śrīlabha habitually commits offenses and, having been admonished three times, has not desisted. If the time is right for the Sangha, the Sangha now imposes upon bhikkhu Śrīlabha the act of censure for habitual transgression. This is the motion.

May the venerable Sangha listen. This bhikkhu Śrīlabha habitually commits offenses and, having been admonished three times, has not desisted. The Sangha now imposes upon bhikkhu Śrīlabha the act of censure for habitual transgression. Those venerable ones who consent to the Sangha imposing upon bhikkhu Śrīlabha the act of censure for habitual transgression, let them remain silent; those who do not consent, let them speak. This is the first motion. (The second and third are spoken in the same manner.)

The Sangha has consented to imposing upon bhikkhu Śrīlabha the act of censure for habitual transgression, for the Sangha has remained silent. I record this matter as being so.

This is called habitual transgression.

3. Entering a Village Too Early, Returning Too Late, Keeping Bad and Evil Company, and Going to Places That Should Not Be Visited.

When the Buddha was dwelling at the city of Śrāvastī, bhikkhu Kāḷa at that time entered a village too early, returned too late, associated with evil and bad companions, and went to places that should not be visited.

Entering too early means going into the village for alms too early. Returning too late means leaving the village too late. Keeping company with evil companions means associating with elephant keepers, horse trainers, thieves, robbers, and gamblers—befriending such persons is called keeping evil company. Keeping company with bad companions is as with the evil companions just enumerated. Going to places that should not be visited means going to the homes of widows, homes of grown unmarried women, homes of prostitutes, homes of paṇḍakas, bhikkhunīs of ill repute, and śrāmaṇerikās of ill repute. This is called going to places that should not be visited.

In these matters, the bhikkhus admonished him: "Venerable, you must not go out too early, return too late, (and so forth...) go to the place of śrāmaṇerikās of ill repute." But being admonished once, twice, and three times, he still did not desist. Therefore the bhikkhus brought the matter before the Blessed One. The Buddha addressed the bhikkhus: "If bhikkhu Kāḷa goes out too early, returns too late, and so forth goes to places that should not be visited, and having been admonished three times does not desist, the Sangha should perform the act of censure regarding entering the village too early. The one performing the kamma should speak as follows:

— May the venerable Sangha listen. Bhikkhu Kāḷa enters the village too early and, having been admonished three times, has not desisted. If the time is right for the Sangha, the Sangha now imposes upon bhikkhu Kāḷa the act of censure for entering the village too early. This is the motion. (After the motion, the kamma is proclaimed three times, until:) Since the Sangha has consented by remaining silent, I record this matter as being so.

The matters of returning too late, keeping company with bad and evil companions, and going to places that should not be visited (the admonishment and performance of the kamma) are handled in the same manner.

4. Quarreling and Disputation.

When the Buddha was dwelling at the city of Śrāvastī, bhikkhu Assaji at that time was arrogant and conceited, and engaged in disputes and quarreling with others. The bhikkhus admonished him: "Venerable bhikkhu Assaji, you must not quarrel and dispute." Being admonished once, he did not desist; twice and three times, he also did not desist. The bhikkhus then brought the matter before the Blessed One.

The Buddha addressed the bhikkhus: "When the following five conditions are present, know that disputes will arise. They are: 1. What is a lawful kamma is declared unlawful; 2.

What is a lawful assembly is declared unlawful; 3. What is a lawful acquittal from an offense is declared unlawful; 4. What is a lawful relinquishment of an article is declared unlawful; 5.

What is a lawful verdict of an offense is declared unlawful. These are called the five unlawful conditions. The opposite of these five is called lawful.

The bhikkhus should counsel him thus: 'Venerable, a bhikkhu must fulfill the following five principles when entering the assembly. They are: 1. To speak gently when entering the assembly; 2.

To have confidence when hearing the kamma; 3. Having confidence, to comply with it; 4. If one sees that a kamma is not in accordance with the Dhamma and cannot prevent it, one should send one's consent; 5.

If one cannot send consent, one should let the bhikkhu sitting nearby know that one does not agree.'" When the bhikkhu heard this counsel, he said: "I am skilled in speaking—why must I speak gently when entering the assembly? I am also learned—why must I simply assent upon hearing the kamma? I know the proper procedure—why must I comply merely upon hearing it?

I am knowledgeable in kamma—why, when I see that a kamma is not in accordance with the Dhamma, can I not prevent it but must instead send consent? I have come in person—why must I inform the one sitting beside me that I do not agree? I shall prevent it myself."

The Buddha said to the bhikkhus: "When five principles are present that give rise to disputes, the Sangha should perform the act of censure. Those five principles are: 1. Arrogance; 2. Coarseness and violence of character; 3. Speaking words without meaning; 4. Speaking at the wrong time; 5. Not associating with good persons. These are called the five principles whose presence warrants the Sangha performing the act of censure. The one performing the kamma should speak as follows:

— May the venerable Sangha listen. Bhikkhu Assaji is arrogant, engages in disputes and quarreling with others, and having been admonished three times has not desisted. If the time is right for the Sangha, the Sangha now performs the act of censure against bhikkhu Assaji for arrogance. This is the motion.

May the venerable Sangha listen. Bhikkhu Assaji is arrogant, engages in disputes and quarreling with others, and having been admonished three times has not desisted. The Sangha now performs the act of censure against bhikkhu Assaji for arrogance. Those venerable ones who consent to the Sangha performing the act of censure against bhikkhu Assaji for arrogance, let them remain silent. Those who do not consent, let them speak. This is the first kamma-motion. (The second and third are spoken in the same manner.)

The Sangha has consented to performing the act of censure against bhikkhu Assaji for arrogance, for the Sangha has remained silent. I record this matter as being so.

The four remaining matters are spoken in the same manner.

5. Showing Reverence Toward Those of Lesser Seniority.

When the Buddha was dwelling at the city of Śrāvastī, as described in detail above. At that time, the Bhikkhu Chanda accepted a young man into the going-forth, and then personally attended to all his needs. Early in the morning the elder would go to inquire after his health, would empty and clean his chamber pots and spittoon and then return them to their place.

He would then massage the young man's body, hand him his bowl, and together they would enter the village, with the elder yielding the way for the young man to walk ahead. When they arrived at the house of a donor, the elder would have the young man sit in a high place and receive the offerings first. When the young man had finished eating, the elder would take his bowl, wash it clean, and put it back in its place; he would also dye the young man's robe, heat his bowl, and spread out his bedding for him.

When night came, the elder would light the lamp and bring the spittoon and chamber pots to the young man. The Bhikkhus, seeing this, admonished him: "Venerable elder, you should not be attending upon a young person; it is the young person who should be attending upon you." The elder replied: "What the venerable elders say is correct. But this young man was formerly a musician before he went forth, and so I hold him in great affection and esteem, and I feel a sense of deference, and thus I attend upon him."

The Bhikkhus admonished him in this way once, and he did not desist; they admonished him a second and a third time, and still he did not desist. Thereupon, the Bhikkhus brought this matter and reported it to the Blessed One. The Buddha then ordered Chanda to be summoned. When he had come, the Buddha questioned him fully concerning the above matter:

—Is it true that you did this?

—It is true, Blessed One.

—You fool! Toward the Tathāgata you show no affection, esteem, deference, or compliance; yet toward this young lad you display such affection, esteem, deference, and compliance.

Then the Buddha said to the Bhikkhus: "Because the Bhikkhu Chanda shows affection toward a young person, the Saṅgha should perform a kammavācā of censure concerning his showing affection and attending upon a young person. The one performing the kammavācā should speak as follows:

—May the venerable Saṅgha listen. The Bhikkhu Chanda shows affection, esteem, and attends upon a young person; he has been admonished three times and has not desisted. If the time is right for the Saṅgha, the Saṅgha now performs a kammavācā of censure against the Bhikkhu Chanda concerning his showing affection and attending upon a young person. This is the motion.

May the venerable Saṅgha listen. The Bhikkhu Chanda shows affection and attends upon a young person; he has been admonished three times and has not desisted. The Saṅgha now performs a kammavācā of censure against the Bhikkhu Chanda concerning his showing affection and attending upon a young person. Those venerable ones who consent to the Saṅgha performing a kammavācā of censure against the Bhikkhu Chanda concerning his showing affection and attending upon a young person, please remain silent; those who do not consent, please speak. This is the first kammavācā. (The second and third are spoken in the same manner.)

The Saṅgha has consented to performing the kammavācā of censure against the Bhikkhu Chanda concerning his showing affection and attending upon a young person, as signified by silence. I record this matter as such.

Concerning the matters of esteem, deference, and compliance, the same is to be said. This is called the kammavācā of censure.

2. The Kammavācā of Non-intercourse.

When the Buddha was dwelling at the city of Śrāvastī, at that time the Bhikkhu Aśvaka had received a kammavācā of censure from the Saṅgha yet did not comply with it: what ought to be done he did not do, and what ought to be abandoned he did not abandon. The Bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "If the Bhikkhu Aśvaka has received a kammavācā of censure from the Saṅgha yet does not comply, does not do what ought to be done, and does not abandon what ought to be abandoned, then the Saṅgha should perform a kammavācā of non-intercourse. The one performing the kammavācā should speak as follows:

—May the venerable Saṅgha listen. This Bhikkhu Aśvaka has received a kammavācā of censure from the Saṅgha yet does not comply; what ought to be done he does not do, and what ought to be abandoned he does not abandon. If the time is right for the Saṅgha, the Saṅgha now performs a kammavācā of non-intercourse with the Bhikkhu Aśvaka. This is the motion. (After the motion, the kammavācā is performed three times, up to:) The Saṅgha consents by remaining silent; I record this matter as such.

Furthermore, when the Buddha was dwelling at the city of Śrāvastī, at that time there was a foolish person who had gone forth and who habitually transgressed various minor precepts: eating separately from the community, eating in multiple places, storing food and eating it, eating from the same bowl as another, sleeping in the same room as a woman, sleeping together with others for more than three nights, sleeping in the same bed, sitting on the same seat, eating fruit in an improper manner, accepting raw meat, accepting grain, and accepting gold and silver.

The Bhikkhus admonished him: "Venerable elder, you should not do such things." He replied: "Since the venerable elders have told me, I will comply." The Bhikkhus thought to themselves: "This foolish monk has the intention to practice." But afterward, he continued to habitually transgress the minor offenses—eating separately from the community, and so forth up to accepting gold and silver. The Bhikkhus admonished him again: "Foolish one, you should not do such things." He replied: "Since the venerable elders have informed me, I will comply." Yet afterward he continued to transgress repeatedly.

The Bhikkhus thought to themselves: "This foolish monk who has gone forth is ungrateful, does not follow instruction, is devious, untruthful, and has no wish to train." The Bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "That foolish monk who has gone forth is ungrateful and does not follow instruction; therefore the Saṅgha should perform a kammavācā of non-intercourse.

The one performing the kammavācā should speak as follows:

—May the venerable Saṅgha listen. This foolish monk who has gone forth is ungrateful and does not follow instruction. If the time is right for the Saṅgha, the Saṅgha now performs a kammavācā of non-intercourse with this foolish monk. This is the motion. (After the motion, the kammavācā is performed three times, up to:) Since the Saṅgha consents by remaining silent, I record this matter as such.

This is called the kammavācā of non-intercourse.

3. The Kammavācā of Expulsion.

When the Buddha was dwelling at the city of Śrāvastī, at that time the group of six Bhikkhus were residing in the district of Kāśi, performing actions contrary to proper conduct, speaking words contrary to proper conduct, and acting and speaking in ways contrary to proper conduct; doing harmful deeds with the body, speaking harmful words with the mouth, and causing harm with both body and mouth; acting crookedly with the body, speaking crookedly with the mouth, and being crooked in both body and mouth — as was already stated above in the case of the group of six Bhikkhus dwelling in the village of Kāḷagiri in the section on the Saṅghādisesa. This is called the kammavācā of expulsion.

4. The Kammavācā of Reconciliation.

This kammavācā comprises the following cases: 1. Ḍhītilikā the Upāsikā; 2. Śānakajī; 3. The son of the wandering fisherman; 4. Kāḷu; 5. Mahānāma; 6. The group of six Bhikkhus.

1. Ḍhītilikā the Upāsikā.

When the Buddha was dwelling at the city of Śrāvastī, at that time Nanda was traveling through various countries and then returned to Śrāvastī. Early in the morning he put on his regular robe, took up his bowl, and went to the house of an Upāsikā. Ḍhītilikā the Upāsikā, upon seeing him, was very joyful and greeted him warmly: "Welcome, Teacher! Why have you come so rarely?" and immediately invited him to sit. After he was seated, Nanda said:

—I come seldom; so what do you intend to offer?

—Whatever the Teacher needs, that I will offer — whether an early meal or a later meal, or porridge, cakes, or fruit; whatever the Teacher needs, I will prepare.

—I need the early meal; please prepare it well.

—Following your instructions, I will prepare it very well; please come early tomorrow morning.

After Nanda had said this, he departed. Afterward, the Upāsikā rose early the next morning, prepared a fine early meal, laid out the seat, and waited patiently. But Nanda, having many affairs, forgot and did not come. The Upāsikā waited past the proper hour and, not seeing him come, kept whatever food could be kept, and ate what could not be kept. She waited in this way through the second and third days and still he did not come, so she ate it all. On the fourth day, Nanda finally came and asked: "Is the Upāsikā well?" The Upāsikā, filled with indignation, said:

—Teacher, you accepted my invitation to come and eat the early meal — why did you not come?

—Is the Upāsikā angry?

—Angry.

—If so, I ask to make amends.

—Teacher, go and make amends before the Blessed One.

Nanda then went and made amends before the Buddha. The Buddha asked: "For what reason do you make amends?" Nanda then reported the entire matter to the Buddha as described above. The Buddha rebuked him: "You fool! This Upāsikā has never begrudged a single thing to the Buddha and the Bhikkhu Saṅgha. Why then have you caused her distress?" Thereupon the Buddha said to the Bhikkhus: "This Upāsikā is a person of steadfast faith, and yet Nanda has caused her distress and made her displeased. Therefore the Saṅgha should now impose upon Nanda the kammavācā of reconciliation. The one performing the kammavācā should speak as follows:

—Please, venerable Saṅgha, listen. Nanda has disturbed laypeople, causing them to become displeased. If it is the proper time for the Saṅgha, let the Saṅgha perform a kammavācā upon Nanda to cause laypeople to become pleased. This is the preliminary announcement.

Please, venerable Saṅgha, listen. The bhikkhu Nanda has disturbed laypeople, causing them to be displeased. The Saṅgha now performs a kammavācā upon Nanda to cause laypeople to become pleased. Those venerable ones who consent to the Saṅgha performing a kammavācā upon Nanda to cause laypeople to become pleased should remain silent; those who do not consent should speak. This is the first kammavācā. (The second and third are said in the same way.)

The Saṅgha has consented to performing a kammavācā upon Nanda to cause laypeople to become pleased, by reason of silence. I record this matter as such.

This is called the gladdening of the upāsikā (causing the upāsikā to become pleased).

2. Śāṇagāhī.

When the Buddha was dwelling in the city of Śrāvastī, at that time the householder Citraka invited the Saṅgha to come and receive an offering of medicine. The group of six bhikkhus, upon hearing this, said to one another: "The householder has invited the Saṅgha to come and receive an offering of medicine; let us go and test him." Then at the time for almsround, they put on their robes, took their bowls, went to that house, exchanged greetings, and asked:

—I have heard that the householder has invited the Saṅgha to come and receive an offering of medicine; is that so?

—That is so. Does the venerable one need medicine?

—I need a load of śāṇagāhī.

—Please wait while I look for it and then I will give it to you.

—How strange—you invite the Saṅgha without preparing medicine beforehand? Do you not know? The medicine consumed by a single bhikkhu is equal to the food eaten by a great bull elephant on the Snowy Mountain. You have no genuine intention to make an offering; you seek only a good name.

—Venerable sir, even the royal treasury does not possess that much medicine, much less my household; please wait while I find it and then I will give it to you.

—Give it or not, as you please.

Having said this, he left. After that, the householder sent people to the village of Elephants in the land of Kauśāmbī, where śāṇagāhī was found, and then came to say: "Venerable sir, I have found the śāṇagāhī; please come and take it." Upon hearing this, they looked at each other and laughed quietly. The householder then reproached them:

—Why do you look at each other and laugh quietly instead of taking it? There is nothing in my household belonging to the Buddha and the Bhikkhu Saṅgha that I begrudge in the slightest; why, venerable sir, did you test me?

—Are you angry, householder?

—Angry, of course I am.

—If you are angry, then I ask for forgiveness.

—Go to the Blessed One and ask for forgiveness.

As in the case of the gladdening of the upāsikā explained above.

3. The Wandering Fish's Son.

When the Buddha was dwelling in the city of Śrāvastī, at that time the householder Citraka prepared a hundred dishes to feast the Saṅgha. When the Saṅgha had finished eating and returned to the monastery, the householder gave instructions to his wife and children: "Please dispose of the leftover food and drink and give it to the neighboring households; I wish to go and pay my respects to the Blessed One."

At that time, the group of six bhikkhus were standing before the gate of the Jetavana monastery, discussing worldly matters. The householder saw this and thought: "These are people without discipline, but if I do not go and greet them they will harbor resentment," and so he went forward to exchange greetings and well-wishes. The bhikkhus replied:

—Welcome, benefactor, who has come here like a great bull elephant.

The householder then asked:

—Did the venerable ones come to take the meal at my house today?

—Yes, we came.

—Venerable sir, was the food satisfactory?

—It was excellent; only one thing was missing.

—What was missing?

—If there had been yu-yan-ao-yu-zi — a renowned delicacy — the donor's good name would have been complete.

—Venerable sir, I did not know of this beforehand. Had I known, I would have prepared a great quantity so that each person could have a bowlful. But venerable sir, please hear my parable: In times past, a flock of chickens lived in a Naidī forest. Then a fox came and ate the roosters one by one, until at last only one hen remained. Afterward, a crow came and mated with her, and a chick was born. When the chick cried out, the owner recited a verse:

Just so, venerable sir—you are neither a layperson nor a true renunciant.

—Are you angry, householder?

—Angry.

—If you are angry, then I ask forgiveness.

—Go to the Blessed One and ask forgiveness.

Then the group of six bhikkhus went to the place where the Buddha was and confessed before him. The Buddha asked: "Why do you confess?" The group of six bhikkhus then reported the whole matter in full to the Blessed One. The Buddha rebuked them: "Foolish ones, there is nothing in the household of the householder Citraka belonging to the Buddha and the Bhikkhu Saṅgha that he begrudges in the slightest—why did you disturb him?" Then the Buddha said to the bhikkhus: "This householder, by means of his knowledge of past lives, saw that the group of six bhikkhus had in former times been the offspring of a chicken and a crow, and thus spoke as he did.

Therefore, the Saṅgha should perform a kammavācā upon the group of six bhikkhus to cause laypeople to be pleased. The procedure is as explained in the case of gladdening the upāsikā above."

4. Kāḷu.

When the Buddha was dwelling in the city of Śrāvastī, at that time a certain bhikkhu, at the time for almsround, put on his robe, took his bowl, and entered the city to collect alms. Going in turn, he arrived at the gate of a certain house and saw the husband sitting in the middle of the courtyard, saying to his wife:

—Please offer food to the renunciant.

—From what path has this one gone forth?

—Gone forth from the Śākya clan.

—I will not give.

—Why will you not give?

—Because that person lacks the brahmacarya.

At that moment, the bhikkhu said:

—Sister, I am not one who lacks the brahmacarya.

—If even the venerable Kāḷu is unable to maintain the brahmacarya, how could you possibly maintain the brahmacarya?

The bhikkhu, upon hearing these words, felt dejected and displeased, and so without completing his almsround he returned and sat in meditation. Toward evening he emerged from meditation and, finding his body worn with hunger and thirst, went to the place of the Blessed One, bowed his head at his feet, and stood to one side. The Buddha, though already knowing, still asked:

—Bhikkhu, why do you appear so famished?

—Because I have had nothing to eat, Blessed One.

—Were you unable to go on almsround?

The bhikkhu then reported the whole matter to the Blessed One. The Buddha then said to the bhikkhus: "This bhikkhu Kāḷu has caused laypeople to be displeased; therefore the Saṅgha should perform a kammavācā obliging Kāḷu to cause laypeople to become pleased, as explained in the case of gladdening the upāsikā above. This is called the case of Kāḷu."

5. Mahānāma.

When the Buddha was dwelling in the city of Śrāvastī, at that time a Śākyan named Mahānāma invited the Saṅgha to his home to receive an offering of medicine. Upon hearing this, Nanda and Upananda said to each other: "Let us go and test this fellow for amusement." Then at the time for almsround they put on their robes, went to that house, exchanged greetings, and said:

—I have heard that the benefactor intends to invite the Saṅgha to come and receive an offering of medicine; is that so?

—That is so. But does the venerable one need medicine?

—Yes. I need so many jars of milk, so many jars of oil, so many jars of honey, so many jars of rock sugar, so many medicinal roots, medicinal leaves, medicinal flowers, and medicinal fruits.

—Venerable sir, there is no way to have so much medicine ready today; I would need to search for it before I could give it.

Nanda then said:

—How strange—the benefactor invites bhikkhus of the Saṅgha without first preparing medicine. Do you not know? The medicine consumed by a single bhikkhu is equal to the food eaten by a great bull elephant on the Snowy Mountain! You do not wish to make an offering; you seek only a good reputation.

—Venerable sir, even the royal treasury does not have that much medicine, much less my household; please let me search for it and then I will give it to you.

—Give it or not, as you please.

Having said this, he left. Afterward, the householder found the medicine and came to report: "Venerable sir, today you may come and take it." The two of them, upon hearing this, looked at each other and smiled faintly. The benefactor then reproached them: "Why did you test me and then look at each other and smile? When it was not yet obtained you came and demanded it urgently; now that it has been found, you do not come to take it." Nanda said:

—Are you angry, benefactor?

—Angry.

—If you are angry, then I ask forgiveness.

—Go to the Blessed One and ask forgiveness.

Nanda then went to the Buddha to confess. The Buddha asked: "For what reason do you confess?" He then reported the entire matter to the Blessed One. The Buddha rebuked him: "You foolish man. Of all the possessions in Mahānāma's household, you have never begrudged a single thing offered to the Buddha and the Bhikkhu Sangha — why then did you trouble him?" The Buddha then said to the bhikkhus: "The Sangha should carry out the kammavācā of appeasement toward the laity for Nanda, as in the case of appeasement toward the Upāsikā described above." This is called the case of Mahānāma.

6. The Group of Six Bhikkhus.

When the Buddha was residing in the city of Sāvatthī, at that time the group of six bhikkhus, dwelling in the district of Kāsi, were improper in bodily deportment, improper in verbal deportment, improper in both bodily and verbal deportment; harmful in body, harmful in speech, harmful in both body and speech; following wrong livelihood in body, following wrong livelihood in speech, following wrong livelihood in both body and speech; and so forth… causing the laity to be displeased.

The Buddha then said to the bhikkhus: "The Sangha should carry out the kammavācā of appeasement toward the laity for the group of six bhikkhus, as in the case of appeasement toward the Upāsikā described above." This is called the case of the group of six bhikkhus.

In summary, the foregoing comprises the six kammavācās of appeasement.

"Unlawful full ordination,

Partial fulfillment, lacking purity.

Kamma, the act of kamma,

Censure, not speaking.

Expulsion, generating joy.

End of the first Vajja."

5. Kammavācā of Censure for an Offense.

When the Buddha was residing in the city of Sāvatthī, as described in full above. At that time, Bhikkhu Channa repeatedly committed offenses belonging to the five classes of offense. The bhikkhus said:

— Venerable, do you see this offense?

— I do not see it. What purpose is there in asking me whether I see it or not?

The bhikkhus then brought the matter to report to the Blessed One. The Buddha said to the bhikkhus: "This Bhikkhu Channa repeatedly commits offenses belonging to the five classes yet says he does not see the offense. The Sangha should carry out the kammavācā of censure for not seeing the offense. The one performing the kamma should speak as follows:

— May the venerable Sangha listen. Bhikkhu Channa repeatedly commits offenses belonging to the five classes of offense yet says he does not see the offense. If the time has come for the Sangha, the Sangha now carries out the kammavācā of censure of Bhikkhu Channa for not seeing the offense. This is the motion.

— May the venerable Sangha listen. Bhikkhu Channa repeatedly commits offenses belonging to the five classes of offense yet says he does not see the offense. The Sangha now carries out the kammavācā of censure of Bhikkhu Channa for not seeing the offense. Those venerable ones who consent should remain silent; those who do not consent should speak. This is the first kammavācā. (The second and third are to be spoken in the same way.)

The Sangha has consented to carry out the kammavācā of censure of Bhikkhu Channa for not seeing the offense, since the Sangha has remained silent. I record this matter as such.

After the Sangha had carried out the kammavācā of censure, Channa said to the bhikkhus: "Venerable ones, I see what must be done regarding that offense and have accordingly complied and carried it out. I now request the Sangha out of compassion to lift the kammavācā of censure for not seeing the offense from me."

The bhikkhus then brought the matter to report to the Blessed One. The Buddha said to the bhikkhus: "Bhikkhu Channa repeatedly committed offenses belonging to the five classes yet said he did not see them. For his benefit, the Sangha carried out the kammavācā of censure. He has accordingly complied and carried out what needed to be done, and now says he sees the offense. Therefore the Sangha should lift the kammavācā of censure for not seeing the offense. The one performing the kamma should speak as follows:

— May the venerable Sangha listen. Bhikkhu Channa repeatedly committed offenses belonging to the five classes of offense, yet said he did not see the offense. For his benefit, the Sangha carried out the kammavācā of censure for not seeing the offense. He has accordingly complied and carried out what needed to be done, and now says he sees the offense. If the time has come for the Sangha, the Sangha now allows Bhikkhu Channa to come before the Sangha to request the lifting of the kammavācā of censure for not seeing the offense.

— May the venerable Sangha listen. Bhikkhu Channa wishes to come before the Sangha to request the lifting of the kammavācā of censure for not seeing the offense. Since the Sangha consents, it remains silent. I record this matter as such.

Then this person should come before the Sangha and make the following request:

— May the venerable Sangha listen. I am Bhikkhu Channa. I repeatedly committed offenses belonging to the five classes of offense, yet said I did not see them. For my benefit, the Sangha carried out the kammavācā of censure for not seeing the offense. What needed to be done, I have accordingly complied and carried out. I say now that I see the offense. I now request the Sangha to lift the kammavācā of censure for not seeing the offense. I humbly implore the venerable Sangha out of compassion to lift the kammavācā of censure for not seeing the offense from me. (This request is to be made three times.)

Then the one performing the kamma should speak as follows:

— May the venerable Sangha listen. Bhikkhu Channa repeatedly committed offenses belonging to the five classes of offense, yet said he did not see them. For his benefit, the Sangha carried out the kammavācā of censure for not seeing the offense. He has accordingly complied and carried out what needed to be done. He now says he sees the offense and accordingly requests the Sangha to lift the kammavācā of censure for not seeing the offense. If the time has come for the Sangha, the Sangha now lifts the kammavācā of censure for not seeing the offense from Bhikkhu Channa. This is the motion.

— May the venerable Sangha listen. Bhikkhu Channa repeatedly committed offenses belonging to the five classes of offense, yet said he did not see them. For his benefit, the Sangha carried out the kammavācā of censure for not seeing the offense. He has accordingly complied and carried out what needed to be done. He now says he sees the offense and accordingly requests the Sangha to lift the kammavācā of censure for not seeing the offense. Those venerable ones who consent to the Sangha lifting the kammavācā of censure for not seeing the offense from Bhikkhu Channa should remain silent; those who do not consent should speak. This is the first kammavācā. (The second and third are to be spoken in the same way.)

The Sangha has consented to lift the kammavācā of censure for not seeing the offense from Bhikkhu Channa, since the Sangha has remained silent. I record this matter as such.

After the Sangha had lifted the kammavācā of censure for not seeing the offense, the bhikkhus said to Channa: "Venerable, this offense should be dealt with properly in accordance with the Dharma." He replied: "Why do you instruct me to act properly in accordance with the Dharma? I am unable to do so."

The bhikkhus then brought the matter to report to the Blessed One. The Buddha said to the bhikkhus: "Bhikkhu Channa repeatedly commits offenses belonging to the five classes of offense and is unable to reform himself properly in accordance with the Dharma. The Sangha should carry out the kammavācā for committing offenses and refusing to reform. The one performing the kamma should speak as follows:

— May the venerable Sangha listen. Bhikkhu Channa repeatedly commits offenses belonging to the five classes of offense and refuses to reform properly in accordance with the Dharma. If the time has come for the Sangha, the Sangha now carries out the kammavācā of censure of Bhikkhu Channa for committing offenses and refusing to reform properly in accordance with the Dharma. This is the motion.

— May the venerable Sangha listen. Bhikkhu Channa repeatedly commits offenses belonging to the five classes of offense and refuses to reform properly in accordance with the Dharma. The Sangha now carries out the kammavācā of censure of Bhikkhu Channa for committing offenses and refusing to reform properly in accordance with the Dharma. Those venerable ones who consent to the Sangha carrying out the kammavācā of censure of Bhikkhu Channa for committing offenses and refusing to reform properly in accordance with the Dharma should remain silent; those who do not consent should speak. This is the first kammavācā. (The second and third are to be spoken in the same way.)

The Sangha has consented to carry out the kammavācā of censure of Bhikkhu Channa for committing offenses and refusing to reform properly in accordance with the Dharma, since the Sangha has remained silent. I record this matter as such.

End of Volume Twenty-Four.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH