彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL — VOLUME 16

VOLUME 16
Part 3: ON THE DHARMAS OF ORDINATION, POSADHA, RAINS RETREAT, PRAVARANA, ROBES, LEATHER FOOTWEAR, FOOD AND DRINK, ETC.

Section 1: ON THE DHARMA OF ORDINATION (Continued)

At that time, the Blessed One said to the bhiksus:

“Each of you should travel throughout the various regions of the world. There are many virtuous people capable of receiving instruction. I shall now go alone to the land of Uruvilva, to the dwelling place of Uruvilva Kasyapa, in order to teach and transform him.”

The bhiksus obeyed his instruction and departed separately. The Blessed One then went to Kasyapa’s dwelling place. Kasyapa worshiped a venomous naga, which he kept apart in an empty house. No one dared enter it except Kasyapa. The Buddha deliberately arrived in the evening and asked to spend the night in the house where the naga dwelt.

Kasyapa said:

“That cannot be permitted, for there is a venomous naga in the house, and I fear it may harm you.”

The Buddha said:

“It does not matter. The naga will not harm me.”

Kasyapa said:

“If you are not afraid, you may enter and rest as you please.”

The Buddha took some grass into the house, spread it out, and sat down, thinking: “I shall make the naga’s body as small as a chopstick, place it in my alms bowl, and subdue it.” The Buddha had been seated only a short while when the naga became enraged and emitted smoke from its entire body. The Buddha likewise emitted smoke. The naga’s whole body became a blazing mass of fire, and the Buddha’s entire body likewise emitted flames. The two fires blazed fiercely, filling the naga’s house with dazzling light.

At that time, Kasyapa and his disciples came and walked around the naga’s house, lamenting sorrowfully:

“Alas! The Great Sramana would not heed my warning, and now he has been harmed by the naga!”

At daybreak, the Buddha brought out the naga contained within his alms bowl and said to Kasyapa:

“The venomous naga is in this bowl. Everyone feared it, but it has now been subdued.”

Kasyapa thought: “Although this Great Sramana possesses spiritual power, he does not equal my true attainment.”

The Buddha then used his spiritual power and, as swiftly as a strong man might bend or extend his arm, in the blink of an eye carried the naga beyond this world-system and then returned to Kasyapa’s dwelling place.

Kasyapa asked the Buddha:

“Where did you leave the naga?”

The Buddha replied:

“I left it beyond this world-system.”

Kasyapa again thought: “This Great Sramana possesses immense spiritual power. In only an instant, he carried the naga beyond this world-system. Nevertheless, he does not equal me, for I have attained the path of an arhat.”

Kasyapa said to the Buddha:

“Great Sramana, please remain here, and I shall make offerings to you.”

The Buddha said:

“If you can come each day to invite me, I can accept.”

Kasyapa said:

“Very well!”

Not far from Kasyapa’s dwelling place was a dense forest, where the Buddha stayed temporarily. During the night, the Four Heavenly Kings descended to attend upon the Buddha and listen to the Dharma. The light of the Four Heavenly Kings resembled four masses of fire. Kasyapa awoke during the night and saw what appeared to be four great masses of fire beside the Buddha, but he did not know what they were. At daybreak, he came to invite the Buddha, saying:

“The meal is ready. Please come and partake of it.”

Kasyapa then asked:

“Last night there were four great lights here. They resembled fire, yet were not fire. What were they?”

The Buddha said:

“Last night, the Four Heavenly Kings descended to make offerings and listen to the Dharma. Those were their lights.”

Kasyapa again thought: “This Great Sramana possesses such majestic spiritual power that he causes the Four Heavenly Kings themselves to come and make offerings. Nevertheless, he does not equal me, for I have attained the path of an arhat.”

The Buddha said to Kasyapa:

“You go back first; I shall follow afterward.”

As soon as Kasyapa had departed, the Buddha, as swiftly as a strong man might bend or extend his arm, went in the blink of an eye to the jambu tree, gathered some fruit, and brought it back. Before Kasyapa had reached his dwelling place, the Buddha had already arrived and was seated there. When Kasyapa arrived afterward and saw the Buddha, he asked:

“I did not return by another road, nor did I stop anywhere, yet I did not see the Great Sramana. By what road did the Great Sramana come here?”

The Buddha said:

“After you had departed, I went to the jambu tree, picked some fruit, and brought it here. This fruit is fragrant, delicious, and edible. I now offer it to you to taste.”

Kasyapa again thought: “The Great Sramana possesses immense spiritual power, but he does not equal me, for I have attained the path of an arhat.”

After the Buddha had finished his meal, he returned to the forest. During the night, Sakra, Lord of the Devas, personally descended to attend upon him and listen to the Dharma. Sakra’s light illuminated the entire forest and was many times brighter than that of the Four Heavenly Kings. Kasyapa saw it during the night but again did not know what the light was. At daybreak, he came to invite the Buddha to partake of the meal and asked about the meaning of the light.

The Buddha said:

“Last night, Sakra, Lord of the Devas, came to make offerings and listen to the Dharma. That was his light.”

Kasyapa again thought: “This Great Sramana is a paragon of spiritual power; therefore he causes Sakra, Lord of the Devas, himself to come and make offerings. Yet he does not equal me, for I have attained the path of an arhat.”

The Buddha said to Kasyapa:

“You go back first; I shall follow afterward.”

As soon as Kasyapa had departed, the Buddha went to the haritaki forest on the border of Jambudvipa, gathered some fruit, and brought it back. Before Kasyapa had reached his dwelling place, the Buddha was already seated there. When Kasyapa arrived afterward, he questioned him as before.

The Buddha said:

“After you had departed, I went to the haritaki forest on the border of Jambudvipa, gathered some fruit, and brought it here. This fruit is fragrant, delicious, and edible. I now offer it to you to taste.”

Kasyapa again thought as he had before.

After the Buddha had finished his meal, he returned to the forest. During the night, Brahma, lord of the Saha world, descended to attend upon him and listen to the Dharma. Brahma’s light was many times brighter than Sakra’s light. Kasyapa saw it during the night but again did not know what the light was. At daybreak, he came to invite the Buddha to partake of the meal and likewise asked about the meaning of the light.

The Buddha said:

“Last night, Brahma came to make offerings and listen to the Dharma. That was his light.”

Kasyapa again thought: “This Great Sramana is a paragon of spiritual power; therefore he causes Brahma to come and make offerings. Yet he does not equal me, for I have attained the path of an arhat.”

The Buddha said to Kasyapa:

“You go back first; I shall follow afterward.”

As soon as Kasyapa had departed, the Buddha went to the amalaka forest on the border of Jambudvipa, gathered some fruit, and brought it back—as previously related.

After the Buddha had finished his meal, he returned to the forest. At that time, the Blessed One needed water for washing. The Nairanjana River altered its course, flowed around, and passed beside the Buddha, enabling him to use its water. At daybreak, Kasyapa again came to invite the Buddha to partake of the meal. Seeing that branch of the river flowing around the place, he asked:

“Who dug this channel?”

The Buddha said:

“Just now I needed water, and the water flowed here of its own accord.”

Kasyapa again thought: “This Great Sramana is a paragon of spiritual power; therefore, as soon as he conceived the thought that he needed water, the water flowed to him. Yet he does not equal me, for I have attained the path of an arhat.”

The Buddha said to Kasyapa:

“You go back first; I shall follow afterward.”

As soon as Kasyapa had departed, the Buddha went to Godaniya and obtained cow’s milk there—as otherwise related above.

After the Buddha had finished his meal, he returned to the forest. At that time, a maidservant of the brahmin Sena died, and her garment was discarded at the charnel ground. The Buddha retrieved it and brought it back, thinking: “How should I wash it?” As soon as he had this thought, Sakra, Lord of the Devas, arrived and pointed his hand toward the ground. Water immediately gushed forth and formed a pond. He then said to the Buddha:

“You may wash it here.”

The mountain deity Abhiseka brought a large stone basin and likewise said to the Buddha:

“You may use this basin for washing.”

The Buddha then thought: “Upon what shall I stand while washing this robe?”

Not far from the pond stood a kahau tree. The tree deity bent down one of its branches for the Buddha to hold. After the Blessed One had washed the robe, he hung it in midair to dry.

At daybreak, Kasyapa came to invite the Buddha to partake of the meal. Upon seeing the matter concerning the washing of the robe, he questioned the Buddha about it. The Buddha related the entire incident clearly. Kasyapa again entertained the same thought as before. The Buddha said to Kasyapa:

– Go back ahead of me; I shall come later.

As soon as Kasyapa had departed, the Buddha went to the continent of Uttarakuru and obtained eight-winged rice... (the rest is as stated above).
After partaking of the meal, the Buddha returned to the forest. That morning, on the occasion of a festival, Kasyapa thought: Today I shall not invite the Buddha to partake of the meal, for if everyone sees him, they will surely abandon me and vie with one another to serve him. Therefore, he did not invite him. Knowing this, the Buddha went to Uttarakuru, obtained food, and ate. When that day had passed, Kasyapa again came to invite the Buddha to partake of the meal and asked:

– Yesterday I did not come to invite you. What did you eat?

The Buddha said:

– During yesterday's festival, you thought: “If the Buddha comes and everyone sees him, they will surely abandon me and vie with one another to serve him.” Therefore, I went to Uttarakuru, obtained food, and ate.

Kasyapa again thought: This great sramana possesses exemplary spiritual powers, for he knows the thoughts of others; nevertheless, he is not equal to me, for I have attained arhatship. That day, the Buddha accompanied Kasyapa to the house to partake of the meal and then returned to the forest.
At that time, Kasyapa's five hundred disciples were splitting firewood together, but they could not raise their axes. The disciples reported this matter to their teacher. Their teacher said: “I fear that the great sramana has caused this. You should go and ask him.” They immediately went and asked the Buddha.
The Buddha asked:

– Do you wish to raise them?

They replied:

– We do.

The Buddha said:

– You may go. The axes will rise by themselves.

After they had raised the axes, they could not lower them again. Once more they reported this to their teacher, who told them to ask the Buddha.
The Buddha asked:

– Do you wish to lower them?

They said:

– We do.

The Buddha told them:

– You may go. The axes will lower themselves.

Once lowered, the axes became stuck fast in the wood, and they could not split it. The disciples again reported this to their teacher, who told them to ask the Buddha.
The Buddha asked:

– Do you wish to be able to split the wood?

They replied:

– Yes!

The Buddha said:

– Go. The axes will become usable by themselves.

The axes immediately became usable. They wished to kindle a fire, but the fire would not burn. Again they reported this to their teacher, who told them to ask the Buddha.
The Buddha said:

– You may go. The fire will burn by itself. The fire immediately began to burn by itself.

Once it was burning, however, they could not extinguish it. Again they asked their teacher, who told them to ask the Buddha.
The Buddha asked:

– Do you wish the fire to go out?

They replied:

– Yes.

The Buddha said:

– Go. The fire will go out by itself. The fire immediately extinguished itself.

They wished to pour water over the embers, but the water in the vessels would not flow out. They reported this to their teacher, who told them to ask the Buddha.
The Buddha asked:

– Do you wish the water to flow out?

They replied:

– Yes.

The Buddha said:

– Go. The water will flow out by itself. The water immediately flowed out by itself.

Once it had begun to flow, however, it would not stop. They reported this to their teacher, who told them to ask the Buddha.
The Buddha asked:

– Do you wish the water to stop flowing?

They replied:

– Yes.

The Buddha said:

– Go. The water will stop by itself. The water immediately ceased to flow.

At that time, dark clouds gathered and heavy rain fell for seven days. Kasyapa's dwelling became a vast expanse of water. The Buddha was in the forest, and Kasyapa, fearing that he had been swept away, went by boat to look for him. He saw the Blessed One walking in meditation upon the waters of the Nairanjana River. Kasyapa again thought: This great sramana possesses exemplary spiritual powers, for although the floodwaters are so great, he has not been swept away and can walk in meditation upon the water; nevertheless, he is not equal to me, for I have attained arhatship.
The Blessed One then flew into the air and said to Kasyapa:

– You are not an arhat. Why do you falsely claim to have attained the path?

Kasyapa said:

– Blessed One, it is indeed so! Blessed One, it is indeed so!

Kasyapa further said to the Buddha:

– I ask to go forth under the great sramana and receive full ordination.

The Buddha said:

– Have you informed your disciples?

Kasyapa replied:

– Not yet.

The Buddha said:

– You should inform them first.

Obeying the instruction, Kasyapa immediately returned and said to his disciples:

– You should know that I wish to cultivate the pure holy life under the great sramana. It would be good if any of you wished to follow me; those who do not wish to follow may do as they please.

The five hundred disciples said with one voice:

– When we saw the Buddha subdue the naga, the aspiration already arose within us. We were merely awaiting our teacher's decision. We ask to follow you.

Thus, teacher and disciples went together to the Buddha and said:

– We, teacher and disciples alike, all wish to go forth and receive full ordination.

The Buddha taught:

– Come, bhikkhus! Receive full ordination. Within my well-proclaimed Dharma and discipline, bring all suffering to an end and cultivate the pure holy life.

Kasyapa and his five hundred disciples found that their hair and beards fell away by themselves, kasaya robes clothed their bodies, and alms bowls appeared in their hands. After receiving ordination, they cast all the implements and garments they had formerly used in worshiping fire into the Nairanjana River. In this way, Kasyapa and his five hundred disciples received full ordination.
Kasyapa had two younger brothers. The elder was named Nadi Kasyapa, and the younger was named Gaya Kasyapa. The elder brother had three hundred disciples, and the younger brother had two hundred disciples. They lived one yojana downstream from their brother along the Nairanjana River. When the two younger brothers saw their elder brother's fire-worshiping implements floating down the river, they were alarmed and feared that evildoers had harmed him and cast him into the current.
The two younger brothers immediately led their five hundred disciples upstream to their elder brother's dwelling. Seeing that their elder brother and all his disciples had become sramanas, they were astonished and asked:

– Why is this so?

Their elder brother replied:
The Dharma of this path reveals the supreme and most excellent principle, surpassed by none.
The two younger brothers and their five hundred disciples discussed the matter: Our elder brother is foremost in wisdom, yet he now delights in living according to this path. Surely this path must be supreme. Therefore, they and their disciples followed their elder brother in going forth. They immediately went to the Buddha, bowed with their heads at his feet, and said:

– We ask to go forth and receive full ordination.

The Buddha said:

– Come, bhikkhus!... continuing through the words: “alms bowls appeared in their hands,” as stated above.

At that time, the Blessed One thought: I must instruct these one thousand Brahmin ascetics who have newly gone forth as members of the Sangha of bhikkhus. Where are there sufficient food, drink, and bedding for the bhikkhus so that I may instruct them?
Mount Gaya had sufficient food, drink, and bedding. Having reflected thus, the Buddha led the one thousand bhikkhus there and taught them by three means:
First, through spiritual powers.
Second, through teaching the Dharma.
Third, through direct instruction.
What is instruction through spiritual powers? It is as explained in the section on supernormal powers.
What is instruction through teaching the Dharma? It is to say to the bhikkhus: “You should reflect in this way and should not reflect in that way. You should be mindful in this way and should not think in that way. You should cultivate this and should abandon that. You should rely upon these principles and practice accordingly.”
What is instruction through direct instruction? It is to say: “Bhikkhus, all is burning.”
What does it mean that all is burning? The eye is burning, and forms are burning. Eye-consciousness, eye-contact, and the feeling that arises with eye-contact as its condition are also burning.

With what are they burning? They are burning with the fire of sensual desire, the fire of anger, and the fire of delusion... and so forth, through the mind and mental phenomena, which are likewise. When disciples of the Noble Ones hear such Dharma, they give rise to disenchantment and the aspiration for release.

Being free from attachment, they attain liberation; the knowledge of liberation arises: “The task is accomplished, the holy life has been established, and there will be no further rebirth.” When this Dharma was taught, the one thousand bhikkhus exhausted all the outflows, and their minds were liberated.
At that time, the Blessed One conceived this thought: Formerly, when I was with King Bimbisara-

had pledged that when he attained the Way, he would deliver him; now he should go there. The Buddha then
set out with one thousand bhikkhus surrounding him, some before and some behind, and journeyed by stages
toward the city of Rajagriha. King Bimbisara heard that the Buddha had attained the Way, had delivered the three
Kasyapa brothers and their one thousand disciples, and had now arrived in this district. He immediately issued an order throughout
the kingdom, which contained forty-two thousand villages, that each village select two eminent men to go
welcome the Buddha. Eighty-four thousand people rode elephants and horses, their carriages
following one another in an unbroken procession. At that time, in the final month of Spring, the weather was extremely hot,
and everyone thought: “If only we could have a little shade.” Then Sakra,
Lord of the Devas, knowing their thoughts, transformed clouds into a precious canopy,
while a cool breeze gently stirred. He transformed himself into Brahma, dressed in a golden-colored robe and holding a
staff made of the seven precious substances and a fly whisk adorned with the seven precious substances. Hovering one
cubit above the ground, he went ahead as a guide. At that time, the people of Magadha wished to pass
the Buddha and go ahead, but Sakra drove them back. They reproached him, speaking this verse:

Sakra, Lord of the Devas, replied in verse:

At that time, King Bimbisara thought: “Wherever the Buddha rests,
I shall offer that place to the Buddha for the establishment of a monastery.” Knowing his thought, the Buddha, at dusk,
went to rest in the Kalandaka Bamboo Grove. At that time, the assembly all conceived a doubt:
“Between the Buddha and Uruvilva-Kasyapa, which one is the disciple?” Knowing the assembly’s thought, the Buddha
turned toward Uruvilva-Kasyapa and spoke this verse:

Uruvilva-Kasyapa replied in verse:

At that time, although the great assembly had heard the Buddha and Kasyapa each speak a
verse, they still did not understand its purport and remained doubtful. Knowing the mind of the great
assembly, the Buddha again asked in verse:

Uruvilva-Kasyapa replied in verse:

At that time, although the great assembly had heard the verses twice, they still remained hesitant and doubtful.
The Buddha knew their minds and said to Kasyapa:

“Take a fan and fan me.”

Kasyapa immediately obeyed, took a fan, and fanned the Buddha.
The Buddha again said to Kasyapa:

“Now display your miraculous transformations!”

Kasyapa immediately manifested various kinds of miraculous transformations. He divided his body into a hundred
koṭis of bodies, then reunited them into one. He passed freely through stone walls, entered the earth
as though entering water, walked upon water as though walking on land, and sat and reclined in midair
like a bird soaring in flight. His entire body blazed with brilliant light, and he emitted smoke that surged
up into the clouds. With his hands he touched the sun and moon, and he stood upright reaching as far as the Heaven of Brahma the Self-Master,
without obstruction. At times water poured from the upper part of his body while fire issued from the lower part; at other times
the upper part of his body blazed while water poured from the lower part. He then descended, bowed his head, and prostrated himself at the Buddha’s feet,
circumambulated him three times to the right, knelt, joined his palms, and said to the Buddha:

“World-Honored One, you are my teacher, and I am your disciple.”

He said this three times, then told the great assembly:

“All my knowledge, including all these miraculous transformations, is due to the grace of the
Great Teacher.”

Only then did the great assembly understand that Kasyapa was the Buddha’s disciple. They became exceedingly joyful toward
the Buddha, and their reverence was immeasurable. It is the constant practice of all Buddhas not to expound the Dharma for people
before their minds have been moved. Knowing that the great assembly had become joyful and reverent, the Buddha expounded the
wondrous Dharma, revealing its benefits and causing them to rejoice. He then expounded the constant teaching of
all Buddhas: suffering, its arising, its cessation, and the path. King Bimbisara and eighty-four thousand people,
while still seated, became free from dust and defilement and attained the pure Dharma eye. Having seen the Dharma
and attained its fruit, they accepted the Three Refuges and the Five Precepts. At that time, King Bimbisara bowed his head and invited
the Buddha and the Sangha to receive a meal the following morning. The Buddha accepted in silence.
The King joyfully returned to the palace and ordered the preparation of delicious and nourishing foods. The next
morning, he spread sitting mats in the Bamboo Grove and personally went to invite the Buddha to partake of the meal. The Buddha
and the great assembly sat down in due order. The King served the food with his own hands, joyfully and without weariness.
When the Buddha and Sangha had finished eating and water for washing had been offered, the King
stood to one side and said to the Buddha:

“I wish to offer this Bamboo Grove to the World-Honored One.”

The Buddha said:

“You should offer it to the Sangha; the merit will be greater.”

The King again said to the Buddha:

“I humbly beseech you to accept it.”

The Buddha said:

“You should offer it to the Sangha, with me included therein.”

The King obeyed the teaching and offered it to the Sangha of the four directions. Afterward,
the King took a small seat and sat before the Buddha. The Buddha expounded the Dharma in rejoicing and pronounced a blessing in verse,
as he had done for Veranja. After speaking the verse, he expounded the wondrous Dharma and then told the King to return to his residence. The King
rose from his seat, prostrated himself at the Buddha’s feet, circumambulated him three times to the right,
and then withdrew.

At that time, the World-Honored One was staying at the Bamboo Grove Monastery in Rajagriha. In that region there was a village
called Nalanda, where there lived a brahmin named Sanjaya who had two hundred and fifty disciples
studying under him. Among his followers were two eminent disciples: one was named Upatissa,
and the other was named Kolita. At that time, Assaji put on his robe, took his bowl, and entered the city to beg for alms. His countenance was serene,
his faculties calm and composed, his robes neat and orderly, and he walked with his gaze directed toward the ground. Then
Upatissa, who was out walking, saw Assaji from afar. His dignified bearing was striking, and Upatissa marveled at what he had never seen before. When Assaji drew near, he asked:

“Under which master do you follow the Dharma, that your robes and bearing are so extraordinary? Could you
tell me the honored name of your revered teacher?”

Assaji looked directly at him and replied:

“The ascetic Gautama is my Great Teacher. We honor him and
study under him.”

Upatissa said:

“What teachings does your Great Teacher expound?”

Assaji said:

“I am still young and have only recently begun to study the Way. How could I explain
the profound meaning of my teacher’s doctrine? At present, I can only state its essential meaning briefly for you. My teacher teaches: ‘All dharmas arise from conditions
and also cease through conditions. All dharmas are empty and have no master.’”

Upon hearing this, Upatissa’s mind awakened and his understanding opened, and he attained the pure Dharma eye.
He then returned to his dwelling and repeated to Kolita the teachings he had heard. After hearing them, Kolita likewise became free from dust and defilement
and attained the pure Dharma eye. He then asked:

“Where is the Tathagata presently traveling and teaching?”

“He is now in the Kalandaka Bamboo Grove.”

Kolita said:

“The Tathagata is our teacher. We should go together to
pay our respects and inquire after him.”

Upatissa said:

“What about the two hundred and fifty disciples? When our teacher was near death, he left instructions
that we should help one another attain accomplishment. How could we leave separately without informing them?”

The two immediately went to the disciples and said:

“We wish to follow the ascetic Gautama and purely cultivate the holy life. Each of
you may choose according to your own inclination.”

At that time, all two hundred and fifty disciples wished to follow them. The two
therefore led the disciples together to the Bamboo Grove.

Seeing them approaching from afar, the World-Honored One said to the bhikkhus:

“Of those two men now approaching, one is named Upatissa and the other
is named Kolita. These two will become the foremost leaders among my
disciples: one unsurpassed in immeasurable wisdom, the other foremost in spiritual powers.” In a short while, the two men

Upon their arrival, the Buddha expounded the Dharma to them in due sequence, discoursing on giving, keeping the precepts, and rebirth in the heavens; censuring the impurity of sensual desire; and praising the practice of renunciation. While still seated, they brought all the outflows to an end, and their minds gained clear understanding. They all approached the Buddha and requested permission to go forth and cultivate the pure life.

The Buddha said:

“Come, bhikkhus! In my Dharma, cultivate the pure life so that you may bring the source of suffering entirely to an end.”

They were then said to have gone forth and received full ordination.

At that time, the Blessed One was journeying and teaching in the city of Rājagṛha. The brothers Uruvilvā Kāśyapa and their one thousand disciples, Śāriputra, Maudgalyāyana, and their two hundred and fifty disciples had all gone forth to train in the Path. Members of noble clans, elders, and householders in the city of Rājagṛha had also gone forth. A great assembly gathered around him in that country, and the Buddha expounded the Dharma to them.

The Buddha was staying in the city of Rājagṛha. At that time, the Blessed One had not yet instructed the bhikkhus that they must have a preceptor and an ācārya. Because they had neither preceptors nor ācāryas, their deportment deteriorated.

They wore their upper and lower robes improperly; did not know what was allowable or unallowable; did not establish mindfulness before them; and did not skillfully guard their sense faculties. When entering villages to collect alms, they accepted food improperly. They took food with their own hands without receiving it from the donor.

When someone offered food, they dug it out directly from that person’s hand and took it. They spread their hands over the rim of their bowls and did not raise their bowls to receive the food. While eating, they spoke loudly and noisily.

Those who had no faith or devotion toward the Buddha’s Dharma criticized them, saying, “These śramaṇas are even worse than the non-Buddhist ascetics. They have no proper deportment...” and so forth, up to: “They speak loudly and noisily. They possess none of the qualities of śramaṇas and have destroyed the conduct of śramaṇas.

Wherever they do not pass is fortunate indeed.” Moreover, one bhikkhu became ill, and because no one cared for him, he died. When the elder bhikkhus heard of this, they sternly rebuked them and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus:

“Is it true that you have acted in this way?”

“Venerable Blessed One, it is true.”

The Buddha rebuked them in many ways:

“Why do you allow your minds to become distracted, so that your walking, standing, lying down, and sitting are all improper?”

Having rebuked them, the Buddha told the bhikkhus:

“If one wears the upper or lower robe improperly... and so forth, up to speaking loudly and noisily while eating, each such act constitutes a dukkaṭa offense. From now on, for the sake of ten benefits, I permit and require bhikkhus to have preceptors. A preceptor will naturally develop loving concern for his disciple as for a son. A disciple will naturally develop reverence for his preceptor as for his parents. If they diligently instruct one another, honor one another, and share both hardship and comfort, they will be able to spread the Buddha’s Dharma and cause it to endure for a long time.

“The procedure for requesting a preceptor is as follows: The one making the request should bare his right shoulder, remove his footwear, kneel, clasp the preceptor’s feet with both hands, and say, ‘I, named..., now request the Venerable One to be my preceptor. Venerable One, please be my preceptor. I earnestly beseech the Venerable One to be the preceptor upon whom I may depend. By having the Venerable One as my preceptor, may I receive full ordination.’ He must make this request three times.

“The preceptor should reply, ‘Very well! I shall instruct you. Do not be heedless!’

“A disciple should attend upon his preceptor as follows: If he enters a village without informing his preceptor, he commits a dukkaṭa offense. Even if he goes together with another bhikkhu, he must still inform his preceptor. If he goes without informing him, or goes after permission has been denied, he commits a dukkaṭa offense.

The same applies when another bhikkhu calls him to go along. If he wishes to go to another bhikkhu’s place to retrieve his own robe, bowl, or footwear, he must also inform his preceptor. If he takes them without informing him, or after permission has been denied, he commits a dukkaṭa offense.

The same applies if he wishes to give a robe or bowl to another bhikkhu. If another bhikkhu wishes to carry his robe and bowl for him or retrieve his robe and bowl for him, he must also inform his preceptor. If he does not inform him, or if he informs him but permission is denied and he nevertheless has them taken, he commits a dukkaṭa offense.

The same applies if another bhikkhu asks him to carry or retrieve that bhikkhu’s robe and bowl. Whatever he does, even shaving his own head or shaving another person’s head, he must first inform his preceptor, except when defecating, urinating, or obtaining a tooth-cleaning stick.

“If the preceptor commits a grave offense, the disciple should diligently devise means to enable him to eliminate it quickly. If he does not devise such means, he commits a dukkaṭa offense. If the Sangha imposes parivāsa upon the preceptor, or requires him to undergo mānatta, Bản nhật, or A-phù-ha-na, the disciple must diligently devise means and request the Sangha promptly to permit the parivāsa... and so forth, up to the performance of A-phù-ha-na. If he does not make diligent efforts, he commits a dukkaṭa offense. On the day the preceptor is to be released from his offense, the disciple should sweep, sprinkle water, arrange seats, prepare the śalākā tally sticks, assemble the Sangha, and seek a bhikkhu to perform the karman. If he does not do so, he commits a dukkaṭa offense.

“If the Sangha intends to impose upon the preceptor a karman of censure, a karman of expulsion, a karman of dependence, a karman of suspension, or a karman of reconciliation, the disciple should diligently appeal to the Sangha not to perform it. If he does not appeal to the Sangha, he commits a dukkaṭa offense. If the Sangha has firmly determined that such karmans must be performed, the disciple should seek to ensure that they are not contrary to the Dharma. If he does not do so, he commits a dukkaṭa offense.

“If the preceptor becomes ill, the disciple must remain in attendance and assist him. If the preceptor possesses anything, the disciple should inform him before taking it to exchange for necessities. He should provide food and medicine appropriate to the illness. If the preceptor has nothing but the disciple has something, he should exchange it. If the disciple also has nothing, he should seek alms. Furthermore, morning and evening, he should expound the Dharma to his preceptor for the sake of his illness. He should not travel while his preceptor has not yet recovered. If he fails to do so, he commits a dukkaṭa offense. If the disciple commits a grave offense... and so forth, up to when the disciple has not yet recovered from illness, the preceptor should care for him in the same manner.”

At that time, some bhikkhus conferred ordination by having a person utter the single statement, “One who takes refuge in the Buddha.” Other bhikkhus conferred ordination by having a person utter the two statements, “One who takes refuge in the Buddha and takes refuge in the Dharma.” Still other bhikkhus conferred ordination by having a person utter the three statements, “One who takes refuge in the Buddha, takes refuge in the Dharma, and takes refuge in the Sangha.” They reported this to the Buddha. The Buddha said, “You should not confer ordination by having a person utter one statement, two statements, or three statements.”

Other bhikkhus conferred ordination by saying, “Come, bhikkhu!” The elder bhikkhus criticized them, saying, “Why do you imitate the Buddha by saying, ‘Come, bhikkhu!’ and then confer ordination?” They reported this to the Buddha, and the Buddha said, “You should not confer ordination by saying, ‘Come, bhikkhu!’”

At that time, the bhikkhus thought, “The Buddha has permitted bhikkhus to confer ordination, so we too are permitted to do so. If this is permitted, by what procedure should we confer it?” They reported this to the Buddha. The Buddha said, “I now permit you to confer full ordination upon bhikkhus through a karman consisting of one motion and three proclamations. The person wishing to receive ordination should bare his right shoulder, remove his footwear, pay homage to the Sangha, kneel with his right knee touching the ground, and say:

“‘Venerable Sangha, please listen! I, named..., wish to receive full ordination under the preceptor named.... I now come before the Sangha to request full ordination. May the Sangha deliver me out of compassion and pity for me.’

“He should make this request three times. Within the assembly, a bhikkhu who knows the Dharma, either a senior elder or one equal in standing to a senior elder, should be appointed to make the following motion before the Sangha:

“‘Venerable Sangha, please listen! This person named... wishes to receive full ordination, with the Venerable... as his preceptor. The Sangha now grants full ordination to..., whose preceptor is named.... If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“‘Venerable Sangha, please listen! This person named... wishes to receive full ordination, with the Venerable... as his preceptor. The Sangha now grants full ordination to..., whose preceptor is named.... Let those elders who consent remain silent. Let any who do not consent speak.’

The second and third times, he spoke likewise.
The Sangha has consented to confer full ordination upon... with the preceptor named....
Because the Sangha consents, it remains silent. Thus is this matter decided; thus is it to be upheld.
At that time, groups of from four to nine bhiksus conferred full ordination upon one person, or even upon many persons. The elder bhiksus rebuked them and then reported the matter to the Buddha. The Buddha said: “I permit a community of ten to confer full ordination.” The bhiksus counted nonhuman beings, laypeople, those expelled from the Sangha, those under suspension, those who had confessed themselves, those who did not share the right view, the insane, the mentally distracted, those whose minds were impaired by illness, bhiksunis, siksamanas, and sramanerikas among the community of ten and conferred full ordination. They reported this to the Buddha. The Buddha said: “Ten bhiksus who accord with the Dharma should confer full ordination.”
The bhiksus conferred full ordination upon those who were asleep, intoxicated, insane, mentally distracted, mentally impaired by illness, or held heterodox views. They reported this to the Buddha. The Buddha said: “Full ordination should not be conferred upon one who is asleep... up to one who holds heterodox views.

Ten bhiksus who accord with the Dharma should confer full ordination upon a person who accords with the Dharma.” The bhiksus appointed persons who were asleep, intoxicated, insane, mentally distracted, or mentally impaired by illness as preceptors. They reported this to the Buddha. The Buddha said: “Such persons should not be appointed as preceptors.” The bhiksus then appointed from two to ten persons as preceptors.

They reported this to the Buddha. The Buddha said: “One person should be appointed as preceptor; from two to ten persons should not be appointed.”
There were persons who wished to receive full ordination but could not assemble ten bhiksus who accorded with the Dharma. They therefore thought: “If the Buddha permitted us to ordain people when the Uposatha is held, when the Invitation is held, or when the Sangha assembles, we would not suffer this hardship.” They reported this to the Buddha. The Buddha said: “I permit people to receive full ordination when the Uposatha is held, when the Invitation is held, or when the Sangha assembles.”
At that time, the Group of Six Bhiksus, being at odds with the preceptors and acaryas, obstructed the candidates for ordination. They reported this to the Buddha. The Buddha said: “If there is no disqualifying impediment concerning a candidate for ordination, he should not be obstructed. Whoever obstructs him commits a duskrta offense.”
There were also bhiksus who forcibly obstructed candidates for ordination over trifling matters. They would say that someone appeared to be blind, that his leg appeared to be lame, that because he looked short and small he was not yet twenty years old, or that his parents appeared not to have permitted him to renounce the household life. They reported this to the Buddha. The Buddha said: “Candidates for ordination should not be obstructed on account of trifling matters. Whoever obstructs them commits a duskrta offense.” The bhiksus nevertheless continued to obstruct them. They reported this to the Buddha, and the Buddha said: “If the preceptor and acarya are suitable, the candidate should be permitted to receive ordination.”
There were also bhiksus who conferred ordination as a separate group within a single boundary. They reported this to the Buddha, and the Buddha said: “You should go outside the boundary and, by a jnapti-dvitiya-karman, establish a small boundary within which to confer ordination.” First, one bhiksu was appointed to proclaim the boundary markers in the four directions. Another bhiksu made the formal announcement:
“Venerable Sangha, please listen! According to the boundary markers in the four directions proclaimed by the bhiksu..., the Sangha now establishes this as an ordination-platform boundary, wherein the community shall live together, hold the Uposatha together, and jointly receive offerings. If the time is appropriate for the Sangha, may the Sangha give its consent. This is the formal announcement.
“Venerable Sangha, please listen! According to the boundary markers in the four directions proclaimed by the bhiksu..., the Sangha now establishes this as an ordination-platform boundary, wherein the community shall live together, hold the Uposatha together, and jointly receive offerings. Those elders who consent should remain silent. Whoever does not consent should speak.
“The Sangha has established the area marked out and proclaimed by the bhiksu... as an ordination-platform boundary, wherein the community shall live together, hold the Uposatha together, and jointly receive offerings. Because the Sangha consents, it remains silent. Thus is this matter decided; thus is it to be upheld.”
After establishing an ordination-platform boundary, the bhiksus departed without relinquishing it. They reported this to the Buddha, and the Buddha said: “You should relinquish the boundary by a jnapti-dvitiya-karman before departing.” One bhiksu made the formal announcement:
“Venerable Sangha, please listen! The Sangha now relinquishes the boundary established in this place. If the time is appropriate for the Sangha, may the Sangha give its consent. This is the formal announcement.
“Venerable Sangha, please listen! The Sangha now relinquishes the boundary established in this place. Those elders who consent should remain silent. Whoever does not consent should speak.
“The Sangha has relinquished this boundary. Because the Sangha consents, it remains silent. Thus is this matter decided; thus is it to be upheld.”
At that time, the bhiksus brought a person wishing to receive ordination to the ordination place and said to the senior elder: “Please perform the karman for this person.” The senior elder said: “I have not memorized the karman.” Even the most junior bhiksu said the same, and so that person was unable to receive ordination. They reported this to the Buddha. The Buddha said: “Every bhiksu must memorize the karman. If, after ten years of seniority, one is still unable to recite it, one commits a duskrta offense.”
The bhiksus brought two persons wishing to receive ordination to the ordination place. The two candidates disputed over who should receive ordination first, and consequently neither could receive it. They reported this to the Buddha. The Buddha said: “The person who first arrives at the ordination place should be ordained first. If two persons arrive at the same time, the elder should be ordained first. If they are the same age, the one whose preceptor is more senior should be ordained first. If they share the same preceptor, one karman may be performed for both, but the person whose name is proclaimed first receives ordination first. The same applies to three persons.”
The Venerable Upali asked the Buddha:
“May other matters also be conducted by a karman for three persons?”
The Buddha said:
“They may.”
Upali asked again:
“May a karman be performed for four persons?”
The Buddha said:
“No karman whatsoever may be performed for four persons.”
The bhiksus brought a person wishing to receive ordination to the ordination place, but they encountered bandits who robbed and beat them nearly to death, forcing them to turn back. The bhiksus thought: “If the Blessed One permitted us to establish an ordination-platform boundary within the Sangha monastery and confer ordination there, we would be spared this danger.” They reported this to the Buddha, and the Buddha said: “I now permit an ordination-platform boundary to be established within the Sangha monastery by a jnapti-dvitiya-karman so that ordination may be conferred there. First, the boundary of the Sangha monastery should be relinquished by a jnapti-dvitiya-karman.” A bhiksu versed in the Dharma proclaimed:
“Venerable Sangha, please listen! The Sangha lives together in this one residence, holds the Uposatha together, and jointly receives offerings. The Sangha now relinquishes the boundary previously established here. If the time is appropriate for the Sangha, may the Sangha give its consent. This is the formal announcement.
“Venerable Sangha, please listen! The Sangha lives together in this one residence, holds the Uposatha together, and jointly receives offerings. The Sangha now relinquishes the boundary previously established here. Those elders who consent should remain silent. Whoever does not consent should speak.
“The Sangha has dissolved the boundary previously established here. Because the Sangha consents, it remains silent. Thus is this matter decided; thus is it to be upheld.”
After dissolving the boundary of the Sangha monastery, the ordination-platform boundary was then established. One bhiksu proclaimed the boundary markers of the ordination platform in the four directions. Another bhiksu performed the jnapti-dvitiya-karman as stated above. After establishing the ordination-platform boundary, they reestablished the boundary of the Sangha monastery. One bhiksu proclaimed the boundary markers in the four directions and further proclaimed that the inner area was excluded. Another bhiksu made the formal announcement:
“Venerable Sangha, please listen! This bhiksu named... has proclaimed the boundary markers in the four directions, excluding the inner area. The Sangha now establishes this as the great boundary, wherein the community shall live together, hold the Uposatha together, and jointly receive offerings. If the time is appropriate for the Sangha, may the Sangha give its consent. This is the formal announcement.
“Venerable Sangha, please listen! This bhiksu named... has proclaimed the boundary markers in the four directions, excluding the inner area. The Sangha now establishes this as the great boundary, wherein the community shall live together, hold the Uposatha together, and jointly receive offerings. Those elders who consent should remain silent. Whoever does not consent should speak:”

The Sangha has followed the boundary markers in the four directions, excluding the inner area established by the bhikkhus...
and proclaimed it to be the great boundary of the Sangha living in communion, holding the Uposatha together, and jointly receiving offerings. If the Sangha approves, let it remain silent. Thus is this matter resolved; thus is it upheld.

At that time, a non-Buddhist manava wished to go forth and receive full ordination in the true Dharma. He went to the Venerable Sariputra and said:

“Please allow me to go forth and receive full ordination.”

Sariputra did not permit him to receive it. The manava then went in turn to each of the five hundred bhikkhus, but none would permit him to receive ordination, so he departed weeping. Seeing this with his divine eye, the Buddha asked the Venerable Sariputra:

“Why is this manava departing in tears?”

Sariputra related the entire matter.

The Buddha then asked:

“Has this person ever once spoken a kind word concerning the bhikkhus?”

Sariputra replied:

“Yes.”

The Buddha asked again:

“What was that kind word?”

Sariputra replied:

“Formerly, when I was on almsround, this person praised me, saying, ‘This Sakyan ascetic is good and virtuous; food should be given to him.’”

The Buddha said:

“That kindness should be repaid. You may admit him to the Order.”

Following the Buddha’s instruction, the Venerable Sariputra gave him full ordination.

There was also an unfortunate non-Buddhist manava who obtained nothing when begging for food. He thought, “The Sakyan ascetics easily obtain alms, and when they are ill, there are people to assist them with medicine. I should now go there, go forth, and receive full ordination.” Having thought this, the manava went to the Sangha’s monastery and said to the bhikkhus:

“Please allow me to go forth and receive full ordination.”

The bhikkhus immediately gave him full ordination. Because he had little merit, when invitations to meals were assigned in order, he was passed over by the Sangha. The bhikkhus said:

“You may put on your robe, take your bowl, and go for alms.”

The manava said:

“Venerable sirs, it was because I greatly feared going for alms that I went forth in the Buddha’s teaching. Why do you now tell me to go for alms?”

They reported this to the Buddha. The Buddha said:

“One should not admit such a person to the Order. Whoever does so commits a dukkata offense. Before admitting someone, one should first ask, ‘Why do you wish to go forth?’ If he says that it is for food and drink, he should not be admitted. If he says that it is to seek wholesome Dharma and because he is disenchanted with birth, aging, illness, death, sorrow, lamentation, suffering, and distress, he should be admitted. Before conferring full ordination, one should explain the requisites upon which he must depend: wearing rag robes, going on almsround, dwelling beneath a tree, and using fermented-urine medicine. ‘Can you depend upon these four things for your entire life?’ If he says that he can, he should be ordained. If he says that he cannot, he should not be ordained.”

THERE was a wealthy brahmin householder who had become disenchanted with the troubles of worldly life. He thought, “The Sakyan ascetics observe and uphold the Dharma and extensively cultivate the holy life. By going forth among them, one can completely eradicate the source of suffering.” Having thought this, he went to the Sangha’s monastery and requested to go forth and receive full ordination. The bhikkhus said:

“The Tathagata, Worthy One, Perfectly Enlightened One, has taught four supports. Only if you can depend upon them for your entire life will we allow you to go forth and receive full ordination.”

The brahmin asked:

“What are the four supports?”

The bhikkhus explained them in detail. The brahmin said:

“These four things are considered the lowest and meanest in the world; I cannot depend upon them. If the venerable ones first confer full ordination upon me and only afterward explain them, then, since the matter would already be settled, I could comply with them.”

The brahmin then returned home. The bhikkhus thought, “If the Buddha permitted us to confer full ordination first and explain the four supports afterward, this person would not have lost heart.” They reported this to the Buddha. The Buddha said:

“I permit you to confer full ordination first and explain the four supports afterward.”

At that time, some bhikkhus conferred full ordination and then walked ahead, while the newly ordained bhikkhu followed behind. He encountered a prostitute who had formerly been his lover. The prostitute said:

“Did you enter the religious life because you could no longer support yourself?”

The newly ordained bhikkhu replied:

“I became disenchanted with birth, aging, illness, death, sorrow, lamentation, suffering, and distress. Wishing to eradicate the source of suffering, I entered the religious life to uphold the true Dharma and extensively cultivate the holy life.”

The prostitute said:

“If what you say is true, there will be no more sexual relations between us. You can now have intercourse with me one final time!”

The newly ordained bhikkhu consented and had sexual intercourse with her. He did not return until evening. The bhikkhus asked:

“Why did you remain behind?”

The new bhikkhu answered truthfully. The bhikkhus expelled him, saying:

“Go away! Leave at once! In the Dharma of the bhikkhus, one who does such a thing is no ascetic and no son of the Sakyan clan.”

On hearing this, the new bhikkhu became so distressed that he fainted. He said:

“If you had told me this when I received ordination, I would not have violated it even at the cost of my life.”

The bhikkhus reported this to the Buddha. The Buddha said:

“After conferring full ordination, you must explain the twelve dharmas: the four grounds for expulsion, the four similes, and the four supports.”

At that time, the Buddha had not yet permitted bhikkhus to have an acarya. When a bhikkhu’s preceptor died, because he had neither a preceptor nor an acarya, he wore his upper and lower robes improperly and even spoke noisily, as before. The elder bhikkhus reported this to the Buddha. The Buddha said:

“From now on, for the sake of the ten benefits, I permit bhikkhus to have an acarya. The acarya will naturally regard his disciple as a son, and the disciple will naturally regard his acarya as a father. In all matters, he should honor and serve him as prescribed in the rule concerning service to one’s preceptor.”

The Buddha had permitted them to have acaryas, but the bhikkhus did not know how many kinds of acaryas there were, so they asked the Buddha. The Buddha said:

“There are five kinds of acaryas: the going-forth acarya, the instructing acarya, the karman acarya, the scripture-receiving acarya, and the dependence acarya.”

The bhikkhus did not understand these five kinds of acaryas and asked the Buddha. The Buddha said:

“The one who first admits a person and gives him the novice precepts is called the going-forth acarya. At the time of full ordination, the one who teaches the deportment is called the instructing acarya. At the time of full ordination, the one who performs the karman procedure is called the karman acarya. One who teaches scripture, even for only a single day, is called the scripture-receiving acarya. One upon whom one depends, even for only a single night, is called the dependence acarya.”

After the Buddha permitted them to have a dependence acarya, bhikkhus took dependence upon bhikkhunis, siksamanas, novices, female novices, persons who were insane, persons whose minds were deranged by illness, persons under censure, persons expelled from the Sangha, persons dwelling elsewhere, persons undergoing separate residence, persons undergoing manatta, persons undergoing restoration to their original status, persons who should be rehabilitated from an offense, persons subject to a procedure based upon their own admission, persons subject to a procedure based upon the statements of many people, and persons undergoing various karmans. They reported this to the Buddha. The Buddha said:

“One should not take dependence upon any of the persons mentioned above. One may take dependence only upon a bhikkhu who accords with the Dharma.”

In this matter, there are cases in which requesting dependence is valid and cases in which requesting dependence is invalid; cases in which granting dependence is valid and cases in which granting dependence is invalid; and cases in which receiving dependence is valid and cases in which receiving dependence is invalid.

An invalid request for dependence is as follows: If a bhikkhu requests dependence from a bhikkhuni, a siksamana, a novice, a female novice, or any of those undergoing karmans, this is called an invalid request for dependence. If he requests dependence from a bhikkhu who accords with the Dharma but does not say, “I, named..., now request the venerable one to be my dependence teacher. May the venerable one serve as my dependence teacher.

Depending upon the venerable one, I shall reside here. The venerable one will instruct and admonish me, and I shall follow the venerable one’s teachings,” then the request for dependence is also invalid. A valid request for dependence is as follows: If he approaches a bhikkhu who accords with the Dharma and makes the request as stated above, this is called a valid request for dependence.

An invalid granting of dependence is as follows: If a bhikkhuni, a siksamana, a novice, a female novice, or any of those undergoing karmans grants dependence to a bhikkhu, this is called an invalid granting of dependence. If, in the presence of a bhikkhu who accords with the Dharma, one requests

in accordance with the Dharma, but the bhikkhu from whom dependence is requested does not say, “Do not be heedless,” then dependence is likewise not established. This is called failure to establish dependence. Establishing the matter of dependence: Having requested dependence in accordance with the Dharma from a bhikkhu who is qualified according to the Dharma, the bhikkhu from whom it is requested says, “Do not be heedless.” This is called establishing the matter of dependence.
Failure to establish the taking of dependence: If a bhikkhu goes to a bhikkhuni, a siksamana, a novice monk, or a novice nun, and so forth, and performs the karma for taking dependence from any of them, it is not called taking dependence. If, before a bhikkhu qualified according to the Dharma, he does not address him with these words: “My name is... I now request the Venerable One as my dependence...” through to the words, “I shall obey the Venerable One’s instructions,” the taking of dependence is likewise not established.

This is called failure to establish the taking of dependence. Establishing the taking of dependence: Before a bhikkhu qualified according to the Dharma, he addresses him with these words: “My name is... I now request the Venerable One as my dependence...” through to the words, “I shall obey the Venerable One’s instructions.” This is called establishing the taking of dependence.
At that time, some bhikkhus took dependence through a partition; others took dependence disrespectfully, with their heads covered, their shoulders covered, wearing footwear, sitting, or lying down. The elder bhikkhus reported this to the Buddha. The Buddha said: “One should bare the right shoulder, remove one’s footwear, kneel, join one’s palms, turn toward him, and say: ‘My name is... I now request the Venerable One to serve as my dependence...’ through to the words, ‘I shall obey the Venerable One’s instructions.’”
At that time, the Group of Six Bhikkhus did not respect their preceptors or acaryas and did not respect the precepts. Some other bhikkhus also followed their example. The elder bhikkhus reported this to the Buddha. The Buddha asked the Group of Six Bhikkhus and the other bhikkhus:
“Is it true that you have acted in this way?”
“It is true that we have acted in this way, Blessed One.”
The Buddha rebuked them in many ways:
“You foolish men, why do you not respect your teachers or the precepts?”
Having rebuked them, the Buddha told the bhikkhus:
“From now on, if bhikkhus do not respect their preceptors or acaryas and do not respect the precepts, they commit a duskrta offense.”
Some bhikkhus still continued to show no respect, and the bhikkhus reported this to the Buddha. The Buddha said: “An act of refusal to speak should be imposed.” The bhikkhus then imposed the act of refusal to speak for life, would not even meet with the offenders, or expelled them from their dwelling place. They also imposed the act of refusal to speak upon foolish bhikkhus and innocent bhikkhus.

Moreover, without stating the other person’s offense, they imposed the act of refusal to speak. The bhikkhus reported this to the Buddha. The Buddha said: “One should not, because of disrespect toward a preceptor or acarya, impose the act of refusal to speak for life.

The act of refusal to speak should not be imposed upon a foolish or innocent person, nor should it be imposed without stating the other person’s offense.
“There are five forms of refusal to speak:

• First, saying: ‘Do not speak to me.’
• Second, saying: ‘Whatever you do, do not report it to me.’
• Third, saying: ‘Do not enter my room.’
• Fourth, saying: ‘Do not carry my robe and bowl or help me with any task.’
• Fifth, saying: ‘Do not let me see your face.’”

The bhikkhus also imposed the act of refusal to speak over minor matters. The bhikkhus reported this to the Buddha. The Buddha said: “One should not impose the act of refusal to speak over a minor matter. If a disciple does five things, his teacher should impose the act of refusal to speak: he has no sense of shame before his teacher, no fear of wrongdoing, no respect, no affection, and makes no offerings. These are the five things. If these five things are absent, the act of refusal to speak should not be imposed.”
Some bhikkhus, after imposing the act of refusal to speak upon their disciples, again spoke and lived together with them, and thus the disciples became even more arrogant. The bhikkhus reported this to the Buddha. The Buddha said: “After imposing the act of refusal to speak, one should not again speak or live together with the disciple. I do not have the act of refusal to speak imposed in order to deprive that person of dependence, but only to discipline him so that misconduct may cease and he may advance toward nirvana. If one resumes speaking with him, one commits a duskrta offense.”
There were also bhikkhus who imposed the act of refusal to speak upon their disciples, whereupon other bhikkhus hastened to speak with them. Consequently, those disciples became still more arrogant toward their teachers. The bhikkhus reported this to the Buddha. The Buddha said: “One should not speak with another bhikkhu’s disciple upon whom he has imposed the act of refusal to speak.” Because the Buddha did not permit others to speak with them, some of those disciples returned to lay life or became followers of other paths. The bhikkhus reported this to the Buddha. The Buddha said: “If one wishes to teach that person to repent before his teacher, one is permitted to speak with him.”
At that time, some teachers imposed the act of refusal to speak upon their disciples, but the disciples refused to repent. The bhikkhus reported this to the Buddha. The Buddha said: “They should not refuse to repent. They should confess and seek forgiveness in this way: They should bare the right shoulder, place the right knee on the ground, and clasp the teacher’s feet with both hands. With complete humility, they should say: ‘I was young and foolish. Henceforth, I shall not dare to transgress again.’”
At that time, some teachers would not accept their disciples’ confessions and requests for forgiveness. The bhikkhus reported this to the Buddha. The Buddha said: “If a disciple has changed his mind, knows shame, is respectful and affectionate, and makes offerings, one should not refuse to accept his confession and request for forgiveness. When his confession and request for forgiveness are accepted, his offense is removed.”
At that time, some teachers did not know whether their disciples had violated the precepts or not, or whether they had repented or not; and upon seeing their disciples violate the precepts, they neither instructed nor admonished them. The bhikkhus reported this to the Buddha. The Buddha said: “A teacher should know whether his disciples have violated the precepts or not and whether they have repented or not. On seeing a disciple violate the precepts, he should instruct and admonish him. If he does not know or does not instruct and admonish him, he commits a duskrta offense.”
At that time, resident bhikkhus did not pay homage to visiting bhikkhus, and visiting bhikkhus likewise did not pay homage to resident bhikkhus. The resident bhikkhus also did not pay homage to one another. A bhikkhu came to a dwelling place but did not pay homage to the bhikkhus there. The bhikkhus asked: “From where have you come, Venerable?” That bhikkhu replied: “I have come from...” The bhikkhus said: “Judging from this, it is evident that all the bhikkhus at your dwelling place are as arrogant as you. We cannot live together with you.” The bhikkhus reported this to the Buddha. The Buddha said: “All should pay homage to one another. If one does not pay homage, one commits a duskrta offense.”
There were also bhikkhus who paid homage through a partition, paid homage from afar, or, while lying down, said, “Vandana” (“Homage”); some merely raised a hand straight up, while others merely bowed their heads slightly. The elder bhikkhus rebuked them in many ways and then reported the matter to the Buddha. The Buddha said: “One should not pay homage in such ways. One should pay homage once with reverence, removing one’s footwear, baring the right shoulder, placing both knees on the ground, and touching the other’s feet.” Some bhikkhus paid homage individually to every bhikkhu and thus became separated from their companions. They reported this to the Buddha. The Buddha said: “One should pay homage only to one’s teacher, then bow collectively to all the others and depart.”
At that time, the bhikkhu Upasena, who had two rains, brought a disciple who had one rain to the Buddha. He bowed his head at the Buddha’s feet and then sat to one side. Afterward, when the disciple bowed to the Buddha, the strap supporting his bowl fell onto the Buddha’s knee. The Buddha asked Upasena:
“Whose disciple is this bhikkhu?”
“Blessed One, he is my disciple.”
“How many rains do you have?”
“I have two rains, Blessed One.”
The Buddha rebuked him in many ways:
“You have acted contrary to the Dharma. Why, when you yourself have not yet been weaned from the milk vessel, do you become a milk vessel for another?”
Having rebuked him, the Buddha told the bhikkhus:
“One who has only one rain, up through one who has nine rains, should not confer full ordination upon another. Only after one has ten rains and is qualified according to the Dharma may one confer ordination. If one has not yet completed ten rains or is not qualified according to the Dharma and confers full ordination upon another, one commits a duskrta offense. Even one who has nine rains must still live in dependence upon another.”

THE MAHISASAKA VINAYA IN FIVE PARTS