彌沙塞部和醯五分律

DHARMAGUPTAKA VINAYA IN FIVE PARTS—VOLUME 17

VOLUME 17
Part 3: ON THE DHARMAS CONCERNING ORDINATION, UPOSATHA, RAINS RETREAT, PAVARANA, ROBES, LEATHER FOOTWEAR, FOOD AND DRINK, ETC.

Section 1: ON THE DHARMA OF ORDINATION (Continued)

The Buddha was staying in the city of Rajagriha. At that time, there was a highly intelligent naked non-Buddhist ascetic whom the people of Magadha regarded as widely learned and knowledgeable. He came to the Sangha monastery and asked, “Is there any Sakyan ascetic who dares debate with me?” At that time, the bhikkhus were abiding in meditative concentration. No one was willing to debate or even speak with him.

Venerable Sariputra thought, “This man has spoken thus. If no one debates him, he will surely disparage and humiliate the Buddha’s Dharma. I can now debate him. Moreover, this Nigantha is honored by the people of Magadha. If I question him on the meaning of a single phrase and he cannot comprehend it, he may lose his reputation and return to the Great Dharma. I should now debate him for seven days.” Having thought thus, he declared, “I shall debate with you for seven days.”

Then the elders, householders, ascetics, and brahmins of Rajagriha all thought, “Sariputra, the second-greatest teacher among the Sakyan ascetics, has arranged to debate for seven days with the Nigantha, the foremost teacher. Let us all go and listen.”

From the first through the sixth day, whatever matters were discussed left the Nigantha tongue-tied. On the seventh day, Sariputra said, “Desire arises from thought.” The Nigantha said, “Desire arises from objects.” Venerable Sariputra then spoke this verse:

The Nigantha immediately challenged him in verse:

388 — VINAYA COLLECTION 1

Sariputra again replied in verse:

After hearing this verse, the Nigantha could make no further reply. A wholesome aspiration arose in him, and he wished to go forth and train in the path within the Buddha’s teaching. At that time, Bhaddananda had the finest and most dignified appearance in the assembly, whereas Sariputra was small in stature. The Nigantha thought, “Even this small bhikkhu possesses such wisdom and ability; how much more so must that person of majestic appearance!” The Nigantha then approached Bhaddananda and said, “Please allow me to go forth and receive full ordination.” Bhaddananda immediately ordained him.

When Sariputra had finished the debate, he went to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side. The Buddha asked:

“How did your seven-day debate with the Nigantha proceed?”

Sariputra recounted everything in full.

The Buddha praised him:

“Excellent! Excellent, Sariputra! You have shown great compassion and brought great benefit.”

That former Nigantha, now a bhikkhu, questioned Bhaddananda about the sutras and the Vinaya, but Bhaddananda was unable to answer any of his questions. The man consequently came to despise the Buddha’s Dharma, believing that none of the bhikkhus knew anything, and returned to the non-Buddhist ascetics. The elder bhikkhus questioned and reproached Bhaddananda: “Why, after ten rains retreats as a bhikkhu, do you not know the Dharma and cannot resolve your disciple’s doubts, causing him to return to the non-Buddhist ascetics?” They reported the matter to the Buddha. The Buddha asked Bhaddananda:

“Is it true that you did this?”

“Blessed One, it is true that I did.”

After reproaching him as above, the Buddha told the bhikkhus:

“If one does not oneself know the Dharma but gives another person the going forth and full ordination, one commits a dukkata offense.

“A bhikkhu who fulfills ten qualities may confer full ordination upon another: He is accomplished in morality and deportment and is scrupulous, fearing even minor offenses. He is learned and capable of retaining the Dharma taught by the Buddha. He is thoroughly versed in reciting both Vinayas and can discern their meaning and principles.

He is fully capable of instructing disciples in the higher training in morality, the higher training of mind, and the higher training in wisdom. He is able to dispel his disciples’ doubts and can also arrange for others to dispel their doubts. He is able to treat his disciples’ illnesses and can also arrange for others to treat them.

If a disciple gives rise to evil wrong views, he can teach the disciple to abandon them and can also arrange for another to teach the disciple to abandon them. If, in a certain country, a disciple’s understanding remains mistaken, he can turn the disciple’s mind toward the proper course and can also arrange for another to do so. He has completed ten rains retreats or more.

“Again, one who fulfills ten qualities may confer full ordination upon another: He knows grave offenses and minor offenses. He knows gross offenses and offenses that are not gross. He knows offenses with a remainder and offenses without a remainder. He knows offenses requiring a formal act of the Sangha and offenses not requiring a formal act of the Sangha. He knows the causes and conditions of offenses. He has completed ten rains retreats or more.

“Again, one who fulfills five qualities may confer full ordination upon another: He is able to instruct disciples in the higher training in morality, the higher training of mind, and the higher training in wisdom; he carefully examines his own conduct; and he keeps mindfulness firmly present.

“Again, one who fulfills five qualities may do so: the first three qualities are as stated above, and he is intelligent and eloquent.

“Again, one who fulfills five qualities may do so: He is accomplished in morality, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation.

“Again, one who fulfills five qualities may do so: He himself abides in morality and teaches others to abide in morality. He himself abides in concentration and teaches others to abide in concentration. He himself abides in wisdom and teaches others to abide in wisdom. He himself abides in liberation and teaches others to abide in liberation. He himself abides in the knowledge and vision of liberation and teaches others to abide in the knowledge and vision of liberation.

“Again, one who fulfills five qualities may do so: He is accomplished in the adept’s aggregate of morality, the adept’s aggregate of concentration, the adept’s aggregate of wisdom, the adept’s aggregate of liberation, and the adept’s aggregate of the knowledge and vision of liberation.

“Again, one who fulfills five qualities may confer full ordination upon another: He is able to instruct disciples in higher morality and higher pure conduct. He knows what constitutes an offense and what does not constitute an offense. He knows what has been confessed and what has not been confessed. He has completed ten rains retreats or more. The same applies to ordaining a novice or serving as another’s dependence teacher.”

A non-Buddhist ascetic who wished to go forth came to the Sangha monastery and said to the bhikkhus, “Venerable Ones, please allow me to go forth and receive full ordination.” The bhikkhus did not know how to handle the matter and reported it to the Buddha. The Buddha taught: “First, through a motion and one proclamation, you should grant him four months of probationary residence to test him. If he is agreeable to the bhikkhus, only then may he be allowed to go forth and receive full ordination. When performing the formal act, the non-Buddhist ascetic should be told to remove his footwear, bare his right shoulder, bow with his head at the feet of the entire Sangha, kneel, place his palms together, and say:

“‘Venerable Sangha, please listen! I, named …, was formerly a non-Buddhist ascetic. I now seek to go forth in this Dharma and Vinaya and request from the Sangha four months of probationary residence. May the Sangha compassionately grant me the probationary residence. If I am agreeable to the bhikkhus, may I thereafter be allowed to go forth and receive full ordination.’

“He should make this request three times. The Sangha should appoint a bhikkhu to make the motion in accordance with the Dharma:

“‘Venerable Sangha, please listen! This person named … was formerly a non-Buddhist ascetic and now wishes to go forth and receive full ordination in this Dharma and Vinaya. He has come to request from the Sangha four months of probationary residence. The Sangha now grants him four months of probationary residence. If afterward he is agreeable to the Sangha, he shall be allowed to go forth and receive full ordination. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“‘Venerable Sangha, please listen! This person named … was formerly a non-Buddhist ascetic and now wishes to go forth and receive full ordination in this Dharma and Vinaya. He has come to the Sangha to request four months of probationary residence. The Sangha now grants him four months of probationary residence. If afterward he is agreeable to the Sangha, he shall be allowed to go forth and receive full ordination. Those elders who consent should remain silent. Any who do not consent should speak.

“‘The Sangha has granted the non-Buddhist ascetic named …’

the four-month probationary period has been completed. If the Sangha approves,
let it remain silent. Thus is the matter; thus shall it be upheld.
Not agreeable to the Sangha: This means entering a village early in
the morning and returning only late in the evening; or frequently visiting the homes of women,
prostitutes, or mature maidens; frequently conversing with them and seeking sensual pleasure
by every possible means; or, upon hearing criticism of the non-Buddhist path formerly followed,
harboring anger; hearing praise of the Three Jewels without joy or delight; taking no pleasure in the
dignified conduct of a bhikkhu; taking no pleasure in reciting and studying the Buddha’s discourses;
and taking no pleasure in receiving instruction. This is called being not agreeable to the Sangha.
If the opposite is true, he is agreeable and should be permitted to go forth and receive full ordination.
At that time, the bhikkhus admitted debtors to the going forth and gave them full ordination. After
receiving full ordination, they entered the city to seek alms. When their creditors saw them, they said:
“Who will repay their debts to us? Who allowed them to go forth?” Some said: “We should seize their robes
and bowls and take them before the authorities.” Others said: “They have entered the city of fearlessness,
so we should simply let them go. Why? King Bimbisara has issued an order that anyone in the kingdom who
humiliates a bhikkhu or bhikkhuni will incur a grave penalty.” The creditors then reproached them, saying:
“These samanas do not know whom they should admit and whom they should not admit. Why do they admit
debtors? They have none of the conduct of samanas and are destroying the Dharma of the samanas.” When
the elder bhikkhus heard this, they severely rebuked them and reported the matter to the Buddha. The Buddha
asked the bhikkhus:
“Is it true that you have done this?”
“Blessed One, it is true that we have done this.”
After reproaching them in many ways, the Buddha told the bhikkhus:
“You should not admit a debtor to the going forth or give him full ordination. When admitting someone
to the going forth and conferring full ordination, you should first ask: ‘Do you owe anyone a debt?’ If he
says that he owes no debt, he may be admitted and given full ordination. If he says that he owes a debt,
he must not be admitted or given full ordination. Whoever admits him or gives him full ordination commits
a dukkata offense. The same applies if the question is not asked. The same applies to admitting a servant.”
At that time, there was a youth whose parents sent him to a teacher to learn writing and various skills.
The teacher ordered him to perform tasks and frequently beat him. The youth left the teacher and returned
home. His parents immediately told him to return to the teacher’s house. The youth thought: “The teacher
torments me, and my parents do not protect me. What can I do now to escape this hardship? There is only
one way: to go forth and receive full ordination.” Having thought this, he went to the monastery and said
to the bhikkhus: “Please allow me to go forth and receive full ordination.” The bhikkhus then admitted him.
Having lost his pupil, the teacher went to ask the youth’s parents about him. His parents said: “We told him
to return to you. How can he not be there?” The parents and the teacher then searched everywhere. They came
to the monastery and questioned the bhikkhus.... All the bhikkhus said that they had not seen him, while that
bhikkhu alone stood silent. Unable to find him, the teacher and his parents went home. Later, when this youth
entered the city to seek alms, the teacher saw him and reproached them, saying: “The samanas, sons of the Sakyan,
constantly say that they do not speak falsely. Why, after admitting my pupil, did they say that they had not seen
him?” When the elder bhikkhus heard this, they severely rebuked them and reported the matter to the Buddha.
The Buddha taught: “You should not admit someone who belongs to another,” just as stated above. “From now on,
when admitting someone, you should lead him to each room to pay homage to the Sangha and have him state his
own name so that the entire Sangha may know him.”
At that time, in the city of Sravasti there was a group of seventeen youths who had not yet reached twenty years
of age. Pilindavatsa gave them full ordination, but they could not endure hunger and cold and cried out for food
(as stated in the disciplinary scripture). When giving full ordination, you should ask whether the candidate has
reached twenty years of age.
At that time, the bhikkhus admitted a band of robbers at an aranya dwelling and gave them full ordination.
Afterward, they entered Rajagriha to seek alms. The householders said: “This man formerly killed my people in
such-and-such a manner; they plundered my property.” Some said that they should seize them and turn them over
to the authorities... up to the passage where the Buddha told the bhikkhus that they should not admit them
(as stated above). There were also bands of robbers who had become weary of evil deeds and sought to go forth
and receive full ordination. The bhikkhus did not know how to handle the matter and reported it to the Buddha.
The Buddha taught: “You are permitted to take them to a place where no one knows them and there admit them to
the going forth and give them full ordination.”
At that time, there was a man who had brought calamity upon a village. The authorities reported to the king:
“May the king issue an order preventing him from committing further evil.” The king said: “Bring him here,
and I shall have someone kill him.” When the culprit heard this, he escaped. When the search failed to find him,
the authorities again reported to the king. The king then issued an order: “If he is caught, you are permitted
to kill him immediately.” When the culprit heard this, he thought: “Where can I hide so that my life will be safe?
Only the path of the samanas, the sons of the Sakyan, can save me.” He then went to the monastery and requested
the going forth. The bhikkhus admitted him. Later, when he entered Rajagriha to seek alms, people saw him and
wanted to seize and kill him. Some said: “Once he has gone forth, he should be regarded as already dead; there is
no need to kill him.” Others said: “This man has entered the city of fearlessness...” up to the passage where the
Buddha told the bhikkhus: “You should not admit such a person” (as stated above).
At that time, Upananda had two samaneras, one named Kanthaka and the other Magadha, who engaged in sexual
intercourse with each other. When the elder bhikkhus heard this, they reported it to the Buddha. The Buddha asked
Upananda:
“Is it true that you maintain two samaneras?”
“Blessed One, it is true.”
After reproaching him in many ways, the Buddha told the bhikkhus:
“You should not maintain two samaneras. Whoever does so commits a dukkata offense.”
At that time, a family was harmed by nonhuman beings until only a father and his son remained. The father thought:
“My family has suffered calamity; the period of mourning has not yet ended, and now we are afflicted by extreme
hunger and hardship. Where should we go to escape this misfortune?” He then thought: “The samanas, sons of the
Sakyan, receive abundant offerings, and when they are ill, they have medicines. I can now take my child there and
request that we be admitted to the going forth and receive full ordination.” Having thought this, he went to the
monastery and said to the bhikkhus: “Please allow us to go forth and receive full ordination.” The bhikkhus then
allowed them to go forth and gave them full ordination. When they entered the city to seek alms, that bhikkhu held
his child in one arm and his alms bowl in the other. When the laypeople saw this, they reproached him, saying:
“This samana, a son of the Sakyan, does not practice the holy life.” Others said: “This child was already born before
he went forth. But why did the bhikkhus not wait until the child had grown before admitting them, so that this man
would not have to carry his child while seeking alms? Who would not mistakenly think that this man had violated
the holy life?” When the elder bhikkhus heard this, they reported it to the Buddha. The Buddha taught: “You should
not admit a person who has a small child.”
At that time, the people of Magadha suffered from seven kinds of grave illness: repulsive boils covering the entire
body, abscesses, white leprosy, a grotesque withering of half the body’s skin, patches of red spots, and oozing fat.
Only Jivaka could treat these illnesses; no one else was able to cure them. King Bimbisara had issued this order to
Jivaka: “You shall treat the illnesses of my inner palace and of the bhikkhus and bhikkhunis, but you may not treat
anyone else.” Therefore, all the sick devised ways to go forth and receive full ordination, and the bhikkhus admitted
them all and gave them full ordination. Because they had to search for medicinal herbs and prepare medicines, the
bhikkhus became occupied with many tasks and neglected the practice of the path. When the laypeople saw this,
they reproached them, saying: “These samanas are like physicians or physicians’ apprentices, constantly preparing
medicinal decoctions and admitting those with grave illnesses without considering who should or should not be
admitted. They have none of the conduct of samanas and are destroying the Dharma of the samanas.”
There was a case in which a wealthy householder suddenly contracted the seven kinds of grave

being ill, went to Jīvaka and said:

“Please cure my illness.”

Jīvaka replied:

“Have you not heard the king’s decree?”

The wealthy householder said:

“Treat me secretly, and I will reward you with one hundred thousand gold coins.”

Jīvaka replied as before. The wealthy householder then promised to add two hundred thousand, three hundred thousand, four hundred thousand, and five hundred thousand gold coins, and even to hand over his entire fortune and estate, together with his wife and children, to serve as slaves. Jīvaka still replied as before. The wealthy householder then thought: “Even this has brought no result. The only course left is to go forth and receive full ordination.” He therefore went to the Sangha monastery and asked the bhikkhus to allow him to go forth and receive full ordination. The bhikkhus immediately permitted him to go forth and receive full ordination.

Jīvaka treated him for seven days, and all his serious illnesses were completely cured. Consequently, Jīvaka no longer had time to treat the patients in the royal palace, and some among them died. Once the wealthy householder had recovered, he immediately returned to lay life. Seeing him, Jīvaka asked:

“You went forth. Why have you now abandoned the path?”

The wealthy householder said:

“In truth, I had no intention of going forth. Because you refused to treat my illness, I expediently went forth. Now that I am cured, I have returned to lay life.”

Thereupon Jīvaka went to the Buddha, related the entire matter, and said:

“If the king learns of this, my offense will not be a minor one. I beseech the Buddha to instruct the bhikkhus that they should not ordain persons suffering from serious illnesses.”

The Buddha taught Jīvaka the wondrous Dharma and then sent him back to his dwelling. The Buddha asked the bhikkhus:

• Did you indeed ordain a person suffering from a serious illness?
• Blessed One, we did.

After reproaching them in many ways, the Buddha told the bhikkhus:

– You should not ordain persons suffering from serious illnesses. (As above.)

At that time, the bhikkhus ordained persons belonging to the royal administration. When they entered Rājagṛha to seek alms, the laypeople saw and recognized them, and criticized them, saying: “Why do the Śākyan ascetics ordain persons belonging to the royal administration? These people do not know whom they should ordain and whom they should not ordain. They lack the conduct of ascetics and destroy the Dharma of ascetics.”

Moreover, King Ajātaśatru had a mighty general whose strength equaled that of one thousand men. People of that time called him “the strongman of a thousand men.” Growing weary of the suffering of worldly life, he thought: “The Śākyan ascetics all uphold the true Dharma. I should go there and leave the household life so that I may eradicate the root of suffering.” He went to the Sangha monastery and requested ordination, and the bhikkhus immediately ordained him.

Later, when the king wished to mobilize his forces and did not see this man, he questioned those under his command. They reported to the king:

“We do not know where the strongman of a thousand men is.”

The king then issued an order:

“When the army assembles, any soldier who fails to appear shall be punished under military law.”

On the day the army assembled, the king asked again:

“Has the mighty general arrived?”

They replied:

“He has not yet arrived.”

The king said:

“Infantry without this man is like an elephant corps without its foremost elephant.”

Only after the armored troops had dispersed did the king hear that the Śākyan ascetics had ordained him. The king became furious and said:

“At this rate, before long the Śākyan ascetics will ordain all my troops.”

The king then strictly decreed:

“If anyone ordains an official, the preceptor’s sinews and bones shall be split, the ācārya’s tongue shall be cut out, and the other members of the Sangha shall be severely punished: their skin shall be flayed with sand, they shall be struck eight times with a whip, and they shall be expelled from the country.”

When the elder bhikkhus heard this, they sternly reproached those bhikkhus and then reported the matter to the Buddha. The Buddha asked the bhikkhus:

• Did you indeed do this?
• Blessed One, it is true that we did.

After reproaching them in many ways, the Buddha told the bhikkhus:

– You should not ordain persons belonging to the royal administration. (As before.)

At that time, the bhikkhus remained continually in Rājagṛha. The laypeople mocked them, saying: “Even followers of other paths know when it is appropriate to come and go. The Śākyan ascetics bind their delight to one place and remain there unchanged throughout all four seasons. How are they any different from worldly people?”

The bhikkhus reported this to the Buddha. The Buddha told Venerable Ānanda:

“Announce to the bhikkhus: ‘The Tathāgata will now journey southward. Those who wish to accompany him may do as they please.’”

Venerable Ānanda obeyed the Buddha and circulated this instruction. Among the bhikkhus who had completed from one to nine rains retreats, those who were intelligent, possessed a sense of shame, and wished to train in the precepts thought: “If our preceptors and ācāryas go, we will follow them; if they do not go, then we need not go either. Why is this? If we request dependence here and must request dependence again upon arriving there, there will be too many complications and duties, and our practice of the path will be neglected.”

When the Buddha departed, very few accompanied him. The Buddha journeyed southward with only a small number of bhikkhus. After traveling gradually for some time, the Buddha returned to Rājagṛha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Venerable Ānanda:

“Why were so few bhikkhus accompanying me on the journey southward?”

Venerable Ānanda related the whole matter. After praising in many ways those of few desires and those who are content, praising the precepts, and praising those who uphold the precepts, the Buddha told the bhikkhus:

“One who has accomplished five qualities may live without dependence: accomplishment in moral discipline, accomplishment in samādhi, accomplishment in wisdom, accomplishment in liberation, and accomplishment in the knowledge and vision of liberation.” (All is as explained in the precept concerning “Granting Ordination to a Person.”)

At that time, the Blessed One was in the land of the Śākyas. The bhikkhus ordained persons who had not obtained their parents’ permission. The laypeople criticized them, saying: (As above.)

Later, early one morning, the Blessed One donned his robe, took up his bowl, and went to the palace of King Śuddhodana. At that time, Rāhula’s mother took Rāhula to the top of a high tower. Seeing the Buddha approaching from afar, she said:

– Do you see that ascetic?

Rāhula replied:

– I see him.

Yaśodharā then said:

– That is your father. You may go and ask him for your inheritance.

The Buddha entered the palace and sat on the ground facing the courtyard. Rāhula ran down from the tower to the Buddha, bowed with his head and face at the Buddha’s feet, and then stood in the Buddha’s shadow, saying:

– This shade is very pleasant. May the Buddha give me my father’s inheritance.

The Buddha said:

– Consider carefully. Do you truly wish to receive it?

Rāhula replied:

– I wish to receive it.

The Buddha then led him back to his dwelling and told Venerable Śāriputra:

– You may ordain this child.

Venerable Śāriputra said to the Buddha:

– Previously, the Blessed One prohibited us from keeping two śrāmaṇeras. I already have Cunda, so I cannot ordain another.

The Buddha said:

– I now permit those such as you, who are capable of instructing them, to keep two śrāmaṇeras.

The procedure for ordination is as follows: First, confer upon him the three refuges of an upāsaka and instruct him to say: “I, named ..., take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha.” He should say this three times. Then instruct him to say: “I, named ..., have taken refuge in the Buddha, have taken refuge in the Dharma, and have taken refuge in the Bhikkhu Sangha.” This too should be said three times. “I am an upāsaka of the Buddha, the Bhagavān.”

Then instruct him to say: “I, named ..., for the rest of my life will not kill living beings; for the rest of my life will not steal; for the rest of my life will not engage in sexual misconduct; for the rest of my life will not speak falsely; and for the rest of my life will not drink intoxicants.”

Then instruct him to say: “I, named ..., take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha.” He should say this three times. “Now, within the true Dharma of Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One, I leave the household life to become a śrāmaṇera. My preceptor’s Dharma name is ...”

Next, instruct him to say: “For the rest of my life, not killing living beings is a precept of a śrāmaṇera. For the rest of my life, not stealing is a precept of a śrāmaṇera. For the rest of my life, abstaining from sexual activity is a precept of a śrāmaṇera. For the rest of my life, not speaking falsely is a precept of a śrāmaṇera. For the rest of my life, not drinking intoxicants is a precept of a śrāmaṇera. For the rest of my life, neither singing, dancing, nor performing music, nor watching or listening to such things, is a precept of a śrāmaṇera. For the rest

For life, not wearing garlands or anointing the body with perfumes is a precept of a novice. For life, not sitting or lying on high and luxurious beds is a precept of a novice. For life, not accepting or storing gold, silver, money, or valuables is a precept of a novice. For life, not eating after noon is a precept of a novice. These are the ten precepts of a novice.

At that time, King Suddhodana heard that the Buddha had ordained Rahula and was deeply distressed. He went to the Buddha and said:

“Formerly, when the Buddha renounced the household life, Nanda remained, and thus I was not so distressed. Nanda then also renounced the household life, but I still placed some hope in this grandson. Now he too has renounced the household life! The succession of the kingdom and the family line has thus been cut off! How can one who has not yet severed emotional attachment endure this?!”

The King, reflecting upon his own circumstances, further said to the Buddha:

“Love for one’s children and grandchildren penetrates even more deeply than the marrow of one’s bones. Why do the bhikkhus secretly entice other people’s children and ordain them into the path? I humbly beseech the Buddha henceforth to command the bhikkhus that if the parents do not give permission, they may not ordain the child.”

The Buddha expounded the wondrous Dharma to the King in various ways, revealing its benefits and causing him to rejoice. The King then took his leave and returned to the palace. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus:

“Their parents did not give permission. Did you truly ordain them and confer full ordination upon them?”

They replied:

“Blessed One, we did.”

After rebuking them in various ways, the Buddha told the bhikkhus:

“From now on, if the parents do not give permission, you may not ordain the child, as stated previously.”

At that time, in Rajagriha there was an exceedingly wealthy householder who had faith in and delighted in the Buddha-Dharma. He regularly offered meals to bhikkhus, bhikkhunis, upasakas, and upasikas. Later, he was harmed by nonhuman beings. Only his two young children remained. Destitute and impoverished, they survived by gathering discarded leftover food.

Formerly, the two children had often seen the bhikkhus. Therefore, whenever they saw bhikkhus from afar, they would run up to them, take hold of their robes and bowls, and sit upon their thighs. The bhikkhus, fearing that their robes and bowls would be soiled, kept away from them.

When the householders saw this, they criticized them, saying:

“Formerly, when this family was wealthy, not a day passed without all these sramanas visiting it. Now, seeing these orphaned and impoverished children, they keep far away. They do not remember the kindness of those who supported them. They draw near only where there is food. They do not practice the pure conduct of sramanas; they destroy the Dharma of the sramanas.”

When the elder bhikkhus heard this, they sternly rebuked the bhikkhus and then reported the matter to the Buddha. The Buddha asked the bhikkhus:

“Did you truly act in this way?”

“Blessed One, we did.”

After rebuking them in various ways, the Buddha asked the Venerable Ananda:

“How old are those two children? Are they able to drive crows away from the refectory?”

The Venerable Ananda replied:

“They are able to do so. The elder is eight years old, and the younger is seven.”

The Buddha told the bhikkhus:

“I now permit you to ordain these two children...” and so forth, up to the words: “They are able to drive away crows.”

After ordaining the two children, the bhikkhus had them drive crows away from the refectory but did not give them regular portions of food. When the householders saw this, they said:

“These sramanas constantly praise giving and equal distribution of food. Yet now, after ordaining these two children, they merely make them drive away crows and do not give them regular portions of food.”

When the elder bhikkhus heard this, they reported it to the Buddha. The Buddha taught:

“Whatever portion of food the senior elder receives, a novice shall receive the same. The children who drive away crows shall likewise be given an equal portion.”

At that time, there was a young man who had killed his mother. Reflecting upon this grave offense, he was constantly remorseful and afraid, not knowing how he might extinguish his offense. He thought:

“The Sakyaputra sramanas all uphold the true Dharma and cultivate pure conduct. If I renounce the household life among them, my offense may be lightened.”

Having thought this, the young man went to the Sangha’s monastery and said to the bhikkhus:

“Permit me to renounce the household life and receive full ordination.”

The bhikkhus asked him:

“You are a follower of another path and have no reverence or faith in the Buddha-Dharma. Why do you now wish to renounce the household life here?”

The young man answered them truthfully. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha taught:

“One who has killed his father or mother cannot be reborn within my teaching. He must not be permitted to renounce the household life or receive full ordination. If he has already received full ordination, he shall be expelled.”

At that time, a wilderness bandit killed a bhikkhu who dwelt in the wilderness. Thereafter, the bandit’s mind was constantly scorched and tormented. It was as though glowing ashes were burning his body. Day and night he suffered, without the slightest peace. He then thought:

“The Sakyaputra sramanas all uphold the true Dharma and cultivate pure conduct. If I renounce the household life among them, I may escape this burning torment.”

Having thought this, he went to the Sangha’s monastery and requested permission to renounce the household life. The bhikkhus said:

“You are a wilderness bandit who has always delighted in killing people and plundering their possessions, without any compassion. Why do you now wish to renounce the household life within the Buddha’s Dharma and Vinaya?”

The man answered them truthfully. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha taught:

“The bhikkhu who was killed was an arhat. Therefore, this killer cannot be reborn within my teaching. He must not be permitted to renounce the household life or receive full ordination. If he has already received full ordination, he shall be expelled.”

At that time, Devadatta, with evil intent, caused the Buddha’s body to bleed. The bhikkhus did not know how he should be treated and reported the matter to the Buddha. The Buddha taught:

“One who, with evil intent, causes the Buddha’s body to bleed cannot be reborn within my teaching. He must not be permitted to renounce the household life or receive full ordination. If he has already received full ordination, he shall be expelled. The same applies to Devadatta’s causing a schism in the Sangha: he must not be permitted to renounce the household life.”

At that time, the Buddha was traveling and teaching in the land of Kosala together with the complete assembly of one thousand two hundred and fifty senior bhikkhus. Traveling by stages, they arrived beside the Black-Dark River and stayed beneath a sala grove. One bhikkhu rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and said to the Buddha:

“Blessed One, this sala grove is the place where the pure conduct of many bhikkhunis was violated.”

The Buddha asked:

“How do you know this?”

“Blessed One, I was here at the time.”

The Buddha further asked:

“Did you violate the pure conduct of a bhikkhuni?”

The bhikkhu replied:

“Yes.”

The Buddha told the bhikkhus:

“One who has sexual intercourse with a bhikkhuni cannot be reborn within my teaching. He must not be permitted to renounce the household life or receive full ordination. If he has already received full ordination, he shall be expelled.”

At that time, an asura, weary of birth, aging, illness, and death, conceived this thought:

“The Sakyaputra sramanas all uphold the true Dharma and cultivate pure conduct. I should go there and renounce the household life; then I shall bring all roots of suffering to an end.”

Having thought this, he transformed himself into human form and went to the Sangha’s monastery to request permission to renounce the household life. The bhikkhus then conferred full ordination upon him. This newly ordained bhikkhu ate the portions intended for one person, then as many as seven people, yet still was not satisfied. Even after eating all the Sangha’s leftover food, he still did not have enough.

At that time, in Rajagriha there were two householders who, on the same day, each invited five hundred members of the Sangha to receive a meal at his home. The bhikkhus all went together to one house, while this single transformed bhikkhu went alone to the other house. In a short while, he ate all five hundred portions of food. The householders criticized the bhikkhus, saying:

“Why do the bhikkhus ordain nonhuman beings?”

When that bhikkhu realized that people had discovered his true nature, he hurriedly returned to his original state. When the elder bhikkhus heard of this, they reported it to the Buddha. The Buddha taught:

“Nonhuman beings cannot be reborn within my teaching. They must not be permitted to renounce the household life or receive full ordination. If they have already received full ordination, they shall be expelled. When conferring full ordination, you should ask: ‘Are you a nonhuman being?’”

At that time, the naga prince Shan Tzu, weary of birth, aging, illness, and death, conceived the thought that he wished to renounce the household life. He transformed himself into a young man... and so forth, up to the words: “The bhikkhus ordained him and conferred full ordination upon him,” just as above.

According to the nature of dragons, there are two occasions when they cannot transform their appearance: first, when engaging in sexual intercourse; and second, when sleeping.

Later, this newly ordained bhikkhu fell asleep. His body filled the entire room, and his breathing sounded like thunder, disturbing the bhikkhus who were meditating. They came to investigate.

Hearing people approaching, that bhikkhu awoke, resumed the form of a bhikkhu, and sat cross-legged. The bhikkhus called out, “Open the door!” That bhikkhu opened it. The bhikkhus asked, “Who are you?” He replied, “I am a Sakyan ascetic.” The bhikkhus said, “Do not lie.” That bhikkhu then answered truthfully.

The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said, “An animal cannot be reborn within my Teaching. Such a being should not be permitted to go forth or receive full ordination.

If he has already received full ordination, he should be expelled. From now on, if the matter is uncertain at the time of ordination, he should be kept under observation for seven days.”

At that time, the bhikkhus admitted a paṇḍaka to full ordination. That person urged the novices and the monastery gardeners to engage in impure conduct with him, and when he went outside and saw others, he behaved in the same way. When the laypeople saw this, they criticized them, saying, “The Sakyan ascetics admit paṇḍakas to ordination; surely they engage in impure conduct together. These people do not know whom they should admit and whom they should not admit...” and so forth, up to the statement: “If he has already received full ordination, he should be expelled,” as above. Before giving full ordination, one should ask, “Are you a man?” The same applies to a person possessing both sexual organs.

At that time, a household was harmed by nonhuman beings, and only the head of the household survived. He thought, “I am now afflicted by extreme hunger and hardship. What means should I seek to preserve my life?” He then thought, “The Sakyan ascetics receive abundant robes and food, and when they are ill they receive medicines.

I should now shave my own head, put on a kāṣāya robe, remain at home, and then go daily to the Sangha’s monastery to receive food in due order.” Having thought this, he shaved his head, made himself appear to be a bhikkhu, and went to the bhikkhus’ dwelling place in search of food. When the bhikkhus respectfully bowed to him, he accepted their homage, and he also bowed respectfully to the bhikkhus. The bhikkhus asked, “Why do you bow to others while also accepting the homage of others?

How many years have you been ordained? When did you receive ordination? Who are your preceptor and ācārya?” That bhikkhu replied, “I shaved my own head and put on the Dharma robe.

I have no preceptor, nor do I have any date of ordination.” The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said, “One who shaves his own head and declares himself a bhikkhu cannot be reborn within my Teaching. He should not be permitted to go forth or receive full ordination.

If he has already received full ordination, he must be expelled.”

At that time, a disciple of Bhaddananda, the bhikkhu Nigaṇṭha, who had formerly abandoned the path, later returned and requested to go forth again. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said, “A follower of another path who has once abandoned the true Dharma cannot be reborn within my Teaching. He should not be given full ordination. If he has already received full ordination, he must be expelled.”

At that time, the Vajjian’s son Sundarananda engaged in sexual intercourse without relinquishing the precepts. Later, he himself disclosed that transgression. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said, “If one declares oneself to have committed a pārājika offense, one cannot grow within my true Dharma and should not be given full ordination. If one has already received full ordination, one must be expelled. At the time of ordination, one must ask, ‘When you previously went forth, did you purely cultivate the holy life?’”

At that time, the bhikkhus dwelt without taking dependence. Having no one to instruct them, they were ignorant and benighted, knew nothing, and were unable to train in the precepts. The elder bhikkhus reported this to the Buddha.

The Buddha said, “Dependence must be taken. If one passes even a single night without taking dependence, one is not permitted to remain, nor even to drink water within the Sangha’s monastery. If one drinks, one commits a duṣkṛta offense.” Because the Buddha did not permit them to remain without taking dependence, they did not dare stay in the Sangha’s monastery.

At that time, a bhikkhu avoided a dwelling place and went to the Buddha. Having respectfully bowed with his head at the Buddha’s feet, he stood to one side. The Buddha asked, “Where have you come from?” The bhikkhu replied, “I have come from...” The Buddha asked, “At that dwelling place, who are the first elder, the second elder, and the third elder?” He replied, “Blessed One, I do not know.” The Buddha asked again, “Who is the elder at the nearby dwelling place?” He again replied, “I do not know that either.” The Buddha asked, “Why do you not know?” He replied, “I avoided that dwelling place and did not enter their community;

therefore, I do not know.” The Buddha asked, “Why did you avoid the dwelling place?” He replied, “Because the Buddha did not permit one to remain without taking dependence, or even to drink water within the Sangha’s monastery, I avoided it.” The Buddha reproached that bhikkhu in many ways: “You have acted contrary to the Dharma.

You should not avoid a dwelling place because of the matter of taking dependence.” Having reproached him, the Buddha told the bhikkhus, “If one avoids a dwelling place because of the matter of taking dependence, one commits a duṣkṛta offense.”

There was also a bhikkhu who, while traveling, saw a Sangha monastery and entered it to take dependence. It happened that the bhikkhus were either meditating or upset, so he could not take dependence and consequently failed to keep pace with his traveling party. Or, after taking dependence, he immediately departed.

The other bhikkhus asked, “Why did you leave immediately after taking dependence?” He replied, “The Blessed One does not permit us to avoid a dwelling place because of the matter of taking dependence. Now, whenever I see a Sangha dwelling, I dare not pass without entering to take dependence; yet I also need to catch up with my traveling party, so I leave immediately.” One bhikkhu, because he could not catch up with his companions, encountered bandits along the road.

The elder bhikkhus reported this to the Buddha. The Buddha said, “I now permit one to remain for one night without taking dependence.” Although one night was permitted, misfortunes still occurred, so they again reported the matter to the Buddha. The Buddha said, “I now permit one to remain without taking dependence through the sixth night.” Some bhikkhus then passed beyond six nights without taking dependence, and the matter was reported to the Buddha.

The Buddha said, “It is not permitted to exceed six nights. If one exceeds them, one commits a duṣkṛta offense.”

At that time, some bhikkhus hastily granted dependence to others, while others hastily took dependence upon them. The matter was reported to the Buddha. The Buddha said, “None of you should act in this way. One should take dependence upon an elder, upon a virtuous bhikkhu who accords with the Dharma and is capable of providing instruction. If one who has taken dependence wishes to move elsewhere, he should first inform his preceptor and ācārya. Only after learning that there is someone there upon whom he may depend should he depart.”

Some disciples waited until they were about to leave before taking leave of their preceptors and ācāryas. The Buddha said, “It is not permitted to wait until one is about to leave before taking leave. One must inform one’s teachers two or three days in advance.

The teacher should ascertain whether there is someone at the destination upon whom the disciple may depend, and only then permit the disciple to depart. Upon arriving, the disciple must first pay homage to the stupa, next pay homage to the preceptor, and then request lodging. Only afterward should he seek dependence.

The bhikkhu granting dependence should ask, ‘Who are your preceptor and ācārya? Where did you formerly reside, and which scriptures did you recite?’ If he answers in accordance with the Dharma, the formal act of granting dependence should be performed for him. If he does not answer in accordance with the Dharma, one should say, ‘You do not know me, and I do not know you.

You should go to someone who knows you and seek dependence from him.’ If there is doubt, one should say, ‘Wait for a time.’ The person seeking dependence should wait for as long as six nights while he is examined. If he is found agreeable, dependence should be granted to him. If he is not found agreeable, he should be addressed as stated above.”

There was also a sick bhikkhu who sought dependence. The other bhikkhu thought, “The Buddha has taught that a bhikkhu should care for his disciple in such and such ways. This person is now ill, and I am unable to care for him.” He therefore did not grant dependence to the sick bhikkhu. They did not know what to do and reported the matter to the Buddha. The Buddha said, “I now permit one who is ill to remain without taking dependence. After recovering from the illness, he should then take it.”

There was also a bhikkhu who, while nursing the sick, sought dependence. The other bhikkhu said, “The Buddha

The Buddha taught that a bhikkhu should attend upon his preceptor and acariya in this manner. At that time, a bhikkhu who was nursing the sick was unable to receive dependence. Being ashamed that he had not received dependence, he abandoned the patient and went to seek it. With no one to care for him, the sick person’s condition became more critical, and he sometimes died. The bhikkhus reported this to the Buddha. The Buddha said: “I now permit a bhikkhu who is nursing the sick not to receive dependence. He should receive it only after the patient has recovered.”

Again, there was a bhikkhu who, in a place agreeable to him, practiced the path and was able to attain its fruit. He sought dependence, but the bhikkhus would not grant it, and consequently he lost the fruit of the path. This was reported to the Buddha.

The Buddha said: “If it is an agreeable place where one may practice the path and attain its fruit, but there is no one there who can grant dependence, one is permitted to remain among that community by mentally taking dependence upon the senior elder, or upon one equal in standing to the senior elder, honoring him in accordance with the Dharma as one honors a teacher.” At that time, the bhikkhus did not know whether dependence was lost when an acariya died, ceased the monastic life, traveled far away, became a non-Buddhist ascetic, or went beyond the boundary.

They reported this to the Buddha. The Buddha said: “Dependence is lost in eight circumstances: when the teacher upon whom one depends travels far away; when he ceases the monastic life; when he dies; when he becomes a non-Buddhist ascetic; when one meets one’s former preceptor again; when the teacher upon whom one depends says, ‘Return to your teacher and receive dependence’; when that teacher goes beyond the boundary and remains there overnight; or when one has completed five years, is intelligent and eloquent, and the sign of sunrise appears.

In all these eight circumstances, dependence is lost.”

At that time, when distributing the requisites of the rains retreat, the bhikkhus gave samaneras shares equal to their own. The samaneras then ceased to respect the Sangha. This was reported to the Buddha. The Buddha said: “The share of one bhikkhu should be divided among three samaneras.” Yet the samaneras still showed no respect, and this was again reported to the Buddha. The Buddha said: “The samaneras should be disciplined.” The bhikkhus disciplined them without first consulting their teachers, and their teachers were displeased. This was reported to the Buddha. The Buddha said: “Their teachers should first be informed.” Their teachers then wrongfully protected them. The bhikkhus reported this to the Buddha. The Buddha said: “A teacher should not wrongfully protect his disciple.”

Again, the Sangha disciplined a samanera by depriving him of his portion of food. Later, a certain donor invited the Sangha to a meal. When the bhikkhus had arrived and taken their seats in order, the donor did not serve the food. The bhikkhus said: “The mealtime has arrived. Why do you not serve the food?”

The donor replied: “I am waiting for the Sangha to assemble.”

The bhikkhus said: “The Sangha has already assembled.”

The donor said: “The samanera whom I support has not yet arrived.”

The bhikkhus said: “He is not permitted to come.”

The donor asked: “Why?”

The Sangha replied: “As a disciplinary measure, he has been forbidden to eat.”

The donor said: “There are so many ways to discipline someone. Why are you so heartless as to deprive him of his portion of food?”

The bhikkhus reported this to the Buddha. The Buddha said: “You should not deprive him of his portion of food. Discipline him by requiring him to sweep the ground, clear away grass and refuse, repair the walking-meditation path, or construct steps along the pathways. Such methods should be used for discipline.”

At that time, a bhikkhu’s male faculty disappeared and the female faculty appeared. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “The matter of that person’s ordination, choice of teacher, and seniority should be transferred to the bhikkhunis’ dwelling, and that person should live in accordance with the bhikkhuni Dharma.

If that person previously committed an offense under a rule shared with the bhikkhunis, the offense should be confessed among the bhikkhunis. If the person previously committed an offense under a rule not shared with them, it need not be confessed.” The same applied when a bhikkhuni’s faculty changed. A sikkhamana’s faculty changed, and no one knew what to do.

This was reported to the Buddha. The Buddha said: “The matter of that person’s going forth should be taken into account. If the person is twenty years old, a community of ten bhikkhus should confer full ordination.

If the person is not yet twenty, that person is a samanera.” The same applied to a samaneri. A samanera’s faculty changed, and no one knew how to resolve the matter. This was reported to the Buddha.

The Buddha said: “The matter of that person’s going forth should be taken into account. If the person is of sufficient age, she should be allowed to undertake the two-year training in the precepts and should immediately receive that two-year training before the community of bhikkhunis. If she is not yet of sufficient age, she should not be given the two-year training in the precepts but should remain merely a samaneri.”

At that time, a bhikkhu, scorched by the fire of lust and unable to endure it, severed his own male organ. The bhikkhus reported this to the Buddha. The Buddha rebuked him: “You foolish man! You cut off what should not have been cut off, but you did not cut off what should have been cut off.” The Buddha told the bhikkhus: “If one cuts the glans as far as halfway, one commits a dukkata offense. If one cuts it off completely, one commits a thullaccaya offense. If one removes one testicle, one commits a thullaccaya offense. If one removes both testicles, one should be expelled. If the organ has been bitten by a wild beast, injured by an enemy, or has naturally decayed and become damaged so that the male capacity can no longer be restored, the person should in every such case be expelled.”

At that time, the bhikkhus gave the going forth and full ordination to people whose hands or feet had been severed. When the householders saw this, they criticized them, saying: “These Sakyan ascetics do not know whom they should admit into the monastic life and whom they should not. They lack the conduct of ascetics and corrupt the Dharma of ascetics.” The elders heard this and reported it to the Buddha.

The Buddha said: “Such people should not be admitted into the monastic life. If they are given full ordination, the ordaining teachers and Sangha commit a dukkata offense. From now on, the following should not be admitted into the monastic life: one whose hand has been severed; one whose foot has been severed; one whose hands and feet have been severed; one with a mutilated ear; one with a mutilated nose; one whose ears and nose have been mutilated; one whose fingers have been severed; one whose male organ has been severed; one who has lost the glans; one with protruding eyes; one whose fine bodily marks have been ruined by punishment with a whip; one who has committed an offense against the authorities and bears on his body the scars of branding or cauterization inflicted as punishment;

one with contracted hands or feet; one who is lame; one who has lost his voice; one with tumors inside or outside the body; one whose body is bent inward; one whose body is bent outward; one whose body is bent both inward and outward; one who is cross-eyed; one with one arm longer and the other shorter; one whose left arm is permanently raised; one who is mute; one who is deaf; one who is blind; one suffering from wasting disease; one with leprosy; one who is insane; one who is excessively old; one lacking dignified deportment; one who is ugly; or one whose presence brings disgrace upon the Sangha.

None of these kinds of persons should be admitted into the monastic life. If they are admitted and given full ordination… (as stated above).” The bhikkhus admitted stammerers into the monastic life. The Buddha said: “A stammerer should not be admitted into the monastic life or given full ordination.”

Again, some bhikkhus conferred full ordination upon people without first giving them samanera ordination. Again, some bhikkhus conferred full ordination without the candidates having requested a preceptor. Again, some bhikkhus conferred full ordination when the candidates themselves had not requested it. Again, some bhikkhus conferred full ordination upon naked persons. Again, some bhikkhus conferred full ordination upon persons who lacked a complete set of robes and a bowl. The bhikkhus reported these matters to the Buddha. The Buddha said: “Full ordination should not be conferred in such ways.”

At that time, a bhikkhu borrowed another person’s robes and bowl in order to receive full ordination. After he had received full ordination, the bhikkhus said: “Venerable, put on your robes, take up your bowl, and come with us to seek alms.”

That bhikkhu said: “I have neither robes nor a bowl.”

The bhikkhus said: “Did the Buddha not prohibit those without robes and a bowl from receiving full ordination?”

That bhikkhu replied: “The Buddha did prohibit it, but I borrowed another person’s robes and bowl in order to receive ordination.”

The bhikkhus did not know how to resolve the matter and reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I permit you to lead the person who wishes to receive full ordination to a place outside the ordination boundary and have him stand where he can be seen but cannot hear. Then invite a community of ten bhikkhus to enter the ordination ground. The preceptor should say to the kammavacacariya: ‘Venerable, now perform the kamma.’ He should then say to the instructing teacher: ‘Venerable, now receive the formal appointment.’ The kammavacacariya should address the Sangha as follows:

‘Venerable Sangha, please listen! The person named… seeks to receive full ordination under the Venerable… The Venerable… will serve as his instructor. If the time is appropriate for the Sangha, the Sangha consents. This is the motion.’

The instructing teacher should rise from his seat, approach the preceptor, and ask: ‘Venerable, have you already admitted this person into the monastic life?’ If the preceptor says that he has not yet admitted him, the instructor should say that the person must first be admitted into the monastic life.”

If he says that he has already ordained him, one should ask: “Have you become his preceptor yet?” If he says that he has not, one should tell him that he must become his preceptor. One should then ask the disciple: “Are your robes and bowl complete?” If he says that they are not complete, one should tell him that he must first obtain a complete set of robes and bowl. If he says that they are complete, one should ask whether they are his own or borrowed from someone else.

If he says that they are borrowed, one should tell him that the owner must relinquish them. If he says that they are his own, one should approach and reassure him, saying to the person who wishes to receive the precepts: “You should not be afraid. In a little while, I shall lead you to the lofty and supreme state.” They should first become acquainted with one another; he should not be bewildered when receiving full ordination.

When the instructing teacher teaches him how to put on the robes, he should discreetly examine whether everything accords with the Dharma and whether the candidate has any serious illness. He should further ask: “Of your three robes, which is the sanghati, which is the uttarasanga, and which is the antaravasa?” If the candidate does not know, he should say: “This is the sanghati, this is the uttarasanga, and this is the antaravasa.” He should have him formally receive the three robes and the bowl.

He should then say: “You whose name is... listen attentively! Now is the time to speak truthfully. I shall now question you.

If something is true, say that it is true; if it is not true, say that it is not true. Do you have any of the following illnesses: white leprosy, ulcerous leprosy, consumption, insanity, hemorrhoids, a suppurating fistula, or edema?” If he says no, he should further ask: “Are you indebted to anyone? Are you not a government official?

Are you not a servant? Are you male? Are you human?

Are you fully twenty years old? Do you possess a complete set of robes and bowl? Have you taken a preceptor?

What is your name? What is your preceptor’s name? Have you ever gone forth before?” If he says that he has previously gone forth, one should ask: “When you previously went forth, did you fully observe the precepts?

Have your parents given permission? Do you wish to receive full ordination? The Sangha will question you in the same manner, and you must answer truthfully in the same manner.”

If all these questions are answered in accordance with the Dharma, the instructing teacher should return to the ordination platform and say to the karma master: “I have instructed... in accordance with the Dharma.” The karma master should then make this announcement to the Sangha:

“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the Venerable... The Venerable... has instructed him in accordance with the Dharma. He should now be permitted to enter. If the Sangha considers the time appropriate, may the Sangha consent. This is the motion.”

The instructing teacher should lead him inside and have him bow to the Sangha in due order. After bowing to the Sangha, he should go before the karma master, kneel with his right knee touching the ground, place his palms together, and be taught to request full ordination. The instruction is: “I, named..., seek to receive full ordination with the Venerable... as my preceptor. I now come before the Sangha to request full ordination. May the Sangha rescue me and show compassion toward me.” He should make this request three times. Having instructed him, the instructing teacher should return to his former seat. The karma master should then make this announcement to the Sangha:

“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the Venerable... and has come before the Sangha to request full ordination. I shall now question him concerning the impediments, after which the karma procedure for full ordination will be performed. If the Sangha considers the time appropriate, may the Sangha consent. This is the motion.”

He should next say to the candidate: “Now is the time to speak truthfully. I shall now question you. If something is true, say that it is true; if it is not true, say that it is not true. Do you have any illnesses such as white leprosy, leprosy... and so forth, up to the question: Do you wish to receive full ordination?” (This is as previously stated.) After all the questions have been answered in accordance with the Dharma, the karma master says:

“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the Venerable... This person named... has declared himself pure and free of all impediments. His three robes and bowl are complete; he has taken a preceptor; his parents have given permission; and he has now come before the Sangha to request full ordination. The Sangha now grants full ordination to the person named..., whose preceptor bears the Dharma name... If the Sangha considers the time appropriate, may the Sangha consent. This is the motion.

“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the Venerable... This person named... has declared himself pure and free of all impediments. His three robes and bowl are complete; he has taken a preceptor; his parents have given permission; and he has now come before the Sangha to request full ordination. The Sangha now grants full ordination to the person named..., whose preceptor bears the Dharma name... Those elders who consent should remain silent; those who do not consent should speak.”

(The second and third proclamations are made in the same manner.)

“The Sangha has granted full ordination to..., whose preceptor bears the Dharma name... The Sangha consents and therefore remains silent. Thus is this matter understood and upheld.”

One should say to the newly ordained person: “You, named..., listen attentively! The Blessed One, the Worthy One, the Perfectly Enlightened One, taught four grounds for expulsion. If a bhikkhu commits any one of these offenses, he is no longer a samana and no longer a son of the Sakyan clan.

“You must never, even to the extent of gazing upon a woman with a mind defiled by lust. Any bhikkhu who engages in sexual intercourse, even with an animal, is no longer a samana and no longer a son of the Sakyan clan. Throughout your life, you must not commit this offense. If you are able to observe this, say: ‘I am able to observe it.’

“You must never take what has not been given, even so much as a leaf or a blade of grass. Any bhikkhu who, either within a village or in an uninhabited place, steals property guarded by another that is worth five coins, or steals five coins, is no longer a samana and no longer a son of the Sakyan clan. Throughout your life, you must not commit this offense. If you are able to observe this, say: ‘I am able to observe it.’

“You must never kill a living being, even an ant. Any bhikkhu who, in the case of a human being or one belonging to the human realm, kills with his own hand, instructs another to kill, seeks a knife and gives it to that person, instructs that person to die, or praises death, saying, ‘Good man, with such a life, it would be better to die than to live,’ is no longer a samana and no longer a son of the Sakyan clan. Throughout your life, you must not commit this offense. If you are able to observe this, say: ‘I am able to observe it.’

“You must never tell a lie, even in jest. Any bhikkhu who in truth possesses no superhuman attainment but claims that he has attained superhuman states, the meditative absorptions and liberations, samadhi and meditative attainments, or the paths and fruits, is no longer a samana and no longer a son of the Sakyan clan. Throughout your life, you must not commit this offense.

If you are able to observe this, say: ‘I am able to observe it.’ The Buddhas, the Blessed Ones, skillfully taught similes to illustrate this matter. Just as a dead person can never be reborn in this same body; just as a needle without an eye for thread can no longer be used as a needle; just as a tala palm cut through at its core can never grow again; and just as a shattered stone can never be made whole again—so too, if a bhikkhu commits any one of the grounds for expulsion, it is impossible for him to regain the status of a bhikkhu.”

He should further say: “You, named..., listen attentively! The Blessed One, the Worthy One, the Perfectly Enlightened One, taught the four supports:

“Having gone forth and received full ordination, a bhikkhu must depend throughout his life upon rag-robes for his livelihood. If you are able to observe this, say: ‘I am able to observe it.’ Subsequently, if you obtain robes made of cotton, kambala wool, kausheya silk, or thaya cloth, they may all be kept and used.

“Having gone forth and received full ordination, a bhikkhu must depend throughout his life upon almsfood for his livelihood. If you are able to observe this, say: ‘I am able to observe it.’ Subsequently, meals received by the Sangha before or afterward, as well as invited meals, may all be consumed.

“Having gone forth and received full ordination, a bhikkhu must depend throughout his life upon dwelling at the foot of a tree. If you are able to observe this, say: ‘I am able to observe it.’ Subsequently, if you are offered a large dwelling, a small dwelling, or a multistoried dwelling, you may use it.

“Having gone forth and received full ordination, a bhikkhu must depend throughout his life upon discarded medicines for his livelihood. If you are able to observe this, say: ‘I am able to observe it.’ Subsequently,”

Thereafter, if one receives ghee, oil, honey, or molasses, one may use them.
Next, he should further say: “Listen, venerable sir! You have now received full ordination through a lawful motion followed by three proclamations. This is what devas, nagas, ghosts, and spirits have each vowed: ‘When shall I obtain a human body, go forth, and receive full ordination in the true Dharma and Vinaya?’ You have now fulfilled the aspiration of the devas and others.

Thus, you have attained a noble fruition. This royal status is precisely the Dharma of a bhikkhu that you have received. You should, of course, respectfully declare your readiness to receive instruction concerning the remaining precepts.

Your preceptor and acarya, out of compassion for you, will soon explain them fully so that you may completely learn all the bhikkhu precepts you have received. Study them to perfect morality, concentration, and wisdom; to extinguish the three fires of greed, hatred, and delusion; to transcend the three realms; to be free from all defilements; and to attain the fruit of arhatship.”
At that time, those who received full ordination did not know the year, month, or time of their ordination, and the matter was reported to the Buddha. The Buddha said: “They should be instructed so that they know it. Say to them: ‘You have now received ordination in such-and-such a year, month, day, and hour. You must remember this clearly throughout your life.’”
There were also bhikkhus who had committed a grave offense and were undergoing probation. Becoming weary of probation, they renounced the precepts and ceased practicing. There were also those undergoing manatta, restoration to their former status, or abbhana; those subjected to a formal act of censure, a formal act of banishment, a formal act of dependence, a formal act of suspension for an offense, or a formal act requiring humility.

Such bhikkhus all became disheartened and abandoned the path. After some time, they wished to go forth again and receive full ordination in the true Dharma and Vinaya. The bhikkhus did not know how to resolve the matter and reported it to the Buddha.

The Buddha said: “First ask them: ‘Can you resume the disciplinary procedure you were previously undergoing, comply with the Sangha, and request the Sangha to bring the former matter to an end?’ If they say that they cannot, they should not be permitted to go forth and receive full ordination. If they say that they can, they should be permitted to go forth and receive full ordination. After they have received ordination, if they were previously undergoing probation, they must resume probation; and so forth, up to the case of one who was undergoing a formal act requiring humility, who must again be subjected to that formal act requiring humility.”
There were also bhikkhus whose preceptors or acaryas had ceased practicing and later came to their former disciples seeking to go forth and receive full ordination. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “Permit them to go forth and receive full ordination.

Their former disciples should provide them with robes and bowls and assist them in successfully going forth and receiving full ordination.” Those persons then asked their former disciples to serve as their teachers. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “Permit the former disciples to serve as their teachers.” They still did not know who should pay respect to whom, and the bhikkhus reported it to the Buddha.

The Buddha said: “Those ordained later should respectfully honor their teachers in accordance with the Dharma.”
At that time, Venerable Upali said to the Buddha:
“Before this, bhikkhus received ordination through a single statement, through two statements, or through three statements; some even received ordination by the words, ‘Come, bhikkhu!’ Some received ordination while asleep, intoxicated, deranged, distracted, or mentally impaired; some received ordination while their preceptor was asleep or even mentally impaired; and groups of two up to ten persons all acted as preceptors in conferring ordination. Are such cases regarded as full ordination or not?”
The Buddha said:
“Before the precept was established, these were regarded as cases of full ordination. After the precept was established, such cases are not regarded as full ordination.”
At that time, the Venerables Sariputra, Maha-Maudgalyayana, Mahakasyapa, Maha-Kausthila, Maha-Katyayana, Aniruddha, Purna Maitrayaniputra, Rahula, Ananda, and Nanda—these great arhats—came to the Blessed One, bowed with their heads at his feet, withdrew, and sat to one side. With one voice, they questioned the Buddha as Venerable Upali had done, and the Buddha answered them in the same way as above.
At that time, the bhikkhus sat without regard for seniority and did not respect one another. When the householders saw this, they criticized them, saying: “These samanas sit without knowing who is senior, intermediate, or junior. They make no distinction between elders and younger members. They lack the conduct of samanas and undermine the Dharma of the samanas.” When the elder bhikkhus heard 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?”
“Yes, Blessed One, it is true.”
After rebuking them in many ways, the Buddha asked the bhikkhus:
“Who should receive the foremost seat, the foremost offering, and the foremost reverence and homage?”
Some of the bhikkhus said:
“One who has gone forth from the ksatriya, brahmin, elder, or householder class should receive them.” Others said: “One who recites the Vinaya, a Dharma teacher, a forest dweller, one who practices the twelve dhutanga practices, or even one who has attained the fruit of arhatship should receive them.”
The Buddha said:
“It should not be so.”
The bhikkhus said to the Buddha:
“If it should not be so, then who should receive them?”
The Buddha said:
“In the distant past, on the seashore, there was a nyagrodha tree whose shade covered five hundred carts. At that time, three animals lived at the foot of this tree: first, a partridge; second, a great monkey; and third, an elephant. Although they were friends, they did not honor or respect one another.

After some time, they discussed the matter, saying: ‘We are friends; why do we not honor and respect one another? We should determine our seniority by age: whoever is the oldest shall be honored, and whoever is the youngest shall be junior.’ Having discussed this, they asked the elephant: ‘How far back can you remember?’ The elephant said: ‘I remember when this tree reached the height of my belly.’ They then asked the great monkey.

The great monkey said: ‘I remember when, standing upright, I could bite the topmost shoot of this tree.’ They then asked the partridge. The partridge said: ‘I remember that long ago, at another place, I ate a seed from the tree from which this one came. I came here and expelled the seed, and from that seed this tree grew.’ Thus, they honored the partridge as the eldest, the great monkey as the middle one, and the elephant as the youngest.

When they needed to travel, the great monkey carried the partridge, and the elephant carried the great monkey. The partridge taught the other two to perform the ten wholesome actions, and they both obediently practiced them. When the people of the world heard of this, they all accepted this teaching and called the practice of goodness ‘the partridge’s holy life.’ Those who practiced that Dharma were reborn in the heavenly realm when their lives ended.

Bhikkhus, even animals know the distinction between senior and junior; how then could there be no mutual respect within my true Dharma? From now on, whoever received full ordination first shall receive the foremost seat, the foremost offering, and the foremost reverence and homage. You should practice accordingly.”

THE MAHISASAKA VINAYA IN FIVE PARTS