摩訶僧祇律

EXPOSITION OF THE FIRST MISCELLANEOUS RECITATION CHAPTER

1. PROCEDURE FOR RECEIVING FULL ORDINATION.

During the first five years after the Blessed One attained enlightenment, the Sangha of bhikkhus was entirely pure; but thereafter, it gradually became contrary to the Dharma. Therefore, according to the circumstances that arose, the Blessed One established the code of discipline, comprising four kinds of full ordination: 1/ Self-ordination; 2/ Full ordination by “Come, bhikkhu”; 3/ Full ordination by a Sangha of ten; 4/ Full ordination by a Sangha of five.

1. Self-ordination:

When the Blessed One was seated beneath the bodhi tree, at the final mind-moment he suddenly attained great awakening and personally realized the wondrous realization, as fully explained in the Diên Sutra. This is called self-ordination.

2. Full ordination by “Come, bhikkhu”:

When the Buddha was staying at Rājagṛha in the Bamboo Grove [412b] of Kalanda, he said to the bhikkhus: “The Tathagata delivers people of every class—bhikkhus, bhikkhunīs, upāsakas, and upāsikās. You too should follow the Tathagata’s example and widely deliver all people.” When the bhikkhus heard the Blessed One teach thus, they journeyed through various countries. Whenever they saw a good man seeking to go forth, they followed the Tathagata’s example and called out, “Come, bhikkhu,” thereby admitting him into the homeless life.

Yet their deportment in walking and standing, looking to the left and right, wearing their robes, and carrying their bowls was not in accordance with the Dharma. They were therefore ridiculed by worldly people, who said: “When the Blessed One admits bhikkhus by saying, ‘Come, bhikkhu,’ their deportment in walking and standing, looking to the left and right, wearing their robes, and carrying their bowls is entirely in accordance with the Dharma.

When the bhikkhus admit people, they too say, ‘Come,’ but their deportment in walking and standing, looking to the left and right, wearing their robes, and carrying their bowls is not in accordance with the Dharma.”

Upon hearing this, the Venerable Śāriputra spread out his seat in a secluded place, sat cross-legged, and reflected as follows: “Both are alike called ‘Come, bhikkhu’; why, then, is everything in accordance with the Dharma when the Blessed One admits bhikkhus by saying, ‘Come, bhikkhu,’ whereas when the bhikkhus admit others by saying, ‘Come, bhikkhu,’ nothing is in accordance with the Dharma? How, then, may those admitted by the bhikkhus properly receive full ordination, so that all is in accordance with the Dharma, with one precept, one purpose, one dwelling place, one manner of taking food, one training rule, and one teaching?” Having reflected thus, in the late afternoon Śāriputra emerged from meditation, went to the Buddha, bowed his head in homage at the Buddha’s feet,

sat to one side, and addressed the Buddha:

“Blessed One, just now, while in a secluded place, I reflected as follows: ‘Both are alike called “Come”; why, then, are those admitted by the Blessed One entirely in accordance with the Dharma, whereas those admitted by the bhikkhus are not in accordance with the Dharma? How, then, may those admitted by the bhikkhus properly receive full ordination, so that all is in accordance with the Dharma, with one precept, one purpose, one dwelling place, one manner of eating and drinking, one training rule, and one teaching?’ I beseech the Blessed One to explain this fully for me.”

“The Tathagata admitted the group of five led by Ājñāta Kauṇḍinya into the homeless life by saying, ‘Come,’ and they properly received full ordination, with one precept, one purpose, one dwelling place, one manner of eating and drinking, one training rule, and one teaching. Next, he admitted the thirty sons of Mãn Từ; next, Thiện Thắng’s son in Vārāṇasī; next, the group of five hundred led by Uruvilvā Kāśyapa; next, the three hundred led by Nadī Kāśyapa; next, the two hundred led by Gayā Kāśyapa; next, the two hundred and fifty led by Upasena; next, you and Mahāmaudgalyāyana, each with a group of two hundred and fifty; next, Mahākāśyapa, Chanda, Kāludāyin, and Upāli; next, five hundred sons of the Śākya clan; next, five hundred led by Bạt Cừ Ma Đế; next, five hundred bandits;

and next, the good son of an elder.

These are the bhikkhus whom the Tathagata [413a] admitted into the homeless life, who properly received full ordination, with one precept, one purpose, one dwelling place, one manner of eating and drinking, one training rule, and one teaching. Śāriputra, those whom the bhikkhus admit are likewise said to have properly gone forth and properly received full ordination, up to and including sharing one teaching. This is called full ordination by ‘Come, bhikkhu.’”

3. Full ordination by a Sangha of ten:

The Buddha said to Śāriputra:

“From now on, I establish the procedure for receiving full ordination: when ten preceptors are assembled in harmony, with one motion and three proclamations, and no one raises an objection, this is called properly receiving full ordination. A person who wishes to receive full ordination should first enter the midst of the Sangha, bare his right shoulder, bow his head in homage at the feet of the Sangha, and first request a preceptor.

Kneeling close at his feet, he should say: ‘I have come to request you to be my preceptor. Please serve as my preceptor and confer full ordination upon me.’ He should say this three times. The preceptor should then encourage him so that the candidate gives rise to a joyful mind.

The candidate should then reply: ‘I bow my head and respectfully undertake it.’ First, the preceptor should instruct the candidate to obtain robes and a bowl, instruct him to request the Sangha, instruct him to request the ordination masters, and instruct him to request a secluded place. The Sangha then assembles and appoints someone to serve as the instructor. The karman master asks: ‘Who is able to take so-and-so to a secluded place and instruct him?’ The instructor replies: ‘I am able.’ The karman master then says:

“Venerable Sangha, please listen. So-and-so seeks to receive full ordination under so-and-so. If the time is appropriate for the Sangha, the Sangha now consents to so-and-so serving as preceptor for so-and-so, while so-and-so may instruct the candidate in a secluded place.

“Since the Sangha has consented, it remains silent. Thus do I understand this matter.”

The instructor should then take the candidate to a place neither too near nor too far from the Sangha and instruct him either briefly or fully. The brief instruction is as follows: “In a little while, the Sangha will question you. If something is true, say that it is true; if it is not, say that it is not.” The full instruction is given according to the following interrogation before the Sangha. The instructor enters the midst of the Sangha and reports: “I have finished questioning so-and-so, the candidate. He himself declares that he is pure and is not subject to any of the obstructing conditions.” The karman master should then say:

“Venerable Sangha, please listen. So-and-so seeks to receive full ordination under so-and-so. So-and-so has finished instructing him in a secluded place. If the time is appropriate for the Sangha, and the Sangha consents to so-and-so serving as preceptor for so-and-so, then let so-and-so be permitted to enter the midst of the Sangha.

“Venerable Sangha, please listen. So-and-so serves as preceptor for so-and-so. The Sangha now consents to allow so-and-so to enter the midst of the Sangha.

“Since the Sangha has consented, it remains silent. Thus do I understand this matter.”

The person wishing to receive full ordination should enter the midst of the Sangha, bow his head in homage at the feet of the Sangha, then go before the ordination master, kneel, and join his palms. The ordination master gives him the robes and bowl and instructs him to say: “This is my bowl. I shall use it according to necessity. It is an implement for gathering almsfood, and I now undertake to retain it.” He should say this three times. “This is the saṅghāṭi robe; this is the uttarāsaṅga robe; this is the antarvāsa robe. These are my three robes. These three robes [413b] I vow to retain and never to sleep apart from them.” He should say this three times.

The karman master should then say:

“Venerable Sangha, please listen. So-and-so receives full ordination under so-and-so. So-and-so has finished questioning and instructing him in a secluded place. If the time is appropriate for the Sangha, the Sangha consents to so-and-so serving as preceptor for so-and-so. So-and-so wishes to request full ordination from the Sangha.

“Venerable Sangha, please listen. So-and-so serves as preceptor for so-and-so. So-and-so wishes to request full ordination from the Sangha.

“Since the Sangha consents, it remains silent. Thus do I understand this matter.”

The ordination master should then instruct the candidate to request a hearing as follows:

“Venerable Sangha, please listen. I, so-and-so, receive full ordination under the preceptor so-and-so. The ācārya so-and-so has finished questioning and instructing me in a secluded place.”

I am so-and-so, and my Preceptor is so-and-so. I now request full ordination from the Sangha. May the Sangha grant me full ordination. Please have compassion on me. (He should say this three times.)

The karma-master addresses the Sangha:

– Venerable Sangha, please listen. So-and-so seeks full ordination under so-and-so. The acarya so-and-so has already questioned and instructed him in a secluded place. He now requests full ordination from the Sangha. If the time is appropriate for the Sangha, may the Sangha now consent that so-and-so serve as Preceptor for so-and-so. So-and-so wishes to question him concerning the impediments in the midst of the Sangha.

Venerable ones, please listen. So-and-so serves as Preceptor for so-and-so. So-and-so wishes to question him concerning the impediments in the midst of the Sangha.

Since the Sangha consents, it remains silent. Thus do I understand this matter.

Then the karma-master says to the candidate:

– “Good man, listen carefully. Now is the time to be utterly sincere; now is the time to speak the truth. Before the devas, the world, Mara, the celibate practitioners, samanas, brahmins, human beings, and asuras, if you do not speak truthfully, you deceive them. You would also deceive the assembly of sravakas of the Tathagata, the Worthy One, the Perfectly Enlightened One. That would be a very grave offense. I shall now question you in the midst of the Sangha. If something is so, say that it is so; if it is not, say that it is not:

– Have your parents given you permission?

– Have you requested a Preceptor?

– Are your three robes and bowl complete?

– Are you a fully formed male?

– Are you twenty years old?

– Are you not a nonhuman being?

– Are you not sexually incapacitated or of indeterminate sex?

– What is your name?

– (He answers: My name is so-and-so.)

– What is your Preceptor’s name?

(He answers: His name is so-and-so.)

– Have you not violated the purity of a bhiksuni?

– Are you not one who has stolen the Dharma?

– Are you not a fugitive?

– Are you not one who has gone forth without authorization?

– Have you not killed your father or mother?

– Have you not killed an arhat?

– Have you not caused a schism in the harmonious Sangha?

– Have you not, with malicious intent, caused the Buddha’s body to bleed? (Although the Buddha entered nirvana long ago, this question is asked here in accordance with the ancient text.)

– Have you previously received full ordination?

(If he answers that he has received it before, continue by asking:)

– Have you not committed any of the four parajika offenses?

(If he answers that he has committed one, he should be told to leave and must not receive full ordination. If he answers that he has not, then question him successively about each of the thirteen sanghavasesa offenses to determine whether he has committed any. If he answers that he has, ask whether, after receiving full ordination, he can repent of those offenses in accordance with the Dharma. If he answers that he can, continue by asking:)

– Have you previously relinquished the precepts?

(He answers: I have relinquished them.)

– [413c] Are you not a slave?

– Are you not an adopted son under another’s authority?

– Are you not indebted to anyone?

– Are you not a government official?

– Are you not engaged in political intrigue?

– Are you not a person possessing both sexual organs?

– Are you a virile man?

– Do you have none of the following illnesses: scabies, skin lesions, boils, malignant sores, hemorrhoids, urinary disease, jaundice, malaria, asthma, wasting disease, insanity, fever, swelling caused by wind, edema, abdominal dropsy—in short, none of these or any other bodily diseases?

(He answers: I have none.)

When the questioning is complete, the karma-master says:

– Venerable Sangha, please listen. So-and-so seeks full ordination under so-and-so. So-and-so has already been questioned and instructed in a secluded place. So-and-so has requested full ordination from the Sangha. His parents have given permission, he has requested a Preceptor, and his three robes and bowl are complete. This fully formed male is twenty years old and declares himself pure and free of all impediments. If the time is appropriate for the Sangha, may the Sangha now grant full ordination to so-and-so. His Preceptor is so-and-so. (One motion and three proclamations are made, concluding with:) Since the Sangha consents, it remains silent. Thus do I understand this matter.

When the Buddha was residing in the city of Sravasti, the account was given in detail as above. At that time, a bhiksu with no seniority in the rains retreats, wearing a clean, newly dyed, handsome robe, approached the Blessed One, bowed in homage, and exchanged greetings. Later, on another occasion, this bhiksu, wearing a tattered and filthy robe, approached the Blessed One, bowed in homage, and exchanged greetings. Although the Buddha knew the reason, he nevertheless asked:

– Bhiksu, previously you came to me wearing a clean, newly dyed, handsome robe. Why are you now wearing such a tattered robe?

– Blessed One, this is the same robe as before, but it has become worn and torn after many years.

– Can you not mend it?

– Blessed One, I can mend it, but I have nothing with which to patch it.

– Can you not gather old, torn garments from the alleys, take them back, wash and dye them clean, and use them as patches?

– Blessed One, discarded rag-robes are filthy. I find them utterly repulsive and cannot use them.

– Bhiksu, enough, enough! Do not speak so. Rag-robes entail little trouble and are easy to obtain. Once washed clean, they are blameless and accord with the Dharma-robes of a samana. One may depend upon them while living the life of one gone forth.

The Blessed One then went to a place where many bhiksus had assembled, spread out his sitting cloth, sat down, and recounted the foregoing matter in full. The Buddha then addressed the bhiksus: “For the benefit of the assembly of sravakas, the Tathagata, the Worthy One, the Perfectly Enlightened One, now establishes this first requisite upon which one must depend. If a good man of genuine faith is able to endure it, he may be granted full ordination; if he cannot endure it, he should not be granted ordination.”

When the Buddha was residing in the Sakyan monastery beside the Nigrodha tree in Kapilavastu, the Tathagata, the Worthy One, the Perfectly Enlightened One, inspected the bhiksus’ quarters once every five days for five beneficial purposes. Those five benefits were:

1/ To see whether his sravaka disciples delighted in conditioned activities;

2/ To see whether they delighted in speaking of useless matters;

3/ To see whether they were addicted to sleep [414a];

4/ To visit bhiksus who were ill;

5/ To enable good men of faith who beheld the Tathagata’s dignified and orderly deportment to give rise to joyful minds.

For these five purposes, he went to the bhiksus’ quarters and saw a bhiksu who was paralyzed, sallow, and emaciated. Although the Buddha knew the reason, he nevertheless asked:

– Bhiksu, is your strength in balance?

– Blessed One, I suffer from hunger and thirst, and my strength is insufficient.

– Can you not go on almsround?

– Blessed One, in this land of Kosala one can obtain only people’s leftover food, not untouched food. Leftovers are filthy, and I cannot eat them; therefore, I have become emaciated.

– Bhiksu, enough, enough! Do not speak so. Seeking leftover food entails little trouble, is easy to obtain, accords with the Dharma, and is blameless. By relying upon it, one may readily sustain the life of one gone forth.

The Blessed One then went to a place where many bhiksus had assembled, spread out his sitting cloth, sat down, and recounted the foregoing matter in full to the bhiksus. The Buddha then addressed the bhiksus:

– “From this day onward, for the benefit of the assembly of sravakas, the Tathagata, the Worthy One, the Perfectly Enlightened One, formally establishes this second requisite upon which one must depend. If a good man of genuine faith is able to endure it, he may be granted full ordination; if he cannot endure it, he should not be granted ordination.”

When the Buddha was dwelling in the city of Shravasti, as related in detail above, the Tathagata, Worthy One, Perfectly Enlightened One, made an inspection of the bhikshus’ quarters once every five days. He saw a bhikshu sitting beneath a tree, saying:

“A shramana who has gone forth to cultivate the holy life must sit beneath a tree and endure hardship. By day he is exposed to wind and scorching sun, and by night he is bitten by mosquitoes and gnats. I cannot endure this.”

The Buddha then said to him:

“Enough, enough! Do not speak in this way. Sitting beneath a tree entails few troubles, is comfortable and pure, is free from faults, accords with the discipline of a shramana, and serves as a reliance for the life of one gone forth.”

The Blessed One then went to where the bhikshus had assembled in great numbers, spread out his sitting cloth, sat down, and recounted the foregoing matter to them. The Buddha then said:

“From this day onward, wishing to benefit the assembly of shravakas, the Tathagata, Worthy One, Perfectly Enlightened One, formally establishes this third reliance. If a good man possesses true faith and is able to endure it, he may be given full ordination; but one who cannot endure it should not be given full ordination.”

When the Buddha was dwelling at Kapilavastu, in the monastery of the Shakya clan beneath the Nyagrodha tree, the Tathagata, Worthy One, Perfectly Enlightened One, made an inspection of the bhikshus’ quarters once every five days. He saw a bhikshu who was afflicted with paralysis, sallow, emaciated, and ill. Although he already knew, the Buddha nevertheless asked:

“Bhikshu, are your strength and bodily energies in harmony?”

“Blessed One, I am suffering greatly from illness, and my strength and bodily energies are not in harmony.”

“Are you unable to take medicine appropriate to your illness and eat food appropriate to your illness?”

“Blessed One, I have no money with which to buy medicine, nor does anyone make an offering to me, and so I suffer grievously from illness.”

“Are you unable to take discarded medicine?”

“Blessed One, this discarded medicine [414b] is filthy, and I cannot take it.”

“Bhikshu, enough, enough! Do not speak in this way. Discarded medicine entails few troubles, is easy to obtain and pure, is free from faults, accords with the way of life of a shramana, and serves as a reliance for the life of one gone forth.”

The Buddha then went to where the bhikshus had assembled in great numbers, spread out his sitting cloth, sat down, and recounted the foregoing matter to them. The Buddha then instructed them:

“From this day onward, wishing to benefit the assembly of shravakas, the Tathagata, Worthy One, Perfectly Enlightened One, formally establishes the fourth reliance. If a good man possesses true faith and is able to endure it, he may be given full ordination; but one who cannot endure it should not be given full ordination.”

When the Buddha was dwelling in the city of Shravasti, as related in detail above, there was at that time a young brahmin from the village of Du Di who came and requested the bhikshus to permit him to go forth and receive full ordination. Only afterward was he instructed in the four reliances. At that time, the preceptor asked:

“This rag robe entails few troubles, is easy to obtain and pure, is free from faults, accords with the way of life of a shramana, and serves as a reliance for going forth and receiving full ordination. Can you accept its use for the rest of your life?”

“I cannot endure it.”

“Then for what reason did you go forth?”

“Because I saw the Shakyan shramanas wearing beautiful, delicate robes. I wished to wear robes of that kind, and therefore I went forth.”

“How could all bhikshus who have gone forth possibly obtain such beautiful robes?”

The bhikshus then instructed him in the second reliance, saying:

“Alms of leftover food entail few troubles, are easy to obtain and pure, are free from faults, accord with the way of life of a shramana, and serve as a reliance for going forth and receiving full ordination. Can you endure and observe this practice for the rest of your life?”

“I cannot endure it.”

“Then for what reason did you go forth?”

“I saw the Shakyan shramanas eating only white rice made from fragrant grain and delicious sweet cakes. I coveted those delicacies, and therefore I went forth.”

“How could all bhikshus who have gone forth possibly obtain such delicacies to eat?”

The bhikshus then instructed him in the third reliance, saying:

“Sitting beneath a tree entails few troubles, is easy to obtain and pure, is free from faults, accords with the way of life of a shramana, and serves as a reliance for going forth and receiving full ordination. Can you endure and observe this way of life for the rest of your life?”

“I cannot endure it.”

“Then for what reason did you go forth?”

“Because I saw the Shakyan shramanas dwelling in large chambers and magnificent multistoried buildings. I coveted life in such quarters, and therefore I went forth.”

“How could all bhikshus who have gone forth possibly obtain such fine quarters?”

The bhikshus then instructed him in the fourth reliance, saying:

“Discarded medicine entails few troubles, is easy to obtain and pure, is free from faults, accords with the way of life of a shramana, and serves as a reliance for going forth and receiving full ordination. Can you endure and observe this practice for the rest of your life?”

“I cannot endure it.”

“Then for what reason did you go forth?”

“Because I saw the Shakyan shramanas taking milk, ghee, honey, rock sugar, and other medicines. I coveted these things [414c], and therefore I went forth.”

“How could all bhikshus who have gone forth possibly obtain such excellent medicines?”

The bhikshus then brought this matter before the Blessed One. The Buddha rebuked them, saying:

“Why did you first give him full ordination and only afterward instruct him in the four reliances? From now onward, you must not first give full ordination and then instruct the candidate in the four reliances. You must first instruct him in the four reliances and determine whether he can endure them; only afterward may you give him full ordination. If he says that he cannot endure them, he should not be given full ordination. If you first give him full ordination and afterward instruct him in the four reliances, it is still called a valid full ordination, but the entire Sangha commits a vinaya-transgression. When instructing a candidate in the four reliances, you must first perform the karma of requesting permission as follows:

“‘May the venerable Sangha listen. So-and-so seeks to receive full ordination under so-and-so. So-and-so has finished questioning and instructing the candidate in a secluded place, and now he has come before the Sangha to request full ordination. His parents have given their permission; he has requested an upadhyaya; his three robes and bowl are complete; this man has reached twenty years of age; and he himself declares that he is pure and has none of the obstructing conditions. If the time is appropriate for the Sangha, may the Sangha consent to appoint so-and-so as his upadhyaya. So-and-so wishes to set forth the four reliances before the Sangha.

“‘May the venerable Sangha listen. So-and-so, acting as upadhyaya for so-and-so, wishes to speak about the four reliances before the Sangha.

“‘The Sangha has consented and therefore remains silent. Thus do I understand this matter.’

“The upadhyaya shall then impart the four reliances:

“‘Good man, listen carefully. Wishing to benefit the assembly of shravakas, the Tathagata, Worthy One, Perfectly Enlightened One, formally established these four reliances. Only if a good man possesses true faith and is able to endure them may he be given full ordination; if he cannot endure them, he must not be ordained. This rag robe entails few troubles, is easy to obtain and pure, is free from faults, accords with the way of life of a shramana, and serves as a reliance for going forth, receiving full ordination, and becoming a bhikshu. Can you endure and uphold this rag robe for the rest of your life?’”

He replies: “I can.”

“Then, if you obtain such kinds of robes as a Kambala robe, a Die robe, a Soma robe, a Kaushaya robe, a Shana robe, a Ma robe, or a Khaumudi robe, you may accept and uphold them.”

– Food obtained by almsround involves little trouble, is easily obtained, pure, faultless, and in accordance with the life of a śramaṇa. Relying upon this, you have gone forth, received full ordination, and become a bhikshu. Can you endure living on almsfood throughout your life?

Answer: I can.

However, if on the eighth, fourteenth, or fifteenth day of the month, on an occasion when the precepts are recited, when lots are drawn, or when invited by a donor, you receive meals, you may partake of them.

– Dwelling beneath a tree involves little trouble, is easily kept pure, faultless, and in accordance with the life of a śramaṇa. Relying upon this, you have gone forth, received full ordination, and become a bhikshu. Can you endure dwelling beneath a tree throughout your life?

Answer: I can.

However, when you obtain a large dwelling, a multistoried dwelling, a dwelling with a great gate, or a dwelling in a cave, you may use it.

– Decomposed urine medicine involves little trouble, is easily obtained, pure, faultless, and in accordance with the life of a śramaṇa. Relying upon this, you have gone forth, received full ordination, and become a bhikshu. Can you [415a] endure taking decomposed urine medicine throughout your life?

Answer: I can.

However, if you obtain fresh milk, curds, oil, honey, rock sugar, or fat, you may partake of them.

In brief, you must train in accordance with and observe these four noble traditions, the four supports.

The karman master then says:

– Venerable Sangha, please listen. So-and-so seeks full ordination under so-and-so. So-and-so has finished questioning and instructing the candidate in a secluded place. So-and-so now requests full ordination from the Sangha. His parents have given permission; he has requested a preceptor; his three robes and bowl are complete. This young man is twenty years of age. He declares himself pure, has none of the impediments, and is able to endure the four supports. If the time is appropriate for the Sangha, the Sangha shall now grant full ordination to so-and-so. His preceptor is so-and-so. This is the motion.

– Venerable Sangha, please listen. So-and-so seeks full ordination under so-and-so. So-and-so has finished questioning and instructing him in a secluded place. So-and-so now requests full ordination from the Sangha. His parents have given permission; he has requested a preceptor; his three robes and bowl are complete. This young man is twenty years of age. He declares himself pure, has none of the impediments, and is able to endure the four supports. The Sangha now grants full ordination to so-and-so, whose preceptor is so-and-so. Those venerable ones who consent to the Sangha’s granting full ordination to so-and-so, whose preceptor is so-and-so, should remain silent. Whoever does not consent should speak. This is the first proclamation of the karman. Is the act accomplished? (The second and third proclamations are spoken in the same way.)

The Sangha has consented to grant full ordination to so-and-so, whose preceptor is so-and-so. Because the Sangha consents, it remains silent. Thus do I record this matter.

(Then, turning toward the candidate, he says):

– “Good man, you have received full ordination—a good and proper full ordination—by one motion and three proclamations, without impediments, from a harmonious and not discordant Sangha consisting of ten members, the ten ordination masters, or more. You must now revere the Buddha, revere the Dharma, revere the Bhikshu Sangha, revere your preceptor, and revere your acarya. You have been fortunate enough to encounter this opportunity; do not let it be lost. A human body is difficult to obtain; the appearance of a Buddha in the world is difficult to encounter; hearing the Dharma is also difficult; a harmonious Sangha and the fulfillment of one’s aspiration are difficult to attain; and the opportunity to bow before the Lion of the Shakyas, the Buddha, and the assembly of shravakas is difficult to find. You have obtained the full precepts, like an aśoka blossom rising free from mud and water. Relying upon the precepts, you must cultivate the wondrous Dharma of nirvana. These are the introductory verses of the precepts, the four pārājika dharmas, the thirteen saṅghāvaśeṣa dharmas, the two aniyata dharmas, the thirty naiḥsargika-pātayantika dharmas, the ninety-two pātayantika dharmas, the four pratideśanīya dharmas, the śaikṣa dharmas, the seven adhikaraṇa-śamatha dharmas, and the dharmas of conformity. I have now instructed you in outline. Later, your preceptor and acarya will explain them to you in greater detail.”

This is called “ordination by an assembly of ten.”

4. Full Ordination by an Assembly of Five:

When the Buddha was dwelling in the Shitavana Grove near the city of Rajagriha, there was at that time in the city a householder [415b] named Uất Kiền, who came from a noble and eminent family and possessed immeasurable wealth. He heard that the Tathagata had appeared in the world and was dwelling in the Shitavana Grove. Filled with joy and elation, he wished to invite the Buddha and the Sangha to receive a meal offering.

He therefore had the interior of his residence adorned and thoroughly swept clean. At that time, in the city of Shravasti, there was a householder named Anathapindika, an intimate friend of Uất Kiền. When he visited Uất Kiền’s residence and saw him busily decorating and sweeping, he asked, “Householder, why are you making such urgent preparations?

Are you giving a daughter in marriage, taking a wife for a son, or inviting brahmins, the king, or a great minister?”

The householder replied, “I am neither giving a daughter in marriage nor taking a wife for a son, nor am I inviting brahmins, the king, or a great minister. Have you not heard that the son of King Shuddhodana went forth, attained Buddhahood, and, bearing the title Tathagata, Worthy One, Perfectly Enlightened One, has appeared in this world? He is presently dwelling in the Shitavana Grove. I am sweeping and decorating because I wish to invite the Buddha and the Sangha. That is why I am making such urgent preparations.”

Upon hearing this, Anathapindika was filled with joy and asked, “May I go to visit him and pay homage?”

The householder replied, “You may visit him. The Buddha possesses boundless loving-kindness, and no one who beholds him fails to gain benefit. You should know the proper time to act.” Upon hearing this, profound reverence arose within him, and he longed for dawn to come quickly.

The Buddha fully understood his thoughts and, while it was still night, emitted a radiance whose light filled the entire city. Seeing the light, Anathapindika thought that dawn had come and immediately set out. The door opened of itself.

He proceeded to the city gate, which also opened, and after leaving the city he suddenly saw a shrine to a deity beside the road. He wished to go there and pay homage first, and only afterward visit the Buddha. But as soon as he turned toward the shrine, heaven and earth suddenly became pitch-dark.

He was terrified; everything before and behind him was obscure, and he did not know which way to go. At that moment, a deity in the sky said to Anathapindika, “Now is the proper time. Go forward and do not be afraid.” The deity then recited this verse:

“Adorned with the seven treasures,

A hundred ox-carts and horse-drawn carriages—

Were all of them given away,

The merit gained from them,

Compared with one step that you take,

Would not equal one-sixteenth.

Adorned with the seven treasures,

A hundred royal elephants of the Snow Mountains—

Were all of them given away,

The meritorious reward thereby gained,

Compared with one step that you take,

Would not equal one-sixteenth.

Their bodies adorned with seven-jeweled ornaments,

A hundred beautiful celestial maidens—

Were they all given away,

The meritorious reward thereby gained,

Compared with one step that you take,

Would not equal one-sixteenth.”

After Anathapindika heard this verse, his reverence and faith increased manyfold. He immediately went to the Buddha, [415c] bowed his head at the Buddha’s feet, and stood to one side. The Buddha then taught him the Dharma and instructed him in matters that would bring benefit, causing him to rejoice.

He then addressed the Buddha, saying, “World-Honored One, I wish to return to the city of Shravasti and establish a monastery, so that I may invite the Buddha and the Sangha to dwell there. I respectfully beseech the World-Honored One, out of compassion, to accept my invitation. I also ask the World-Honored One to send a bhikshu to oversee the construction.” This is explained in detail in the Tỉ La Sutra, up to the point where the Buddha said to Shariputra and Maudgalyayana, “Go there and examine the terrain and features of the land.

In accordance with the Sangha’s dwelling place, oversee the arrangements and lay out the living quarters.”

Sariputra and Maudgalyayana obeyed the Buddha’s instruction and immediately went there. At that time, the householder Bân Chi spent eighteen kotis of gold coins to purchase a plot of land, eighteen kotis of gold coins to build dwellings for the Sangha, and eighteen kotis of gold coins as an offering to the Sangha, amounting altogether to fifty-four kotis of gold coins. This householder wished to make still further offerings, so he sent Purna out to sea in search of precious jewels. Through the Buddha’s awe-inspiring spiritual power, the Four Great Heavenly Kings, Sakra, and Brahma, the Heavenly King, protected him, enabling him to make seven voyages and obtain countless jewels without encountering any calamity whatsoever.

Then Purna said to Bân Chi: “I respectfully ask the householder to permit me to renounce the household life.” The householder immediately gave his consent and then led him to the Buddha. Bowing his head in homage at the Buddha’s feet, he stood to one side and said to the Buddha: “This man wishes to renounce the household life. May the Blessed One compassionately receive and ordain him.” The Buddha immediately received and ordained him.

After renouncing the household life, he said to the Buddha: “Blessed One, I respectfully ask the Blessed One to give me a brief instruction. I wish to go to the land of Srona and practice in accordance with that teaching.”

The Buddha then instructed him as appropriate, as explained in detail in the Yên Sutra. Having received the teaching, Purna immediately went to the land of Srona. In that country there was an elder named Thát Bà, who constructed a sandalwood dwelling. Here the circumstances concerning Srona Kotikarna should be explained in detail: ultimately, he requested permission to renounce the household life and was ordained by Purna. He remained a novice for seven years, for the Sangha was difficult to assemble there, and thus he could not receive full ordination. After seven years, Thát Bà completed the sandalwood dwelling, adorned it beautifully, invited members of the Sangha from many places, prepared a meal and made offerings to them, and then offered that dwelling to Purna.

At that time, taking advantage of the Sangha’s assembly, Purna invited ten members of the Sangha who were thoroughly versed in the Vinaya and had Srona Kotikarna receive full ordination. After receiving full ordination, Srona Kotikarna said to his preceptor: “I wish to go to Sravasti to visit and pay homage to the Blessed One. I respectfully ask my preceptor’s permission.”

Purna replied: “You may do as you wish. However, on my behalf, convey my respects to the Blessed One and ask him to grant five requests.”

Having received this instruction, Srona Kotikarna immediately went to the Buddha, bowed his head in homage at his feet, and stood in attendance to one side. The Buddha then said to Ananda: “Prepare a bed and bedding for the visiting bhiksu.”

When the Buddha instructed Ananda to prepare a bed and bedding, it should be understood that the visiting bhiksu would sleep in the same chamber as the Blessed One. But when the Buddha instructed the Venerable Dabbamallaputta [416a], it should be understood that the visiting bhiksu was to receive lodging according to the established order. During the first watch of the night, the Tathagata taught the Dharma to the sravakas. At midnight, he returned to his chamber, which was constantly illuminated by radiant light. The Buddha then asked the visiting bhiksu:

“Do you recite sutras?”

“I do, Blessed One.”

“Which sutra do you recite?”

“I recite the Bát Bạt Kỳ Sutra.”

“Then recite it.”

The bhiksu proceeded to recite it softly. When he had finished, he was questioned about its phrases and meanings, and he answered every question clearly and precisely. The Buddha then praised him: “Excellent, bhiksu! The phrases, words, and meanings you have just recited are exactly as I formerly taught them.” The Blessed One then spoke this verse:

“The noble ones delight not in evil;

The evil delight not in the noble.

Seeing the faults of the world,

They arouse the resolve directed toward nirvana.”

The Buddha then continued: “Excellent! Foremost among my disciples in swift understanding is Srona Kotikarna.” Srona Kotikarna immediately rose, bowed his head in homage at the Buddha’s feet, and presented the five requests that his preceptor had asked him to make of the Buddha. Having heard them, the Tathagata arose early the next morning, went to where a large gathering of bhiksus had assembled, spread out his sitting cloth, sat down, and said to the bhiksus:

“Purna, who resides in the borderland of Srona, sent Srona Kotikarna to request five allowances from me. From this day forward, I permit the following five allowances in the borderland of Srona:

1/ In the borderland of Srona, the people are fond of cleanliness. I permit bathing every day. Here, however, one may bathe only once every half-month.

2/ In the borderland of Srona, there are many tiles, bricks, pebbles, and thorns. I permit the wearing of double-soled leather sandals. Here, however, only single-soled sandals may be worn.

3/ In the borderland of Srona, bedding is scarce, while hides are plentiful. I permit hides to be used as bedding. Here, however, this is not permitted.

4/ In the borderland of Srona, cloth is scarce, while garments of the dead are plentiful. I permit the wearing of garments taken from the dead, and I also permit them to be worn here.

5/ In the borderland of Srona, bhiksus are few. I permit five persons to confer full ordination. Here, however, ten persons must be present before full ordination may be conferred. This is the most excellent manner of receiving full ordination: before ten persons, full ordination is received through one motion and three proclamations of the karma procedure. In the borderland of Srona, full ordination is received before five persons through one motion and three proclamations of the karma procedure. These are called the four methods of receiving full ordination.”

Furthermore, when the Buddha was residing in the city of Sravasti, the circumstances were as related above in detail. At that time, the Venerable Upali had two novices, one named Ðà Bà Già and the other named Bà-la-già. These two novices had been raised from childhood and gradually reached the age of twenty. The Venerable Upali wished to have them receive full ordination, and he thought: “If I have one receive ordination first, the other will certainly become resentful. I do not know whether two persons may receive ordination simultaneously under the same preceptor, before the same Sangha, and with the same ordaining teacher.”

Having considered this, Upali immediately went to the Buddha, bowed his head in homage at his feet, and sat to one side. He related the foregoing circumstances in full and said to the Buddha: “Blessed One, [416b] may two persons receive ordination together in a single ceremony under the same preceptor, with the same ordaining teacher, and before the same assembly?”

The Buddha said:

“Yes. Likewise, two or three persons may receive ordination in a single ceremony, but many persons—four or more—may not receive ordination in a single ceremony. This is called receiving full ordination.

If a single candidate has two preceptors, three preceptors, or many preceptors, it cannot be called receiving full ordination. If there is no teacher to perform the karma procedure, it cannot be called receiving full ordination. If two or three persons share one teacher who performs the karma procedure, but have separate preceptors while receiving ordination before the same assembly, it cannot be called receiving full ordination.

If two persons perform the karma procedure for two persons, or three persons perform the karma procedure for three persons, while they have separate preceptors and receive ordination before the same assembly, it cannot be called receiving full ordination.

“Furthermore, if the preceptor is counted among the ten persons—the ten teachers—it cannot be called receiving full ordination. If the person who wishes to receive full ordination is counted to complete the number of ten, if a bhiksuni is counted to complete the number of ten, or if a person who has conveyed consent is counted to complete the number of ten, it cannot be called receiving full ordination. If the preceptor’s name is not stated, the candidate’s name is not stated, or the name of the Sangha is not stated, it cannot be called receiving full ordination.

“If the preceptor recites the karma procedure, the candidate recites the karma procedure, or a bhiksuni recites the karma procedure, it cannot be called receiving full ordination.

“If the preceptor is in the air, the candidate is in the air, the Sangha is in the air, or all are in the air, it cannot be called receiving full ordination. If half are on the ground and half are in the air, it likewise cannot be called receiving full ordination.”

If they are screened off and separated, it cannot be called receiving full ordination. If half are in a screened-off place and an obstruction lies between them, it cannot be called receiving full ordination. If half are screened off and half are in an open place, and when they extend their hands they cannot touch one another, it cannot be called receiving full ordination. If all are seated in an open place but cannot touch one another when they extend their hands, or if all are seated in a concealed place and cannot hear one another, none of these can be called receiving full ordination.

Furthermore, if one is asleep, deluded, insane, mentally distracted, or tormented by illness and suffering, it cannot be called receiving full ordination.

Furthermore, if the candidate does not speak, merely thinks, or shouts loudly, it cannot be called receiving full ordination.

Furthermore, if one sends another person bearing a letter, or communicates by hand signals, it cannot be called receiving full ordination. If the person concerned is not present, the candidate is not questioned, the candidate does not wish to receive the precepts, the karma procedure is contrary to the Dharma, the Sangha is not harmonious, the formal motion is not accomplished, the karma procedure is not accomplished, or any one of these matters is not accomplished, it cannot be called receiving full ordination.

THE IMPEDIMENTS.

Furthermore, in such cases as violating the pure conduct of a bhiksuni; dwelling among the community with the intention of stealing the Dharma; being an impostor; having committed one of the five heinous offenses; belonging to one of the six classes who are not males; being too young; being too old; having had a hand severed; having had a foot severed; having had both hands and feet severed; having had an ear cut off; having had the nose cut off; having had both ears and nose cut off; being blind; being deaf; being both blind and deaf; being mute; being lame; being both mute and lame; [416c] having scars from being beaten; having been branded; having severed sinews; having slackened sinews; having a hunched spine; being a government official; being in debt; being ill;

being a non-Buddhist ascetic; being a child; being a servant; having a deformed body; or having an ugly appearance—it cannot be called receiving full ordination.

1/ Violating the pure conduct of a bhiksuni:

When the Buddha was staying at Vaisali, the Licchavi youth Ambala violated the pure conduct of a disciple of the bhiksuni Dharmadatta. The bhiksuni Dharmadatta then went to the Blessed One, bowed her head at his feet, stood respectfully to one side, and said to the Buddha: “Blessed One, a Licchavi youth has violated the celibate conduct of my disciple.” Having said this, she bowed to the Buddha and departed. The Buddha then said to Ananda: “Bring me my sanghati robe, for I shall enter the city of Vaisali.” Ananda brought the sanghati robe and gave it to the Blessed One.

Since attaining Buddhahood, the Tathagata, Worthy One, Perfectly Enlightened One had never entered a city, town, or village after the meal. At that time, the Blessed One entered the city of Vaisali together with Ananda. Five hundred Licchavis were then assembled in the council hall, intending to deliberate on other matters.

Seeing the Blessed One approaching from afar, they said among themselves: “We do not know what matter has caused the Tathagata to enter the city after the meal.” The Licchavis immediately rose, prepared a seat to welcome the Blessed One, knelt with palms joined, and said: “Excellent, Blessed One! We beseech the Blessed One to sit upon this seat.”

The Blessed One spread out his sitting cloth and sat down. The Licchavis bowed their heads at the feet of the Blessed One and then sat to one side. The Buddha said to the Licchavis: “You must protect your dependents, just as I must protect my bhiksuni disciples. If anyone violates their celibate conduct, whether they consent or do not consent, then according to my rule, for the rest of their lives we shall neither speak with that person, dwell with that person, nor eat with that person.”

The Licchavis said to the Buddha: “Just as, according to the Blessed One’s rule, you neither speak, dwell, nor eat with anyone who violates celibate conduct, so too is our secular rule: for the rest of our lives, we neither speak, dwell, nor eat with such a person.”

The Blessed One then taught the Dharma to the Licchavis as appropriate, causing them to give rise to joyful minds, and afterward departed. Not long after he had gone, the bhiksuni Dharmadatta went to the Licchavis and said: “Householders, the Licchavi youth Ambala has violated the celibate conduct of my disciple. This is an unwholesome deed and is not in accordance with the Dharma.”

On hearing this, the Licchavis said among themselves: “It was precisely this matter that the Blessed One wished to address just now.” Feeling deeply ashamed, they said to the bhiksuni: “Venerable Sister, how do you wish us to punish him?”

The bhiksuni said: “Change his clan name, proclaim that he is no longer a Licchavi, turn the door of his house toward the west, demolish his kitchen, and remove the roof of his house for a cubit all around.”

The Licchavis replied: “We accept your instruction.” They then proclaimed that Ambala was no longer a Licchavi, turned the door of his house toward the west, and went so far as to tear down [417a] the roof of his house.

The Blessed One then went into the midst of the assembly of bhiksus, spread out his sitting cloth, sat down, and recounted the foregoing matter in full to the bhiksus. Regarding the violation of a bhiksuni’s pure conduct: If one has sexual intercourse with a bhiksuni who is an arhat or a non-returner, and she experiences pleasure at the beginning, middle, and end, this is called violating the bhiksuni’s pure conduct. If the bhiksuni is a once-returner, a stream-enterer, or an ordinary bhiksuni who keeps the precepts, and during sexual intercourse she experiences pleasure at the beginning, this is called violating the bhiksuni’s pure conduct; but if she experiences pleasure in the middle or at the end, it is not called violating her pure conduct.

At that time, there was a foolish bhiksu who, while still a layman, had violated the pure conduct of a bhiksuni. Doubt arose in his mind, and he said to the Buddha: “Blessed One, while I was still a layman, I violated the pure conduct of a bhiksuni.” The Buddha then said to the bhiksus: “This foolish bhiksu has himself declared that he violated the pure conduct of a bhiksuni. Therefore, expel him.”

The bhiksus then expelled him.

The Buddha further instructed:

—“Anyone who has violated the pure conduct of a bhiksuni should not be permitted to go forth. If he has already gone forth, he must be expelled. Whoever admits such a person to the going forth and full ordination commits a vinaya-transgression offense. This is called violating the pure conduct of a bhiksuni.”

2/ Dwelling in the community to steal the Dharma:

When the Buddha was staying in the city of Sravasti, the account was as related above. At that time, a donor came to the monastery to offer a meal to the Sangha. A dark-complexioned, potbellied man came and sat in the place of the senior elder. A moment later, the senior elder arrived and asked:

—How many rains have you completed?

—When sitting here to eat, everyone is equal. Why trouble yourself to ask about seniority?

Because the senior elder possessed an imposing and dignified presence, he said: “Good heavens! Move down there.” The man then went and sat in the place of the second senior elder. A moment later, the second senior elder arrived and asked:

—How many rains have you completed?

—When sitting here to eat, everyone is equal. Why trouble yourself to ask about seniority?

In this manner, he moved successively downward until he reached the place of the novice. The novice drove him away and asked:

—Who is your preceptor? Who is your teacher? How many precepts does a novice have? How many categories must a novice know? What is the first category called? (They are: 1/ All sentient beings sustain themselves by food; 2/ The two—name and form; 3/ The three feelings; 4/ The Four Noble Truths; 5/ The five skandhas; 6/ The six ayatanas; 7/ The seven factors of enlightenment; 8/ The Noble Eightfold Path; 9/ The nine abodes of sentient beings; 10/ The ten universal ayatanas. According to the rule, a novice must remember these matters.)

—I am the foremost disciple of Nanda and Upananda.

The bhiksus then reported this matter to the Blessed One. The Buddha said:

—“He is not the foremost disciple of Nanda or Upananda. This is a person who ordained himself. If such a person has never participated in the Posadha or Pavarana and later, with wholesome intent, wishes to go forth, he should be permitted to go forth and receive full ordination.

If he has already participated in the Posadha or Pavarana, he is called one who lives among the Sangha by stealth; he must not be permitted to go forth or receive full ordination. If he is the son of a king or a high minister who donned the kasaya to seek refuge from danger, but has not yet participated in the Posadha or Pavarana, he should be permitted to go forth. If he has already participated in the Posadha or Pavarana, he must not be permitted to go forth.

If a novice thinks, ‘I wonder what matters are discussed during the recitation of the precepts?’ and secretly crawls beneath the senior monk’s bed beforehand to eavesdrop, then, if he is intelligent and remembers all the words spoken at the beginning, middle, and end of the recitation, he may not subsequently receive full ordination. If he is dull-witted, falls asleep, or has his mind occupied with other matters and does not remember the words spoken at the beginning, middle, and end of the recitation, he may subsequently receive full ordination.

One who lives among the Sangha by stealth should not be permitted to go forth. If he has already gone forth, he must be expelled. Whoever admits such a person into the monastic life or grants him full ordination commits a Yue-pi-ni offense.

This is called one who lives among the Sangha by stealth.”

3/ The Impostor:

When the Buddha was dwelling in the city of Sravasti, the account was as related above. At that time, there was a man who, before the meal, dressed in the manner of a sramana, carried a black alms bowl in his hand, and entered the village to seek alms. After the meal, he dressed in the manner of a non-Buddhist ascetic, carried a wooden bowl in his hand, and followed people into parks, beside ponds, and to woodland pleasure grounds to seek alms. People of the world criticized him, saying, “Why does this Sakyan sramana enter the village and come to my house seeking alms, and now enter the forest as well? There is no way to escape him!”

Others said, “Do you not know? This sramana is a fraud. For the sake of clothing and food, he goes to both places.”

The bhikkhus then reported this matter to the Blessed One. The Buddha said:

—“This is called an impostor: he abandons the appearance of a sramana and assumes the appearance of a non-Buddhist ascetic, then abandons the appearance of a non-Buddhist ascetic and assumes the appearance of a sramana. Such impostors should not be permitted to go forth. If they have already been permitted to go forth, they must be expelled. Whoever admits them into the monastic life or grants them full ordination commits a Yue-pi-ni offense. This is called an impostor.”

4/ The Five Heinous Offenses:

When the Buddha was dwelling in the city of Sravasti, the account was as related above. At that time, the brahmin Du Di, an old spiritual friend of Sariputra, went to Sariputra and said:

—Venerable sir, permit me to go forth.

—That is a good thing. You are a brahmin and have always opposed the sramanas. How have you now acquired faith? From whom did you hear the Dharma and give rise to a joyful aspiration—from the Blessed One or from the bhikkhus?

—I have no faith at all, nor have I given rise to joy, and I have not heard the Dharma from anyone. It is only because I killed my mother and wish to eradicate this offense that I seek to go forth.

—Wait until I have asked the Blessed One.

Sariputra then reported the matter to the Blessed One. The Buddha said, “This man killed his mother and committed a heinous offense. He is like a rotten seed and cannot give rise to noble virtue within the true Dharma. He should not be permitted to go forth.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, the account was as related above. The brahmin Du Do, an old [417c] spiritual friend of Ananda, went to Ananda and said:

—Venerable sir, I wish to go forth.

—That is a good thing.

The account continues until the Buddha said to Ananda:

—“This man killed his father and thereby committed a heinous offense. He is a rotten seed and cannot attain the fruit of the path within the true Dharma. Even if seven Buddhas appeared simultaneously and taught him the Dharma, he would ultimately still be unable to give rise to a wholesome mind toward the true Dharma.

It is like a tala palm whose crown has been cut off: it cannot live, become green again, or retain any living sprout within it. This heinous offense is likewise: within the true Dharma, it cannot produce the seedling of noble virtue. Anyone who has committed any of the five heinous offenses should not be permitted to go forth.

If he has already been permitted to go forth, he must be expelled. Whoever admits him into the monastic life or grants him full ordination commits a Yue-pi-ni offense. The same applies to the other three heinous offenses.

These are called the five heinous offenses.”

5/ Six Types of Persons Incapable of Manhood:

When the Buddha was dwelling in the city of Sravasti, the account was as related above. At that time, while the bhikkhus were sleeping in their room at night, someone came and touched them from their heels upward to their calves and abdomen, then reached their private parts. When a bhikkhu tried to seize him, he immediately fled. He then went to other places, such as the assembly hall and the heated room, and did the same thing everywhere. The following morning, the bhikkhus gathered in one place and discussed the matter among themselves: “Elders, last night while I was sleeping, someone came and touched my entire body, then reached my private parts. When I tried to seize him, he fled.”

Another bhikkhu said, “The same thing happened to me.” Many others also said that it had happened to them. One bhikkhu then thought, “Tonight I must lie in wait and catch him.” That evening, the bhikkhu went to sleep early, then awoke and kept watch. While the other bhikkhus were sleeping, the person came again and touched them as before. The bhikkhu immediately seized him by the neck and cried out loudly, “Elders, bring a lamp here!” When the lamp had been brought, they asked him:

—Who are you?

—I am the king’s daughter.

—In what way are you a daughter?

—I am intersex, neither male nor female.

—For what reason did you go forth?

—I heard that sramanas have no wives, so I wished to come and become their wife.

The bhikkhus then reported the matter to the Blessed One. The Buddha said:

—“This is a person incapable of manhood. There are six types of persons incapable of manhood: 1) congenital; 2) damaged; 3) castrated; 4) aroused through another person; 5) aroused through jealousy; and 6) functional for half a month.

1) Congenital: One who has had no male organ since birth is called congenitally incapable of manhood.

2) Damaged: When a principal wife and a secondary wife bear children, they become jealous of one another and devise a means to damage the child. This is called being rendered incapable of manhood through damage.

3) Castrated: A king or a high minister may select people whose male organs have been cut off to serve in the inner chambers. This is called being rendered incapable of manhood through castration.

4) Aroused through another person: One whose male organ becomes erect when another person touches him is called incapable of manhood through another person [418a].

5) Aroused through jealousy: One whose male organ becomes erect upon seeing another person engage in sexual intercourse is called incapable of manhood through jealousy.

6) Functional for half a month: One who is functional for half a month and nonfunctional for half a month is called incapable of manhood for half a month.

Of these, those congenitally incapable of manhood, those rendered incapable through damage, and those rendered incapable through castration—these three types of persons incapable of manhood should not be permitted to go forth. If they have already gone forth, they must be expelled. As for those incapable of manhood through another person, through jealousy, or for half a month—these three types of persons incapable of manhood should not be permitted to go forth.

If they have already gone forth, they should not be expelled; but if sexual desire subsequently arises in them, they must be expelled. These six types of persons incapable of manhood should not be permitted to go forth. Whoever admits them into the monastic life or grants them full ordination commits a Yue-pi-ni offense.

These are called the six types of persons incapable of manhood.

6/ Too Young.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, the bhikshus admitted young children into the monastic life. When lying down or sitting up, the children had to rely on others for assistance. When going into or coming out of the latrine, they soiled the Sangha’s blankets and pillows with filth. Upon waking, they cried aloud. Consequently, worldly people ridiculed them, saying: “Why do the Sakyaputra ascetics admit young children into the monastic life, when they do not yet know the rules of conduct or understand which words are good and which are bad? These are degenerate people—what spiritual practice could they possibly have?”

Someone else jeered: “Do you not understand? Because these ascetics have no children, they raise other people’s children and imagine them to be their own, taking delight in this.”

Another person added: “There are only two kinds of people whom these ascetics do not admit: first, the dead; and second, those who do not wish to enter the monastic life. If they did not admit such people, their following would not increase. That is why they must admit so many.”

The bhikshus then reported this matter to the Blessed One. The Buddha ordered that the bhikshu in question be summoned. When he arrived, the Buddha questioned him fully concerning the foregoing matter:

– Is it true that you did this?

– It is true, Blessed One.

— From now on, those who are too young must not be admitted into the monastic life. “Too young” means either being under seven years of age, or having reached seven years of age but still being unable to distinguish good from bad; none such should be admitted into the monastic life. If a child has reached seven years of age and can distinguish good from bad, he may be admitted into the monastic life. If a child has already been admitted, he must not be expelled. Whoever admits such a child into the monastic life commits a vinayatisara offense. This is called being too young.

7/ Being too old.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, the bhikshus admitted into the monastic life people who were eighty or ninety years old, whose hair was white, whose backs were bent, whose spines protruded unevenly, and whose faculties were no longer under their control. When they wished to urinate, feces came out; when walking or standing, they required assistance; and they were unable to rise by themselves.

Whether in their rooms, in the warming hall, at the place for washing the feet, or along the walking-meditation path, they coughed incessantly until nearly out of breath, while phlegm and saliva flowed out and soiled the Sangha’s dwelling place. Consequently, worldly people ridiculed them, saying: “Why do the Sakyaputra ascetics admit into the monastic life these white-haired, [418b] bent-backed old men, who cough so violently and require assistance to walk or stand?

Those who enter the monastic life ought to be strong and vigorous so that they can practice meditation, recite sutras, and cultivate the various practices. These are degenerate people—what spiritual practice could they possibly have?”

Someone else jeered: “Do you not understand? Because the Sakyaputra ascetics who have entered the monastic life have no fathers, they care for these old men and imagine them to be their own fathers.” Another person added: “There are only two kinds of people whom these ascetics do not admit: first, the dead; and second, those who do not wish to enter the monastic life. For if they did not admit them, their assembly would not increase.”

The bhikshus then reported this matter to the Buddha. The Buddha ordered that the bhikshu in question be summoned. When he arrived, the Buddha questioned him fully concerning the foregoing matter:

– Is it true that you did this?

– It is true, Blessed One.

— From now on, those who are too old must not be admitted into the monastic life. “Too old” means being over seventy years of age. Yet even those under seventy who are no longer capable of performing duties and must rely on others for assistance in lying down or sitting up must not be admitted into the monastic life.

Those over seventy, even if they are still capable of performing duties, must likewise not be admitted into the monastic life. Those who are exactly seventy years old and are healthy and vigorous enough to cultivate the various practices may be admitted into the monastic life. Those who are too old, however, must not be admitted.

If they have already entered the monastic life, they must not be expelled. Whoever admits them into the monastic life and gives them full ordination commits a vinayatisara offense. This is called being too old.

8/ Having a hand amputated.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, a bhikshu admitted into the monastic life a person whose hand had been amputated. Worldly people ridiculed him, saying: “Why do the Sakyaputra ascetics admit into the monastic life a person who violated the royal law and had his hand amputated? One who enters the monastic life ought to have a complete body. This is a degenerate person—what spiritual practice could he possibly have?”

The bhikshus then reported this matter to the Blessed One. The Buddha ordered that the bhikshu in question be summoned. When he arrived, the Buddha asked him:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, those whose hands have been amputated must not be admitted into the monastic life. “Having a hand amputated” means having an arm amputated, a hand amputated at the wrist, or a little finger or thumb amputated; such persons must not be admitted into the monastic life. If they have already entered the monastic life, they must not be expelled. Whoever admits them into the monastic life and gives them full ordination commits a vinayatisara offense. This is called having a hand amputated.

9/ Having a foot amputated.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, a bhikshu admitted into the monastic life a person whose foot had been amputated. Worldly people ridiculed him, and so forth, up to the Buddha’s statement:

— “From now on, those whose feet have been amputated must not be admitted into the monastic life. ‘Having a foot amputated’ means having a foot amputated, having the lower leg amputated, or having a little toe or big toe amputated; such persons must not be admitted into the monastic life. If they have already entered the monastic life, they must not be expelled,” and so forth, up to the statement that one commits a vinayatisara offense. This is called having a foot amputated.

10/ Having both a hand and a foot amputated.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, a bhikshu admitted into the monastic life a person whose hand and foot had both been amputated. Worldly [418c] people ridiculed him, saying: “Why do the Sakyaputra ascetics admit into the monastic life a person who violated the royal law and had both a hand and a foot amputated? If one whose single limb has been amputated may not enter the monastic life, how much less one whose limbs of both kinds have been amputated! This is a degenerate person—what spiritual practice could he possibly have?”

The bhikshus then reported this matter to the Blessed One. The Buddha ordered that the bhikshu in question be summoned. When he arrived, the Buddha asked him:

– Is it true that you did this?

– It is true, Blessed One.

— From now on, those whose hand and foot have both been amputated must not be admitted into the monastic life. “Having both a hand and a foot amputated” means having the right hand and left foot amputated; the left hand and right foot amputated; the left hand and left foot amputated; or the right hand and right foot amputated. None such should be admitted into the monastic life. If they have already entered the monastic life, they must not be expelled. Whoever admits them into the monastic life and gives them full ordination commits a vinayatisara offense. This is called having both a hand and a foot amputated.

11/ Having an ear cut off.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, a bhikshu admitted into the monastic life a person whose ear had been cut off. Worldly people ridiculed him, saying: “Why do the Sakyaputra ascetics admit a person who violated the royal law and had his ear cut off?” And so forth, until the Buddha said:

— “From now on, those whose ears have been cut off must not be admitted into the monastic life. ‘Having an ear cut off’ means having the ear cut off or having the rim of the ear cut off. If the ear was formerly pierced and the hole can close up, the person may be admitted into the monastic life. A person whose ear has been cut off, however, must not be admitted into the monastic life. If he has already entered the monastic life, he must not be expelled. Whoever admits him into the monastic life and gives him full ordination commits a vinayatisara offense. This is called having an ear cut off.

12/ Having the nose cut off.

When the Buddha was dwelling in the city of Sravasti, the account is as given above in detail. At that time, the bhikshus admitted into the monastic life a person whose nose had been cut off. Consequently, worldly people ridiculed them, saying: “Why do the Sakyaputra ascetics admit into the monastic life a person who violated the royal law and had his nose cut off? This is a degenerate person—what spiritual practice could he possibly have?”

The bhikshus then reported this matter to the Blessed One, and so forth, until the Buddha said:

--“From now on, those whose noses have been cut off should not be permitted to go forth. ‘Whose noses have been cut off’ means that whether the nose has been cut off or pierced through, they should not be permitted to go forth,” and so forth... This is called having one’s nose cut off.

13/ Having both the ears and nose cut off.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a person whose ears and nose had both been cut off to go forth. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a person whose ears and nose have both been cut off to go forth? One who has had even one of these cut off may not go forth, much less one who has had both cut off. Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One, and so forth... The Buddha said:

--“From now on, those whose ears and nose have both been cut off should not be permitted to go forth,” and so forth... This is called having both the ears and nose cut off.

14/ Blindness.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a blind person to go forth and then took him by the hand and led him about. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics [419a] permit a blind person to go forth, when he cannot walk by himself and must be led by the hand? One who goes forth must have all the faculties intact. Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. The Buddha ordered that bhiksu to be summoned. When he arrived, the Buddha asked him:

– Did you truly do this?

– It is true, Blessed One.

-- From now on, blind persons should not be permitted to go forth. “Blind” means that the eyes cannot see objects at all. If one cannot clearly see the lines on the palm, or if one’s eyes are as narrow as a sparrow’s eyes, one should not be permitted to go forth. If such a person has already gone forth, he should not be expelled. Whoever permits such a person to go forth and receive full ordination commits a Yue-ti-ni offense. This is called blindness.

15/ Deafness.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a deaf person to go forth. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a deaf person to go forth? If he cannot hear words, whether wholesome or unwholesome, how can he listen to the Dharma? Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One, and so forth... The Buddha said:

--“From now on, deaf persons should not be permitted to go forth. ‘Deaf’ means being unable to hear any sounds at all. If one can hear speech spoken loudly, one should be permitted to go forth,” and so forth... This is called deafness.

16/ Both blind and deaf.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a person who was both blind and deaf to go forth. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a person who is both blind and deaf to go forth, when he can neither see nor hear anything? One who goes forth should have all the faculties intact. Even a blind person may not go forth, much less one who is both blind and deaf. Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha said:

--“From now on, persons who are both blind and deaf should not be permitted to go forth.” And so forth... This is called being blind and deaf.

17/ Muteness.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a mute person to go forth, and the person communicated through hand gestures. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a mute person to go forth, when he cannot speak and must communicate through hand gestures? Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha said:

--“From now on, mute persons should not be permitted to go forth. ‘Mute’ means being unable to speak and having to communicate through hand gestures. Such persons should not be permitted to go forth. If they have already gone forth, they should not be expelled,” and so forth... This is called muteness.

18/ Lameness.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a lame person to go forth. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a lame person who cannot walk to go forth? Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha said:

--“From now on, lame persons should not be permitted to go forth. ‘Lame’ means one who walks with wooden sandals on both hands. Such a person should not be permitted to go forth. If he has already gone forth, he should not be expelled.” And so forth... This is called lameness.

19/ Both mute and lame.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a person who was both mute and lame to go forth, and so forth... The Buddha said:

-- “Whoever permits such a person to go forth and receive full ordination commits a Yue-ti-ni offense.” This is called being both mute and lame.

20/ Scars from beating.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a scarred person to go forth. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a person who violated the king’s law and bears scars from being beaten to go forth? The body of one who goes forth must be whole and sound. Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. The Buddha ordered that bhiksu to be summoned. When he arrived, the Buddha asked him:

– Did you truly do this?

– It is true, Blessed One.

-- From now on, persons bearing scars from beatings should not be permitted to go forth. “Scars from beating” means scars that are either raised or sunken. However, if the scar can be treated and restored to normal so that it blends with the color of the skin, the person should be permitted to go forth. Those bearing scars from beatings should not be permitted to go forth. If they have already gone forth, they should not be expelled. Whoever permits them to go forth and receive full ordination commits a Yue-ti-ni offense. This is called bearing scars from beating.

21/ Being branded.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a branded person to go forth. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a person who violated the king’s law and was branded to go forth? One who goes forth must be whole and sound. Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha taught:

--“From now on, branded persons should not be permitted to go forth. ‘Being branded’ means using peacock bile, copper rust, and so forth to imprint characters or figures of birds and beasts into the skin, thereby damaging the flesh. Such persons should not be permitted to go forth. If they have already gone forth, they should not be expelled. Whoever permits them to go forth and receive full ordination commits a Yue-ti-ni offense.” This is called being branded.

22/ Having the sinews cut.

When the Buddha was residing in the city of Sravasti, the account was as given above. At that time, a bhiksu permitted a person whose sinews had been cut to go forth. The person had to drag his leg as he walked. People in the world ridiculed him, saying: “Why do the Sakyaputra ascetics permit a person whose sinews have been cut and who must drag his leg as he walks to go forth? One who goes forth ought to be whole and sound. Such a person is ruined; what religious practice could he possibly have?”

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha taught:

--“From now on, persons whose sinews have been cut [419c] should not be permitted to go forth. ‘Having the sinews cut’ means having the sinews of the heel cut. Such persons should not be permitted to go forth. And so forth... Whoever does so commits a Yue-ti-ni offense.” This is called having the sinews cut.

23/ Having stretched sinews.

When the Buddha was dwelling in the city of Sravasti, as related above in detail, a bhiksu ordained a person with loosened sinews. He was ridiculed by people of the world, who said: "Why do the Sakyaputra ascetics ordain a person with loosened sinews? One who goes forth should be physically sound."

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha said:

--"From now on, persons with loosened sinews must not be permitted to go forth. 'Loosened sinews' means that one can raise one's foot from the heel up to the neck and bend it down from the neck to the heel. Such persons must not be permitted to go forth. (And so forth...) One who does so commits a vinaya-transgression offense." This is called having loosened sinews.

24/ Hunchbacked.

When the Buddha was dwelling in the city of Sravasti, as related above in detail, a bhiksu ordained a hunchbacked dwarf. He was ridiculed by people of the world, who said: "Why do the Sakyaputra ascetics ordain a hunchback who performs for the king's amusement? One who goes forth should have a straight and well-proportioned body. This is a deformed person—what spiritual conduct could he possess?"

The bhiksus then brought this matter before the Blessed One. And so forth... The Buddha said:

--"From now on, hunchbacked persons must not be permitted to go forth. 'Hunchbacked' means that the back is not straight. As for a person of short stature, the upper part of the body may be long and the lower part short, the upper part may be short and the lower part long, or the entire body may be short. Such a person must not be permitted to go forth. (And so forth...) One who does so commits a vinaya-transgression offense." This is called being hunchbacked or of short stature.

THE MAHASAMGHIKA VINAYA

End of the Twenty-Third Fascicle