四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

v. Ācariya

At that time, newly ordained bhikkhus whose preceptors had passed away did not know who would instruct them. Because they received no instruction, they did not understand how to examine their deportment; they wore their robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and minor meals, they shouted loudly, no differently from brahmins gathered together. The bhikkhus went and reported this to the Blessed One. The Blessed One said:

“From now on, I permit the institution of the ācariya^[168] and the institution of the disciple.^[169] An ācariya should regard his disciple as a son, and a disciple should regard his ācariya as a father. Those above and below should instruct one another, and those above and below should serve one another. In this way, benefit will increase within the Buddha-Dharma, and it will be widely propagated.”

The procedure for requesting an ācariya is as follows: the person making the request should bare his right shoulder, remove his footwear, kneel with his right knee touching the ground, join his palms, and say:

“Venerable Sir, please single-mindedly regard me with compassion. I, named..., now request the Venerable Sir to be my teacher of dependence. May the Venerable Sir grant me dependence, so that I may dwell in dependence upon the Venerable Sir.”

He should say this likewise a second and a third time.

The Venerable Sir should say:

“Very well, I grant you dependence. Do not be heedless.”

When the bhikkhus heard that the Blessed One had established a rule permitting the formal act of dependence, newly ordained bhikkhus granted dependence to others, although they did not know how to instruct them. Because the latter received no instruction, they did not understand how to examine their deportment; they wore their robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and supplementary meals, they shouted loudly like brahmins gathered together.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training in the precepts, and possessed a sense of shame reproached those bhikkhus: “The Blessed One established a rule permitting one to accept a person as a dependent; yet why do you, being newly ordained bhikkhus, accept dependents when you do not know how to instruct them? Because they receive no instruction, they do not understand how to examine their deportment; they wear their robes improperly, go for alms in a manner not in accordance with the Dharma, accept impure food here and there, or receive food with an impure bowl; during the principal and minor meals, they shout loudly like brahmins gathered together.”

After reproaching them, the bhikkhus went to the Blessed One, bowed with their heads at the Buddha’s feet, and sat to one side. They reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached those bhikkhus:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in harmony with the Dharma. You have done what ought not to be done. Bhikkhus, why, after the Blessed One established a rule permitting one to accept a person as a dependent, did you, being newly ordained bhikkhus, accept others as dependents when you did not know how to instruct them? Because they received no instruction, they did not understand how to examine their deportment; they wore their robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and minor meals, they shouted loudly in the manner of brahmins gathered together.”

After reproaching them in numerous ways, the Blessed One told the bhikkhus:

“From now on, I permit a bhikkhu of ten years’ standing to grant dependence to another.”

When those bhikkhus heard that the Blessed One had established a rule permitting a bhikkhu of ten years’ standing to grant dependence to another, some foolish bhikkhus of ten years’ standing who lacked wisdom granted dependence to others, though they did not know how to instruct them. Because the latter received no instruction, they did not understand how to examine their deportment; they wore their robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and minor meals, they shouted loudly in the manner of brahmins gathered together.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training in the precepts, and possessed a sense of shame censured those bhikkhus: “The Blessed One established a rule permitting a bhikkhu of ten years’ standing to grant dependence to another. Yet although you are of ten years’ standing, you are foolish, and still grant dependence to others when you do not know how to instruct them.

Because they receive no instruction, they do not understand how to examine their deportment; they wear their robes improperly, go for alms in a manner not in accordance with the Dharma, accept impure food here and there, or receive food with an impure bowl; during the principal and minor meals, they shout loudly in the manner of brahmins gathered together.”

After reproaching them, the bhikkhus went and reported this to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached those bhikkhus:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in harmony with the Dharma. You have done what ought not to be done. I established a rule permitting a bhikkhu of ten years’ standing to grant dependence to another. Although you are of ten years’ standing, you are foolish, yet you grant dependence to others, and then do not know how to instruct them. Because they receive no instruction, they do not understand how to examine their deportment; they wear their robes improperly... and so forth, up to: in the manner of brahmins gathered together.”

After reproaching them in numerous ways, the Blessed One told the bhikkhus:

“From now on, I permit a wise bhikkhu of ten years’ standing to grant dependence to another.”

When the bhikkhus heard that the Blessed One had established a rule permitting a wise bhikkhu of ten years’ standing to grant dependence to another, a certain bhikkhu declared of himself, “I am of ten years’ standing and possess wisdom,” and thereupon granted dependence to another. Yet after granting dependence to that person, he did not know how to instruct him. Because the latter received no instruction, he wore his robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and minor meals, he shouted loudly in the manner of brahmins gathered together.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training [804a1] in the precepts, and possessed a sense of shame reproached that bhikkhu: “The Blessed One established a rule permitting a wise bhikkhu of ten years’ standing to grant dependence to another. Yet you declared of yourself, ‘I possess wisdom,’ and thereupon granted dependence to another.

After granting dependence, however, you did not know how to instruct him. Because he received no instruction, he did not understand how to examine his deportment; he wore his robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and minor meals, he shouted loudly like brahmins gathered together.”

The bhikkhus went to the Blessed One, bowed with their heads at his feet, and sat to one side. They reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached that bhikkhu:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in harmony with the Dharma. You have done what ought not to be done.

I established a rule permitting a wise bhikkhu of ten years’ standing to grant dependence to another. Yet you declared of yourself that you possessed wisdom and allowed another to take dependence upon you; after granting him dependence, you did not know how to instruct him. Because he received no instruction, he did not understand how to examine his deportment; he wore his robes improperly, went for alms in a manner not in accordance with the Dharma, accepted impure food here and there, or received food with an impure bowl; during the principal and minor meals, he shouted loudly in the manner of brahmins gathered together.”

After reproaching him in numerous ways, the Blessed One told the bhikkhus:

From now on, a procedure for the acarya should be established, and the acarya should be made to observe the procedure. The acarya should act toward the disciple in this way and should uphold the procedure in this way: (How the acarya should act toward the disciple is in every respect the same as the procedure of the preceptor toward the disciple. How the disciple should act toward the acarya is in every respect the same as the procedure of the disciple toward the preceptor. Since the text is identical, it is not copied out here).^[170]

vi. Dependence and the Termination of Dependence

At that time, the disciples did not attend upon or revere their preceptors, nor did they conform to the discipline incumbent upon disciples. The bhikkhus went and reported this to the Blessed One. The Blessed One said:

“From now on, a formal act of reprimand should be performed.^[171]” The bhikkhus did not know how to administer a reprimand.

The Buddha said:

“I permit a reprimand to be administered in five ways.” The preceptor should say:

“I now reprimand you: ‘Go away!’ ‘Do not enter my room.’ ‘Do not perform any service for me.’ ‘Do not come into my presence.’ ‘I will not speak with you.’” These are called the five ways in which a preceptor reprimands a disciple.

An acarya also reprimands a disciple in five ways, saying:

“I now reprimand you: ‘Go away!’ ‘Do not enter my room.’ ‘Do not perform any service for me.’ ‘Do not come into my presence.’ ‘I will not speak with you.’” These are called the five ways in which an acarya reprimands a disciple.

The Blessed One permitted disciples to be reprimanded. The bhikkhus did not know on what grounds a reprimand should be administered. They went and reported this to the Buddha. The Buddha said:

“If a disciple possesses five qualities, the preceptor or acarya should reprimand him: he has no sense of shame, has no sense of moral dread, does not heed instruction, conducts himself contrary to proper deportment, and is disrespectful. If a disciple possesses these five qualities, the preceptor or acarya should reprimand him.

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in visiting the homes of prostitutes.

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in visiting the homes of women.^[172]

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in visiting the homes of mature unmarried girls.^[173]

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in visiting the homes of pandakas.

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in visiting bhikkhuni monasteries.

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in visiting the monasteries of sikkhamanas and samaneris.

“There are another five qualities: he has no sense of shame, has no sense of moral dread, is difficult to instruct, associates with evil persons, and delights in watching the capture of soft-shelled turtles and tortoises.

“If a disciple possesses five such qualities, the preceptor or acarya should perform the formal act of reprimand.”

The Blessed One permitted disciples to be reprimanded. The bhikkhus then reprimanded them for life.

The Buddha said, “One must not reprimand someone for life.”

They reprimanded them for the entire rains retreat.

The Buddha said, “One must not do so.”

They reprimanded the sick. When the preceptors and acaryas did not care for the sick, and the other bhikkhus also did not care for them, the sick were left in distress.

The Buddha said, “One must not reprimand the sick.”

They reprimanded those who were absent. The bhikkhus said, “You have been reprimanded.” The person concerned replied, “I have not been reprimanded.”

The Buddha said, “One should not reprimand someone in his absence.”

They administered reprimands without clearly stating the offenses. The disciples said, “What offense have I committed that I am being reprimanded?”

The Buddha said, “One should not administer a reprimand without clearly stating the offense. The offense should be clearly stated in this way: ‘You have committed such-and-such an offense.’”

After being reprimanded, the disciple continued to provide requisites and carry out commands.

The Buddha said, “One should not do so.”

After performing the formal act of reprimand, the teacher continued to accept his services and order him about.

The Buddha said, “One should not do so.”

After being reprimanded, the disciple continued to live there in dependence.

The Buddha said, “One must not do so.”

After performing the formal act of reprimand, the teacher continued to grant that person dependence.

The Buddha said, “One must not do so.”

After being reprimanded, the disciple departed without apologizing to his preceptor or acarya.

The Buddha said, “One should not do so.”

After being reprimanded, the disciple stayed with other bhikkhus, performing no service for his preceptor or acarya and also performing no service for the other bhikkhus.

The Buddha said, “One should not do so.”

After being reprimanded, the disciple had no one to guide him in acting compliantly, and so he went far away, abandoned the monastic life, or lost faith and devotion toward the Buddha’s Dharma.

The Buddha said, “The others, thinking of his preceptor or acarya, should encourage him to apologize so that teacher and disciple may be reconciled.”

At that time, the group of six bhikkhus enticed away the disciples of others. The bhikkhus went and reported this to the Buddha.

The Buddha said, “One must not entice away another’s disciple. If anyone does so, he should be dealt with according to the Dharma.”

However, a certain preceptor or acarya had corrupted morality, corrupted views, or corrupted deportment; had been suspended, expelled, or was deserving of expulsion; and was of no benefit in the ascetic Dharma. The bhikkhus went and reported this to the Buddha.

The Buddha said, “I permit the disciple to be enticed away, with the intention of advising and guiding him so that his benefit in the ascetic Dharma may increase.”

After being reprimanded, a disciple would not go to his preceptor or acarya to apologize. The Buddha said, “After being reprimanded, he should go to his preceptor or acarya and apologize.” The procedure for apologizing is as follows: the person making the apology should bare his right shoulder, remove his footwear, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable sir, I now ask forgiveness. I shall not dare to transgress again.”

If the teacher permits him to apologize, that is well. If the teacher does not permit it, he should request forgiveness three times each day—morning, noon, and evening. If the teacher permits him to apologize, that is well. If not, he must humble himself and act compliantly,^[174] seeking an expedient means to explain that offense. When that person humbles himself, acts compliantly without opposition, and seeks to explain his offense, the teacher should accept his apology. If the teacher does not accept the apology, he should be dealt with according to the Dharma.

At that time, there was a newly ordained bhikkhu who delighted in seclusion but still required dependence. While examining the lodgings, he saw a cave in an aranya place and thought, “If I can obtain dependence, I shall live here.” He told the bhikkhus about this. The bhikkhus went and reported it to the Buddha. The Buddha said:

“From now on, if a newly ordained bhikkhu who delights in seclusion but still requires dependence can return within the same day, I permit him to receive dependence elsewhere. If he cannot do so, a newly ordained bhikkhu who delights in dwelling in seclusion is permitted to live without dependence.”

At that time, a resident bhikkhu^[175] who had been newly ordained and required dependence thought, “The Blessed One has established the rule that one may not live without dependence.” [805a1] He therefore abandoned the dwelling and departed,^[176] and the dwelling fell into ruin.^[177] The bhikkhus brought this matter before the Buddha. The Buddha said:

“From now on, in the case of a resident bhikkhu who has been newly ordained and requires dependence, I permit him to live without dependence, for the sake of safeguarding the dwelling.”

A bhikkhu resolved to go beyond the boundary and remain away, and then departed. But after crossing the boundary, he returned on that same day. The bhikkhus asked the Buddha whether, in such a case, dependence was lost. The Buddha said:

“In that case, dependence is lost.”

A preceptor or acarya resolved to go beyond the boundary and remain away without returning. But he returned on that same day. The bhikkhus asked the Buddha whether, in this case, dependence was lost. The Buddha said:

“Dependence is lost.”

A bhikkhu informed his preceptor and acarya that he would temporarily go beyond the boundary. After going beyond the boundary, he returned within the same day. The bhikkhus asked the Buddha whether his dependence had been lost. The Buddha said:

“His dependence has not been lost.”

A preceptor or acarya thought, “I shall temporarily go beyond the boundary,” and returned within the same day. The bhikkhus asked the Buddha whether the dependence had been lost. The Buddha said:

“The dependence has not been lost.”

Some bhikkhus led candidates for ordination beyond the boundary and invited the group of six bhikkhus to come and confer ordination upon them. The group of six bhikkhus did not come, and thus the candidates could not receive ordination. The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when someone is to perform the procedures of parivasa, restarting the original number of days, manatta, or abbhana; to perform a Sangha-kamma; to establish a regulation; to confer ordination; when someone has been appointed by the Sangha; or when there is a matter requiring explanation—if, in such cases, one is summoned but does not come, one must be dealt with in accordance with the Dharma.”

The bhikkhus led candidates for ordination beyond the boundary and requested the senior bhikkhu to make the motion and perform the Sangha-kamma. The senior bhikkhu said, “I cannot recite it.” They then requested bhikkhus of intermediate and junior standing to make the motion, but they too said, “I cannot recite it.” Consequently, the ordination was obstructed and could not be conferred. The bhikkhus reported this circumstance to the Buddha. The Buddha said:

“From now on, a bhikkhu of five years’ standing must be able to recite the motion and Sangha-kamma. If he cannot, he shall be dealt with in accordance with the Dharma.”

A bhikkhu led a candidate for ordination beyond the boundary and requested the senior bhikkhu to make the motion. The senior bhikkhu said, “I once knew how to recite it, but now I no longer remember it.” The bhikkhu then requested bhikkhus of intermediate and junior standing to make the motion, but they too said, “We once knew how to recite it, but now we no longer remember it.” Therefore, the candidate could not receive ordination. The bhikkhus reported this matter to the Blessed One. The Blessed One said:

“From now on, a bhikkhu of five years’ standing must learn the motion and Sangha-kamma by heart. If he does not know it by heart, he shall be dealt with in accordance with the Dharma.”

A bhikkhu led a candidate for ordination beyond the boundary. When they heard that bandits were approaching, everyone became frightened, rose from their seats, and fled, so the candidate could not receive ordination. The bhikkhus reported this circumstance to the Buddha. The Buddha said:

“From now on, when any of the eight dangers or other circumstances arise, it is permitted to perform a single Sangha-kamma for two or three persons, but no more.”

The dangerous situations are: first, danger from the king; second, danger from bandits; third, danger from flood; fourth, danger from fire; fifth, illness; sixth, danger from human beings; seventh, danger from nonhuman beings; and eighth, danger from shalisha insects.^[178] The other circumstances are: when a large assembly has gathered but there are few sitting mats, or when many people are ill, it is permitted to perform a single Sangha-kamma for two or three persons. Or when a large assembly has gathered but there are few dwellings, or when rain leaks through the roof, it is permitted to perform a single Sangha-kamma for two or three persons.

At that time, Venerable Upali rose from his seat, bared his right shoulder, removed his footwear, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“If urgent matters arise, may a single Sangha-kamma be performed for more than two or three persons?”

The Buddha said:

“It must not be performed for more.”

Someone had another person request dependence on his behalf. The Buddha said:

“One must not do so.”

Someone had another person grant dependence on his behalf. The Buddha said:

“One must not do so.”

When a preceptor or acarya went beyond the boundary, his disciple thought, “My preceptor or acarya will not be gone long and will soon return; I shall continue living under my former dependence.” Consequently, he was living without dependence. The bhikkhus reported this circumstance to the Buddha. The Buddha said:

“From now on, when a preceptor or acarya goes beyond the boundary, another dependence must be requested that very day. If one does not receive it, one shall be dealt with in accordance with the Dharma.”

Some disciples traveled far beyond the boundary, thinking, “We will not be gone long and will soon return,” and so continued to consider themselves under their former dependence upon their preceptor or acarya. Consequently, during that time they lived without dependence. The bhikkhus reported this circumstance to the Buddha. The Buddha said:

“From now on, a newly ordained visiting bhikkhu must request dependence. Before seeking dependence, however, he must not first wash his feet or drink water.”

The newly ordained visiting bhikkhus who were required to take dependence thought, “The Blessed One has laid down a rule that a newly ordained visiting bhikkhu must take dependence. He must not first wash his feet or drink water, but must first receive dependence.” Because they were exhausted, they fainted and lost consciousness while receiving dependence, and thus fell ill. The bhikkhus reported this circumstance to the Blessed One. The Blessed One said:

“From now on, a newly ordained visiting bhikkhu must request dependence, but he is permitted first to wash his feet, drink water, and rest briefly until refreshed before seeking and receiving dependence.”

Someone failed to choose carefully the person upon whom he would depend and happened to select a teacher who violated the precepts, held corrupt views, or violated proper conduct; or who had been subjected to a formal act of censure, banishment, dependence, prohibition from entering lay households, or suspension—one who offered no benefit to his practice of the ascetic life. The Buddha said:

“From now on, one must not receive dependence upon a teacher without choosing him carefully.”

A teacher failed to choose carefully the person to whom he granted dependence and happened to accept a disciple who violated the precepts, held corrupt views, or violated proper conduct; or who had been subjected to a formal act of censure, banishment, dependence, prohibition from entering lay households, or suspension. The Buddha said:

“One must not grant dependence to someone without choosing him carefully.”

At that time, a newly ordained bhikkhu who was required to live in dependence became ill. He thought, “The Blessed One has laid down a rule that one must not live without dependence.” He therefore left his dwelling, and his illness became severe. The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, a newly ordained bhikkhu must live in dependence. If he is ill, he is permitted to live without dependence.”

A newly ordained bhikkhu was required to live in dependence, but he was nursing a sick person. He thought, “The Blessed One has laid down a rule that one must not live without dependence.” He then left the sick person, who subsequently died. The bhikkhus went and reported this to the Buddha. The Buddha said:

“From now on, a newly ordained bhikkhu who is nursing a sick person is permitted to live without dependence.”

The Sangha imposed formal acts upon the preceptors or acaryas of certain bhikkhus: an act of censure, an act of banishment, an act of dependence, an act prohibiting them from entering lay households, or an act of suspension. The bhikkhus wondered whether, in such cases, the dependence was lost. The Buddha said:

“The dependence is not lost.”

The Sangha imposed formal acts upon those disciples: an act of censure, up to and including an act prohibiting them from entering lay households, or an act of suspension. The bhikkhus wondered whether, in such cases, the dependence was lost. The Buddha said:

“The dependence is not lost.”

The Sangha performed an act of complete expulsion against a preceptor or acarya. The bhikkhus wondered whether, in such a case, the dependence was lost. The Buddha said:

“The dependence is lost.”

The Sangha performed an act of complete expulsion against those disciples. The bhikkhus wondered whether, in such a case, the dependence was lost. The Buddha said:

“The dependence is lost.”

The Blessed One journeyed in stages to the city of Rajagriha. At that time, Uruvilva Kasyapa, together with his followers, had left the household life to train in the Way. Sanjaya’s disciples had led two hundred and fifty disciples to leave the household life and train in the Way.

The sons of wealthy and eminent families in the city of Rajagriha had also gone forth to train in the Way. Such a great assembly was then dwelling in the city of Rajagriha. The ministers said to one another: “Nowadays, the non-Buddhist renunciants who have left the household life to train in the Way constantly journey among the people throughout spring, autumn, winter, and summer. [806a1] Yet these Sakyaputta ascetics remain gathered here and do not journey elsewhere.

Perhaps it is because this place is the most excellent.” The bhikkhus heard this and reported the matter in full to the Blessed One. The Blessed One told Ananda:

“Go from room to room and announce to the bhikkhus: ‘The Blessed One now wishes to journey among the people in the southern region. Whoever wishes to accompany him may do so as he pleases.’”

Venerable Ananda, obeying the Buddha’s instruction, went from room to room and told the bhikkhus: “The Blessed One now wishes to journey in the southern region. Whichever bhikkhus wish to accompany him may do so as they please.”

At that time, the newly ordained bhikkhus, with deep faith, said to Venerable Ananda:

“If our preceptors and acaryas go, then we shall go. If the venerable ones do not go, neither shall we. Why is this? We are newly ordained bhikkhus. If we go, we shall need to seek dependence under others, and when we return, we shall have to take dependence again. People will say that we are impetuous and lack steadfast resolve.”

The Blessed One then led a small number of bhikkhus on a journey through the southern region. After returning to Rajagriha, the Blessed One observed that few bhikkhus had traveled with him. Although he knew the reason, he nevertheless asked Venerable Ananda:

“For what reason did so few bhikkhus go?”

Venerable Ananda related the entire matter to the Blessed One. On account of this, the Blessed One assembled the Sangha of bhikkhus and said:

“From now on, I permit a bhikkhu of five years’ standing who possesses wisdom to be independent in relation to a bhikkhu of ten years’ standing who possesses wisdom; a bhikkhu of five years’ standing should take dependence under a bhikkhu of ten years’ standing. If he is foolish and lacks wisdom, he must remain under dependence for his entire life.”

“There are five conditions through which dependence is lost:^[179] 1. The teacher rebukes him. 2. He departs. 3. He ceases the training. 4. He no longer dwells together with the teacher upon whom he depends. 5. He enters within the boundary.

“There are another five conditions: 1. Death. 2. Departure. 3. Cessation of the training. 4. No longer dwelling together with the teacher upon whom one depends. 5. Reaching five years’ standing or more than five years’ standing.

“There are another five conditions: death, departure, cessation of the training, no longer dwelling together with the teacher upon whom one depends, or encountering one’s former preceptor.

“There are another five conditions: death, departure, cessation of the training, no longer dwelling together with the teacher upon whom one depends, or encountering a preceptor or acarya who has ceased the training.

“There are another five conditions: death, departure, cessation of the training, no longer dwelling together with the teacher upon whom one depends, or the disciple’s cessation of the training.

“There are another five conditions: death, departure, cessation of the training, no longer dwelling together with the teacher upon whom one depends, or the death of the preceptor or acarya.

“There are another five conditions: death, departure, cessation of the training, no longer dwelling together with the teacher upon whom one depends, or the disciple’s death.

“There are another five conditions: death, departure, cessation of the training, no longer dwelling together with the teacher upon whom one depends, or returning to dwell in the preceptor’s own place. These are called the five conditions through which dependence is lost.”

viii. Qualifications of a Preceptor

“If one has failed to fulfill five qualities, one may not confer full ordination upon another: one has not fulfilled morality, has not fulfilled concentration, has not fulfilled wisdom, has not fulfilled liberation, and has not fulfilled the knowledge and vision of liberation. If one has failed to fulfill these five qualities, one may not confer full ordination upon another.

“If one has fulfilled these five qualities, one may confer full ordination upon another (the reverse of the foregoing).

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: one’s own morality is unfulfilled, and one cannot teach another to remain firmly established in morality; one’s own concentration, wisdom, liberation, and knowledge and vision of liberation are unfulfilled, and one cannot teach another to remain firmly established in concentration, wisdom, liberation, and the knowledge and vision of liberation. If one possesses these five qualities, one may not confer full ordination. “Conversely, if one possesses the reverse of the five qualities above, one may confer full ordination upon another.

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: lack of faith, lack of moral conscience, lack of moral dread, indolence, and much forgetfulness. If one possesses the five qualities above, one may not confer full ordination upon another. “Conversely, if one possesses the reverse of the five qualities above, one may confer full ordination upon another.

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: violation of the higher morality, violation of the higher view, violation of the higher deportment, little learning, and lack of wisdom. If one possesses these five qualities, one may not confer full ordination upon another.

“Conversely, if one possesses the reverse of the five qualities above, one may confer full ordination upon another.

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: one does not care for a sick disciple and cannot arrange for someone else to care for him until he recovers or dies; when a disciple does not wish to remain in that dwelling place, one cannot skillfully arrange to send him elsewhere; when a disciple has doubts, one cannot resolve them in accordance with the Dharma, the Vinaya, and the Buddha’s teaching; one cannot instruct him to abandon wrong views and abide in right views; or one has fewer than ten years’ standing. If one possesses these five qualities, one may not confer full ordination upon another.

“Conversely, if one possesses the reverse of the five qualities above, one may confer full ordination upon another.

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: one does not know what constitutes an offense, does not know what does not constitute an offense, does not know what is light, does not know what is grave, and has fewer than ten years’ standing. If one possesses these five qualities, one may not confer full ordination upon another.

“Conversely, if one possesses the reverse of the five qualities above, one may confer full ordination upon another.

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: one does not know how to instruct a disciple in higher deportment,^[180] higher pure conduct,^[181] the higher Pratimoksa, the formal motion, and the karman.^[182] If one possesses these five qualities, one may not confer full ordination upon another.

“Conversely, if one possesses the reverse of the five qualities above, one may confer full ordination upon another.

“Furthermore, if one possesses these five qualities, one may not confer full ordination upon another: one does not understand higher morality, higher mind, or higher wisdom, does not understand the formal motion, and does not understand the karman. If one possesses these five qualities, one may not confer full ordination upon another.

“If one possesses the following five qualities, one may confer full ordination upon another: one understands higher morality, higher mind, and higher wisdom, understands the formal motion, and understands the karman. If one possesses these five qualities, one is permitted to confer full ordination upon another.

“In the same manner, the cases in which one may not grant dependence and may grant dependence, and in which one may not maintain a sramanera and may maintain a sramanera, are all as stated above.”

ix. The Going Forth of a Non-Buddhist Renunciant

When the Buddha was staying in the city of Rajagriha, there was at that time a naked non-Buddhist renunciant in the city named Posadha,^[183] who was skilled in debate and often proclaimed: “If there is any Sakyaputta ascetic here who can debate with me, let him come.” Venerable Sariputra said:

“I can debate with you.”

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

“There are four kinds of discourse: one in which the meaning is definitive but the wording is not definitive; one in which the wording is definitive but the meaning is not definitive; one in which both wording and meaning are definitive; and one in which neither wording nor meaning is definitive.”

There are four kinds of analytical knowledge:^[184] analytical knowledge of the Dharma, analytical knowledge of meaning, analytical knowledge of lucid exposition, and analytical knowledge of expression. It is impossible for a Dharma master possessing these four kinds of eloquence to speak with both wording and meaning deficient. Now Śāriputra had perfected these four kinds of eloquence; it could not be that his words and their meaning were deficient.

The naked ascetic then questioned Śāriputra about the meaning. Śāriputra answered him. The naked ascetic then posed five hundred difficult questions to Śāriputra. Śāriputra answered each of those five hundred difficult questions appropriately and then, using profound principles, questioned him in return. Unable to answer the questions, the naked ascetic thought, “How marvelous! How extraordinary! The Sakyan ascetics possess brilliant wisdom. I should now follow them, go forth, and train in the Path.”

He went to the Sangharama. Seeing Upananda the Sakyan from afar, he thought, “Even an obscure Sakyan ascetic has such wisdom; how much more accomplished must one who is widely known be!” The naked ascetic approached Upananda and said, “I wish to go forth and train in the Path.” Upananda admitted him as a disciple and conferred full ordination upon him. Afterward, the naked ascetic questioned Upananda about the principles of the teaching, but Upananda could not answer. The naked ascetic then formed this thought: “The Sakyan ascetics are ignorant and dull. They understand nothing. I should abandon this training.” The naked ascetic put on a kāṣāya robe and went over to the assembly of non-Buddhist ascetics. The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, non-Buddhist ascetics are permitted to undergo four months of probationary residence^[185] within the Sangha through a motion and one proclamation.”

The procedure should be performed as follows: First, have him shave his hair, put on a kāṣāya robe, remove his footwear, kneel with his right knee touching the ground, and join his palms. Then instruct him to make this declaration:

“Venerable Sangha, please listen! I was formerly a non-Buddhist ascetic named ... . I take refuge in the Buddha, I take refuge in the Dharma, and I take refuge in the Sangha. I seek to go forth and practice the Path in the teaching of the Blessed One. The Tathagata, the Supreme Person, the Perfectly Enlightened One, is my Blessed One.”

He should make the same declaration a second and a third time.

“I was formerly a non-Buddhist ascetic named ... and have now taken refuge in the Buddha, the Dharma, and the Sangha. I ask to follow the Tathagata, go forth, and train in the Path. The Tathagata, the Supreme Person, the Perfectly Enlightened One, is my Blessed One.”

He should say the same a second and a third time.

He should then be instructed to receive the precepts: abstaining from taking life for as long as he lives is a novice’s precept, and so forth, up to abstaining from keeping gold, silver, and valuables for as long as he lives, which is a novice’s precept. These ten novice precepts must never be violated throughout his life. The non-Buddhist ascetic should first enter the assembly of the Sangha, bare his right shoulder, remove his footwear, reverently bow at the feet of the Sangha, kneel with his right knee touching the ground, and join his palms. The non-Buddhist ascetic should then be instructed to say:

“Venerable Sangha, please listen. I was formerly a non-Buddhist ascetic named ... . I request four months of probationary residence from the Sangha. May the Sangha compassionately grant me four months of probationary residence.”

He should make the same request a second and a third time.

Then instruct the non-Buddhist ascetic to stand at a place where he can be seen but cannot hear. Within the assembly, a person capable of performing the karma procedure should be appointed to make a motion concerning the matter as follows:

“Venerable Sangha, please listen. This person, formerly a non-Buddhist ascetic named ... , has now come to request four months of probationary residence from the Sangha. If the time is appropriate for the Sangha, the Sangha consents to grant the non-Buddhist ascetic named ... four months of probationary residence. This is the motion.

“Venerable Sangha, please listen! This person, formerly a non-Buddhist ascetic named ... , has requested four months of probationary residence from the Sangha. The Sangha now grants this non-Buddhist ascetic four months of probationary residence. Those elders who consent to granting him four months of probationary residence should remain silent. Anyone who does not consent should speak.”

“The Sangha has consented to grant this non-Buddhist ascetic four months of probationary residence. The Sangha consents and therefore remains silent. Thus do I record this matter.”

After the non-Buddhist ascetic has observed the rules of probationary residence and caused the minds of the bhikkhus to be pleased, he may then enter the Sangha and receive full ordination through a motion and three proclamations.

What is meant by a non-Buddhist ascetic who cannot cause the minds of the bhikkhus to be pleased? Such a non-Buddhist ascetic stubbornly clings to the practices of white-robed non-Buddhists; he does not associate closely with bhikkhus but associates closely with non-Buddhists; he does not conform to the bhikkhus but studies and recites heterodox treatises. When he hears someone speak of the faults of non-Buddhists, he becomes angry.

When he hears someone criticize his teacher, he likewise becomes angry. When he hears claims that the Buddha, Dharma, and Sangha are contrary to the Dharma, he rejoices and exults. If another non-Buddhist ascetic comes and praises the virtues of non-Buddhists, he rejoices and exults.

If a teacher of the non-Buddhists comes and he hears that teacher praise the affairs of non-Buddhists, he likewise rejoices and exults. Or when he hears claims that the Buddha, Dharma, and Sangha are contrary to the Dharma, he also rejoices and exults. This is called a non-Buddhist ascetic who cannot cause the bhikkhus to be pleased.

What is meant by a non-Buddhist ascetic who causes the bhikkhus to be pleased? It means one who acts contrary to all the conduct described above. This is called a non-Buddhist ascetic whose mind becomes disciplined and harmonious during probationary residence and who causes the bhikkhus to be pleased.

At that time, there was a non-Buddhist ascetic to whom the Sangha granted four months of probationary residence. During his probationary residence, his mind became rightly resolved. The bhikkhus reported this matter to the Buddha. The Buddha said:

“If his mind has already become rightly and firmly resolved, full ordination should be conferred upon him through a motion and three proclamations.”^[186]

x. Disqualifying Impediments ⁽¹⁾

1. At that time, the naked ascetic Bố-tát heard these words and thought, “The Sakyan ascetics possess brilliant wisdom. I should now return, go forth, and train in the Path.” Bố-tát then went to the Sangharama and said to the bhikkhus, “I wish to go forth and train in the Path.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“This person is one who corrupts both our own and non-Buddhist communities; he cannot grow in my Dharma. If he has not yet received full ordination, he should not be given full ordination. If he has already received full ordination, he should be expelled.”

2. The Blessed One was traveling and teaching in the city of Rājagṛha. At that time, King Bimbisāra of Magadha proclaimed to the people of the kingdom: “Whoever wishes to go forth and train in the Path among the Sakyan ascetics is permitted to practice the holy life in the Dharma of the Tathagata, so as to utterly eradicate the root of suffering.”

At that time, a slave went to the Sangharama and said to the bhikkhus, “I wish to go forth and become a bhikkhu.” The bhikkhus then allowed him to go forth and practice the Path. Afterward, while he was going from place to place begging for alms among the people, his former master seized him. He cried out:

“Do not seize me! Do not seize me!”

The laypeople nearby asked:

“Why are you crying out so loudly?”

He replied:

“This man has seized me.”

The laypeople asked the man:

“Why have you seized him?”

The man said:

“He is my household slave.”

The laypeople said:

“You should release him and must not seize him. You cannot seize him, for you may be punished by the authorities. Why is that? You should know that King Bimbisāra of Magadha previously issued an order that anyone capable of going forth and training in the Path among the Sakyan ascetics is permitted to cultivate the holy life well within the teaching of the Tathagata, so as to utterly eradicate the root of suffering. Therefore, you should not obstruct him.”

The master then released the bhikkhu. But in anger, he cried out loudly:

“What a calamity! He is my slave, yet I am not free to seize him. It appears that the Sakyan ascetics are nothing but a gathering of slaves.”

At that time, the bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, slaves must not be admitted to the going forth. Whoever admits one shall be dealt with according to the Dharma.”

3. At that time, a robber who had been imprisoned escaped from prison and fled to the Sangha’s park. He said to the bhikkhus:

“I wish to go forth and train in the Path.”

The bhikkhus immediately admitted him to the going forth and conferred upon him the full ordination. The prison warden inspected the register of prisoners and asked the jailer:

“Where is the imprisoned thief with this name now?”

The jailer replied:

“The imprisoned thief with this name escaped from prison and has followed the Sakyan ascetics to request the going forth.”

The prison warden reproached them:

“The Sakyan ascetics know no shame. Outwardly, they claim, ‘We know the true Dharma.’ But what true Dharma is there in such conduct? Judging from this, the Sakyan ascetics are nothing but a gathering of robbers.”

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

“From now on, you must not admit a robber to the going forth. Whoever does so shall be dealt with according to the Dharma.”

4. At that time, a man who was in debt fled from his creditor and came to the park, where he said to the bhikkhus:

“Venerable ones, please admit me to the going forth so that I may practice the Path.”

The bhikkhus immediately admitted him to the going forth and conferred upon him the full ordination. While he was begging for alms among the people, his creditor seized him. He cried out loudly:

“Do not seize me! Do not seize me!”

Laypeople nearby heard him and asked:

“Why are you crying out so loudly?”

He said:

“This man has seized me.”

The laypeople asked the other man:

“Why have you seized this person?”

The man replied:

“This person owes me a debt.”

The laypeople told him:

“You should release him and must not seize him. If you seize him, you may not only fail to recover the debt but may also be punished by the authorities. Why is this? King Bimbisara of Magadha previously issued this decree: ‘If anyone is capable of going forth to train in the Path, he is permitted, according to his wish, to cultivate the holy life so as to eradicate the source of suffering.’ Therefore, you should not obstruct him.”

After hearing this, the creditor released the bhikkhu and angrily said:

“He owes me a debt, yet I have no right to demand repayment! Judging from this affair, the Sakyan ascetics are nothing but debt-dodgers.”

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

“From now on, you must not admit a debtor to the going forth. Whoever does so shall be dealt with according to the Dharma.”

5. At one time, the Buddha was journeying in Rajagriha and staying at the Bamboo Grove in Kalandaka. At that time, there were seventeen boys who were close friends.^[187] [808a1] The eldest was seventeen years old, and the youngest was twelve.

The wealthiest possessed eight hundred thousand, and the poorest eighty thousand. Among them was a boy named Upali.^[188][189] After we pass away, he will be able to live comfortably, without deprivation and without having to weary his body.” The parents then thought: “If we have him learn writing, that too will weary his body.^[190] What craft, then, should we have him learn so that after we pass away he may live comfortably, without deprivation?” After thinking thus, the parents said: “We should have him learn calculation.

After we pass away, he will be able to live comfortably, without deprivation and without having to weary his body.” Then they thought again: “Learning calculation also wearies the body. What craft, then, should we have him learn so that after we pass away he may live comfortably, without deprivation? We should have him learn the craft of painting images.

After we pass away, he will be able to live comfortably, without deprivation and without having to weary his body.” Then they thought again: “We fear that the craft of painting images will strain our son’s eyes. What craft, then, should we have him learn so that after we pass away he may live comfortably, without deprivation and without straining his eyes?” Then they thought again: “The Sakyan ascetics sustain themselves well and live at ease, entirely free from suffering and affliction.

We should have our son go forth and practice the Path in the Dharma of the Sakyan ascetics. After we pass away, he will be able to live comfortably, without deprivation and without having to weary his body.” Sometime later, the group of seventeen boys said to Upali: His parents had only one child and therefore loved him dearly. They had never been separated from him, even for a moment.

His parents thought: “What craft should we have our son learn so that after we pass away he may live comfortably, without deprivation?” The parents considered the matter and said: “We should have him learn writing.

“Can you go forth and practice the Path together with us?”

Upali said:

“Why should I go forth? You may go forth yourselves.”

A second and a third time, the group of seventeen boys likewise said to Upali:

“You can go forth and practice the Path together with us. Why? We now amuse ourselves and play together, and when we arrive there, we shall also amuse ourselves and play together.”

Upali said to the boys:

“Wait for me a little while. I must first ask my parents’ permission.”

Upali then went to his parents and said:

“Father and Mother, I now wish to go forth and practice the Path. Please grant me permission.” Upali’s parents said:

“You are our only child, and we have always loved you dearly. Even in death we would not wish to be separated from you, much less while we are still alive!”

Upali spoke in this manner three times, asking his parents for permission to go forth. His parents likewise replied:

“You are our only child, and we have always loved you dearly. Even in death we would not wish to be separated from you, much less while we are still alive!”

At that time, after Upali had earnestly entreated them three times, his parents recalled: “Previously we had this thought: What craft should we have our son learn so that after we pass away he may live comfortably, without deprivation and without having to weary his body? We then intended to have our son study the scriptures and writings, and even the painting of images, so that after we passed away our son might live comfortably, without deprivation and without having to weary his body. Yet we remained afraid that our son’s eyesight would be strained. Finally, we thought: Only the Sakyan ascetics sustain themselves well and are free from suffering and affliction. If our son goes forth among them, he will certainly be able to live comfortably, free from suffering and affliction.”

Then his parents said to Upali:

“Now is indeed the proper time for us to permit you to go forth.”

Upali then went to the group of seventeen boys and said:

“My parents have permitted me to go forth. If you wish to go forth, now is the proper time.”

The boys then went to the Sangharama and said to the bhikkhus:

“Venerable ones, we wish to go forth and train in the Path. We ask the venerable ones to permit us to go forth and practice the Path.”

The bhikkhus immediately admitted them to the going forth and conferred upon them the full ordination. The boys were still young and had only recently been accustomed to a life of amusement and play. They could not endure eating only one meal a day. Thus, in the middle of the night, they became hungry and loudly demanded food, crying:

“Give me food! Give me food!”

The bhikkhus said:

“Wait a little while. When morning comes, whatever food the Sangha has, we shall give you to eat. If there is none, we shall go begging for alms together with you. Why is this? Because there is no place here for cooking food.”

At that time, while the Blessed One was meditating in a quiet place during the night, he heard the children crying out. Though he knew the reason, he deliberately asked Venerable Ananda:

“Why are there sounds of young children crying out in the night?”

Venerable Ananda reported the entire matter in detail to the Buddha. The Buddha said to Venerable Ananda:

“One must not confer full ordination upon a person who has not yet reached the age of twenty. Why is this? A person under twenty years of age cannot endure such things as cold, heat, hunger, thirst, wind, rain, mosquitoes, gadflies, and venomous creatures; cannot patiently endure harsh words; cannot bear the various pains that may arise in the body; and cannot observe the precept of eating only one meal a day. If anyone admits such a person into the monastic life and confers full ordination upon him, that person shall be dealt with according to the Dharma.”

The Buddha said:

“Ānanda, you should know that only one who has reached the age of twenty is capable of enduring the matters described above.”

6. At that time, five kinds of illness appeared within the territory of Magadha: first, leprosy; second, tumors; third, white leprosy; fourth, consumption,^[191] and fifth, insanity.^[192] People in that country afflicted with these illnesses went to Jīvaka Komārabhacca^[193] and said:

“Please treat our illnesses, and we will give you such-and-such possessions.”

Jīvaka Komārabhacca said:

“I cannot treat your illnesses.”

The sick people again said:

“Please save us. We will place all our wealth and livelihood, as well as our wives and children, at your disposal.”

Jīvaka Komārabhacca replied:

“I cannot treat your illnesses.”

The patients said among themselves, “This man is determined not to treat our illnesses. We should go to that other place where illnesses are treated.”

The sick people then went to a monastery and said to the bhikshus:

“We wish to leave the household life and train in the Way.”

The bhikshus immediately admitted them into the monastic life. Jīvaka Komārabhacca treated the illnesses of the Buddha and the Sangha of bhikshus, supplying purgative medicines; when broth was needed, he provided broth, and when certain things had to be avoided, he prescribed their avoidance. At times he supplied broth made from the meat of wild birds, providing a diet appropriate to each illness so that the disease might be cured. Once they had recovered, they ceased practicing. When Jīvaka Komārabhacca encountered them on the road, he asked:

“Were you not formerly a monastic?”

They replied:

“I was once a monastic.”

Jīvaka Komārabhacca asked:

“Why did you cease practicing?”

They replied:

“Previously, when I was ill, I came and asked you to treat me. I said, ‘If you treat me, I will give you such-and-such possessions in gratitude.’ You said, ‘I cannot treat you.’ I asked you a second time, saying, ‘I will place all my wealth and livelihood, as well as myself, my wife, and my children, at your disposal,’ but you still refused to treat me. We said among ourselves, ‘This man is determined not to treat our illnesses. We should go to that other place where illnesses are treated. There he will treat us.’ Therefore, in order to obtain treatment, we went to the monastery and expediently requested admission into the monastic life. We did so only to have our illnesses treated; we did not leave the household life out of faith in the Buddha-Dharma and the Sangha.”

When Jīvaka Komārabhacca heard this, he was displeased. He went to the Blessed One, bowed with his head at the Blessed One’s feet, sat to one side, and addressed the Blessed One:

“Formerly, in order to treat the illnesses of the Sangha, I set aside my duties for the king, yet the bhikshus admit into the monastic life persons afflicted with the five illnesses of leprosy, tumors, white leprosy, consumption, and insanity. I beseech [809a1] the Blessed One, out of compassion, to instruct the bhikshus that henceforth they must no longer admit persons afflicted with these five illnesses into the monastic life to practice the Way.”

The Blessed One consented by remaining silent. Knowing that the Blessed One had consented, Jīvaka Komārabhacca rose from his seat, bowed with his head at the Blessed One’s feet, circumambulated him three times, and departed. On account of this matter, the Blessed One assembled the Sangha of bhikshus and told them:

“You should know that Jīvaka Komārabhacca formerly set aside his duties for the king in order to treat the illnesses of the Sangha, yet the bhikshus have admitted persons afflicted with these five illnesses into the monastic life. From now on, you must not admit persons afflicted with these five illnesses into the monastic life or confer full ordination upon them. If anyone does so, that person shall be dealt with according to the Dharma.”

xi. Conferral of the Training Rule

At one time, the Buddha was staying in the city of Rājagṛha. In that city there was a bhikshu named Nandi,^[194] who delighted in meditation and had attained mundane concentration and liberation of mind.

On one occasion, after he emerged from the fourth dhyāna, a female māra came and stood before him. That bhikshu seized her, intending to violate the precept. The female māra then went outside, and the bhikshu followed her outside.

She went beyond the railing of the building, and the bhikshu followed her beyond the railing. She went into the courtyard, and the bhikshu also went into the courtyard. The māra then went outside the monastery, and the bhikshu followed her outside the monastery.

Outside the monastery was a horse that had recently died. When the māra reached the dead horse, she immediately disappeared, and her celestial body could no longer be seen. The bhikshu Nandi then engaged in impure conduct with the dead horse.

After engaging in impure conduct, Nandi had no thought whatsoever of concealing it. He reflected, “The Blessed One established this precept for bhikshus: if a bhikshu engages in impure conduct, he commits a pārājika offense and may no longer dwell in communion. Now I have engaged in impure conduct but have no thought of concealing it.

Might I therefore not have committed a pārājika offense? What should I do now?” Nandi then said to a bhikshu with whom he was acquainted:

“The Blessed One established this precept for bhikshus: whoever engages in impure conduct commits a pārājika offense and may no longer dwell in communion. Now I have committed sexual misconduct and engaged in impure conduct, but I have no thought whatsoever of concealing it. Might I therefore not have committed a pārājika offense? Good elder, please go on my behalf and report this to the Blessed One. Whatever he instructs, I will respectfully put into practice.”

The bhikshus fully reported this matter to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikshus and said:

“The Sangha shall now confer upon the bhikshu Nandi the pārājika training rule by a motion and three proclamations, as follows: instruct the bhikshu Nandi to come before the Sangha, bare his right shoulder, remove his sandals, reverently bow with his head at the feet of the Sangha, kneel with his right knee on the ground, join his palms, and say:

“‘Venerable Sangha, please listen! I, the bhikshu Nandi, engaged in impure conduct and had no thought whatsoever of concealing it. I have now come to request that the Sangha confer upon me the pārājika training rule. May the Sangha confer upon me the pārājika training rule, out of compassion.’

“He should speak in this way a second and a third time.

“Among the assembly, a person capable of performing the karman procedure should be appointed. Based upon the foregoing matter, he should make the motion:

“‘Venerable Sangha, please listen! This bhikshu Nandi engaged in impure conduct and had no thought whatsoever of concealing it. He has now come before the Sangha to request the pārājika training rule. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha shall now confer upon the bhikshu Nandi the pārājika training rule. This is the motion.

“‘Venerable Sangha, please listen! This bhikshu Nandi engaged in impure conduct and had no thought of concealing it. He has now come before the Sangha to request the pārājika training rule. The Sangha shall now confer upon the bhikshu Nandi the pārājika training rule. Those venerable ones who consent to the Sangha’s conferring the pārājika training rule upon the bhikshu Nandi should remain silent. Whoever does not consent should speak. This is the first proclamation of the karman.’

“He should speak in this way a second and a third time.

“‘The Sangha has consented to confer upon the bhikshu Nandi the pārājika training rule. The Sangha consents and therefore remains silent. Thus is this matter recorded.’”

After being placed under the pārājika discipline, in each and every matter he must comply and practice accordingly. The practices of compliance are as follows: he may not confer full ordination upon anyone; may not grant anyone dependence; may not keep a śrāmaṇera; if appointed to instruct the bhikṣuṇīs, he may not accept, and even if already appointed, he may not go to instruct them; may not recite the precepts for the Sangha; may not ask or answer questions concerning the Vinaya within the Sangha; may not accept appointment as an administrator for the Sangha; may not accept appointment as an adjudicator for the Sangha; may not accept appointment as a messenger for the Sangha; and may not enter a village early in the morning and return only at dusk.

He must associate closely with bhikṣus and may not associate closely with non-Buddhist white-robed householders; he must conform to the practices of bhikṣus; may not speak of worldly affairs; may not recite the Vinaya before the assembly, unless there is no one else to recite it, in which case he is permitted to do so; may not repeat this offense or commit any other offense, whether a similar offense, an offense arising from it, or a graver one; may neither reject a Sangha act nor perform a Sangha act; may not accept from a pure bhikṣu the spreading of a seat, water for washing the feet, the wiping of sandals, bodily massage, homage, welcome, or inquiries after his well-being; may not accept the carrying of his robes and bowl by a pure bhikṣu;

may not charge a pure bhikṣu with an offense, impose an act of recollection upon him, or impose an act of discipline based on his own admission; may not testify on behalf of a person who is in the right; may not prevent a pure bhikṣu from reciting the precepts or performing the invitation ceremony; and may not dispute with a pure bhikṣu.

After a bhikṣu has been placed under the pārājika discipline, whether he attends or does not attend when the Sangha performs the formal act of reciting the precepts, the Sangha commits no offense.

The bhikṣus spoke as follows: “If a bhikṣu who has been placed under the pārājika discipline again commits sexual intercourse, an impure practice, should he be placed under the pārājika discipline a second time?” The Buddha said:

“No. He must be expelled.”

xi. The Going Forth of Śrāmaṇeras

1. At that time the Buddha was staying in the Nyagrodha Grove at Kapilavastu, among the Śākyans.^[195] When it was time, he donned his robe, took his bowl, and entered the city of Kapilavastu to seek alms. After completing his alms round, he left the city. At that time Rāhula’s mother^[196] was together with Rāhula in a tall pavilion. Seeing the Buddha approaching, she said to Rāhula:

“The one who is approaching is your father.”

Rāhula immediately hurried down from the pavilion, went to the Tathāgata, bowed with his head at the Buddha’s feet, and stood to one side. The Blessed One extended his hand and stroked Rāhula’s head. Rāhula thought to himself, “From childhood until now, I have never experienced a happiness so exceedingly gentle as this.”

The Buddha asked:

“Are you able to go forth and train in the Way?”

Rāhula replied:

“I am able to go forth.”^[197]

The Buddha gave Rāhula one finger to hold and led him back to the monastery. He told the Venerable Śāriputra:

“Admit this boy Rāhula to the going forth according to the following procedure: shave his head, instruct him to put on the kāṣāya robe, bare his right shoulder, remove his footwear, place his right knee on the ground, join his palms, and say:

“‘I, Rāhula, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhikṣus. I go forth and train in the Way within the Dharma of the Tathāgata. The Tathāgata is my Most Honored One, the Perfectly and Fully Awakened One!’”^[198]

He should say this likewise a second and a third time.

“‘I, Rāhula, have taken refuge in the Buddha, the Dharma, and the Sangha. I go forth and train in the Way within the teaching of the Tathāgata. The Tathāgata is my Most Honored One, the Perfectly and Fully Awakened One!’” He should say this likewise a second and a third time.

He should then be instructed to receive the precepts, saying: “For as long as you live, you must not kill living beings; this is a precept of a śrāmaṇera,” continuing through, “You must not handle gold, silver, or precious objects; this is a precept of a śrāmaṇera.” These ten precepts of a śrāmaṇera must not be transgressed for as long as one lives.

The Venerable Śāriputra obeyed the Tathāgata’s instruction and admitted the boy Rāhula to the going forth. He then led him to the Blessed One, bowed with his head at the Buddha’s feet, and stood to one side. The Venerable Śāriputra addressed the Blessed One:

“I have now admitted Rāhula to the going forth. How should lodgings and bedding be assigned to śrāmaṇeras?”

The Buddha said:

“From now on, beginning with the senior bhikṣus and proceeding downward, they shall be assigned in order.”

At that time the young śrāmaṇeras urinated, defecated, and spat, soiling the woven cord beds,^[199] sitting mats, and bedding. The bhikṣus reported this to the Buddha. The Buddha said:

“From now on, śrāmaṇeras may not be allowed to sit or lie upon woven cord beds. Only if they are able to keep them clean and refrain from soiling them may they be allowed to sit or lie upon them.”

[810a1] The Venerable Śāriputra addressed the Buddha:

“When the Sangha receives articles offered in donation, how should shares be distributed to the śrāmaṇeras?”

The Buddha told the Venerable:

“If the Sangha is in harmony, equal shares should be given. If it is not in harmony, half shares should be given. If it is still not in harmony, one-third shares should be given. If this is not done, the Sangha may not distribute the articles. If they distribute them, they shall be disciplined according to the Dharma.”

The Venerable Śāriputra addressed the Buddha:

“How should the principal meal and the lesser meal be distributed to the śrāmaṇeras?”

The Buddha said:

“They shall follow the senior Sangha and receive their shares in order.”

At that time King Śuddhodana^[200] heard that the Buddha had admitted Rāhula to the going forth. Grieving and weeping, he went to the monastery, approached the Buddha, the Blessed One, bowed with his head at the Buddha’s feet, sat to one side, and addressed the Blessed One:

“When the Blessed One went forth, I still placed some hope in the boy Nanda, thinking that he would inherit the family estate. But then the Blessed One also admitted him to the going forth. After Nanda had gone forth, I still placed some hope in Rāhula, thinking that he would inherit the family estate and our lineage would not be cut off.

Now the Blessed One has also admitted Rāhula to the going forth. Parents bring their children many benefits: they nurture and nurse them, care for them, and look forward to the day when they mature. Such is the understanding of people in the world.

Yet even when parents do not give their permission, the bhikṣus still admit their children to the going forth. I humbly beseech the Blessed One, from now on, to instruct the bhikṣus not to admit children to the going forth when their parents do not consent.”

The Blessed One silently consented to the King’s request. Knowing that the Blessed One had accepted his request through silence, the King rose from his seat, bowed with his head at the Buddha’s feet, circumambulated him three times, and departed.

On account of this matter, the Blessed One assembled the Sangha of bhikṣus and told the bhikṣus:

“Parents bring their children many benefits: they nurture and nurse them, care for them, and look forward to the day when they mature. Such is the understanding of people in the world. Yet even when parents do not consent, the bhikṣus still admit their children to the going forth. From now on, if their parents do not give permission, you may not admit them to the going forth. Whoever does so shall be disciplined according to the Dharma.”

2. The Buddha was traveling and teaching in Ghoṣita’s Grove at Kauśāmbī. At that time the son of a skilled artisan^[201] came to the monastery and asked the bhikṣus to allow him to go forth and practice the Way. The bhikṣus immediately admitted him to the going forth and the practice of the Way. His parents came to the monastery weeping and lamenting, and asked the bhikṣus, “Have you seen a child of such-and-such an appearance come here?” The bhikṣus had not seen him, so they replied that they had not. His parents then went from room to room searching and found their son. They therefore denounced the bhikṣus, saying:

“These Śākyan ascetics are shameless and tell lies. Outwardly they claim, ‘We practice the true Dharma.’ What true Dharma is there in this? They admitted our child to the going forth, yet said that he was not here!”

The bhikṣus brought this matter before the Blessed One. The Blessed One said:

“Listen carefully. From now on, if you wish to shave someone’s head and admit him to the going forth within the monastery, you must inform the entire Sangha. If the Sangha cannot be assembled, you must go to each room and inform its occupants, and only afterward may you shave his head. If the Sangha can be assembled, you must make a formal announcement, and only afterward may you shave his head.”

The formula for the formal announcement is as follows:

“Venerable Sangha, please listen! This person named ... wishes to request the bhikkhu named ... to shave his head. If it is the appropriate time for the Sangha, may the Sangha consent to allow this person named ... to have his head shaved. This is the motion.”

If one wishes to admit someone to the homeless life within the Sangharama, one should inform the entire Sangha. Only after making the announcement may one admit him to the homeless life. The motion should be made as follows:

“Venerable Sangha, please listen! This person named ... wishes to request the bhikkhu named ... to admit him to the homeless life. If it is the appropriate time for the Sangha, may the Sangha consent to allow this person named ... to go forth. This is the motion.”

Only after making the motion in this manner may one admit him to the homeless life. Instruct the person going forth to put on the kasaya, bare his right shoulder, remove his footwear, place his right knee on the ground, join his palms, and say:

“I, named ..., take refuge in the Buddha, the Dharma, and the Sangha. I go forth under the Tathagata, with the bhikkhu named ... as my preceptor. The Tathagata, the Most True, the Fully and Perfectly Awakened One, is my Blessed One.”

He should say this likewise a second and a third time.

“I, named ..., have taken refuge in the Buddha, the Dharma, and the Sangha. I have gone forth under the Tathagata, with the bhikkhu named ... as my preceptor. The Tathagata, the Most True, the Fully and Perfectly Awakened One, is my Blessed One.”

He should say this likewise a second and a third time. Confer the precepts upon him as follows:

1- For the whole of your life, not killing living beings is a precept of a novice. Can you observe it? If you can, answer: “I can.”

2- For the whole of your life, not stealing is a precept of a novice. Can you observe it? If you can, answer: “I can.”

3- For the whole of your life, abstaining from sexual activity is a precept of a novice. Can you observe it? If you can, answer: “I can.”

4- For the whole of your life, not speaking falsely is a precept of a novice. Can you observe it? If you can, answer: “I can.”

5- For the whole of your life, not drinking intoxicants is a precept of a novice. Can you observe it? If you can, answer: “I can.”

6- For the whole of your life, not wearing garlands or applying perfumes to your body is a precept of a novice. Can you observe it? If you can, answer: “I can.”

7- For the whole of your life, not dancing, singing, or performing music, and not deliberately watching or listening to such things, is a precept of a novice. Can you observe it? If you can, answer: “I can.”

8- For the whole of your life, not lying or sitting upon high, broad, and luxurious beds or seats is a precept of a novice. Can you observe it? If you can, answer: “I can.”

9- For the whole of your life, not eating at improper times is a precept of a novice. Can you observe it? If you can, answer: “I can.”

10- For the whole of your life, not accepting or handling coined money, gold, silver, or valuables is a precept of a novice. Can you observe it? If you can, answer: “I can.”

These are the ten precepts of a novice, which must not be transgressed throughout one’s life. If you can observe them, answer: “I can.”

3. At that time there was a young novice. The Sangha did not permit him to stay either in a monastery near a village^[202] or in an aranya dwelling, and thus that novice was harmed by a leopard. The bhikkhus reported this matter to the Blessed One. The Blessed One said:

“One must not bar a young novice from both kinds of places.”^[203]

In one case, there was a monastery on the outskirts of a village that was not an aranya dwelling, yet they barred the novice from it. The Buddha said:

“One must not do so.”

In another case, there was an aranya dwelling but no monastery on the outskirts of the village, yet they barred the novice from it. The Buddha said:

“One must not do so.”

They also barred the novice from going to places where many people gathered, to the bathhouse, the dining hall, and the walking-meditation hall, so that the novice had no place to spend the night. The Buddha said:

“One must not bar him from places where many people gather, up to and including the walking-meditation hall.”

If many people sleep on the upper story while many people walk below it, or many people sleep below while many people walk on the upper story, one is permitted to say: “Do not enter the place where I sleep.”

At that time, there was a novice who did not attend upon his preceptor or acarya, nor did he attend upon others. Therefore, they prevented the novice from receiving the material offerings distributed within the Sangha. The Buddha said:

“One must not prevent him, for these are gifts from donors.”

The Buddha said:

“From now on, one should tell the novice: ‘You should attend upon your preceptor, your acarya, and the Sangha in accordance with the Dharma. If the Sangha assigns duties in rotation, you should perform them.’”

4. At that time, an elder bhikkhu admitted a little child to the homeless life and took him into a village to seek alms. When they came to a marketplace, the child saw cakes and rice, held out his hand, and said: “Give me cakes. Give me rice.”

When the householders saw this, they all criticized them, saying: “These Sakyaputriya ascetics are shameless and violate the holy life. Outwardly they claim, ‘I know the true Dharma.’ What true Dharma is there in this? He has gone forth and yet still has a child whom he takes along with him!”

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

“From now on, one must not admit a child under twelve years of age to the homeless life.”^[204]

At that time, Venerable Ananda encountered a case involving the young child of a donor’s family, all of whose relatives had died. The Venerable brought him before the Buddha, bowed his head at the Buddha’s feet, and sat to one side. Although the Buddha knew the circumstances, he deliberately asked:

“Whose child is this?”

Venerable Ananda reported the circumstances in full to the Blessed One. The Blessed One asked:

“Why have you not admitted him to the homeless life?”

The Venerable replied:

“Previously, the Blessed One laid down a rule that one must not admit anyone under twelve years of age to the homeless life. Therefore, I did not admit him.”

The Buddha asked Venerable Ananda:

“Can this child drive away crows, observe the precepts, and subsist on one meal a day [811a1]? If he can, he is permitted to be admitted to the homeless life.”

5. At that time, Bhaddananda maintained two novices. One was named Kena and the other Makha.^[205] They were shameless and engaged in impure conduct with each other. The bhikkhus reported this matter to the Blessed One. The Blessed One said:

“From now on, one must not maintain two novices.”

At that time, a young child came to play in the Sangharama. A bhikkhu taught him the Dharma as follows:

“You should know that hell is suffering, the animal realm is suffering, and the realm of hungry ghosts is suffering. It is difficult to encounter a Buddha appearing in the world, just as the udumbara flower blooms only once after many years. Why do you not go forth and practice the Way?”

The child replied:

“If the Venerable will be my preceptor, I shall go forth.”

Since that bhikkhu was already maintaining one novice, he thought: “The Blessed One has laid down a rule that one must not maintain two novices.” Being uncertain, he did not dare maintain two novices. The bhikkhus reported this matter to the Blessed One. The Buddha said:

“If one is capable of teaching him to observe the precepts, develop concentration, develop wisdom, study, and recite the scriptures, one is permitted to maintain him.”

At that time, there was one who had not yet reached twenty years of age but had received full ordination, and afterward doubts arose. The bhikkhus went to question the Buddha. The Buddha said:

“From now on, if someone has already received full ordination and such a doubt arises, one is permitted to include the months spent in the womb, to count intercalary months, or to count each fourteen-day observance recitation in order to complete the required age. If he has attained arhatship, then he has indeed gone forth and received full ordination.”

3. Causes and Procedures in Accordance with the Dharma

i. Establishing and Dissolving a Minor Boundary

At that time, a person wished to receive ordination and therefore went outside the established boundary. The group of six bhikkhus came and obstructed the ordination. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Listen carefully! From now on, if a person who does not consent has not yet left the established boundary, then outside that boundary the Sangha should quickly assemble in one place, establish a minor boundary by a motion and one proclamation, and then confer ordination.”

Within the Sangha, a person capable of performing the karman procedure should be appointed to make a motion concerning the matter as follows:

“Venerable Sangha, please listen! The Sangha has assembled in one place to establish a minor boundary. If the time is appropriate for the Sangha, may the Sangha consent to establish the minor boundary. This is the motion.

“Venerable Sangha, please listen! The Sangha has now assembled in one place to establish a minor boundary. Those elders who consent to the Sangha’s assembling in one place to establish the minor boundary should remain silent. Whoever does not consent should speak.

“The Sangha has consented to establish the minor boundary. Because the Sangha consents, it remains silent. Thus is this matter recorded.”

If anyone who does not consent raises an objection from outside the boundary, the objection is invalid.

Those monks departed without dissolving the boundary. The monks who heard of this reported it to the Buddha. The Buddha said:

“From now on, you should dissolve the boundary before departing.”

They should dissolve the boundary by a motion followed by one proclamation and then depart. Within the Sangha, a person capable of performing the karman procedure should be appointed to make a motion concerning the matter as follows:

“Venerable Sangha, please listen! The Sangha has now assembled to dissolve the boundary. If the time is appropriate for the Sangha, may the Sangha consent to dissolve the boundary. This is the motion.

“Venerable Sangha, please listen! The Sangha has now assembled to dissolve the boundary. Those elders who consent to the Sangha’s dissolving the boundary should remain silent. Whoever does not consent should speak.

“The Sangha has consented to dissolve the boundary. Because the Sangha consents, it remains silent. Thus is this matter recorded.”

ii. A Preceptor in Accordance with the Dharma

In the case of receiving full ordination without a preceptor, the Buddha said: “It is not permitted.”

When receiving ordination, is it permissible to have two preceptors? The Buddha said: “It is not permitted.”

Is it permissible to receive ordination with three preceptors? The Buddha said: “It is not permitted.”

Is it permissible to receive full ordination with numerous preceptors? The Buddha said:

“It is not permissible to receive full ordination.”

Ordination with a preceptor of nine years’ standing is considered full ordination, but the Sangha incurs an offense.

iii. Imparting the Four Supports

1. The Buddha was traveling and teaching in the country of Varanasi. At that time, there was a famine in the country; rice and grain were scarce, alms food was difficult to obtain, and the people suffered from hunger. At that time, the Buddha and the Sangha received many offerings. A young non-Buddhist ascetic saw that the Buddha and the Sangha were receiving many offerings, so he shaved his own head, donned a kasaya robe, went forth, and received ordination. Later, offerings for the Sangha were no longer received. The monks said to the young man:

“Go into the village to seek alms.”

The young man asked:

“Does the Sangha have no food?”

The monks said:

“No.”

The young man said:

“What am I to do?”

The monks said:

“You must go for alms.”

The young man said:

“If I must seek alms, then I would seek alms here and also seek alms there; I shall return there to seek alms.” The young man then abandoned the monastic life.

The monks brought this matter before the Buddha. The Buddha said:

“From now on, I permit the four supports^[206] to be imparted first.”

2. At that time, another young non-Buddhist ascetic came to the monastery and said to the monks, “I wish to go forth.” The monks immediately allowed him to go forth and first imparted to him the teaching of the four supports. The non-Buddhist ascetic said:

“Venerable Ones, I can accept two supports: food obtained on alms round and lodging beneath a tree. I am able to observe these two supports. But robes made from discarded rags and medicine made from fermented urine—I cannot accept these two supports. Why is that? Who could bear to come into contact with these two things?” Consequently, the young man abandoned the monastic life and did not go forth. The monks brought this matter before the Buddha. The Buddha said:

“There is a loss because this non-Buddhist ascetic did not go forth. Had he gone forth, he would have attained the Path.”

The Buddha said:

“From now on, first confer ordination and only afterward impart the four supports.”

iv. Impediments ^(2)[207]

7. The Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a valiant general came to the monastery and said to the monks:

“I wish to go forth and practice the Way.”

The monks immediately allowed him to go forth and receive full ordination. Later, the people in King Prasenajit’s realm rebelled, and military force was needed to subdue them. The army’s first campaign was defeated by the rebel forces. The second campaign was also defeated. The King then asked:

“Where is my valiant general now?”

The attending officials replied:

“He has gone forth to practice the Way among the Sakyaputra ascetics!”

The King then criticized them, saying:

“The Sakyaputra ascetics know no shame,^[209] have many desires, and are never content. Outwardly, they claim, ‘We know the true Dharma,’ yet they have admitted my valiant general into the monastic life to practice the Way. What true Dharma is there in this? Judging from this case, the Sakyaputra ascetics are all royal officials.”

The monks reported this matter in full to the Buddha. The Buddha said:

“From now on, royal officials must not be admitted into the monastic life. Whoever admits one shall be dealt with according to the Dharma.”

8. A monk allowed a person who had neither robes nor an alms bowl to go forth and receive full ordination. The monks said to him:

“Go into the city to seek alms.”

He replied:

“I have neither robes nor an alms bowl.”

The monks brought this matter before the Buddha. The Buddha said:

“From now on, one who has neither robes nor an alms bowl must not receive full ordination.”

Many people borrowed robes and alms bowls from others to receive full ordination. After they had received ordination, the owners demanded their property back. The newly ordained monks were left naked, squatting in shame. The monks brought this matter before the Buddha. The Buddha said:

“From now on, one must not borrow robes and an alms bowl to receive full ordination. Those who lend robes should tell them to request the robes and then give the robes to them. If they do not give them, the proper value must be repaid.

9. At that time, a large group of monks from the country of Kosala were traveling toward the Dark River. Among them, one monk said:

“Among this group, there was once a layman who engaged in sexual intercourse with a wearer of the kasaya robe.”

Everyone asked:

“How do you know?”

He said:

“I was one of them.”

The monks brought this matter before the Buddha. The Buddha said:

“If a person has violated a bhiksuni, he will gain no growth within my Dharma and Vinaya and must not be allowed to go forth and receive full ordination. If he has already gone forth and received full ordination, he should be expelled.”

10. The Buddha was staying in the country of Varanasi. At that time, rice and grain were scarce throughout the country, alms food was difficult to obtain, and everyone suffered from hunger. At that time, the Buddha and the Sangha of monks again received many offerings. A young non-Buddhist ascetic saw the Buddha and the Sangha receiving many offerings [812a1] and thought: “How can I obtain this food without having to go forth?” The young man then shaved his own head, donned a kasaya robe, took an alms bowl in his hand, and entered the assembly to eat.

The monks asked him: “How many years of seniority do you have?”

He did not know.

They further asked: “When did you receive ordination?”

He replied that he did not know.

The monks continued asking: “Who is your preceptor?” “Who is your acarya?”

He again said: “I do not know.”

The monks further asked: “Who are you?”

He said: “I am a non-Buddhist ascetic named so-and-so. Seeing that the Buddha and the Sangha received many offerings, I thought: ‘How can I obtain this food without having to go forth?’ I therefore shaved my own hair and beard, donned a kasaya robe, and entered the assembly in search of food.”

The monks reported this matter in full to the Buddha. The Buddha said:

“From now onward, those who enter the path with a thief’s intent shall derive no benefit from my teaching. They must not be permitted to go forth and receive full ordination. If they have already gone forth and received full ordination, they should be expelled.”

Herein, one who enters the path with a thief’s intent is one who goes to one bhikkhu, two bhikkhus, three bhikkhus, or the Sangha,^[210] and participates in the karman and the recitation of the precepts; or one who goes to one bhikkhu, two bhikkhus, three bhikkhus, or the Sangha, and participates in the karman but not in the recitation of the precepts; or one who goes to one bhikkhu, two bhikkhus, three bhikkhus, or the Sangha, and does not participate in the karman but does participate in the recitation of the precepts.

Or one who goes to one bhikkhu, two bhikkhus, or three bhikkhus, but not to the Sangha, and does not participate in the karman but does participate in the recitation of the precepts;^[211] or one who goes to one bhikkhu or two bhikkhus, but not to three bhikkhus or the Sangha, and does not participate in the karman or the recitation of the precepts; or one who goes to one bhikkhu, but not to two bhikkhus, three bhikkhus, or the Sangha, and does not participate in the karman or the recitation of the precepts.^[212]

Herein,^[213] one who enters the path with a thief’s intent is one who goes to one bhikkhu, but not to two bhikkhus, three bhikkhus, or the Sangha, and does not participate in the karman or the recitation of the precepts. If such a person has not yet gone forth and received full ordination, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he may be recognized as one who has gone forth and received full ordination.^[214]

Herein, one who enters the path with a thief’s intent is one who goes to one bhikkhu or two bhikkhus, but not to three bhikkhus or the Sangha, and does not participate in the karman or the recitation of the precepts. If that person has not yet gone forth and received full ordination, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he may be recognized as one who has gone forth and received full ordination.

Herein, one who enters the path with a thief’s intent is one who goes to one bhikkhu, two bhikkhus, or three bhikkhus, but not to the Sangha, and does not participate in the karman or the recitation of the precepts. If he has not yet gone forth and received full ordination, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he may be recognized as one who has gone forth and received full ordination.

Herein, one who enters the path with a thief’s intent is one who goes to one bhikkhu, two bhikkhus, three bhikkhus, or the Sangha, and does not participate in the karman or the recitation of the precepts. If he has not yet gone forth and received full ordination, he must not be permitted to go forth and receive full ordination. If he has already gone forth and received full ordination, he may be recognized as one who has gone forth and received full ordination.

Herein, one who enters the path with a thief’s intent is one who goes to one bhikkhu, two bhikkhus, three bhikkhus, or the Sangha and participates in the karman but not in the recitation of the precepts. If he has not yet gone forth and received full ordination, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he should be expelled.^[215]

Among those who enter the path with a thief’s intent, one who goes to one bhikkhu, two bhikkhus, three bhikkhus, or the Sangha and participates in the karman and the recitation of the precepts must not be permitted to go forth and receive full ordination if he has not yet done so. If he has already been permitted to go forth and receive full ordination, he should be expelled.”^[216]

Notes:

^[168] Ācārya 阿闍梨: teacher or preceptor. Pali (Vin.i. 60): ācariya (Skt. ācārya).

^[169] Disciple; here the Pali is antevāsika; see note 154 above.

^[170] An interlinear note in the original text.

^[171] Reprimand 呵責: to warn or dismiss with a warning. Here it means terminating dependence. Pali (Vin.i. 53): paṇāmita: to dismiss a disciple.

^[172] Married woman 婦女; here this refers to a woman who already has a husband.

^[173] Grown maiden 大童女: an older girl who is still unmarried.

^[174] Complying with the teacher’s wish, thereby allowing oneself to be dismissed.

^[175] Former resident 舊住: one who resides permanently at a dwelling place.

^[176] Because there was no teacher at the former place upon whom to depend.

^[177] Because there was no permanent resident to oversee it, the monastery collapsed.

^[178] Sirīsa creatures 失梨[沙/虫]虫. Pali (cf. Mahāvagga ii, Vin.i. 113): sirīsapa, reptiles and creeping creatures such as snakes and centipedes.

^[179] Cf. Mahāvagga, Vin.i. 61, nissayapaṭippassadhika.

^[180] Higher deportment 增上威儀. Pali (Vin. i. 64): abhisamācārikā, higher rules of conduct, refined deportment, and ceremonial etiquette.

^[181] Higher pure conduct 增上淨行. Pali, ibid., ādibrahmacāriyikā: the fundamentals of the holy life, the basic principles of a life of pure cultivation. The Chinese version reads adhi- (“higher”) instead of ādi- (“first” or “fundamental”).

^[182] The motion and the karman are recited separately to complete the five factors.

^[183] Uposatha 布薩. Pali (Vin. i. 69): yo so aññatitthiyapubbo, a person who was formerly a follower of another religion.

^[184] The four discriminations 四辯法辯義辯了了辯辭辯. See Abhidharmakośa 27 (T29, p.142a22). These are the four unobstructed understandings, Skt. catasraḥ pratisaṃvidaḥ; Pali: catasso paṭisambhidā: Dharma (Skt. dharma), meaning (Skt. artha), language (Skt. nirukti), and eloquence (Skt. pratibhāna).

^[185] Communal residence 共住. Pali (Vin. i. 67): parivāsa. This term is also used in connection with saṅghāvaśeṣa; it is then transcribed as ba-lợi-bà-sa or translated as “separate residence.”

^[186] In the Pali (Vin.i. 71), there are two classes of former adherents of other religions who do not require four months of communal residence: 1. matted-hair ascetics who worship fire; 2. persons belonging to the Sakyan clan.

^[187] The group of seventeen youths 十七群童子. See Part I, Chapter V, Pācittiya 65.

^[188] Upāli 優波離. Pali (Vin.i. 77): Upāli.

^[189] Pali: lekhaṃ sikhassati.

^[190] Pali: learning to write causes pain in the fingers.

^[191] Wasting disease 乾痟; it is unclear what illness this denotes. The etymological source says that “wasting” is a disease involving headaches. It may refer to tuberculosis. See note 191 below.

^[192] Leprosy 癩, abscesses 癰, white leprosy 白癩, wasting disease 乾痟, and insanity 顛狂. Pali, Vin. i. 72, lists five diseases: kuṭṭhaṃ (leprosy), gaṇḍo (abscesses), kilāso (scaly eczema), soso (pulmonary tuberculosis), and apamāro (epilepsy).

^[193] The youth Jīvaka 童子. Pali: Jīvaka-komārabhacca, the pediatric physician named Jīvaka. The Chinese version reads -kumāra, meaning “youth” or “prince,” instead of -komārabhacca, meaning “pediatrician” or “physician to a prince.”

^[194] The Five-Part Vinaya 28 (T22n2421, p.182c10) speaks of an unnamed meditating bhikkhu. The Mahāsāṅghika Vinaya 26 (T22n1425, p.441a28) names the bhikkhu Dhyāna-Nandi, distinguishing him from others of the same name. The Ten-Recitation Vinaya 57 (T23n1435, p.425a14) speaks of an alms-gathering bhikkhu named Nandi.

^[195] Chinese: Thích-súy-sấu 釋翅搜; a transcription of the locative plural śakyeṣu (Skt.) or sakkesu (Pali).

^[196] Rāhula’s mother 羅[目*侯]羅母. Pali: Rāhulamātā.

^[197] Pali, Vin.i. 82, relates the story as follows: Rāhula stood before the Buddha and said, “How cool is the ascetic’s shadow!” He then followed behind the Buddha, saying, “Venerable ascetic, give me my inheritance.” (dāyajjaṃ me, samaṇa, dehi) The Buddha then led him back to the monastery.

^[198] The correct reading should be: “The Tathagata, the Supremely True One… is my Blessed One.” See the section “Receiving Ordination through the Threefold Formula” above.

^[199] A bed woven of rope 織繩床.

^[200] Śuddhodana 輸頭檀那. Above, the name is transcribed as Duyệt-đầu-đàn. See Section I, “Genealogy of the Sakyan Clan,” and note 3. Pali, Vin. i. 82: Suddhodana.

^[201] Skilled craftsman 巧師. Pali (Vin.i. 76): kammārabhaṇḍu, a bald-headed blacksmith.

^[202] Vin. i. 83: When novices violated the rules, the bhikkhus did not know how to discipline them. The Buddha taught: “Bhikkhus, I permit a prohibition to be imposed” (anujāmi, bhikkhave, āvaraṇaṃ kātun ti). The bhikkhus then prohibited the novices from entering the Sangha’s precincts…

^[203] Two boundaries 兩邊: this refers to the boundary of a village and the edge of a forest. A forest without dangerous beasts is called an araṇya.

^[204] Pali, Vin.i. 79: a child under fifteen years of age must not be given the going-forth (na ūnapannarasavasso dārako pabbājetabbo).

^[205] Kế-na 罽那 and Ma-khư 摩佉. Pali: Kaṇḍaka and Mahaka.

^[206] The Four Supports 四依; see the explanation in the passage below. Pali, Vin. i. 58, cattāro nissayā.

^[207] This continues the causal circumstances of the sixth disqualifying impediment above.

^[208] Vin. i. 73: In the territory of Magadha, during the reign of King Bimbisāra, a rebellion broke out. But because most of the soldiers had gone forth, the army lacked sufficient numbers.

^[209] The editor narrated the event mechanically and therefore attributed to King Pasenadi a statement criticizing the Sangha in this manner. Compare the Pali, ibid.: before setting out for battle, the King (Bimbisāra) assembled his commanders and, seeing that several valiant generals were absent, asked about them and was informed of what had happened. The King then personally went to attend upon the Buddha and requested that officials who had not received the King’s permission not be admitted to the going forth. This was because some rulers who had no faith in the Buddha would use this matter as grounds for criticism. The King did not oppose the generals’ going forth.

^[210] Going to a place where there are four or more bhikkhus is called going before the Sangha.

^[211] Going to a place where there are three or fewer bhikkhus: because there is no quorum, they may only recite the precepts and cannot perform acts of karman.

^[212] The cases given above are those designated as going forth with the mind of a thief.

^[213] From this point onward, distinctions are made among cases of having the mind of a thief without thereby being subject to expulsion.

^[214] One merely attended the recitation of the precepts but did not participate with the Sangha in the formal performance of an act of karman; therefore, although one had the mind of a thief, one is not subject to expulsion. The cases that follow are likewise.

^[215] In the case of one who did not attend the recitation of the precepts but did participate with the Sangha in the formal performance of an act of karman, that person must be expelled.

^[216] End of Fascicle 34.