根本說一切有部毘奈耶出家事

Fascicle Three

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the venerable bhiksu Upasena was traveling among the people. After completing the three-month rains retreat, Upasena ordained a disciple. Upasena and this disciple then went to the city of Sravasti. After washing his feet, the venerable Upasena went to see the Buddha, bowed with his head at the Buddha’s feet, and sat to one side.

It is the customary practice of all Buddhas that, when a visiting bhiksu arrives, they first greet him:

“Welcome! From where have you come? Where did you spend the three-month rains retreat?”

The bhiksu Upasena said to the Buddha:

“Blessed One, I have come from another country, where I spent the three-month rains retreat.”

The Buddha asked:

“Whose disciple is this good man?”

Upasena replied:

“He is my disciple.”

The Buddha asked:

“How long has it been since you went forth?”

He replied:

“I went forth two years ago, and I ordained this disciple one year ago.”

The Buddha then told the bhiksus:

“This Upasena has committed the first such offense. I now prescribe for the bhiksus: one who has gone forth for only a few years must not ordain a disciple or confer full ordination. He must not permit another to dwell under his guidance, but must himself seek dependence. One who has not completed ten rains retreats since going forth must not ordain a sramanera or confer full ordination.

“When a visiting member of the Sangha arrives and was not previously known, he must not immediately be accepted as a dependent. One who has completed ten rains retreats and is thoroughly versed in the Pratimoksa Sutra is permitted to ordain a sramanera and serve as a teacher of dependence, and so forth. That one who has not disciplined himself could discipline another—such a thing is impossible. Foolish and inferior persons such as these should not ordain others. That one who has not himself attained realization, liberation, tranquility, and nirvana could explain them to others—this cannot be. One who has himself fallen into the mire and has not yet emerged, yet intends to rescue another—this is truly unreasonable.”

At that time, there was an elderly but ignorant bhiksu who did not understand the Vinaya. He ordained a non-Buddhist ascetic and conferred full ordination upon him. After receiving full ordination, that man said to his upadhyaya:

“Please instruct me now, Master.”

The elderly bhiksu knew nothing at all and remained silent, unable to answer. Consequently, the disciple became dissatisfied and resentful.

The bhiksus reported this matter to the Buddha. The Buddha taught:

“I permit bhiksus who have completed ten rains retreats to accept disciples and confer full ordination, and so forth, as explained above. One must not serve as a teacher of dependence unless one has perfected five qualities. What are the five? (Taisho, vol. 46, p. 1031, middle)

“One: having received full ordination at least ten rains retreats ago.

“Two: being able to care for a disciple when he is ill.

“Three: when there is doubt concerning an offense of wrongdoing, being able to explain the matter clearly according to the circumstances.

“Four: if a disciple holds wrong views, being able to instruct him and establish him in right view.

“Five: if a disciple takes no delight in the Dharma, striving to embrace and guide him so that he delights in abiding in the Dharma.

“These are the five qualities.

“There are also five qualities. What are the five?

“One: being fully endowed with precepts.

“Two: being learned.

“Three: retaining the sutras.

“Four: retaining the Vinaya.

“Five: retaining the treatises.

“These are called the five.

“There are also five qualities. What are the five?

“One: being fully endowed with precepts, without deficiency.

“Two: being learned.

“Three: clearly understanding the meaning and principles of the sutras.

“Four: being thoroughly versed in the Vinaya.

“Five: being thoroughly versed in the meaning and principles of the Matrka Pitaka.

“These are called the five qualities.

“There are also five qualities. What are the five?

“One: being fully endowed with precepts.

“Two: being learned.

“Three: retaining the sutras and knowing their meaning.

“Four: being skilled in the Vinaya.

“Five: being skilled in the Matrka Pitaka.

“These are the five qualities.

“There are also five qualities. What are the five?

“(They are like the preceding five qualities, with only the word ‘exceedingly’ added, as in: exceedingly well endowed with precepts.)

“There are also five qualities: the same as above, with the word ‘supreme’ added before each quality.

“There are also five qualities: the same as above, with the words ‘being capable of’ added before each quality.

“There are also five qualities. What are the five?

“One: accomplishment in morality.

“Two: accomplishment in learning.

“Three: accomplishment in supreme liberation.

“Four: accomplishment in the knowledge and realization of supreme liberation.

“Five: accomplishment in wisdom.

“There are also five qualities. What are the five?

“One: accomplishment in faith.

“Two: accomplishment in morality.

“Three: accomplishment in learning.

“Four: accomplishment in relinquishment.

“Five: accomplishment in knowledge.

“There are also five qualities. What are the five?

“One: being fully endowed with precepts.

“Two: being learned.

“Three: diligence.

“Four: mindfulness.

“Five: wisdom.

“There are also five qualities. What are the five?

“They are explained fully as above.

“There are also five qualities. What are the five?

“One: being fully endowed with precepts.

“Two: being learned.

“Three: diligence.

“Four: meditative concentration.

“Five: prajna, or wisdom.

“These are the five qualities.

“There are also five qualities:

“(The first four are as above.)

“Five: delighting in sitting in tranquil solitude.

“There are also five qualities:

“One: accomplishment in the trainee’s aggregate of morality.

“Two: accomplishment in the trainee’s aggregate of concentration.

“Three: accomplishment in the trainee’s aggregate of wisdom.

“Four: accomplishment in the trainee’s aggregate of liberation.

“Five: accomplishment in the trainee’s aggregate of knowledge and vision of liberation.

“There are also five qualities: the accomplishments of one beyond training, corresponding to those of the trainee.

“There are also five qualities:

“One: knowing when an offense has occurred.

“Two: knowing how to raise the matter.

“Three: knowing the intention with which to raise the matter.

“Four: knowing the Dharma concerning relinquishment.

“Five: knowing how to explain relinquishment.

“There are also five qualities:

“One: knowing when an impediment exists.

“Two: knowing when no impediment exists.

“Three: giving instruction at the proper time.

“Four: granting dependence to disciples.

“Five: embracing and guiding them.

“There are also five qualities:

“One: knowing what constitutes an offense.

“Two: knowing what does not constitute an offense.

“Three: knowing which offenses are light.

“Four: knowing which offenses are grave.

“Five: clearly knowing the Pratimoksa and being able to explain it extensively.

“One who has perfected these five qualities and completed ten rains retreats is permitted to allow others to go forth and receive full ordination, to grant dependence, and to instruct them. If one has not himself perfected the five qualities described above, he must live in dependence upon another.”

At that time, the venerable Upali said to the Buddha:

“Blessed One, as the Buddha has taught, one who has perfected the five qualities and completed ten rains retreats may ordain disciples and need not depend upon another. If a fully ordained bhiksu has completed sixty rains retreats but does not understand the Pratimoksa Sutra and has not perfected the five qualities, must he still live in dependence upon another?”

The Buddha taught:

“He must live in dependence upon another.”

Upali asked:

“Upon whom should he depend?”

The Buddha taught:

“He should depend upon an elder.”

Upali asked:

“If there is no elder, what should he do?”

The Buddha taught:

“He should depend upon a younger bhiksu. Except in the matter of paying homage, he must comply with him in all other matters.”

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park. There was a foolish and ignorant bhiksu who could not distinguish good from evil. He ordained a non-Buddhist ascetic and conferred full ordination upon him. This non-Buddhist frequently quarreled with the bhiksus. Later, he returned to lay life, slandered the Teaching, and gave rise to criticism. The bhiksus reported this matter to the Buddha. The Buddha taught:

“How could such a thing occur? A foolish person without wisdom abandons the good Dharma and discipline and enters into wrong views. It is like a person tormented by the fire of hunger who rejects delicious food and drink and instead eats filthy things.

This man is just like that person: because of his foolishness, he abandons the good Dharma and discipline and delights in the wrong views of non-Buddhist ascetics. Therefore, bhiksus must not ordain non-Buddhist ascetics hastily or precipitately as disciples. Only members of the Sakya clan may be ordained immediately.

If a Sakyan wearing the robes of a non-Buddhist ascetic comes seeking to go forth and receive full ordination, he should be ordained and admitted to the status of a bhiksu. Apart from members of the Sakya clan, all other non-Buddhist ascetics must undergo four months of probationary residence.”

The Buddha had permitted the ordination of non-Buddhist ascetics after four months of probationary residence, during which they attended upon and made offerings to the Sangha without discarding their former clothing. At that time, the bhiksus did not know the procedure for probationary residence or the procedure for admitting them, so they reported the matter to the Buddha. The Buddha taught:

“If a non-Buddhist ascetic comes seeking to go forth, he must first be questioned concerning physical impediments. If he has no impediments, administer to him the Three Refuges and the five training precepts, bring him before the Sangha, and have him squat with palms joined. Teach him to say:

“‘Venerable Sangha, please listen. I am a non-Buddhist ascetic named .... I now seek to go forth. For four months I shall wear my own clothing and constantly make offerings to the Sangha. May the assembly permit me to go forth.’

“He should then be placed where he can be seen but cannot hear. A bhiksu should be appointed to perform the karman and proceed as follows:

“‘Venerable Sangha, please listen. The non-Buddhist ascetic named ... seeks to go forth. For four months he will wear his former clothing and make offerings to his upadhyaya and the Sangha. If the time is appropriate for the Sangha, let the Sangha consent. Whoever does not consent should speak.’

“This should be proclaimed three times.

“‘The Sangha has consented by its silence. Thus do I record this matter.’

“During the four months, he must perform the duties of a sramanera, wear the robes of his preceptor, and eat the food of the Sangha. If during those four months he changes his former convictions, he may be permitted to go forth. If his mind continues to delight in the non-Buddhist teachings, he should be sent away.”

At that time, the venerable Upali said to the Buddha:

“Blessed One, the Buddha has spoken of changing one’s former convictions. How can we know that he has changed his former convictions?”

The Buddha taught:

“In his presence, praise the Three Jewels, speak of the Buddha’s virtues, and disparage the non-Buddhist teachings in every way. If, on hearing praise of the Buddha, Dharma, and Sangha and criticism of his former community, he is joyful at heart, he may be permitted to go forth. If, on hearing praise of the Three Jewels, his heart is displeased, and on hearing criticism of the non-Buddhists, he becomes sorrowful, he must not be ordained but should be sent away. If, on hearing criticism of the non-Buddhist teachings, he is not angry but instead becomes joyful, this is a change in his former convictions.”

The Buddha taught:

“If a fire-worshiping ascetic comes seeking to go forth, he should be ordained and given full ordination. Why?

“Because fire worshipers believe in three kinds of karma.

“What are the three?

“They are existing karma, karma that is performed, and the agent who performs karma. Therefore, they may be ordained.

“Bhiksus, you should train in this way: there is karma, there is karma being performed, and there is an agent who performs karma. You should train in this way.”

The Buddha was dwelling in the city of Rajagrha, by the shore of Kalanda Lake, in Bamboo Grove, after completing the three-month rains retreat.

At that time, in the city of Rajagrha, the senior bhiksus were few and the young bhiksus were numerous. The Buddha wished to travel to the Southern Mountain and teach among the people. The Blessed One told Ananda:

“You should inform the bhiksus: ‘Whoever wishes to accompany the Blessed One should put his civara, the three robes, in order.’”

Having received the Buddha’s instruction, Ananda went everywhere and told the bhiksus:

“The Blessed One wishes to travel among the people. Whoever wishes to accompany the Blessed One should put his civara in order.”

The senior bhiksus then said to the venerable Ananda:

“We cannot travel with the Blessed One.”

Ananda asked:

“Why?”

They replied:

“We are old and weak.”

The young bhiksus then said:

“We will not go.”

He asked:

“Why?”

They replied:

“Our teachers are not going, so we must remain behind to care for our upadhyayas.”

The Blessed One then set out to travel among the people with only a small number of disciples, all carrying their robes and bowls.

As he traveled, he looked to both sides like a great king of elephants, concerned that the bhiksus might not be carrying their robes and bowls in accordance with the Dharma. Although the Blessed One knew why there were not many bhiksus accompanying him, he deliberately asked Ananda:

“Why are so few bhiksus accompanying us?”

The venerable Ananda reported the matter to the Blessed One as described above. The Buddha told the bhiksus:

“I now permit bhiksus who have completed more than five rains retreats and perfected five qualities to study wherever they may be and to travel among the people without remaining with their teacher of dependence. What are the five qualities?

“One: knowing what constitutes an offense.

“Two: knowing what does not constitute an offense.

“Three: knowing which offenses are grave.

“Four: knowing which offenses are light.

“Five: skillfully retaining the Pratimoksa and being able to explain it extensively.

“These are the five qualities required for traveling among the people. Such a bhiksu may study wherever he is and travel freely; do not harbor doubts.”

The venerable Upali asked the Buddha:

“Blessed One, may one who has completed more than six rains retreats and perfected the five qualities travel among the people to study?”

The Buddha taught:

“He may.”

Upali further asked the Blessed One:

“May one who has completed three rains retreats and perfected the five qualities travel?”

The Buddha taught:

“He may not.”

The Buddha taught:

“I now prescribe: one who has completed five or more rains retreats and perfected the five qualities may travel freely. Even if one is thoroughly versed in the Tripitaka, if one has not completed five rains retreats, one may not travel to study.”

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the venerable Mahamaudgalyayana allowed a group of seventeen persons to go forth and receive full ordination. They were all young, with Upali at their head. At midnight, they became hungry and cried together.

Although the Buddha, the Blessed One, knew what had happened, he deliberately asked Ananda:

“Why is there the sound of young children crying?”

Ananda reported the matter to the Buddha. The Buddha told the bhiksus:

“I now prescribe: anyone who has not reached the age of twenty must not be given full ordination or admitted to the status of a bhiksu. Why? One who has not reached the age of twenty cannot endure hunger, cold, heat, thirst, deprivation, the bites of mosquitoes and insects, illness, and so forth. Furthermore, when reproved by a teacher, he cannot endure the reprimand or the resulting distress. Because he is young, he cannot endure the hardships described above.”

The Buddha told Ananda:

“One who has reached the age of twenty possesses strong resolve and can endure reprimands, hardships, and so forth, as described above. If one who has not reached the proper age is given full ordination, all the faults described above will certainly arise. Therefore, the bhiksus must not confer full ordination upon anyone who has not reached the age of twenty. If a sramanera comes seeking full ordination, the bhiksu must ask: ‘Have you reached the age of twenty?’ If he does not ask, he commits an offense of transgressing the Dharma.”

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park. In the city there was a householder who, not long after taking a wife, had a son. Just as the child was growing up, the householder’s family fortune gradually became exhausted.

The householder thought: “I am poor and distressed; I should seek to go forth.”

The householder told his son:

“I am old and weak and cannot restore the family fortune together with you. I wish to enter the good Dharma and discipline and go forth therein. What do you think?”

The son said to his father:

“If Father goes forth, I shall follow Father and go forth as well.”

The father said:

“Excellent!”

The father and son then went together to Jeta Grove, approached the bhiksus, and said:

“Noble Ones, may you permit us to go forth.”

The bhiksus replied:

“Very well!”

They further asked:

“Good sir, how is this boy related to you?”

He replied:

“He is my son and also wishes to go forth.”

The bhiksu then allowed both of them to go forth, taught them the four deportments, and provided them with food and drink. After several days, he told them:

“You should depart! Deer do not support other deer. The city of Sravasti is my domain. It is very extensive and densely populated, and its people reverently believe in the Three Jewels. You should go there to seek robes and food and sustain yourselves.”

After hearing this, they properly arranged their robes and bowls and went together into the city of Sravasti to beg for alms in sequence. At a crossroads, they saw a woman frying cakes. The young sramanera approached and asked her for a cake.

The woman said:

“Give me something of value in exchange.”

The sramanera replied:

“I am a sramana and do not keep possessions of value.”

Because he had nothing to exchange, he could not obtain a cake. The young sramanera cried loudly and rolled upon the ground. Seeing this, people criticized him, saying:

“Why did the bhiksus ordain this child?”

The bhiksus reported this matter to the Buddha.

The Buddha taught:

“This fault arose from allowing that young child to go forth. From now on, anyone who has not reached the age of fifteen must not be permitted to go forth. If a boy comes seeking to go forth, the bhiksu must ask: ‘Have you reached the age of fifteen?’ If he does not ask, he commits an offense of transgressing the Dharma.”

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park. The venerable Upananda had two sramaneras. They played with each other as a woman plays with her husband and as a man plays with his wife. The bhiksus reported this matter to the Buddha. The Buddha taught:

“This fault occurred because two sramaneras were ordained at the same time. Whoever ordains two sramaneras at the same time commits an offense of transgressing the Dharma.”

After the Buddha established this rule, two brothers of nearly the same age came seeking to go forth. The bhiksus did not dare accept them and did not know what to do, so they reported the matter to the Buddha. The Buddha taught:

“If brothers come together seeking to go forth at the same time, they may be ordained without offense. If both sramaneras are underage, retain one to be instructed in his duties and send the other to a spiritual friend or a venerable elder. If they have reached the age of twenty and are not given full ordination, an offense of transgressing the Dharma is committed.”

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park. In that city there was a householder whose household included a slave who served diligently without laziness and completed every task entrusted to him.

After some time, the master became angry. The slave thought: “This master is truly difficult to serve. I should find a way to escape.” He further thought: “It is difficult to leave this country. The Sakyan sons who are disciples have received the king’s favor and are not harmed. I should go forth among them.”

The slave went to Jeta Grove, approached the bhiksus, and said:

“Noble Ones, I wish to go forth.”

The bhiksus allowed him to go forth, gave him full ordination, and instructed him in the Teaching. Practicing in accordance with the Teaching, he eliminated the afflictions and attained arhatship.

The householder then became remorseful and thought: “My slave worked energetically and diligently without laziness. I should not have become so angry that he went away. If I meet him again, I shall apologize.”

With this thought, the householder stood by the gate of the city of Sravasti. When the bhiksu put on his robes, took up his bowl, and entered the city at alms time, the householder saw him and asked:

“Good sir, have you gone forth?”

He replied:

“Yes.”

The householder said:

“I now have no one to serve me. Come home with me.”

The bhiksu then rose into the air and manifested various miraculous transformations. Seeing this, the householder became remorseful and swiftly gave rise to faith. Like a great tree falling to the ground, he bowed with his head at the arhat’s feet and said:

“Noble One, you have attained such powers. From this day forward, please accept from me robes, bedding, food and drink, and medicines.”

Thereafter, a report spread everywhere that the slave named ... had gone forth, attained arhatship, and acquired such sublime virtues.

King Prasenajit then heard the report: “A householder named ... had a slave who went forth, attained supreme realization, and achieved the four fruits of a noble one.” The king ordered his ministers:

“You should know that I am an anointed ksatriya king. From this day forward, if a slave belonging to the household of an official or wealthy householder seeks to leave lay life, he must be permitted to go forth and must not be obstructed.”

In the city of Sravasti there was a householder who employed a servant diligent in his work and never lazy, and so forth, as described above. This servant went forth and received full ordination. The bhiksus taught him the proper procedures and said:

“Good sir, deer do not support other deer. The city of Sravasti is very extensive, and your parents are there. You should go there and sustain yourself by begging for alms.”

The householder then became remorseful and thought: “That servant worked diligently and was never lazy. If I meet him, I shall apologize.”

One day, the householder stood by the gate of the city of Sravasti. When it was time for alms, the bhiksu put on his robes, took up his bowl, and entered the city to beg for alms. Seeing him, the householder said:

“Good sir, now that you have gone forth, who will serve me? Come home with me.”

Having said this, the householder seized the bhiksu’s hand. The bhiksu said:

“If you touch me, your hand will be cut off. King Prasenajit has issued a decree granting bhiksus the same protection as princes.”

The householder then criticized and complained about the bhiksus, saying:

“The Sakyan sramanas ruin cities and ruin brahmins. Why do they permit servants to go forth?”

When the bhiksus heard of this matter, they reported it to the Buddha. The Blessed One taught:

“This fault has indeed occurred. Bhiksus, from now on you must not arbitrarily allow a servant to go forth. If someone comes seeking to go forth, you must ask: ‘Are you a servant?’ If you allow such a person to go forth, you commit an offense of transgressing the Dharma.”

At that time, the Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park. In the city there was a householder who regularly lent money, sometimes collecting interest and sometimes collecting both principal and interest.

There was a very poor man who owed him both principal and interest. The householder detained him for a long time and would not release him until he entered into an agreement fixing a date for repayment. Only then was he permitted to return home. The man thought: “This householder is exceedingly cruel! I cannot repay all the principal and interest. I should flee.”

He further thought: “It is difficult to leave this country. The Sakyan sramanas are esteemed by the king like princes. Perhaps I should go forth among them.”

The man went to Jeta Grove, approached the bhiksus, and said:

“Noble Ones, I seek to go forth.”

The bhiksus allowed him to go forth, conferred full ordination upon him, and taught him the proper procedures. After receiving full ordination, this bhiksu practiced vigorously and diligently without interruption and before long attained arhatship.

The householder then became remorseful and thought: “For a long time he regularly repaid me both principal and interest. Why did I treat him with contempt for so long? If I meet him now, I shall apologize.”

The householder stood waiting at the city gate. Early in the morning, the bhiksu put on his robes, took up his bowl, and entered the city to beg for alms. Seeing him, the householder asked:

“Good sir, you have gone forth, but I regularly received repayment from you, including interest. You should now return home.”

The householder seized the bhiksu’s hand to lead him away. The bhiksu immediately rose into the air and manifested the eighteen kinds of miraculous powers, as extensively described above. The householder then swiftly gave rise to faith and underwent a change of heart. Like a great tree falling to the ground, he bowed and said:

“Noble One, you have acquired such extraordinary virtues and attained the supreme fruit. From this day forward, I shall offer you the requisites, robes, and food you need. May you kindly accept them.”

A report then spread in every direction that the householder’s debtor had attained the fruit of a noble one. When King Prasenajit heard of this matter, he ordered his ministers:

“From this day forward, if debtors who are unable to repay their debts wish to go forth in the Buddha’s Teaching, they must not be obstructed on that account.”

In the city of Sravasti there was a householder who regularly lent things to others. At that time, a man borrowed goods in order to earn interest, and so forth, until he went forth, and so forth, as described above.

On one occasion, this bhiksu went out with his bowl to beg for alms. The householder encountered him and said:

“Bhiksu! Although you went forth long ago, you must still pay me the former interest. You should now return home with me.”

The householder attempted to seize the bhiksu’s hand. The bhiksu said:

“Do not touch me. If you touch me, your hand will be cut off.”

The householder asked:

“Why?”

The bhiksu said:

“Have you not heard the king’s decree? If anyone wishes to go forth, all his debts are canceled.”

The people criticized him, saying:

“The Sakyan sons who have gone forth are exceedingly arrogant. They even ordain persons who are in debt.”

The bhiksus reported this matter to the Buddha. The Buddha thought: “This fault arose from ordaining a debtor.”

He told the bhiksus:

“From now on, bhiksus must not arbitrarily ordain a debtor. Whoever ordains such a person commits an offense of transgressing the Dharma.”

The Buddha was dwelling in the city of Sravasti, in Anathapindika’s Park. There was a householder who, not long after taking a wife, had a son and raised him to adulthood. Because his father became angry and reproached him, the son ran away of his own accord. He later thought: “It is truly difficult to leave this homeland, but the Sakyan sons are exempt from the common obligations of the people, just like princes. I should now go forth among them.”

He went to Anathapindika’s Park, approached the bhiksus, and said:

“Noble Ones, I wish to go forth.”

The bhiksus then allowed him to go forth and conferred full ordination upon him.

After some time, the father came searching for his son. He went to the bhiksus and asked:

“Noble Ones, have you seen a boy of such-and-such a description come here?”

They replied:

“We have now ordained that person.”

The householder said:

“Do these bhiksus always keep razors ready in their hands, so that as soon as someone arrives, they shave his head? Why did you not wait seven or eight days instead of shaving his head so hastily?”

The bhiksus reported this matter to the Buddha. The Buddha taught:

“You must not ordain them immediately. If a local boy comes seeking to go forth, you should retain him for seven or eight days and only afterward permit him to go forth. If someone comes from a distant region seeking to go forth, there is no offense in ordaining him without retaining him for seven or eight days.”

The Buddha was dwelling in the city of Sravasti, in Jeta Grove, Anathapindika’s Park. There was a householder who, not long after taking a wife, had a son. One day, the householder told his wife:

“Good wife, as our son grows, our expenses will increase. I wish to travel abroad to engage in trade. The work I undertake is intended to improve our son’s future.”

After discussing the matter, the householder departed but did not return. His wife raised their son to adulthood and had him study non-Buddhist texts. Although his fellow students mastered all the books and treatises they studied, this son learned nothing at all.

On one occasion, the mother went to the school and said to the teacher:

“They study together, so why do the others learn well while my son understands nothing at all?”

The teacher replied:

“In education there are two qualities that lead to success in learning. What are the two? The first is a sense of shame, and the second is a sense of fear. This child possesses neither of these qualities.”

The mother said:

“Why do you not use the cane on him?”

Thereafter, when the teacher beat and scolded him, the boy returned home crying and told his mother what had happened. His mother beat him again. The son thought: “Now I have truly encountered suffering! Formerly, I was beaten in only one place; now I must endure beatings in two places. I cannot bear this suffering. I should run away.”

He entered Jeta Grove and saw a sramanera gathering flowers. He praised him, saying:

“Master, you are truly fortunate.”

The sramanera asked:

“Why?”

He replied:

“Because you have gone forth.”

The sramanera asked:

“Why do you not go forth now?”

He replied:

“Noble One, who could ordain me?”

The sramanera said:

“Come here and go with me to see my teacher.”

After they met the teacher, the sramanera said:

“Upadhyaya, this good man wishes to go forth.”

The teacher immediately allowed him to go forth. Later, the mother went to the school and asked the teacher:

“Where is my son?”

The teacher replied:

“I struck him, and he went home.”

The mother said:

“I saw him return and struck him again. Then he fled from me.”

The good mother searched everywhere for her son but could not find him. She went and stood at the gate of the city of Rajagrha, looking in every direction. Before long, she saw a boy whose head had been shaved approaching together with that sramanera, each carrying a bowl. When the mother clearly recognized him, she beat her breast, wept, and cried out:

“My foolish son! I searched everywhere and could not find you, nor did I receive any news of you. Why have you now gone forth among this wretched band of sramanas?”

The mother seized her son’s hand, dragged him home, stripped off his robes and took away his bowl, and forced him to return to lay life.

The bhiksus reported this matter to the Buddha. The Buddha thought: “Many faults arise when someone is ordained without the permission of his parents.”

The Buddha told the bhiksus:

“I now prescribe: if someone wishes to go forth and is hastily ordained without first obtaining his parents’ permission, an offense of transgressing the Dharma is committed.”

The Buddha was dwelling in the city of Rajagrha, in Bamboo Grove, by Kalanda Lake. In that city there was a brahmin who, not long after taking a wife, had a son. When the boy had only just grown up, he suddenly became gravely ill. They consulted physicians everywhere for treatment, but his illness was not cured. His mother told him:

“You should go to the householder Jivaka and ask him to treat your illness.”

He went there and said:

“Householder, please treat my illness.”

The householder said:

“Your illness is very grave and extremely difficult to treat. I now practice medicine only to treat two classes of people:

“One: the Buddha and the Sangha.

“Two: those within the royal palace.

“I have no time to treat your illness. You should return home now.”

The son returned, and his mother asked:

“Has your illness been cured?”

He replied:

“No one will treat my illness.”

The son then related what had happened. His mother told him:

“You should go forth.”

The son replied:

“I am of brahmin lineage. Why should I go forth among those Sakyan sramanas of mixed caste?”

His mother said:

“You should go forth. After your illness has been cured, it will not be difficult for you to return to lay life.”

The son replied:

“If I go forth, my head must be shaved. What can be done about that?”

His mother said:

“If hair did not grow again after being shaved, that would indeed be impossible. But hair grows back, so what is there to fear?”

The son went to Bamboo Grove, approached the bhiksus, bowed with his head at their feet, and said:

“Noble Ones, please allow me to go forth.”

After he had gone forth, that very night he remained outside the door and refused to enter the room. His teacher asked:

“Why do you not enter the room?”

He replied:

“I am ill and cannot enter.”

The teacher said:

“Now that you have gone forth, how is it that you are ill?”

He said:

“Upadhyaya, my body was already afflicted by illness while I was still a layman.”

The teacher asked:

“Why did you not tell me?”

He replied:

“I did not see you ask.”

The teacher became very angry.

The following morning, a former disciple came to visit the teacher and asked:

“Upadhyaya, why are you unhappy?”

The teacher replied:

“My dwelling has become an infirmary. All the sick people gather here.”

The sramanera said:

“As the Blessed One has taught, there are two principles:

“One: one should not undertake work beyond one’s capacity.

“Two: once one has ordained someone, one must not abandon him.

“Now that Master has ordained him, what can be done?”

While they were speaking, the physician-king Jivaka arrived. The teacher asked the physician:

“Can this bhiksu’s illness be treated?”

The physician-king replied:

“This illness is exceedingly grave. However, if King Prasenajit provides all the necessary medicines, I shall treat him.”

After the bhiksu’s illness had been cured, he said to his upadhyaya:

“I came to go forth because I sought something. Now that my wish has been fulfilled, I wish to return home.”

The teacher asked:

“Have you attained arhatship?”

He replied:

“No.”

The teacher asked:

“Have you attained the fruit of a non-returner, once-returner, or stream-enterer?”

He replied:

“I have attained none of them.”

The teacher said:

“Then why do you wish to return home?”

He replied:

“I came here to go forth because of my illness. Now that my illness has been cured, what would I do by remaining here?”

The teacher said:

“There are four supreme fruits in the life of one gone forth, yet you have attained none of them. You should remain here for a time and repay others for the medicines. If you do not, then should you fall ill in the future, you will certainly die without doubt.”

The man did not obey his teacher’s instruction but immediately departed and returned home. Later, to repay Jivaka’s kindness, he brought him flowers, fruit, and tooth-cleaning sticks. Jivaka then said:

“Good sir, what do you require from me?”

The brahmin replied:

“I seek nothing. I am merely repaying your kindness.”

The householder Jivaka said:

“What benefit did I provide you?”

He replied:

“I was previously ill, and you treated and cured me.”

Jivaka then said:

“I do not remember.”

He replied:

“I shall recount it to you.”

Through this account, Jivaka remembered the matter and said:

“You went forth in the well-proclaimed Dharma and discipline and should have attained the four fruits of a sramana. You accepted the faithful offerings of others, yet now you have fallen back into unwholesome conduct.”

Having said this, the householder thought: “I should bring this matter before the Blessed One.”

After meeting the Buddha, the householder bowed at the Buddha’s feet, sat to one side, and said:

“Blessed One, the bhiksus allow sick people to go forth and receive full ordination. As a result, the royal treasury is gradually depleted, and I myself am wearied by the labor. Furthermore, this also hinders the Noble Ones in their cultivation of wholesome Dharma. May the Blessed One establish a rule that sick people are no longer to be permitted to go forth.”

The Buddha silently consented.

Knowing that the Buddha had consented through silence, Jivaka bowed and departed.

The Buddha thought: “All these faults have arisen from ordaining sick people.” The Buddha told the bhiksus:

“From now on, sick people must not be ordained. If someone comes seeking to go forth, first ask whether he has an illness. If you do not ask, you commit an offense of transgressing the Dharma.”

The Buddha was dwelling in the city of Kapilavastu, in the Nyagrodha Grove. At that time, King Suddhodana issued an order:

“Among the Sakya clan in the city of Kapilavastu, only one person from each household may go forth.”

When relatives came to visit, those who had gone forth taught the Dharma to them. Hearing the Dharma, the relatives became joyful and gave rise to faith, whereupon they too went forth. Among them were people’s fathers, elder brothers, husbands, uncles, sons, and others. Their families all became sorrowful and cried aloud from morning until evening.

When King Suddhodana heard the cries of the Sakyan clanspeople, he asked:

“Why are the Sakyan clanspeople crying throughout the day and night?”

The Sakyan clanspeople replied:

“Our relatives are in the grove. The Noble Ones have permitted them to go forth, causing us this suffering. Therefore, we are weeping.”

On hearing these words, the king thought: “I should go to see the Buddha.”

The king went there, bowed with his head at the Buddha’s feet, sat to one side, and said:

“Blessed One, may the Blessed One grant me one wish.”

The Blessed One asked:

“Great King, what do you wish?”

The king said:

“I have a small request to make for the sake of the Sakya clan. If the Blessed One had become a wheel-turning monarch and traveled through the four continents, we would also have followed the Blessed One. Now that you have gone forth, our expectation can no longer be fulfilled.

Furthermore, Nanda would have become a mighty wheel-turning monarch, but the Blessed One also permitted him to go forth, and so that hope was extinguished. Rahula possessed great majesty and would have become king, but now the Blessed One has permitted him to go forth, and the hopes of our Sakya clan have been extinguished. Venerable Sir, the love of parents for their children is exceedingly profound.

May the Blessed One establish this rule: if the parents have not given permission, their child must not be permitted to go forth.”

The Blessed One silently accepted his royal father’s request.

Seeing that the Buddha had consented, the king bowed at the Buddha’s feet, took his leave, and returned home.

The Buddha thought: “All these faults arose because people were permitted to go forth and receive full ordination without their parents being consulted.”

The Buddha told the bhiksus:

“If someone comes seeking to go forth, you must first ask whether his parents have given permission. Only then may he be permitted to go forth. If you do not ask beforehand, you commit an offense of transgressing the Dharma.”

The Blessed One had established that those whose parents had not given permission must not be permitted to go forth. At that time, some people came from distant places whose parents had already permitted them to go forth. The bhiksus did not dare ordain them on their own authority, causing them to miss the opportunity. The bhiksus reported this matter to the Buddha. The Buddha taught:

“If people come from distant places and their parents have already permitted them to go forth, you should allow them to go forth. There is no offense in not asking them again.

THE MULASARVASTIVADA

VINAYA

MATTERS CONCERNING GOING FORTH

— End of Fascicle Three —