The great chapter (PLI-TV-KD1)

13. The account of the meeting with Bimbisāra

After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large sangha of one thousand monks, all of them previously dreadlocked ascetics.

When he eventually arrived,

he stayed in Cane Grove at the Suppatiṭṭha Shrine.

King Seniya Bimbisāra of Magadha was told:

“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the Cane Grove at the Suppatiṭṭha Shrine.

That good Gotama has a fine reputation:

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.

With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.

He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’

It’s good to see such perfected ones.”

Then, accompanied by one hundred and twenty thousand brahmin householders from Magadha, King Bimbisāra went to the Buddha, bowed, and sat down.

Among those brahmins, some bowed to the Buddha and then sat down, some exchanged pleasantries with him and then sat down, some raised their joined palms and then sat down, some announced their name and family and then sat down, and some sat down in silence.

They thought,

“Is the Great Ascetic practicing the spiritual life under Uruvelā Kassapa, or is Uruvelā Kassapa practicing the spiritual life under the Great Ascetic?”

Reading their minds, the Buddha spoke to Venerable Uruvelā Kassapa in verse:

“The resident of Uruvelā, known as The Emaciated One—

What did he see that he abandoned the fire?

Kassapa, I ask you this:

Why did you abandon the fire worship?”

“As a reward for the sacrifice, they promise worldly pleasures:

Sights, sounds, and tastes, and women, too.¹⁶

But knowing the stain of ownership,

I found no delight in worship and sacrifice.”

“So your mind didn’t delight there—

In sights, sounds, or tastes.

What then, in the world of gods and humans,

Does your mind delight in? Tell me this, Kassapa.”

“I saw the state of peace that is detached from sensual existence,

Where there is nothing and no ownership;

It doesn’t change, and can’t be found through another.¹⁷

That’s why I found no delight in worship and sacrifice.”

Uruvelā Kassapa got up from his seat, arranged his upper robe over one shoulder, bowed down with his head at the Buddha’s feet, and said,

“Sir, you’re my teacher, I’m your disciple;

you’re my teacher, I’m your disciple.”

The one hundred and twenty thousand brahmin householders from Magadha thought,

“So Uruvelā Kassapa is practicing the spiritual life under the Great Ascetic.”

Reading their minds, the Buddha gave them a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:

suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly,

so too, while they were sitting right there, one hundred and ten thousand of those brahmin householders headed by Bimbisāra experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

The remaining ten thousand declared themselves as lay followers.

King Bimbisāra had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,

“Sir, when I was a prince, I had five wishes, and they have now been fulfilled.

When I was a prince, I thought,

‘Oh, I wish they would anoint me as the king!’ That was my first wish, which has now been fulfilled.

‘May one who is perfected and fully awakened come to my kingdom!’ That was my second wish, which has now been fulfilled.

‘May I get to visit that Buddha!’ That was my third wish, which has now been fulfilled.

‘May that Buddha give me a teaching!’ That was my fourth wish, which has now been fulfilled.

‘May I understand the Teaching of that Buddha!’ That was my fifth wish, which has now been fulfilled.

Wonderful, sir, wonderful!

Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—

just so has the Buddha made the Teaching clear in many ways.

I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.”

The Buddha consented by remaining silent.

Knowing that the Buddha had consented, the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed

that the meal was ready.

The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha.

Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses:

“The Tamed One with the tamed ones, previously dreadlocked;

The Liberated One with the liberated ones:

Golden in color,

The Buddha entered Rājagaha.

The Freed One with the freed ones, previously dreadlocked;

The Liberated One with the liberated ones:

Golden in color,

The Buddha entered Rājagaha.

The One Crossed Over with the ones crossed over, previously dreadlocked;

The Liberated One with the liberated ones:

Golden in color,

The Buddha entered Rājagaha.

The Peaceful One with the peaceful ones, previously dreadlocked;

The Liberated One with the liberated ones:

Golden in color,

The Buddha entered Rājagaha.

He has ten abidings and ten powers;

He knows ten truths and has ten qualities—

With a following of ten times one hundred,

The Buddha entered Rājagaha.”

People saw Sakka, and they said,

“This young brahmin is handsome and graceful.

Who is he?”

Sakka replied to them in verse:

“Unwavering and tamed in all respects,

Purified, perfected, and without equal;

The one in the world who is happy—

I’m his servant.”

The Buddha then went to King Bimbisāra’s house where he sat down on the prepared seat, together with the Sangha of monks.

The king personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the king sat down to one side.

And he thought,

“Where will the Buddha stay

that’s neither too far from habitation nor too close, that has good access roads and is easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?”

And it occurred to him,

“My Bamboo Grove park has all these qualities.

Why don’t I give it to the Sangha of monks headed by the Buddha?”

The king then took hold of a golden ceremonial vessel and dedicated the park to the Buddha, saying,

“I give this park, the Bamboo Grove, to the Sangha of monks headed by the Buddha.”

The Buddha accepted the park.

After instructing, inspiring, and gladdening the king with a teaching, he got up from his seat and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow monasteries.”¹⁸

The account of the meeting with Bimbisāra is finished.

14. The account of the going forth of Sāriputta and Moggallāna

At that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers,

including Sāriputta and Moggallāna.

The two of them had made an agreement

that whoever reached freedom from death first would inform the other.

Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment.

The wanderer Sāriputta observed all this

and thought,

“This monk is one of those in the world who are perfected or on the path to perfection.

Why don’t I go up to him and ask

in whose name he has gone forth, and who his teacher is or whose teachings he follows?”

But it occurred to him,

“It’s the wrong time to ask him while he’s walking for almsfood among the houses.

Let me follow behind him, for one who seeks the path will find it.”

After walking for alms in Rājagaha, Assaji turned back with his almsfood.

Sāriputta then went up to him and exchanged pleasantries with him.

And he asked,

“Venerable, your senses are clear and your skin is pure and bright.

In whose name have you gone forth? Who is your teacher or whose teaching do you follow?”

“There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.”

“But what does he teach?”

“I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.”

Sāriputta replied,

“Yes, please,” and he added:

“Speak little or much,

But do tell me the meaning.

I just want the meaning,

For what’s the point of a detailed exposition?”

And Assaji gave this teaching to the wanderer Sāriputta:

“Of causally arisen things,

The Buddha has declared their cause,

As well as their ending.

This is the teaching of the Great Ascetic.”

When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

“Now this is the truth, even just this much—

The sorrowless state that you have penetrated,¹⁹

Unseen and neglected

For innumerable eons.”

Then the wanderer Sāriputta went to the wanderer Moggallāna.

When Moggallāna saw him coming, he said to Sāriputta,

“Your senses are clear and your skin is pure and bright.

You haven’t attained freedom from death, have you?”

“I have.”

“But how did it happen?”

Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

“Now this is the truth, even just this much—

The sorrowless state that you have penetrated,

Unseen and neglected

For innumerable eons.”

Moggallāna said to Sāriputta,

“Let’s go to the Buddha. He’s our teacher.”

“But these two hundred and fifty wanderers look to us for support. We must tell them first,

so that they may take appropriate action.”

And they went to those wanderers and said,

“We’re going over to the Buddha. He’s our teacher.”

“But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.”

Then Sāriputta and Moggallāna went to Sañcaya and said,

“We’re going over to the Buddha. He’s our teacher.”

“Don’t go! The three of us can look after this community together.”

Sāriputta and Moggallāna said the same thing a second time

and a third time,

and they got the same reply.

They then took those two hundred and fifty wanderers and went to the Bamboo Grove.

But the wanderer Sañcaya vomited hot blood right there.

When the Buddha saw Sāriputta and Moggallāna coming, he said to the monks,

“The two friends Kolita and Upatissa are coming.

They will become my most eminent disciples, an excellent pair.”

They had not even reached the Bamboo Grove,

Yet had a profound range of knowledge,

About the supreme end of ownership, about freedom.

And the Teacher said of them:

“These two friends are coming,

Kolita and Upatissa.

They will be an excellent pair,

My most eminent disciples.”

Sāriputta and Moggallāna approached the Buddha, bowed down with their heads at his feet, and said,

“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said, “Come, monks.

The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”

That was the full ordination of those venerables.

The going forth of the well-known

At that time many well-known gentlemen from Magadha were practicing the spiritual life under the Buddha.

People complained and criticized him,

“The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up respectable families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya.

All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.”

And when they saw monks, they confronted them with this verse:²⁰

“The Great Ascetic has arrived

At Giribbaja in Magadha.

After leading away all of Sañcaya’s disciples,

Who will he lead away next?”

The monks heard the complaints of those people

and they told the Buddha. …

“The complaining will soon stop. It will only go on for seven days.

Still, when people confront you like this, you can confront them in return with this verse:

‘Indeed, the Great Heroes, the Buddhas,

Lead by means of a good teaching.

When you understand this, what indignation can there be

Toward those who lead legitimately?’”

Soon, when they saw monks, people confronted them with the same verse:

“The Great Ascetic has arrived

At Giribbaja in Magadha.

After leading away all of Sañcaya’s disciples,

Who will he lead away next?”

And the monks confronted them in return with this verse:

“Indeed, the Great Heroes, the Buddhas,

Lead by means of a good teaching.

When you understand this, what indignation can there be

Toward those who lead legitimately?”

People thought, “So it seems the Sakyan monastics lead legitimately, not illegitimately.” The complaining went on for seven days and then stopped.

The account of the going forth of Sāriputta and Moggallāna is finished.

The fourth section for recitation is finished.

15. Discussion of the proper conduct toward the preceptor

At that time the monks did not have preceptors or teachers, and as a result they were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance.

While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks.

They ate bean curry and rice that they themselves had asked for,

and they were noisy in the dining hall.²¹

People complained and criticized them,

“How can the Sakyan monastics act like this?

They are just like brahmins at a brahminical meal!”

The monks heard the complaints of those people.

The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized them,

“How can monks act like this?” They then told the Buddha. …

Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“Is it true, monks, that monks act like this?”

“It’s true, sir.”

The Buddha rebuked them,

“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.

How can they act like this?

This will affect people’s confidence,

and cause some to lose it.”

Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks:

“There should be a preceptor.

The preceptor should think of his student as a son and the student his preceptor as a father.

In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path.

A preceptor should be chosen like this.

After arranging his upper robe over one shoulder, a student should pay respect at the feet of the potential preceptor. He should then squat on his heels, raise his joined palms, and say,

‘Venerable, please be my preceptor.’

And he should repeat this a second

and a third time.

If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a preceptor has been chosen.

If the other doesn’t convey this by body, by speech, or by body and speech, then a preceptor hasn’t been chosen.

“A student should conduct himself properly toward his preceptor.

This is the proper conduct:

Meals and almsround

Having gotten up at the appropriate time, the student should remove his sandals and arrange his upper robe over one shoulder. He should then give his preceptor a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.

If there is congee, he should rinse a vessel and bring the congee to his preceptor.

When he has drunk the congee, the student should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.

When the preceptor has gotten up, the student should put away the seat.

If the place is dirty, he should sweep it.

If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his preceptor’s bowl and give it to him while wet.²²

If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his preceptor’s attendant.

He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl.

He shouldn’t interrupt his preceptor when he’s speaking.

But if the preceptor’s speech is bordering on an offense, he should stop him.

When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.

If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.

He should fold the robe, offsetting the edges by seven centimeters,²³

so that the fold doesn’t become worn.

He should place the belt in the fold.

If there is almsfood and his preceptor wants to eat, the student should give him water and then the almsfood.

He should ask his preceptor if he wants water to drink.

When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.

The student should put away the robe and bowl.

When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

He shouldn’t put the bowl away on the bare floor.

When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

When the preceptor has gotten up, the student should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.

If the place is dirty, he should sweep it.

Bathing

If the preceptor wants to bathe, the student should prepare a bath.

If he wants a cold bath, he should prepare that;

if he wants a hot bath, he should prepare that.

If the preceptor wants to take a sauna, the student should knead bath powder, moisten the clay, take a sauna bench, and follow behind his preceptor. After giving the preceptor the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.

If he’s able, he should enter the sauna.

When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.

He shouldn’t sit encroaching on the senior monks,

and he shouldn’t block the junior monks from getting a seat.

While in the sauna, he should provide assistance to his preceptor.

When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

He should also provide assistance to his preceptor in the water.

When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his preceptor’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his preceptor if he wants water to drink.

If the preceptor wants him to recite, he should do so.

If the preceptor wants to question him, he should be questioned.

The dwelling

If the dwelling where the preceptor is staying is dirty, the student should clean it if he’s able.

When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.

He should take out the sitting mat and the sheet and put them aside.²⁴

He should take out the mattress and the pillow and put them aside.

Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

He should take out the bed supports and put them aside.

He should take out the spittoon and put it aside.

He should take out the leaning board and put it aside.

After taking note of its position, he should take out the floor cover and put it aside.

If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.²⁵

If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.

If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.

If the floor is untreated, he should sprinkle it with water and then sweep it,

trying to avoid stirring up dust.

He should look out for any trash and discard it.

He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.

He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.

He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.

He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.

He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.

He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.

He should put away the bowl and robe.

When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

He shouldn’t put the bowl away on the bare floor.

When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

If dusty winds are blowing from the east, he should close the windows on the eastern side.

If dusty winds are blowing from the west, he should close the windows on the western side.

If dusty winds are blowing from the north, he should close the windows on the northern side.

If dusty winds are blowing from the south, he should close the windows on the southern side.

If the weather is cold, he should open the windows during the day and close them at night.

If the weather is hot, he should close the windows during the day and open them at night.

If the yard is dirty, he should sweep it.²⁶

If the gatehouse is dirty, he should sweep it.²⁷

If the assembly hall is dirty, he should sweep it.

If the water-boiling shed is dirty, he should sweep it.

If the restroom is dirty, he should sweep it.

If there is no water for drinking, he should get some.

If there is no water for washing, he should get some.

If there is no water in the restroom ablutions pot, he should fill it.

Spiritual support, etc.

If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching.

If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching.

If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching.

If the preceptor has committed a heavy offense and deserves probation,

the student should try to get the Sangha to give it to him.

If the preceptor has committed a heavy offense and deserves to be sent back to the beginning,

the student should try to get the Sangha to do it.

If the preceptor has committed a heavy offense and deserves the trial period,

the student should try to get the Sangha to give it to him.

If the preceptor has committed a heavy offense and deserves rehabilitation,

the student should try to get the Sangha to give it to him.

If the Sangha wants to do a legal procedure against his preceptor—whether a procedure of censure, demotion, banishment, reconciliation, or ejection—²⁸

the student should make an effort to stop it or to reduce the penalty.

But if the Sangha has already done a legal procedure against his preceptor—whether a procedure of censure, demotion, banishment, reconciliation, or ejection—

the student should help the preceptor conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.²⁹

If the preceptor’s robe needs washing, the student should do it himself,

or he should make an effort to get it done.

If the preceptor needs a robe, the student should make one himself,

or he should make an effort to get one made.

If the preceptor needs dye, the student should make it himself,

or he should make an effort to get it made.

If the preceptor’s robe needs dyeing, the student should do it himself,

or he should make an effort to get it done.

When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping.

Without asking his preceptor for permission, he shouldn’t do any of the following: give away or receive a bowl;

give away or receive a robe;

give away or receive a requisite;

cut anyone’s hair or have it cut;

provide assistance to anyone or have assistance provided by anyone;

do a service for anyone or get a service done by anyone;

be the attendant monk for anyone or take anyone as his attendant monk;

bring back almsfood for anyone or get almsfood brought back by anyone;

enter the village,

go to the charnel ground,

or leave for another region.

If his preceptor is sick, he should nurse him for as long as he lives,

or he should wait until he’s recovered.”

The proper conduct toward the preceptor is finished.

16. Discussion of the proper conduct toward a student

“And a preceptor should conduct himself properly toward his student.

This is the proper conduct:

A preceptor should help and take care of his student through recitation, questioning, and instruction.

If the preceptor has a bowl, but not the student, the preceptor should give it to him,³⁰

or he should make an effort to get him one.

If the preceptor has a robe, but not the student, the preceptor should give it to him,

or he should make an effort to get him one.

If the preceptor has a requisite, but not the student, the preceptor should give it to him,

or he should make an effort to get him one.

Meals and almsround

If the student is sick, the preceptor should get up at the appropriate time and give his student a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.

If there is congee, he should rinse a vessel and bring the congee to his student.

When he has drunk the congee, the preceptor should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.

When the student has gotten up, the preceptor should put away the seat.

If the place is dirty, he should sweep it.

If the student wants to enter the village, the preceptor should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his student’s bowl and give it to him while wet.

Before he’s due back, the preceptor should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the student and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.

If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.

He should fold the robe, offsetting the edges by seven centimeters,

so that the fold doesn’t become worn.

He should place the belt in the fold.

If there is almsfood and his student wants to eat, the preceptor should give him water and then the almsfood.

He should ask his student if he wants water to drink.

When the student has eaten, the preceptor should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.

The preceptor should put away the robe and bowl.

When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

He shouldn’t put the bowl away on the bare floor.

When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

When the student has gotten up, the preceptor should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.

If the place is dirty, he should sweep it.

Bathing

If the student wants to bathe, the preceptor should prepare a bath.

If he wants a cold bath, he should prepare that;

if he wants a hot bath, he should prepare that.

If the student wants to take a sauna, the preceptor should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the student the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.

If he’s able, he should enter the sauna.

When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.

He shouldn’t sit encroaching on the senior monks,

and he shouldn’t block the junior monks from getting a seat.

While in the sauna, he should provide assistance to his student.

When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

The preceptor should also provide assistance to his student in the water.

When the preceptor has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his student’s body, and he should give him his sarong and then his upper robe.

Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet.

He should ask his student if he wants water to drink.

The dwelling

If the dwelling where the student is staying is dirty, the preceptor should clean it if he’s able.

When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.

He should take out the sitting mat and the sheet and put them aside.

He should take out the mattress and the pillow and put them aside.

Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.

He should take out the bed supports and put them aside.

He should take out the spittoon and put it aside.

He should take out the leaning board and put it aside.

After taking note of its position, he should take out the floor cover and put it aside.

If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.

If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.

If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.

If the floor is untreated, he should sprinkle it with water and then sweep it,

trying to avoid stirring up dust.

He should look out for any trash and discard it.

He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.

He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.

He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.

He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.

He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.

He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.

He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.

He should put away the bowl and robe.

When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.

He shouldn’t put the bowl away on the bare floor.

When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

If dusty winds are blowing from the east, he should close the windows on the eastern side.

If dusty winds are blowing from the west, he should close the windows on the western side.

If dusty winds are blowing from the north, he should close the windows on the northern side.

If dusty winds are blowing from the south, he should close the windows on the southern side.

If the weather is cold, he should open the windows during the day and close them at night.

If the weather is hot, he should close the windows during the day and open them at night.

If the yard is dirty, he should sweep it.

If the gatehouse is dirty, he should sweep it.

If the assembly hall is dirty, he should sweep it.

If the water-boiling shed is dirty, he should sweep it.

If the restroom is dirty, he should sweep it.

If there is no water for drinking, he should get some.

If there is no water for washing, he should get some.

If there is no water in the restroom ablutions pot, he should fill it.

Spiritual support, etc.

If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching.

If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching.

If the student has wrong view, the preceptor should make him give it up or have someone else do it, or he should give him a teaching.

If the student has committed a heavy offense and deserves probation,

the preceptor should try to get the Sangha to give it to him.

If the student has committed a heavy offense and deserves to be sent back to the beginning,

the preceptor should try to get the Sangha to do it.

If the student has committed a heavy offense and deserves the trial period,

the preceptor should try to get the Sangha to give it to him.

If the student has committed a heavy offense and deserves rehabilitation,

the preceptor should try to get the Sangha to give it to him.

If the Sangha wants to do a legal procedure against his student—whether a procedure of censure, demotion, banishment, reconciliation, or ejection—

the preceptor should make an effort to stop it or to reduce the penalty.

But if the Sangha has already done a legal procedure against his student—whether a procedure of censure, demotion, banishment, reconciliation, or ejection—

the preceptor should help the student conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.

If the student’s robe needs washing, the preceptor should show him how to do it,

or he should make an effort to get it done.

If the student needs a robe, the preceptor should show him how to make one,

or he should make an effort to get one made.

If the student needs dye, the preceptor should show him how to make it,

or he should make an effort to get it made.

If the student’s robe needs dyeing, the preceptor should show him how to do it,

or he should make an effort to get it done.

When he’s dyeing the robe, he should carefully and repeatedly turn it over,

and shouldn’t go away while it’s still dripping.

If his student is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”

The proper conduct toward a student is finished.

17. Discussion on dismissal

On a later occasion the students did not conduct themselves properly toward their preceptors.

The monks of few desires complained and criticized them,

“How can students not conduct themselves properly toward their preceptors?”

They told the Buddha. …

“Is it true, monks, that students are acting like this?”

“It’s true, sir.”

The Buddha rebuked them …

“How can students not conduct themselves properly toward their preceptors?” …

After rebuking them …

he gave a teaching and addressed the monks:

“A student should conduct himself properly toward his preceptor.

If he doesn’t, he commits an offense of wrong conduct.”

They still did not conduct themselves properly.

They told the Buddha.

“You should dismiss one who doesn’t conduct himself properly.

And this is how he should be dismissed.

If the preceptor conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—then the student has been dismissed.

If he doesn’t convey this by body, by speech, or by body and speech, then the student hasn’t been dismissed.”

Students who had been dismissed did not ask for forgiveness.

They told the Buddha.

“You should ask for forgiveness.”

They still did not ask for forgiveness.

They told the Buddha.

“One who has been dismissed should ask for forgiveness.

If he doesn’t, he commits an offense of wrong conduct.”

Preceptors who were asked for forgiveness did not forgive.

They told the Buddha.

“You should forgive.”

They still did not forgive.

The students left, disrobed, and joined the monastics of other religions.³¹

They told the Buddha.

“When asked for forgiveness, you should forgive.

If you don’t, you commit an offense of wrong conduct.”

Preceptors dismissed students who were conducting themselves properly and did not dismiss those who were not.

They told the Buddha.

“You shouldn’t dismiss someone who is conducting himself properly.

If you do, you commit an offense of wrong conduct.

And you should dismiss someone who isn’t conducting himself properly.

If you don’t, you commit an offense of wrong conduct.

If a student has five qualities, he should be dismissed:

he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

If a student has five qualities, he shouldn’t be dismissed:

he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.

If a student has five qualities, he deserves to be dismissed:

he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

If a student has five qualities, he doesn’t deserve to be dismissed:

he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.

If a student has five qualities, the preceptor is at fault if he doesn’t dismiss him, but not if he does:

the student doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

If a student has five qualities, the preceptor is at fault if he dismisses him, but not if he doesn’t:

the student has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.”

On one occasion a brahmin went to the monks and asked for the going forth,

but the monks declined.

As a result, he became thin, haggard, and pale, with veins protruding all over his body.

The Buddha saw him, and he asked the monks,

“Why is that brahmin looking so sickly?”

They told him what had happened.

The Buddha said,

“Does anyone remember any act of service from that brahmin?”

Venerable Sāriputta replied,

“I do, sir.”

“What service do you remember, Sāriputta?”

“When I was walking for almsfood here in Rājagaha, that brahmin gave a ladleful of food.”

“Good, good, Sāriputta, superior people have gratitude.

Well then, Sāriputta, give that brahmin the going forth and the full ordination.”

“But how should I do it?”

The Buddha then gave a teaching and addressed the monks:

“From today I rescind the full ordination through the taking of the three refuges.

Instead you should give the full ordination through a legal procedure consisting of one motion and three announcements.

And the ordination should be done like this.

A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

So-and-so wants the full ordination with venerable so-and-so.³²

If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.

This is the motion.

Please, venerables, I ask the Sangha to listen.

So-and-so wants the full ordination with venerable so-and-so.

The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.

Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.

Any monk who doesn’t approve should speak up.

For the second time, I speak on this matter.

Please, venerables, I ask the Sangha to listen.

So-and-so wants the full ordination with venerable so-and-so.

The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.

Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.

Any monk who doesn’t approve should speak up.

For the third time, I speak on this matter.

Please, venerables, I ask the Sangha to listen.

So-and-so wants the full ordination with venerable so-and-so.

The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.

Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given the full ordination to so-and-so with so-and-so as his preceptor.

The Sangha approves and is therefore silent. I will remember it thus.’”

On a later occasion, a monk misbehaved immediately after his full ordination.

The monks told him,

“Don’t do that. It’s not allowable.”

“But I didn’t ask you to ordain me.

Why did you ordain me without being asked?”

They told the Buddha.

“You shouldn’t give the full ordination to someone who hasn’t asked.

If you do, you commit an offense of wrong conduct.

I allow you to give the full ordination to someone who has asked.

And this is how they should ask.

After approaching the Sangha, the one who wants the full ordination should arrange his upper robe over one shoulder and pay respect at the feet of the monks. He should then squat on his heels, raise his joined palms, and say:

‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion.’

And he should ask a second

and a third time.

A competent and capable monk should then inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

So-and-so wants the full ordination with venerable so-and-so.

So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.

If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.

This is the motion.

Please, venerables, I ask the Sangha to listen.

So-and-so wants the full ordination with venerable so-and-so.

So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.

The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.

Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.

Any monk who doesn’t approve should speak up.

For the second time, I speak on this matter. …

For the third time, I speak on this matter. …

The Sangha has given the full ordination to so-and-so with so-and-so as his preceptor.

The Sangha approves and is therefore silent. I will remember it thus.’”

At that time in Rājagaha, there was a succession of fine meals.

A certain brahmin thought,

“These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.

Why don’t I go forth with the Sakyan monastics?”

Then that brahmin went to the monks and asked for the going forth.

The monks gave him the going forth and the full ordination.

When he had gone forth, that succession of meals came to a stop.

The monks said to him,

“Come, let’s walk for alms.”

“I didn’t go forth to walk for alms.

If you give me some, I’ll eat it. If not, I’ll disrobe.”

“But did you go forth for the sake of your stomach?”

“Yes.”

The monks of few desires complained and criticized him,

“How could a monk go forth on this well-proclaimed spiritual path for the sake of his stomach?”

They told the Buddha. …

“Is it true, monk, that you did this?”

“It’s true, sir.”

The Buddha rebuked him …

“Foolish man, how could you go forth on this well-proclaimed spiritual path for the sake of your stomach?

This will affect people’s confidence …”

After rebuking him …

he gave a teaching and addressed the monks:

“When you are giving the full ordination, you should point out the four supports:

One gone forth is supported by almsfood. You should persevere with this for life.

There are these additional allowances:

a meal for the Sangha, a meal for designated monks, an invitational meal, a meal for which lots are drawn, a half-monthly meal, a meal on the observance day, and a meal on the day after the observance day.

One gone forth is supported by rag robes. You should persevere with this for life.

There are these additional allowances:

linen, cotton, silk, wool, sunn hemp, and hemp.

One gone forth is supported by the foot of a tree as a resting place. You should persevere with this for life.³³

There are these additional allowances:

a dwelling, a stilt house, and a cave.³⁴

One gone forth is supported by medicine of fermented urine. You should persevere with this for life.

There are these additional allowances:

ghee, butter, oil, honey, and syrup.”³⁵

The fifth section for recitation on the proper conduct toward the preceptor is finished.