The great chapter (PLI-TV-KD1)

18. Discussion of the proper conduct toward a teacher

Soon afterwards a young brahmin went to the monks and asked for the going forth.

The monks told him about the four supports.

He said,

“Venerables, if you had told me about this after my going forth, I would have been fine.

But now I won’t go forth,

for these supports are disgusting and repulsive to me.”

They told the Buddha.

“You shouldn’t point out the supports beforehand.

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

You should point out the supports immediately after the full ordination.”

At that time, monks in groups of two and three gave the full ordination.

They told the Buddha.

“You shouldn’t give the full ordination in groups of less than ten.

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

You should give the full ordination in groups of ten or more than ten.”

At that time monks who only had one or two years of seniority gave the full ordination,

among them Venerable Upasena of Vaṅganta.

After completing the rainy-season residence, he had two years of seniority and his student had one. The two of them went to the Buddha, bowed, and sat down.

Since it is the custom for Buddhas to greet newly-arrived monks,

the Buddha said to Upasena,

“I hope you’re keeping well, monk, I hope you’re getting by?

I hope you’re not tired from traveling?”

“I’m keeping well, sir, I’m getting by.

I’m not tired from traveling.”

When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask.

Buddhas ask when it is beneficial, otherwise not,

for Buddhas are incapable of doing what is unbeneficial.³⁶

Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

The Buddha said to Upasena, “How long have you been a monk?”

“Two years, sir.”

“And this monk?”

“One year.”

“And what’s his relationship to you?”

“He’s my student.”

The Buddha rebuked him,

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

You ought to be taught and instructed by others. What, then, makes you think that you should teach and instruct another person?

You have turned to indulgence too readily, that is, by forming a group.

This will affect people’s confidence …”

After rebuking him …

he gave a teaching and addressed the monks:

“You shouldn’t give the full ordination if you have less than ten years of seniority.

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

I allow you to give the full ordination if you have ten or more years of seniority.”

Then,

once they had ten years of seniority,

ignorant and incompetent monks gave the full ordination.

As a result there were ignorant preceptors with knowledgeable students,

incompetent preceptors with competent students,

uneducated preceptors with learned students,

and foolish preceptors with wise students.

A monk who had been a monastic in another religion even refuted his preceptor, despite being legitimately corrected by him. He then returned to that religious community.³⁷

The monks of few desires complained and criticized them,

“How can ignorant and incompetent monks give the full ordination just because they have ten years of seniority?

There are ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students.”

They told the Buddha.

He said, “Is it true, monks, that this is happening?”

“It’s true, sir.”

The Buddha rebuked them …

“How can those foolish men give the full ordination just because they have ten years of seniority?

The consequences are evident.

This will affect people’s confidence …”

After rebuking them …

he gave a teaching and addressed the monks:

“An ignorant and incompetent monk shouldn’t give the full ordination.

If he does, he commits an offense of wrong conduct.

I allow a competent and capable monk who has ten or more years of seniority to give the full ordination.”

At that time there were preceptors who went away, disrobed, died, or joined another religion or sect, and as a result their students were not being instructed.³⁸

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.

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. …

They then told the Buddha.

“Is it true, monks … ?”

“It’s true, sir.” …

After rebuking them, the Buddha gave a teaching and addressed the monks:

“There should be a teacher.

The teacher should think of his pupil as a son and the pupil his teacher 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.

You should live with formal support for ten years. And I allow a monk of ten years’ seniority to give such support.³⁹

A teacher should be chosen like this.

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

‘Venerable, please be my teacher. I wish to live with formal support from you.’

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 teacher has been chosen.

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

“A pupil should conduct himself properly toward his teacher.

This is the proper conduct:

Meals and almsround

Having gotten up at the appropriate time, the pupil should remove his sandals, and arrange his upper robe over one shoulder. He should then give his teacher 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 teacher.

When he has drunk the congee, the pupil 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 teacher has gotten up, the pupil should put away the seat.

If the place is dirty, he should sweep it.

If the teacher wants to enter the village, the pupil 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 teacher’s bowl and give it to him while wet.

If the teacher wants an attendant, the pupil 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 teacher’s attendant.

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

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

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

When returning, the pupil 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 teacher 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 teacher wants to eat, the pupil should give him water and then the almsfood.

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

When the teacher has eaten, the pupil 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 pupil 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 teacher has gotten up, the pupil 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 teacher wants to bathe, the pupil 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 teacher wants to take a sauna, the pupil should knead bath powder, moisten the clay, take a sauna bench, and follow behind his teacher. After giving the teacher 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 teacher.

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 teacher 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 teacher’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be 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 teacher if he wants water to drink.

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

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

The dwelling

If the dwelling where the teacher is staying is dirty, the pupil 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 teacher becomes discontent with the spiritual life, the pupil should send him away or have him sent away, or he should give him a teaching.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

If the teacher’s robe needs washing, the pupil should do it himself,

or he should make an effort to get it done.

If the teacher needs a robe, the pupil should make one himself,

or he should make an effort to get one made.

If the teacher needs dye, the pupil should make it himself,

or he should make an effort to get it made.

If the teacher’s robe needs dyeing, the pupil 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 teacher 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 teacher 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 teacher is finished.

19. Discussion of the proper conduct toward a pupil

“And a teacher should conduct himself properly toward his pupil.

This is the proper conduct:

A teacher should help and take care of his pupil through recitation, questioning, and instruction.

If the teacher has a bowl, but not the pupil, the teacher should give it to him,⁴⁰

or he should make an effort to get him one.

If the teacher has a robe, but not the pupil, the teacher should give it to him,

or he should make an effort to get him one.

If the teacher has a requisite, but not the pupil, the teacher should give it to him,

or he should make an effort to get him one.

Meals and almsround

If the pupil is sick, the teacher should get up at the appropriate time and give his pupil 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 pupil.

When he has drunk the congee, the teacher 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 pupil has gotten up, the teacher should put away the seat.

If the place is dirty, he should sweep it.

If the pupil wants to enter the village, the teacher 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 pupil’s bowl and give it to him while wet.

Before he’s due back, the teacher 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 pupil 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 pupil wants to eat, the teacher should give him water and then the almsfood.

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

When the pupil has eaten, the teacher 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 teacher 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 pupil has gotten up, the teacher 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 pupil wants to bathe, the teacher 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 pupil wants to take a sauna, the teacher should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the pupil 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 pupil.

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

The teacher should also provide assistance to his pupil in the water.

When the teacher 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 pupil’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be 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 pupil if he wants water to drink.

The dwelling

If the dwelling where the pupil is staying is dirty, the teacher 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 pupil becomes discontent with the spiritual life, the teacher should send him away or have him sent away, or he should give him a teaching.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

If the pupil’s robe needs washing, the teacher should show him how to do it,

or he should make an effort to get it done.

If the pupil needs a robe, the teacher should show him how to make one,

or he should make an effort to get one made.

If the pupil needs dye, the teacher should show him how to make it,

or he should make an effort to get it made.

If the pupil’s robe needs dyeing, the teacher 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 pupil 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 pupil is finished.

The sixth section for recitation is finished.

20. Asking for forgiveness when dismissed

On a later occasion the pupils did not conduct themselves properly toward their teachers. …

They told the Buddha. …

“A pupil should conduct himself properly toward his teacher.

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 teacher 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 pupil has been dismissed.

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

Pupils 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.”

Teachers who were asked for forgiveness did not forgive.

They told the Buddha.

“You should forgive.”

They still did not forgive.

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

They told the Buddha.

“When asked for forgiveness, you should forgive.

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

Teachers dismissed pupils 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 pupil has five qualities, he should be dismissed:

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

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

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

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

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

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

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

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

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

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

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

Asking for forgiveness when dismissed is finished.

21. The ignorant and incompetent

Then, once they had ten years of seniority, ignorant and incompetent monks gave formal support.

As a result there were ignorant teachers with knowledgeable pupils,

incompetent teachers with competent pupils,

uneducated teachers with learned pupils,

and foolish teachers with wise pupils.

The monks of few desires complained and criticized them,

“How can ignorant and incompetent monks give formal support, just because they have ten years of seniority?

There are ignorant teachers with knowledgeable pupils, incompetent teachers with competent pupils, uneducated teachers with learned pupils, and foolish teachers with wise pupils.”

They told the Buddha. …

“Is it true, monks, that this is happening?”

“It’s true, sir.”

The Buddha rebuked them …

He then gave a teaching and addressed the monks:

“An ignorant and incompetent monk shouldn’t give formal support.

If he does, he commits an offense of wrong conduct.

I allow a competent and capable monk who has ten or more years of seniority to give formal support.”

The section on the ignorant and incompetent is finished.

22. Discussion of the ending of formal support

At that time there were preceptors and teachers who went away, disrobed, died, or joined another religion or sect, but their pupils did not know about the ending of support.

They told the Buddha.

“There are these five reasons why the formal support from a preceptor comes to an end:

the preceptor goes away; the preceptor disrobes; the preceptor dies; the preceptor joins another religion or sect; or the preceptor orders it.

There are these six reasons why the formal support from a teacher comes to an end:

the teacher goes away; the teacher disrobes; the teacher dies; the teacher joins another religion or sect; the teacher orders it; or one is reunited with one’s preceptor.”

The discussion of the ending of formal support is finished.

23. The five requirements for giving the full ordination

“A monk who has five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He neither has it himself nor encourages others in the virtue,

stillness,

wisdom,

freedom,

or knowledge and vision of freedom of one who is fully trained.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He both has it himself and encourages others in the virtue,

stillness,

wisdom,

freedom,

and knowledge and vision of freedom of one who is fully trained.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He has no faith, conscience, or moral prudence; and he is lazy and absentminded.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He has faith, conscience, moral prudence, energy, and mindfulness.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He has failed in the higher morality, the higher conduct, and the higher view; and he’s ignorant and foolish.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He hasn’t failed in the higher morality, the higher conduct, or the higher view; he’s learned and wise.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He’s not capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; and to use the Teaching to dispel anxiety. And he doesn’t know the offenses; and he doesn’t know how offenses are cleared.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He’s capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; and to use the Teaching to dispel anxiety. And he knows the offenses; and he knows how offenses are cleared.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He’s not capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; to use the Teaching to make him give up wrong views.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He’s capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; to use the Teaching to make him give up wrong views.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.

“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; he has less than ten years of seniority.

But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has ten or more years of seniority.”

The section consisting of sixteen groups of five requirements for giving the full ordination is finished.

24. The six requirements for giving the full ordination

“A monk who has six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained, and he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has ten or more years of seniority.

“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He neither has it himself nor encourages others in the virtue,

stillness,

wisdom,

freedom,

or knowledge and vision of freedom of one who is fully trained,

and he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He both has it himself and encourages others in the virtue, stillness,

wisdom,

freedom,

and knowledge and vision of freedom of one who is fully trained,

and he has ten or more years of seniority.

“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He has faith, conscience, moral prudence, energy, mindfulness, and ten or more years of seniority.

“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He has failed in the higher morality, the higher conduct, and the higher view; he’s ignorant and foolish; and he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He hasn’t failed in the higher morality, the higher conduct, or the higher view; he’s learned and wise; and he has ten or more years of seniority.

“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He’s not capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; to use the Teaching to dispel anxiety. And he doesn’t know the offenses; he doesn’t know how offenses are cleared; and he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He’s capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; to use the Teaching to dispel anxiety. And he knows the offenses; he knows how offenses are cleared; and he has ten or more years of seniority.

“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He’s not capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; or to use the Teaching to make him give up wrong views. And he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He’s capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; and to use the Teaching to make him give up wrong views. And he has ten or more years of seniority.

“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.

He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition; he has less than ten years of seniority.

But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.

He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; he has ten or more years of seniority.”

The section consisting of fourteen groups of six requirements for giving the full ordination is finished.

25. Discussion on those who have been monastics of another religion

Soon afterwards that monk who had been a monastic of another religion, and who had returned to that religious community after refuting his preceptor,

came back to the monks and asked for the full ordination.

The monks told the Buddha.

“Monks, when someone who has been a monastic of another religion refutes his preceptor after being legitimately corrected by him and then returns to that religion, but then comes back from that religious community once more, he shouldn’t be given the full ordination.

Anyone else who has been a monastic of another religion, and who wants the going forth and the full ordination on this spiritual path, should be given four months of probation.

And it should be given like this.

First he should shave off his hair and beard and put on the ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:

‘I go for refuge to the Buddha,

I go for refuge to the Teaching,

I go for refuge to the Sangha.

For the second time, I go for refuge to the Buddha,

For the second time, I go for refuge to the Teaching,

For the second time, I go for refuge to the Sangha.

For the third time, I go for refuge to the Buddha,

For the third time, I go for refuge to the Teaching,

For the third time, I go for refuge to the Sangha.’

Then, after approaching the Sangha, he who had been a monastic of another religion should arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then say this:

‘Venerables, I have been a monastic of another religion, and I wish for the full ordination on this spiritual path.

I ask the Sangha for four months of probation.’

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, who has been a monastic of another religion, wants the full ordination on this spiritual path.

He is asking the Sangha for four months of probation.

If the Sangha is ready, it should give four months of probation to so-and-so, who has been a monastic of another religion.

This is the motion.

Please, venerables, I ask the Sangha to listen.

So-and-so, who has been a monastic of another religion, wants the full ordination on this spiritual path.

He is asking the Sangha for four months of probation.

The Sangha gives four months of probation to so-and-so, who has been a monastic of another religion.

Any monk who approves of giving four months of probation to so-and-so, who has been a monastic of another religion, should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has given so-and-so, who has been a monastic of another religion, four months of probation.

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

And this is how someone who has been a monastic of another religion fails his probation:

He enters the village too early and returns too late in the day.

He regularly associates with sex workers, widows, single women, paṇḍakas, and nuns.⁴¹

He’s not skilled or diligent in the various duties of his fellow monastics, and he lacks the proper judgment to organize and perform them well.

He doesn’t have a keen desire for recitation, for questioning, for the higher morality, for the higher mind, or for the higher wisdom.

He’s displeased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone disparages the Buddha, the Teaching, or the Sangha.

He’s pleased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone praises the Buddha, the Teaching, or the Sangha.

This last one is the critical factor for someone who has been a monastic of another religion to fail his probation.

When he fails in this way, he shouldn’t be given the full ordination.

And this is how someone who has been a monastic of another religion passes his probation:

He doesn’t enter the village too early or return too late in the day.

He doesn’t regularly associate with sex workers, widows, single women, paṇḍakas, or nuns.

He’s skilled and diligent in the various duties of his fellow monastics, and he has the proper judgment to organize and perform them well.

He has a keen desire for recitation, for questioning, for the higher morality, for the higher mind, and for the higher wisdom.

He’s pleased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone disparages the Buddha, the Teaching, or the Sangha.

He’s displeased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone praises the Buddha, the Teaching, or the Sangha.

This last one is the critical factor for someone who has been a monastic of another religion to pass his probation.

When he passes in this way, he should be given the full ordination.

If someone who has been a monastic of another religion arrives naked, a robe should be sought through his preceptor.

If he arrives with hair, he should get permission from the Sangha to shave.

But any dreadlocked, fire-worshiping ascetic who comes to be ordained should be given the full ordination without probation.

Why is that?

Because they believe that deeds and actions have results.

And if someone comes to be ordained who has been a monastic of another religion but is a Sakyan by birth, he should be given the full ordination without probation.

I give this special privilege to my relatives.”

The discussion on those who have been monastics of another religion is finished.

The seventh section for recitation is finished.

26. The five diseases

At that time in Magadha, there were five common diseases:

leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy.⁴²

When people were sick with any of these, they went to Jīvaka Komārabhacca and said,

“Doctor, please treat us.”

He replied, “I’m very busy.

I look after King Seniya Bimbisāra of Magadha and his harem. I also look after the Sangha of monks headed by the Buddha.

I’m not able to treat you.”

“We’ll give you everything we own,

and we’ll be your slave, too.

Please treat us, doctor.”

Jīvaka repeated what he had already said.

And those people 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 we go forth with the Sakyan monastics?

If we do, the monks will nurse us and Jīvaka Komārabhacca will treat us.”

They then went to the monks and asked for the going forth.

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

And the monks nursed them, and Jīvaka treated them.

At one time the monks were nursing many sick monks. As a result, they kept on asking,

“Please give a meal for the sick and for those nursing the sick. Please give medicines for the sick.”

And because Jīvaka was treating many sick monks, he was unable to fulfill his duty to King Bimbisāra.

Then a certain man who was afflicted with one of the five diseases went to Jīvaka and said,

“Doctor, please treat me.”

He replied, “I’m very busy. I look after the king of Magadha and his harem. I also look after the Sangha of monks headed by the Buddha.

I’m not able to treat you.”

“I will give you everything I own, and I’ll be your slave, too.

Please treat me, doctor.”

Jīvaka repeated what he had already said.

That man 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?

If I do, the monks will nurse me, and Jīvaka Komārabhacca will treat me.

And when I’m healthy, I’ll disrobe.”

He then went to the monks and asked for the going forth.

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

after which they nursed him and Jīvaka treated him.

When he was healthy again, he disrobed.

Jīvaka saw that man after he had disrobed, and he asked him,

“Didn’t you go forth with the monks?”

“Yes, doctor.”

“And why did you do it?”

When that man had told him what had happened,

Jīvaka complained and criticized the monks,

“How could the venerables allow one with the five diseases to go forth?”

He went to the Buddha, bowed, sat down,

and said,

“Please, sir, may the venerables not allow those with the five diseases to go forth.”

The Buddha instructed, inspired, and gladdened him with a teaching.

Jīvaka then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

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

“You shouldn’t give the going forth to anyone afflicted with any of the five diseases.

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

27. Those employed by the king

On one occasion unrest erupted in the outlying districts governed by King Bimbisāra.

The king told his generals,

“Go and sort out those districts.”

“Yes, sir.”

But the most distinguished soldiers thought,

“If we go and enjoy the battle, we’ll do what’s bad and make much demerit.

How can we avoid what’s bad and do what’s good instead?”

It occurred to them,

“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character.

If we go forth with them, we’ll avoid what’s bad and do what’s good.”

Those soldiers then went to the monks and asked for the going forth.

And the monks gave them the going forth and the full ordination.

Soon afterwards the generals asked among the king’s employees,

“Where are the soldiers so-and-so and so-and-so?”

“They’ve gone forth with the monks.”

The generals complained and criticized the monks,

“How could the Sakyan monastics give the going forth to those who are employed by the king?”

They told King Bimbisāra.

The king then asked the judges,

“What’s the penalty for one who gives the going forth to someone employed by the king?”

“The preceptor should have his head cut off, the one who does the formal proclamation should have his tongue cut out, and the participating group should have half their ribs broken.”

The king went to the Buddha, bowed, sat down,

and said,

“Sir, there are kings with little faith and confidence.

They would give the monks a hard time even over small matters.

Please, may the venerables not give the going forth to those employed by a king.”

The Buddha instructed, inspired, and gladdened him with a teaching.

The king then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

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

“You shouldn’t give the going forth to anyone employed by a king.

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