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The great chapter (PLI-TV-KD1)
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28. The criminal Aṅgulimāla
At that time the criminal Aṅgulimāla had gone forth with the monks.
When people saw him, they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors.
People complained and criticized the monks,
“How could the Sakyan monastics give the going forth to a notorious criminal?”
The monks heard the complaints of those people.
They then told the Buddha. …
“You shouldn’t give the going forth to a notorious criminal.
If you do, you commit an offense of wrong conduct.”
29. The escaped criminal
At that time King Bimbisāra had made the following declaration:
“Nothing should be done to anyone who has gone forth with the Sakyan monastics.
The Teaching is well-proclaimed. Allow them to practice the spiritual life to make a complete end of suffering.”
Soon afterwards a certain thief was put in prison.
But he escaped, ran away, and went forth with the monks.
When people saw him, they said,
“There’s that criminal who escaped from prison.
Let’s get him!”
But some said,
“No,
the king has declared
that nothing should be done to anyone gone forth with the Sakyan monastics.”
People complained and criticized the monks,
“These Sakyan monastics are untouchable; you can’t do anything to them.
So how could they give the going forth to an escaped criminal?”
They told the Buddha.
“You shouldn’t give the going forth to an escaped criminal.
If you do, you commit an offense of wrong conduct.”
30. The wanted criminal
On one occasion a certain man stole something, ran away, and then went forth with the monks.
Yet the king’s court had issued a statement:43
“He should be executed wherever he’s seen.”
When people saw him, they said,
“There’s that wanted criminal.44
Let’s execute him!”
But some said,
“No,
King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”
People complained and criticized the monks,
“These Sakyan monastics are untouchable; you can’t do anything to them.
So how could they give the going forth to a wanted criminal?”
They told the Buddha.
“You shouldn’t give the going forth to a wanted criminal.
If you do, you commit an offense of wrong conduct.”
31. The one who had been whipped
At one time a certain man who had been whipped as a penalty went forth with the monks.
People complained and criticized the monks,
“How could the Sakyan monastics give the going forth to one who has been whipped as a penalty?”
They told the Buddha.
“You shouldn’t give the going forth to one who has been whipped as a penalty.
If you do, you commit an offense of wrong conduct.”
32. The one who had been branded
At one time a certain man who had been branded as a penalty went forth with the monks.
People complained and criticized the monks,
“How could the Sakyan monastics give the going forth to one who has been branded as a penalty?”
They told the Buddha.
“You shouldn’t give the going forth to one who has been branded as a penalty.
If you do, you commit an offense of wrong conduct.”
33. The one in debt
On one occasion a certain indebted man ran away and went forth with the monks.
Soon afterwards the creditors saw him and said,
“There’s that man who owes us.
Let’s get him!”
But some said,
“No,
King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”
People complained and criticized the monks,
“These Sakyan monastics are untouchable;
you can’t do anything to them.
So how could they give the going forth to an indebted person?”
They told the Buddha.
“You shouldn’t give the going forth to one who is indebted.
If you do, you commit an offense of wrong conduct.”
34. The slave
On one occasion a certain slave ran away and went forth with the monks.
Soon afterwards the owners saw him and said,
“There’s our slave.
Let’s get him!”
But some said,
“No, King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”
People complained and criticized the monks,
“These Sakyan monastics are untouchable; you can’t do anything to them.
So how could they give the going forth to a slave?”
They told the Buddha.
“You shouldn’t give the going forth to a slave.
If you do, you commit an offense of wrong conduct.”
35. The shaven-headed smith
At that time a certain shaven-headed smith had quarreled with his parents. He then went to the monastery and went forth with the monks.
While looking for their son, the parents came to that monastery. They asked the monks,
“Venerables, have you by any chance seen such-and-such a boy?”
Because they had not,
they said,
“No.”
Soon afterwards those parents saw that their son had gone forth as a monk. They then complained and criticized the monks,
“These Sakyan monastics are shameless and immoral liars.
They deny knowing what they know and having seen what they’ve seen.
Our boy has gone forth as a monk.”
The monks heard the complaints of those parents.
They told the Buddha.
“You should get permission from the Sangha to shave someone’s head.”
36. The boy Upāli
At that time in Rājagaha, there was a group of seventeen boys who were friends
and had Upāli as their leader.
On one occasion Upāli’s parents thought,
“How can we make sure that Upāli is able to live happily without exhausting himself after we’ve passed away?
He could become a clerk,
but then his fingers will hurt.
Or he could become an accountant,
but then his chest will hurt.
Or he could become a banker,
but then his eyes will hurt.
These Sakyan monastics, however, have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.
If Upāli goes forth with them, he’ll be able to live happily without exhausting himself after we’ve passed away.”
Upāli overheard this conversation between his parents.
He then went to the other boys and said,
“Come, let’s go forth with the Sakyan monastics.”
“If you go forth, so will we.”
The boys went each to his own parents and said,
“Please allow me to go forth into homelessness.”
Because the parents knew
that all the boys had the same desire and good intentions,
they gave their approval.
The boys then went to the monks and asked them for the going forth,
and the monks gave them the going forth and the full ordination.
Soon afterwards they got up early in the morning and cried,
“Give us congee, give us a meal, give us fresh food!”45
The monks said,
“Wait until it gets light.
If any of that becomes available then, you can have it.
If not, you’ll eat after walking for alms.”
But they carried on as before.
And they defecated and urinated on the furniture.46
After rising early in the morning, the Buddha heard the sound of those boys.
He asked Venerable Ānanda,
who told him what was happening. Soon afterwards he had the Sangha gathered and questioned the monks:
“Is it true, monks, that the monks give the full ordination to people they know are less than twenty years old?”
“It’s true, sir.”
The Buddha rebuked them …
“How can those foolish men do this?
A person who’s less than twenty years old is unable to endure cold and heat; hunger and thirst; horseflies, mosquitoes, wind, and the burning sun; creeping animals and insects; and rude and unwelcome speech. And they’re unable to bear up with bodily feelings that are painful, severe, sharp, and destructive of life.47
But a person who’s twenty is able to endure these things.
This will affect people’s confidence …”
After rebuking them …
he gave a teaching and addressed the monks:
“You shouldn’t give the full ordination to a person you know is less than twenty years old.
If you do, you should be dealt with according to the rule.”48
37. The deadly and contagious disease
At one time most of the members of a particular family had died from a deadly and contagious disease.
Only a father and son were left.
After going forth as monks, they walked together for alms.
Then, when the boy had handed over his almsfood to his father, he said,
“Give to me too, daddy!”
People complained and criticized the monks,
“These Sakyan monastics are not celibate.
This boy was born to a nun!”
The monks heard the complaints of those people
and they told the Buddha.
“You shouldn’t give the going forth to a boy less than fifteen years old.
If you do, you commit an offense of wrong conduct.”
At that time there was a family with faith and confidence that was supporting Venerable Ānanda. Then most of its members died from a deadly and contagious disease, and only two boys were left behind.
When they saw the monks, they ran up to them, as they had done before.
When the monks dismissed them,
they cried.
Ānanda thought,
“The Buddha has laid down a rule
that a boy less than fifteen years old shouldn’t be given the going forth,
which applies to these boys.
How then can I make sure that these boys don’t perish?”
He told the Buddha.
“Are they able, Ānanda, to scare away crows?”
“Yes.”
The Buddha then gave a teaching and addressed the monks:
“I allow you to give the going forth to a boy less than fifteen years old if he’s able to scare away crows.”
38. Kaṇṭaka
At one time Venerable Upananda the Sakyan had two novice monks,
Kaṇṭaka and Mahaka.
They had sex with each other.
The monks complained and criticized them,
“How could novice monks misbehave like this?”
They told the Buddha.
“A single monk shouldn’t have two novice monks attend on him.
If he does, he commits an offense of wrong conduct.”
39. The obscure
At one time the Buddha was staying right there at Rājagaha during the rainy season, the winter, and the summer.
People complained,
“The districts are left in darkness and obscurity by the Sakyan monastics. They don’t brighten them up by their presence.”
The monks heard the complaints of those people
and told the Buddha.
He said to Venerable Ānanda,
“Take a key, Ānanda, and go around the yards, informing the monks that
the Buddha wishes to go wandering in the Southern Hills.
Anyone is welcome to join him.”
Saying, “Yes, sir,” he did just that.
The monks said,
“Ānanda, the Buddha has laid down a rule that one must live with formal support for ten years and that one who has ten years’ seniority can give such support.
If we were to go, we would have to obtain support for a short time, and when we returned, we would have to obtain support once again.
So, if our preceptors and teachers go, we’ll go too.
If they don’t, neither will we.
We don’t want the burden.”
As a result, the Buddha went wandering in the Southern Hills with a small group of monks.
40. Discussion of release from formal support
After staying in the Southern Hills for as long as he liked, the Buddha returned to Rājagaha.
He then asked Ānanda,
“Why was it so small, Ānanda, the group of monks that came wandering with me in the Southern Hills?”
Ānanda told him what had happened.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“A competent and capable monk should live with formal support for five years, but one who is incompetent should live with formal support for life.
A monk who has five qualities should live with formal support:
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 live without formal support:
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 should live with formal support:
he has no faith, conscience, or moral prudence, and is lazy and absentminded.
But a monk who has five qualities may live without formal support:
he has faith, conscience, moral prudence, energy, and mindfulness.
“A monk who has another five qualities should live with formal support:
he has failed in the higher morality, the higher conduct, and the higher view; he’s ignorant and foolish.
But a monk who has five qualities may live without formal support:
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 should live with formal support:
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 live without formal support:
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 should live with formal support:
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 five years of seniority.
But a monk who has five qualities may live without formal support:
he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has five or more years of seniority.”
The section consisting of ten groups of five is finished.
“A monk who has six qualities should live with formal support:
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 five years of seniority.
But a monk who has six qualities may live without formal support:
he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has five or more years of seniority.
“A monk who has another six qualities should live with formal support:
he has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than five years of seniority.
But a monk who has six qualities may live without formal support:
he has faith, conscience, moral prudence, energy, mindfulness, and five or more years of seniority.
“A monk who has another six qualities should live with formal support:
he has failed in the higher morality, the higher conduct, and the higher view; he’s ignorant and foolish; he has less than five years of seniority.
But a monk who has six qualities may live without formal support:
he hasn’t failed in the higher morality, the higher conduct, or the higher view; he’s learned and wise; he has five or more years of seniority.
“A monk who has another six qualities should live with formal support:
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 five years of seniority.
But a monk who has six qualities may live without formal support:
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 five or more years of seniority.”
The eighth section for recitation on untouchable is finished.
41. Rāhula
After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Kapilavatthu in the Sakyan country.
When he eventually arrived,
he stayed in the Banyan Tree Monastery.
In the morning the Buddha robed up, took his bowl and robe, and went to Suddhodana the Sakyan’s house where he sat down on the prepared seat.
The queen, the mother of Rāhula, said to the boy,
“This is your father, Rāhula.
Go and ask for your inheritance.”
Rāhula went up to the Buddha, stood in front of him, and said,
“Ascetic, your shadow is pleasant.”
When the Buddha got up from his seat and left,
Rāhula followed behind, saying
“Give me my inheritance!
Give me my inheritance!”
The Buddha said to Venerable Sāriputta,
“Well then, Sāriputta, give Rāhula the going forth.”
“But how, sir?”
The Buddha then gave a teaching and addressed the monks:
“The going forth as a novice monk should be given through the taking of the three refuges.
It should be done like this.
First the candidate should shave off his hair and beard and put on 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.’”
And Sāriputta gave Rāhula the going forth.
Soon afterwards Suddhodana went to the Buddha, bowed, sat down,
and said,
“Sir, I want to ask for a favor.”
“Buddhas don’t grant favors, Gotama.”
“It’s allowable and blameless.”
“Well then, say what it is.”
“When the Buddha went forth, it was very painful for me, and the same when Nanda went forth. With Rāhula, it’s even worse.
Affection for a child cuts deep. It cuts through the outer and inner skin; it cuts through the flesh, the sinews, and the bones, and it reaches all the way to the bone-marrow.
Please, may the venerables not give the going forth to a child without the parents’ permission.”
The Buddha then instructed, inspired, and gladdened him with a teaching,
after which Suddhodana 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 a child without the parents’ permission.
If you do, you commit an offense of wrong conduct.”
After staying at Kapilavatthu for as long as he liked, the Buddha set out wandering toward Sāvatthī.
When he eventually arrived,
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
At this time a family that was supporting Sāriputta sent him a boy with this message:
“Please give the going forth to this boy.”
Sāriputta thought,
“The Buddha has laid down a rule
that a monk shouldn’t have two novices attend on him.
I already have the novice Rāhula.
So what should I do now?”
He told the Buddha.
“I allow a competent and capable monk to have two novice monks attend on him, or however many he’s able to teach and instruct.”
42. Discussion of the training rules
Soon afterwards the novices thought,
“How many training rules do we have that we should train in?”
They told the Buddha. …
“There are ten training rules for the novice monks:
Abstention from killing living beings,
Abstention from stealing,
Abstention from sexual activity,
Abstention from lying,
Abstention from alcoholic drinks that cause heedlessness,
Abstention from eating at the wrong time,
Abstention from dancing, singing, music, and seeing shows,
Abstention from wearing garlands and using scents and cosmetics,
Abstention from high and luxurious resting places,49
Abstention from receiving gold, silver, and money.”50
43. Penalties
Soon the novice monks were being disrespectful, undeferential, and rude toward the monks.
The monks complained and criticized them,
“How can the novices behave like this?”
They told the Buddha. …
“I allow you to penalize a novice monk who has five qualities:
He’s trying to stop monks from getting material support.
He’s trying to harm monks.
He’s trying to make monks lose their place of residence.
He abuses and reviles monks.
He causes division between monks.”
The monks didn’t know
which penalty to impose.
They told the Buddha.
“I allow you to place restrictions on the novice monks.”
The monks restricted the novices from the whole monastery.
Because they were unable to enter the monastery, the novices left, disrobed, and joined the monastics of other religions.
They told the Buddha.
“You shouldn’t restrict anyone from a whole monastery.
If you do, you commit an offense of wrong conduct.
I allow you to make restrictions for the place you’re staying and its access areas.”51
The monks placed restrictions on the novices’ food.
People making congee and meals for the Sangha said to the novices,
“Come, venerables, and drink congee.
Come and eat a meal.”
The novices replied,
“We can’t.
The monks have placed a restriction on us.”
People complained and criticized them,
“How can the venerables restrict the novices’ food?”
They told the Buddha.
“You shouldn’t place restrictions on food.
If you do, you commit an offense of wrong conduct.”
The account of penalties is finished.
44. Prohibiting without asking permission
On one occasion the monks from the group of six placed restrictions on novices without asking their preceptors for permission.
The preceptors
could not find their novices.
When other monks
told them what had happened,
the preceptors complained and criticized those monks,
“How could the monks from the group of six place restrictions on our novices without asking us for permission?”
They told the Buddha.
“You shouldn’t place a restriction without asking permission from the preceptor.
If you do, you commit an offense of wrong conduct.”
45. Luring away
At one time the monks from the group of six were luring away the novices of the senior monks.
The senior monks had to get their own tooth cleaners and water for rinsing the mouth. As a result, they became tired.
They told the Buddha.
“You shouldn’t lure away another’s followers.
If you do, you commit an offense of wrong conduct.”
46. The novice Kaṇṭaka
At one time Venerable Upananda the Sakyan had a novice monk called Kaṇṭaka who raped a nun called Kaṇṭakī.52
The monks complained and criticized him,
“How could a novice monk misbehave in this way?”
They told the Buddha.
“I allow you to expel a novice monk who has ten qualities:53
He kills living beings.
He steals.
He’s not celibate.
He lies.
He drinks alcoholic drinks.
He disparages the Buddha.
He disparages the Teaching.
He disparages the Sangha.
He has wrong view.
He has raped a nun.”54
47. Paṇḍakas
At one time a certain paṇḍaka had gone forth as a monk.
He went to the young monks and said,
“Come, venerables, have sex with me.”
The monks dismissed him,
“Go away, paṇḍaka. We don’t want you.”
He went to the big and fat novices,
said the same thing,
and got the same response.
He then went to the elephant keepers and the horse keepers
and once again said the same thing.
And they had sex with him.
They complained and criticized him,
“These Sakyan monastics are paṇḍakas.
And those who are not have sex with them.
None of them is celibate.”
The monks heard their complaints
and told the Buddha.
“A paṇḍaka shouldn’t be given the full ordination. If it has been given, he should be expelled.”55
48. Fake monks
At one time there was a gentleman who had been brought up in comfort, but whose entire family had died.
He thought,
“I’ve been brought up in comfort and I’m incapable of making money.
How can I live happily without exhausting myself?”
It occurred to him,
“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 just get myself a bowl and robes, shave off my hair and beard, put on ocher robes, and then go to the monastery and live with the monks?” And he did just that.
When he came to the monastery, he bowed down to the monks.
The monks asked him,
“How many rains do you have?”
“What does ‘How many rains’ mean?”
“Who’s your preceptor?”
“What’s a preceptor?”
The monks said to Venerable Upāli,
“Upāli, please examine this person.”
He then told Upāli what had happened.
Upāli told the monks,
who in turn told the Buddha.
“A fake monk shouldn’t be given the full ordination. If it has been given, they should be expelled.
Anyone who has previously left to join the monastics of another religion shouldn’t be given the full ordination. If it has been given, they should be expelled.”56
49. Animals
At one time there was a dragon who was troubled, ashamed, and disgusted with his existence as a dragon.
He thought,
“How can I get released from this existence and quickly become human?”
It occurred to him,
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character.
If I were to go forth with them, I would be released from this existence as a dragon and quickly become human.”
Then, taking on the appearance of a young brahmin, that dragon went to the monks and asked for the going forth.
The monks gave him the going forth and the full ordination.
Soon afterwards that dragon was sharing a remote dwelling with a certain monk.
After getting up early one morning, that monk did walking meditation outside.
When the monk had left, the dragon relaxed and fell asleep.
As a result, the serpent filled the whole dwelling, its coils even protruding from the windows.
Just then that monk decided to go back inside. When he opened the door, he saw the serpent filling the whole dwelling. Terrified, he screamed.
Monks came running to and asked him why he was screaming.
And he told them what had seen.
The dragon woke up from the noise and sat down on his seat.
The monks asked him
who he was.
He replied, “I’m a dragon.”
“Why did you do this?”
The dragon told them what had happened,
and they told the Buddha.
He then had the Sangha of monks gathered and said to the dragon,
“Dragons are unable to make progress on this spiritual path.
Go, dragon, and keep the observance days of the fourteenth, the fifteenth, and the eighth of the lunar half-month. In this way you’ll be released from existence as a dragon and quickly become human.”
When he heard this, the dragon wept. Sad and miserable, he cried out in distress and left.
And the Buddha addressed the monks:
“There are two occasions when dragons appear in their own form:
when they have sexual intercourse with each other, and when they relax and fall asleep.
Monks, an animal shouldn’t be given the full ordination. If it has been given, it should be expelled.”
50. Matricides
At one time there was a young brahmin who had murdered his mother.
He was troubled, ashamed, and disgusted by what he had done,
and he thought,
“How can I escape from this terrible action?”
It occurred to him,
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character.
If I were to go forth with them, I might be released from this bad deed.”
He then went to the monks and asked for the going forth.
The monks said to Upāli,
“Previously a dragon appearing as a young brahmin asked for the going forth.
So, please examine this young brahmin, Upāli.”
The young brahmin told Upāli what had happened.
Upāli told the monks,
who in turn told the Buddha.
“A matricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
51. Patricides
At one time there was a young brahmin who had murdered his father.
He was troubled, ashamed, and disgusted by what he had done,
and he thought,
“How can I escape from this terrible action?”
It occurred to him,
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I might be released from this bad action.”
He then went to the monks and asked for the going forth.
The monks said to Upāli,
“Previously a dragon appearing as a young brahmin asked for the going forth.
So, please examine this young brahmin, Upāli.”
The young brahmin told Upāli what had happened.
Upāli told the monks,
who in turn told the Buddha.
“A patricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
52. Murderers of perfected ones
On one occasion a number of monks were traveling from Sāketa to Sāvatthī.
While on their way, they were attacked by gangsters. Some of the monks were robbed and some were killed.
The king’s men came out from Sāvatthī. They caught some of the criminals, while others escaped.
Those who escaped went forth with the monks, but those who were caught were taken away for execution.
Those who had gone forth saw the others being taken away for execution. They said,
“It’s good that we escaped. Had we been caught, we would’ve been executed, too.”
The monks asked,
“But what have you done?”
They told the monks what had happened,
and the monks told the Buddha.
“Those monks were perfected ones.
A murderer of a perfected one shouldn’t be given the full ordination. If it has been given, he should be expelled.”
53. Rapists of nuns
On one occasion a number of nuns were traveling from Sāketa to Sāvatthī.
While on their way, they were attacked by gangsters. Some of the nuns were robbed and some were raped.
The king’s men came out from Sāvatthī. They caught some of the criminals, while others escaped.
Those who escaped went forth with the monks,
but those who were caught were taken away for execution.
Those who had gone forth saw the others being taken away for execution. They said,
“It’s good that we escaped. Had we been caught, we would’ve been executed, too.”
The monks asked,
“But what have you done?”
They told the monks what had happened, and
the monks told the Buddha.
“One who has raped a nun shouldn’t be given the full ordination. If it has been given, he should be expelled.
One who has caused a schism in the Sangha shouldn’t be given the full ordination. If it has been given, he should be expelled.
One who has caused the Buddha to bleed shouldn’t be given the full ordination. If it has been given, he should be expelled.”
54. Gynandromorphs
At one time a gynandromorph had gone forth as a monk.
He had sex and made others have it.57
They told the Buddha.
“A gynandromorph shouldn’t be given the full ordination. If it has been given, he should be expelled.”58
55. Those without a preceptor, etc.
On one occasion the monks gave the full ordination to someone without a preceptor.
They told the Buddha.
“You shouldn’t give the full ordination to someone without a preceptor.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone with the Sangha as preceptor.
They told the Buddha.
“You shouldn’t give the full ordination with the Sangha as preceptor.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone with a group as preceptor.
They told the Buddha.
“You shouldn’t give the full ordination with a group as preceptor.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination with a paṇḍaka as preceptor …
with a fake monk as preceptor …
with one who has previously left to join the monastics of another religion as preceptor …
with an animal as preceptor …
with a matricide as preceptor …
with a patricide as preceptor …
with a murderer of a perfected one as preceptor …
with one who had raped a nun as preceptor …
with one who had caused a schism in the Sangha as preceptor …
with one who had caused the Buddha to bleed as preceptor …
with a gynandromorph as preceptor. They told the Buddha.
“You shouldn’t give the full ordination with a paṇḍaka as preceptor,
with a fake monk as preceptor,
with one who has previously left to join the monastics of another religion as preceptor,
with an animal as preceptor,
with a matricide as preceptor,
with a patricide as preceptor,
with a murderer of a perfected one as preceptor,
with one who has raped a nun as preceptor,
with one who has caused a schism in the Sangha as preceptor,
with one who has caused the Buddha to bleed as preceptor,
or with a gynandromorph as preceptor.
If you do, you commit an offense of wrong conduct.”
56. Those without an almsbowl, etc.
On one occasion the monks gave the full ordination to someone without an almsbowl.
When walking for alms, he received it in his hands.
People complained and criticized him,
“He’s just like the monastics of other religions.”
They told the Buddha.
“You shouldn’t give the full ordination to someone without an almsbowl.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone without robes.
He walked naked for alms.
People complained and criticized him,
“He’s just like the monastics of other religions.”
They told the Buddha.
“You shouldn’t give the full ordination to someone without robes.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone with neither almsbowl nor robes.
He walked naked for alms and received it in his hands.
People complained and criticized him,
“He’s just like the monastics of other religions.”
They told the Buddha.
“You shouldn’t give the full ordination to someone with neither almsbowl nor robes.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone with a borrowed almsbowl.
When he had been ordained, they took back the bowl.
Then, when walking for alms, he received it in his hands.
People complained and criticized him,
“He’s just like the monastics of other religions.”
They told the Buddha.
“You shouldn’t give the full ordination to someone with a borrowed almsbowl.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone with borrowed robes.
When he had been ordained, they took back the robes.
He then walked naked for alms.
People complained and criticized him,
“He’s just like the monastics of other religions.”
They told the Buddha.
“You shouldn’t give the full ordination to someone with borrowed robes.
If you do, you commit an offense of wrong conduct.”
On one occasion the monks gave the full ordination to someone with a borrowed almsbowl and borrowed robes.
When he had been ordained, they took back the bowl and the robes.
He then walked naked for alms and received it in his hands.
People complained and criticized him,
“He’s just like the monastics of other religions.”
They told the Buddha.
“You shouldn’t give the full ordination to someone with a borrowed almsbowl and borrowed robes.
If you do, you commit an offense of wrong conduct.”
The section consisting of twenty-one cases when the full ordination is not to be given is finished.
57. The section consisting of thirty-two cases when the going forth is not to be given
On one occasion the monks gave the going forth to someone without a hand …
to someone without a foot …
to someone without a hand and foot …
to someone without an ear …
to someone without a nose …
to someone without an ear and nose …
to someone without a finger or toe …
to someone with a cut tendon …
to someone with joined fingers …
to a hunchback …
to a dwarf …
to someone with goiter …
to someone who had been branded …
to someone who had been whipped …
to a wanted criminal …
to someone with elephantiasis …
to someone with a serious sickness …
to someone with abnormal appearance …
to someone blind in one eye …
to someone with a crooked limb …
to someone lame …
to someone paralyzed on one side …
to someone crippled …
to someone weak from old age …
to someone blind …
to a mute …
to someone deaf …
to someone blind and mute …
to someone blind and deaf …
to someone mute and deaf …
to someone blind, mute, and deaf.
They told the Buddha. …
“You shouldn’t give the going forth to someone without a hand,
to someone without a foot,
to someone without a hand and foot,
to someone without an ear,
to someone without a nose,
to someone without an ear and nose,
to someone without a finger or toe,59
to someone with a cut tendon,
to someone with joined fingers,60
to a hunchback,
to a dwarf,
to someone with goiter,
to someone who has been branded,
to someone who has been whipped,
to a wanted criminal,
to someone with elephantiasis,
to someone with a serious sickness,
to someone with abnormal appearance,61
to someone blind in one eye,
to someone with a crooked limb,
to someone lame,
to someone paralyzed on one side,62
to someone crippled,63
to someone weak from old age,
to someone blind,
to a mute,
to someone deaf,
to someone blind and mute,
to someone blind and deaf,
to someone mute and deaf,
or to someone blind, mute, and deaf.
If you do, you commit an offense of wrong conduct.”
The section consisting of thirty-two cases when the going forth is not to be given is finished.
The ninth section for recitation on inheritance is finished.
58. Formal support for shameless monks
At that time the monks from the group of six gave formal support to shameless monks.
They told the Buddha.
“You shouldn’t give formal support to shameless monks.
If you do, you commit an offense of wrong conduct.”
At that time monks lived with formal support from shameless monks.
Soon they too became shameless and bad.
They told the Buddha.
“You shouldn’t live with formal support from shameless monks.
If you do, you commit an offense of wrong conduct.”
The monks thought,
“The Buddha has laid down a rule
that one should neither give formal support to shameless monks nor live with formal support from them.
But how do we know who is shameless and who is not?”
They told the Buddha.
“I allow you to wait for four or five days to find out if he is keeping the same standard as the monks.”64
59. Formal support for those who are traveling, etc.
On one occasion a certain monk was traveling through the Kosalan country.
He thought,
“The Buddha has laid down a rule
that a monk like me shouldn’t live without formal support.
But I’m traveling. So what should I do?”
They told the Buddha.
“If you are traveling and unable to obtain formal support, I allow you to live without.”
On one occasion two monks were traveling through the country of Kosala,
when they arrived at a certain monastery.
Just then one of them got sick.
He thought,
“The Buddha has laid down a rule
that a monk like me shouldn’t live without formal support.
But I’m sick. So what should I do?”
They told the Buddha.
“If you are sick and unable to obtain formal support, I allow you to live without.”
Then the monk who was nursing him thought,
“The Buddha has laid down a rule
that a monk like me shouldn’t live without formal support.
But this monk is sick. So what should I do?”
They told the Buddha.
“If you have been asked to nurse someone who is sick and you are unable to obtain formal support, I allow you to live without.”
At one time there was a certain monk who was staying in the wilderness.
He was enjoying his dwelling.
He thought,
“The Buddha has laid down a rule
that a monk like me shouldn’t live without formal support.
Yet I’m enjoying my dwelling in the wilderness. So what should I do?”
They told the Buddha.
“If you notice that you are enjoying your stay in the wilderness, but unable to obtain formal support, I allow you to live without.
When a suitable support-giver comes, you should live with formal support from him.”
60. The allowance to make proclamations using the family name
At one time a certain person wanted the full ordination with Venerable Mahākassapa.
Mahākassapa sent a message to Venerable Ānanda:
“Please come, Ānanda, and do the proclamation.”
Ānanda thought,
“Because I respect the elder so much, I can’t say his name.”
They told the Buddha.
“I allow you to do the proclamation also using the family name.”
61. The two people seeking the full ordination, etc.
At one time there were two people who wanted the full ordination with Venerable Mahākassapa.
They argued
about who should be ordained first.
They told the Buddha.
“I allow you to give the full ordination to two people with a single proclamation.”
At one time there were a number of people who wanted the full ordination with several senior monks.65
They argued with one another
about who should be ordained first.
The senior monks said,
“Well then, let’s ordain all of them with a single proclamation.”
They told the Buddha.
“I allow you to give the full ordination to two or three people with a single proclamation, but only with a single preceptor, not with many.”
62. The allowance to be fully ordained when one is twenty years old since appearing in the womb
At that time Venerable Kumārakassapa had been given the full ordination twenty years after he appeared in the womb.
He thought,
“The Buddha has laid down a rule
that a person less than twenty years old shouldn’t be given the full ordination.
I was ordained twenty years after appearing in the womb.
I wonder, have I been ordained or not?”
They told the Buddha.
“When the mind first appears in the mother’s womb, when the consciousness first manifests, that’s a person’s birth.
I allow you to give the full ordination to someone who is twenty years old since appearing in the womb.”
63. The process of full ordination
At that time the full ordination had been given to people who had leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy.66
They told the Buddha.
“The one who is giving the full ordination should ask about thirteen obstacles.
It should be done like this:
‘Do you have any of these diseases:
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Are you human?
Are you a man?
Are you free from slavery?
Are you free from debt?
Are you employed by the king?
Do you have your parents’ permission?
Are you twenty years old?
Do you have a full set of bowl and robes?
What’s your name?
What’s the name of your preceptor?’”
Soon afterwards they asked those seeking the full ordination about the obstacles without first instructing them.
They were embarrassed, humiliated, and unable to respond.
They told the Buddha.
“You should instruct first and then ask about the obstacles.
They instructed them right there in the midst of the Sangha.
Once more those seeking the full ordination were embarrassed, humiliated, and unable to respond.
They told the Buddha.
“You should instruct them at a distance and then ask about the obstacles in the midst of the Sangha.
And it should be done like this.
First they should be told to choose a preceptor.
Their bowls and robes should then be pointed out to them:
‘This is your bowl, this your outer robe, this your upper robe, and this your sarong.
Now please go and stand over there.’”
Then they were instructed by monks who were ignorant and incompetent.
And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond.
They told the Buddha.
“A monk who is ignorant and incompetent shouldn’t instruct.
If he does, he commits an offense of wrong conduct.
A monk who is competent and capable should instruct.”
They instructed without having been appointed.
They told the Buddha.
“A monk shouldn’t instruct if he hasn’t been appointed.
If he does, he commits an offense of wrong conduct.
I allow a monk to instruct if he’s been appointed to do so.
And it should be done like this.
One is either appointed through oneself or through someone else.
How is one appointed through oneself?
A competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so.
If the Sangha is ready, I will instruct so-and-so.’
And how is one appointed through someone else?
A competent and capable monk should inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so.
If the Sangha is ready, so-and-so will instruct so-and-so.’
The appointed monk should go to the one who is seeking the full ordination and say this:
‘Listen, so-and-so. Now is the time for you to tell the truth.
You will be asked in the midst of the Sangha about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.”
Don’t be embarrassed or humiliated.
This is what they’ll ask you:
“Do you have any of these diseases:
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Are you human?
Are you a man?
Are you free from slavery?
Are you free from debt?
Are you employed by the king?
Do you have your parents’ permission?
Are you twenty years old?
Do you have a full set of bowl and robes?
What’s your name?
What’s the name of your preceptor?”’”
They then returned to the Sangha together.
The Buddha said, “They shouldn’t return together.
The instructor should come first and inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so.
He’s been instructed by me.
If the Sangha is ready, so-and-so should come.’
And he should be told to come.
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 ask for the full ordination:
‘Venerables, I ask the Sangha for the full ordination.
Please lift me up out of compassion.
For the second time, venerables, I ask the Sangha for the full ordination.
Please lift me up out of compassion.
For the third time, venerables, I ask the Sangha for the full ordination.
Please lift me up out of compassion.’
A competent and capable monk should then inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so.
If the Sangha is ready, I will ask so-and-so about the obstacles.
Listen, so-and-so. Now is the time for you to tell the truth.
I will ask you about various matters.
If something is true, you should say, “Yes,” and if it’s not, you should say, “No.”
Do you have any of these diseases:
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Are you human?
Are you a man?
Are you free from slavery?
Are you free from debt?
Are you employed by the king?
Do you have your parents’ permission?
Are you twenty years old?
Do you have a full set of bowl and robes?
What’s your name?
What’s the name of your preceptor?’
A competent and capable monk should then inform the Sangha:
‘Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.67
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 is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
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.
Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
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 third time, I speak on this matter.
Please, venerables, I ask the Sangha to listen.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
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.
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.’”
The procedure of full ordination is finished.
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