1. Going forth (Pabbajjā) (PLI-TV-KD1)

On Bimbisāra’s gathering

Then the Lord, having stayed at Gayā Head for as long as he found suiting, set out on tour for Rājagaha together with the large Order of monks, with all those same thousand monks who had formerly been matted hair ascetics. Then the Lord, walking on tour, in due course arrived at Rājagaha. The Lord stayed there at Rājagaha in the Palm Grove pleasure ground in the Supatiṭṭha shrine.

staying at Rājagaha in the Palm Grove pleasure ground in the Supatiṭṭha shrine. A lovely reputation has gone forth concerning the Lord Gotama, thus: He is indeed Lord, perfected one, fully awakened one, endowed with knowledge and conduct, well-farer, knower of the worlds, unrivalled charioteer of men to be tamed, teacher of devas and mankind, awakened one, Lord. Having realised them by his own super-knowledge, he makes known this world with its devas, with its Māras, with its Brahmās, creatures with devas and men, with recluses and brahmins. He teaches dhamma, lovely at the beginning, lovely in the middle, lovely at the ending. He explains with the spirit and the letter the Brahma-faring completely fulfilled and wholly pure. Good indeed it were to see perfected ones like this.”

Then King Seniya Bimbisāra of Magadha, surrounded by twelve myriad brahmins and householders of Magadha, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. Then some of these twelve myriad brahmins and householders of Magadha having greeted the Lord, sat down at a respectful distance; some exchanged greetings with the Lord, and having exchanged greetings of friendliness and courtesy, they sat down at a respectful distance; some having saluted the Lord with joined palms, sat down at a respectful distance; some having shouted out their name and clan before the Lord, sat down at a respectful distance; some having become silent, sat down at a respectful distance.

Then it occurred to those twelve myriad brahmins and householders of Magadha: “Now, does the great recluse fare the Brahma-faring under Kassapa of Uruvelā, or does Kassapa of Uruvelā fare the Brahma-faring under the great recluse?” Then the Lord, knowing with his mind the reasoning in the minds of those twelve myriad brahmins and householders of Magadha, addressed Kassapa of Uruvelā with the verses:

“What hast thou seen, O dweller in Uruvelā,
That thou, known as emaciate, hast abandoned the (sacred) fire?
I ask thee about this matter, Kassapa:
Hast thou abandoned thy fire-implements?”

“The sacrifices speak of forms and sounds,
Also of tastes, pleasures and women.
Knowing that ‘This is dross’ among affections—
Therefore I delighted not in sacrifice, in offering.”

“But if your mind delights not there, Kassapa,” the Lord said,
“Among forms, sounds and also tastes,
Then in the world of devas and men what does your mind delight in?
Kassapa, tell me that.”

“When I had seen the path, peaceful, without substrate,
Stainless, not attached to sensations’ becoming,
Not becoming otherwise, where one cannot be led by others—
In consequence, I delighted not in sacrifice, in offering.”

Then the venerable Kassapa of Uruvelā, rising from his seat, having arranged his upper robe over one shoulder, having inclined his head towards the Lord’s feet, spoke thus to the Lord: “Lord, the Lord is my teacher, I am a disciple; Lord, the Lord is my teacher, I am a disciple.” Then it occurred to those twelve myriad Brahmins and householders of Magadha: “Kassapa of Uruvelā fares the Brahma-faring under the great recluse.”

Then the Lord, knowing by mind the reasoning in the minds of these twelve myriad Brahmins and householders of Magadha, talked a progressive talk … stopping, the Way.

And as a clean cloth without black specks will easily take a dye, even so as the twelve myriad Brahmins and householders of Magadha with Bimbisāra at their head were (sitting) in those very seats, dhamma-vision, dustless, stainless, arose to them, that “Whatever is of the nature to uprise, all that is of the nature to stop,” and one myriad declared themselves to be lay-followers.

Then King Bimbisāra of Magadha, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, having crossed over doubt, put away uncertainty, having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “Formerly, Lord, when I was a young man I had five ambitions. These are now realised by me.

“Formerly, Lord, when I was a young man it occurred to me: ‘Might I be anointed into kingship.’ This was my first ambition, Lord. It has now been realised by me.

And ‘Might the perfected one, the fully awakened one come into my realm.’ This, Lord, was my second ambition. It has now been realised by me.

“And ‘That I might pay homage to this Lord.’ This, Lord, was my third ambition. It has now been realised by me.

“And ‘May that Lord teach me dhamma.’ This, Lord, was my fourth ambition. It has now been realised by me.

“And ‘Might I understand that Lord’s dhamma.’ This, Lord, was my fifth ambition. It has now been realised by me.

“Formerly, Lord, when I was a young man I had these five ambitions. They are now realised by me.

“Excellent, Lord! Excellent, Lord! Even, Lord, as one might set upright what has been upset … even so is dhamma explained in many a figure by the Lord. So I, Lord, go to the Lord as refuge and to dhamma and to the Order of monks. Lord, may the Lord accept me as a lay-disciple gone for refuge from this day forth for as long as life lasts. And, Lord, may the Lord consent to a meal with me to-morrow together with the Order of monks.” The Lord consented by becoming silent.

Then King Seniya Bimbisāra of Magadha, having understood the Lord’s consent, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then King Seniya Bimbisāra of Magadha, having had sumptuous food, solid and soft, prepared, at the end of that night had the time announced to the Lord, saying: “Lord, it is time, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, entered Rājagaha together with the large Order of monks, with all those same thousand monks who had formerly been matted-hair ascetics.

Now at that time Sakka, lord of the devas, having assumed the form of a Brahmin youth, walked in front of the Order of monks with the Lord at its head, singing these verses:

“The tamed with the tamed,
with the former matted-hair ascetics,
the well freed with the well freed,
The Lord, beautifully coloured like a golden ornament,
entered Rājagaha.

“The freed with the freed,
with the former matted-hair ascetics,
the well freed with the well freed,
The Lord, beautifully coloured like a golden ornament,
entered Rājagaha.

“The crossed over with the crossed over,
with the former matted-hair ascetics,
the well freed with the well freed,
The Lord, beautifully coloured like a golden ornament,
entered Rājagaha.

“He of the ten states,
of the ten powers,
versed in the ten things,
and furnished with the ten,
He, the Lord, surrounded by ten hundred,
entered Rājagaha.”

People having seen Sakka, lord of the devas, spoke thus: “Indeed this brahmin youth is lovely, indeed this brahmin youth is good to look upon, indeed this brahmin youth is charming. Whose, now, is this brahmin youth?” When they had spoken thus, Sakka, lord of the devas, addressed these people with a verse:

“He who is steadfast, tamed in every way,
awakened, peerless among men,
Perfected, well-farer,
I am his attendant in the world.”

Then the Lord approached the dwelling of King Seniya Bimbisāra of Magadha; having approached he sat down on the appointed seat together with the Order of monks. Then King Seniya Bimbisāra of Magadha, with his own hand having offered, having satisfied the Order of monks with the awakened one at its head with sumptuous food, solid and soft, when the Lord had eaten and had withdrawn his hand from the bowl, sat down at a respectful distance.

As he was sitting down at a respectful distance it occurred to King Seniya Bimbisāra of Magadha: “Now, where could the Lord stay that would be neither too far from a village nor too near, suitable for coming and going, accessible for people whenever they want, not crowded by day, having little noise at night, little sound, without folk’s breath, haunts of privacy, suitable for seclusion?”

Then it occurred to King Seniya Bimbisāra of Magadha: “Now, this Bamboo Grove of ours, a pleasure park, is neither too far from a village … suitable for seclusion. Suppose I were to give the Bamboo Grove, a pleasure park, to the Order of the monks with the awakened one at its head?”

Then King Seniya Bimbisāra of Magadha, having taken a ceremonial vessel made of gold, dedicated it to the Lord, saying: “May I, Lord, give this Bamboo Grove, a pleasure park, to the Order of monks with the awakened one at its head?” The Lord accepted the park. Then the Lord, having gladdened, rejoiced, roused, delighted King Seniya Bimbisāra of Magadha with talk on dhamma, having risen from his seat, departed. Then the Lord, on this occasion having given reasoned talk, addressed the monks, saying: “Monks, I allow a park.”

On the going forth of Sāriputta and Moggallāna

At that time the wanderer Sañjaya was residing in Rājagaha together with a great company of wanderers, with two hundred and fifty wanderers. Now at that time Sāriputta and Moggallāna fared the Brahma-faring under the wanderer Sañjaya, and an agreement came to be formed by these: “Whoever attains the deathless first, let him announce it.”

Then the venerable Assaji,having dressed in the morning, taking his bowl and robe, entered Rājagaha for almsfood. He was pleasing whether he was approaching or departing, whether he was looking in front or looking behind, whether he was drawing in or stretching out (his arm), his eyes were cast down, he was possessed of pleasant behaviour. The wanderer Sāriputta saw the venerable Assaji walking for almsfood in Rājagaha—pleasing whether he was approaching … possessed of pleasant behaviour—and seeing him, it occurred to him: “This is one of those monks who are indeed perfected ones in the world or who have entered on the way to perfection. What now if I, having approached this monk, should ask him: ‘On account of whom are you, your reverence, gone forth, or who is your teacher, or whose dhamma do you profess’?”

Then it occurred to the wanderer Sāriputta: “But it is not the right time to question this monk, he has gone in among the houses, he is walking for almsfood. What now if I should follow close after this monk who has learnt a way for those who need it?” Then the venerable Assaji, having walked for almsfood in Rājagaha, taking his almsbowl, returned. Then the wanderer Sāriputta approached the venerable Assaji; having approached, he exchanged greetings with the venerable Assaji; having exchanged courteous and friendly greetings, he stood at a respectful distance. As he was standing at a respectful distance, the wanderer Sāriputta spoke thus to the venerable Assaji: “Your reverence, your faculties are quite pure, your complexion very bright, very clear. On account of whom, your reverence, have you gone forth, or who is your teacher, or whose dhamma do you profess?”

“There is, friend, a great recluse, a son of the Sakyans, gone forth from a Sakyan family. I have gone forth on account of this Lord and this Lord is my teacher and I profess this Lord’s dhamma.”

“But what is the doctrine of your reverence’s teacher, what does he point out?”

“Now, I, friend, am new, not long gone forth, fresh to this dhamma and discipline. I am not able to teach you dhamma in full, but I can tell you its purport briefly.”

Then the wanderer Sāriputta spoke thus to the venerable Assaji: “So be it, your reverence, tell me little or tell me much, (but) in any case explain to me its purport; I want just its purport. Why should you make a great elaboration?”

Then the venerable Assaji uttered this terse expression of dhamma to the wanderer Sāriputta:

“Those things which proceed from a cause,
of these the Truth-finder has told the cause,
And that which is their stopping—
the great recluse has such a doctrine.”

When the wanderer Sāriputta had heard this terse expression of dhamma, there arose dhamma-vision, dustless, stainless, that “Whatever is of the nature to uprise all that is of the nature to stop.” He said: “If this is indeed dhamma, you have penetrated as far as the sorrowless path, unseen, neglected for many myriads of ӕons.”

Then the wanderer Sāriputta approached the wanderer Moggallāna. Then the wanderer Moggallāna saw the wanderer Sāriputta coming in the distance, and seeing the wanderer Sāriputta, he spoke thus: “Friend, your faculties are quite pure, your complexion very bright, very clear. Can it be that you, friend, have attained the deathless?”

“Yes, friend, I have attained the deathless.”

“But how did you, friend, attain the deathless?”

“Now, I, friend, saw the venerable Assaji walking for almsfood in Rājagaha—pleasing whether he was approaching or departing … as at Kd.1.23.2…

“Then, friend, it occurred to me: ‘But it is not the right time to question this monk … as at Kd.1.23.3, Kd.1.23.4 …

“Then, friend, the venerable Assaji uttered this terse expression of dhamma:

‘Those things which proceed from a cause,
of these the Truthfinder has told the cause,
And that which is their stopping—
the great recluse has such a doctrine.’”

When the wanderer Moggallāna had heard this terse expression of dhamma … as at Kd.1.23.5 …

Then the wanderer Moggallāna spoke thus to the wanderer Sāriputta: “Let us go, friend, to the Lord, (for) this Lord is the teacher for us.”

“Friend, these two hundred and fifty wanderers are staying here because of us, looking to us; do let us consult them so that they may do what they think (right).” Then Sāriputta and Moggallāna approached these wanderers; having approached, they spoke thus to these wanderers:

“We are going, friends, to the Lord, (for) this Lord is the teacher for us.”

“We, venerable ones, are staying here because of you, looking to you. If the venerable ones will fare the Brahma-faring under the great recluse all of us will fare the Brahma-faring under the great recluse.”

Then Sāriputta and Moggallāna approached the wanderer Sañjaya; having approached they spoke thus to the wanderer Sañjaya: “Sir, we are going to the Lord, (for) this Lord is the teacher for us.”

“No, friends, do not go; we three will one and all look after this group.” And a second time … And a third time … “… will look after this group.”

Then Sāriputta and Moggallāna, taking those two hundred and fifty wanderers, approached the Bamboo Grove; but on that self-same spot hot blood issued from the mouth of Sañjaya the wanderer. The Lord saw Sāriputta and Moggallāna coming in the distance; seeing them, he addressed the monks saying:

“Monks, these two friends, Kolita and Upatissa, are coming. This pair of disciples will be my chief, my eminent pair.”

When, in the deep sphere of knowledge,
they had attained the matchless freedom
in which there is destruction of attachments,
then the teacher explained about them
in the Bamboo Grove:

“These two friends,
Kolita and Upatissa, are coming.
This pair of disciples will be my chief,
my eminent pair.”

Then Sāriputta and Moggallāna approached the Lord; having approached, having inclined their heads to the Lord’s feet, they spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well taught is dhamma fare the Brahma-faring for making an utter end of ill.” So this was these venerable ones’ ordination.

Now at that time very distinguished young men belonging to respectable families of Magadha were faring the Brahma-faring under the Lord. People looked down upon, criticised, spread it about, saying: “The recluse Gotama gets along by making (us) childless, the recluse Gotama gets along by making (us) widows, the recluse Gotama gets along by breaking up families. A thousand matted hair ascetics have now been allowed to go forth by him, and these two hundred and fifty wanderers of Sañjaya have been allowed to go forth, and these very distinguished young men belonging to respectable families of Magadha are faring the Brahma-faring under the recluse Gotama.” Moreover, having seen the monks, they reproved them in this verse:

“The great recluse has come
to Giribbaja of the Magadhese
Leading all Sañjaya’s (followers).
Who will now be led by him?”

Monks heard these who … spread it about. Then these monks told this matter to the Lord. He said: “Monks, this noise will not last for long, it will last only for seven days, after seven days it will cease. Therefore, monks, if they reprove you in this verse:

‘The great recluse has come
to Giribbaja of the Magadhese
Leading all Sañjaya’s (followers).
Who will now be led by him?’

You should reprove them in reply in this verse:

‘Verily great heroes, Truthfinders,
lead by what is true dhamma.
Who would be jealous of the wise,
leading by dhamma?’”

Now at that time the people, having seen the monks, reproved them in this verse:

“The great recluse has come
to Giribbaja of the Magadhese
Leading all Sañjaya’s (followers).
Who will now be led by him?”

The monks reproved these people in reply in this verse:

“Verily great heroes, Truthfinders,
lead by what is true dhamma.
Who would be jealous of the wise,
leading by dhamma?”

With the people saying: “It is said that the recluses, sons of the Sakyans, lead by dhamma, not by what is not-dhamma,” that noise lasted exactly seven days, after seven days it ceased.

Told is the Going Forth of Sāriputta and Moggallāna.

Told is the Fourth Portion for Repeating.

On the duties to the preceptor

Now at that time monks, being without preceptors, not being exhorted, not being instructed, walked for almsfood wrongly dressed, wrongly clothed, not befittingly attired. While people were eating, they held their almsbowls close above the soft food for the remains, and they held their almsbowls close above the solid food for the remains, and they held their almsbowls close above the savoury food for the remains, and they held their almsbowls close above the beverages for the remains, and having themselves asked for curry and boiled rice, they ate it, and they remained in the refectory making a loud noise, a great noise.

People … spread it about, saying: “How can these recluses, sons of the Sakyans, walk for almsfood, wrongly dressed, wrongly clothed, not befittingly attired? While people are eating, they hold their almsbowls close above the soft food … and they remain in the refectory making a loud noise, a great noise, like brahmins at the meal-time of brahmins.”

Monks heard these people who … spread it about. Those who were modest monks, contented, conscientious, scrupulous desirous of training … spread it about, saying: “How can these monks walk for almsfood wrongly dressed … and remain in the refectory making a loud noise, a great noise?”

Then these monks told this matter to the Lord. Then the Lord, on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Is it true, as is said, monks, that monks walk for almsfood wrongly dressed … … and remain in the refectory making a great noise, a loud noise?”

“It is true, Lord.”

The awakened one, the Lord rebuked them, saying:

“It is not fitting, monks, in these foolish men, it is not becoming, it is not proper, it is unworthy of a recluse, it is not allowable, it is not to be done. How, monks, can these foolish men walk for almsfood … and remain in the refectory making a loud noise, a great noise? It is not, monks, for pleasing those who are not (yet) pleased, nor for increasing (the number of) those who are pleased, but it is, monks, for displeasing those who are not (yet) pleased as well as those who are pleased, and for causing wavering in some.”

Then the Lord, having rebuked these monks, having in many a figure spoken in dispraise of difficulty in supporting and maintaining oneself, of great desires, of lack of contentment, of clinging (to the obstructions), of indolence; having in many a figure spoken in praise of ease in supporting and maintaining oneself, of desiring little, of contentment, of expunging (evil), of punctiliousness, of graciousness, of decreasing (the obstructions), of putting forth energy, having given reasoned talk on what is fitting, on what is becoming, addressed the monks, saying:

“Monks, I allow a preceptor. The preceptor, monks, should arouse in the one who shares his cell the attitude of a son; the one who shares his cell should arouse in the preceptor the attitude of a father. Thus these, living with reverence, with deference, with courtesy towards one another, will come to growth, to increase, to maturity in this dhamma and discipline.

“And thus, monks, should a preceptor be chosen: having arranged the upper robe over one shoulder, having honoured his feet, having sat down on the haunches, having saluted with joined palms, he should speak to him thus: ‘Honoured sir, be my preceptor; honoured sir, be my preceptor; honoured sir, be my preceptor.’ If he says: ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Manage it amiably’, and makes this understood by gesture, makes this understood by speech, makes this understood by gesture and by speech, the preceptor has been chosen; if he does not make this understood by gesture, if he does not make this understood by speech, if he does not make this understood by gesture and by speech, the preceptor has not been chosen.

“The one who shares a cell, monks, should conduct himself properly towards the preceptor. This is the proper conduct in this respect: having got up early, having taken off his sandals, having arranged his upper robe over one shoulder, he should give tooth-wood, he should give water for rinsing the mouth, he should make ready a seat. If there is conjey, having washed a bowl, the conjey should be placed near (the preceptor). When he has drunk the conjey, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, it should be put away. When the preceptor has got up, the seat should be removed. If that place is soiled, that place should be swept.

“If the preceptor wishes to enter a village, his inner clothing should be given (to him), the inner clothing (that he is wearing) should be received (from him) in return, the girdle should be given (to him); having folded them (into two or four folds), the outer robes are to be given (to him); having washed it, a bowl with water is to be given (to him). If the preceptor desires an attendant, (the latter) having put on his inner robe all round so as to cover the three circles, having bound on the girdle, having folded them and having dressed in the outer robes, having fastened the ties, having washed, having taken a bowl, should be the preceptor’s attendant. He should not walk too far away (from him), he should not walk too close. He should receive the bowl and its contents.

“He should not interrupt the preceptor when he is speaking. (But) if the preceptor is bordering on an offence, then speaking himself, he should warn him. When he is returning, he should make a seat ready, having come back first; he should set out water for washing the feet, a foot-stool, a foot-stand; having gone to meet him, he should receive his bowl and robe, he should give back the inner clothing (given) in return, he should receive his inner clothing. If a robe is damp with perspiration, he should dry it for a short time in the sun’s warmth, but a robe should not be laid aside in the warmth. He should fold up the robe. When folding up the robe, having made the corners turn back four finger-breadths, he should fold up the robe thinking: ‘Mind there is no crease in the middle.’ The girdle should be placed in a fold (of the robe). If there comes to be almsfood and the preceptor wishes to eat, having given him water, almsfood should be placed near (him).

“He should offer the preceptor drinking-water. When he has eaten, having given him water, having received the bowl, having lowered it, having washed it properly without rubbing it, having emptied out the water, he should dry it for a short time in the sun’s warmth, but a bowl should not be laid aside in the warmth. He should lay aside the bowl and robes. When laying aside the bowl, having taken the bowl in one hand, having felt with the other hand under the couch or under the chair, the bowl should be laid aside, but the bowl should not be laid aside on the bare ground. When laying aside a robe, having taken the robe in one hand, having stroked the other hand along the bamboo for robes or the cord for robes, having got the edges away from him and the fold towards him, the robe should be laid aside. When the preceptor has got up, the seat should be removed, the water for washing the feet, the foot-stool, the foot-stand should be put away. If that place comes to be soiled, that place should be swept.

“If the preceptor wishes to bathe, he should prepare a bath. If he wants a cold (bath), he should prepare a cold one; if he wants a hot (bath), he should prepare a hot one. If the preceptor wishes to enter a bathroom, he should knead chunam should moisten clay; taking a chair for the bathroom, having gone close behind the preceptor, having given him the chair for the bathroom, having received his robe, he should lay it to one side. He should give him the chunam, he should give him the clay. If he is able to do so, he should enter the bathroom. When he is entering the bathroom, having smeared his face with clay, having covered himself front and back, he should enter the bathroom.

“He should not sit down so as to encroach upon (the space intended for) monks who are elders. He should not keep newly ordained monks from a seat. He should make preparation for the preceptor in the bathroom. When he is leaving the bathroom, taking the chair for the bathroom, having covered himself front and back, he should leave the bath-room. He should also make preparation for the preceptor in the water. When he is bathing, having come out (of the water) first, having dried his own body, having put on his inner robe, he should wipe off the water from the preceptor’s limbs, he should give him his inner clothing, he should give him his outer cloak; taking the chair for the bathroom, having come back first, he should make ready a seat, he should put out water for washing the feet, a footstool, a footstand. He should offer the preceptor drinking-water.

“If he wishes to make him recite, he should make him recite. If he wishes to interrogate, he should be interrogated. In whatever dwelling-place the preceptor is staying, if that dwelling-place is soiled, it should be cleaned if he is able (to do so). When he is cleaning the dwelling-place, having first taken out the bowl and robes, he should lay them to one side. Having taken out the piece of cloth to sit upon and the sheet, he should lay them to one side. Having taken out the mattress and the squatting-mat, he should lay them to one side.

“Having lowered the couch, having taken it out properly without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having lowered the chair, the window-holes. If a wall that was coloured red becomes stained, he should wipe it, having moistened a rag, having wrung it out. If ground that was blacked becomes stained he should wipe it, having moistened a rag, having wrung it out. If the ground did not come to be treated, he should sweep it, having sprinkled it all over with water, thinking: ‘Take care lest the dwelling-place is sullied with dust.’ Having looked for (any) rubbish, he should remove it to one side.

“Having dried the ground-covering in the sun, having cleaned it, having shaken it, having brought it back, he should lay it down as it was laid down before. Having dried the supports for the couch in the sun, having wiped them, having brought them back, he should place them where they were before. Having dried the couch in the sun … the chair in the sun, having cleaned it, having shaken it, having lowered it, having brought it back properly without rubbing it, without knocking it against the door or the posts, he should lay it down as it was laid down before. Having dried the mattress and the squatting-mat in the sun, having cleaned them, having shaken them, having brought them back, he should lay them down as they were laid down before. Having dried the piece of cloth to sit upon and the sheet in the sun, having cleaned them, having shaken them, having brought them back, he should lay them down as they were laid down before. Having dried the spittoon in the sun, having wiped it, having brought it back, he should place it where it was before. Having dried the reclining-board in the sun, having wiped it, having brought it back, he should place it where it was before.

“He should lay aside the bowl and robes. When laying aside the bowl … as in Kd.1.25.11 … the fold towards him, the robe should be laid aside.

“If dusty winds blow from the east, he should close the eastern windows. If dusty winds blow from the west, he should close the western windows. If dusty winds blow from the north, he should close the northern windows. If dusty winds blow from the south, he should close the southern windows. If the weather is cool, he should open the windows by day, he should close them at night. If the weather is warm, he should close the windows by day, he should open them at night.

“If a cell is soiled, the cell should be swept. If a porch … If an attendance-hall … If a fire-hall … If a privy comes to be soiled, the privy should be swept. If there does not come to be drinking-water, drinking-water should be provided. If there does not come to be water for washing, water for washing should be provided. If there does not come to be water in the pitcher of water for rinsing, water should be tipped into the pitcher of water for rinsing.

“If dissatisfaction has arisen in the preceptor, the one who shares his cell should allay it or should get (another) to allay it, or he should give him a talk on dhamma. If remorse has arisen in the preceptor, the one who shares the cell should dispel it or should get (another) to dispel it, or he should give him a talk on dhamma. If wrong views have arisen in the preceptor, the one who shares his cell should dissuade him (from them) or should get another to dissuade him (from them), or he should give him a talk on dhamma.”

“If the preceptor has committed an offence against an important rule and deserves probation, the one who shares his cell should make an effort, thinking: ‘How then could the Order grant the preceptor probation?’ If the preceptor deserves to be sent back to the beginning, the one who shares his cell should make an effort, thinking: ‘How then could the Order send the preceptor back to the beginning?’ If the preceptor deserves mānatta (discipline), the one who shares his cell should make an effort, thinking: ‘How then could the Order inflict mānatta (discipline) on the preceptor?’ If the preceptor deserves rehabilitation, the one who shares his cell should make an effort, thinking: ‘How then could the Order rehabilitate the preceptor?’

“If the Order desires to carry out a (formal) act against the preceptor—one of censure or one of guidance or one of banishment or one of reconciliation or one of suspension—the one who shares his cell should make an effort, thinking: ‘How then could the Order not carry out a (formal) act against the preceptor or change it to a lighter one?’ Yet if a (formal) act—one of censure … one of suspension—is carried out by the Order against him, the one who shares his cell should make an effort, thinking: ‘How then could the preceptor conduct himself properly, be subdued, mend his ways, (so that) the Order could revoke that (formal) act?’

“If the preceptor’s robe should be washed, the one who shares his cell should wash it or he should make an effort, thinking: ‘How then could the preceptor’s robe be washed?’ If the preceptor’s robe-material should be made up, the one who shares his cell should make it up or he should make an effort, thinking: ‘How then could the preceptor’s robe-material be made up?’ If dye should be boiled for the preceptor … If the preceptor’s robe should be dyed … ‘… could the preceptor’s robe be dyed?’ When he is dyeing the robe, he should dye it properly, turning it again and again, nor should he go away if the drips have not ceased.

“Without asking the preceptor (for permission), he should not give an almsbowl to anyone nor should he receive an almsbowl from anyone; he should not give a robe to anyone nor should he receive a robe from anyone; he should not give a requisite to anyone nor should he receive a requisite from anyone; he should not cut off anyone’s hair nor should he have his hair cut off by anyone; he should not render a service to anyone nor should he cause a service to be rendered by anyone; he should not execute a commission for anyone nor should he cause a commission to be executed by anyone; he should not become an attendant on anyone nor should he take anyone as an attendant; he should not bring back alms-food for anyone nor should he have almsfood brought back by anyone. Without asking the preceptor (for permission), he should not enter a village, he should not go to a cemetery, he should not leave the district. If the preceptor becomes ill, he should tend him for as long as life lasts; he should wait (with him) until he recovers.”

Told is what is due to a Preceptor.

On the duties to the one who shares his cell

interrogation, exhortation, instruction. If there is a bowl for the preceptor but no bowl for the one who shares his cell, a bowl should be given by the preceptor to the one who shares his cell, or he should make an effort, thinking ‘How then could a bowl be procured for the one who shares my cell?’ If there is a robe for the preceptor … If there is (another) requisite for the preceptor … ‘How then could (another) requisite be procured for the one who shares my cell?’

“If the one who shares the cell becomes ill, having got up early he should give tooth-wood, he should give water for rinsing the mouth, he should make ready a seat. If there is conjey … that place should be swept.

“If the one who shares a cell wishes to enter a village … having washed, a bowl with water is to be given to him. Thinking, ‘He will be returning about now’, he should make ready a seat, he should set out water for washing the feet, a foot-stool, a foot-stand … He should offer drinking water to the one who shares his cell.

“In whatever dwelling-place one who shares a cell is staying, if that dwelling-place is soiled, it should be cleaned if he is able to do so … … so that the Order could revoke that (formal) act.’

“If the robe of one who shares a cell should be washed, the preceptor should explain, saying: ‘Thus should you wash it or he should make an effort, thinking: ‘How then could the robe of the one who shares my cell be washed?’ If the robe-material of one who shares a cell should be made up, the preceptor should explain, saying: ‘Thus should you make it up’, or … ‘How then could the robe-material of the one who shares a cell’ … ‘Thus should you boil it or … ‘How then could dye be boiled for the one who shares my cell?’ If the robe of the one who shares a cell should be dyed … ‘Thus should you dye it’, or … ‘How then could the robe of the one who shares my cell be dyed?’ When he is dyeing the robe, he should dye it properly, turning it again and again, nor should he go away if the drips have not ceased. If the one who shares a cell becomes ill, he should tend him as long as life lasts; he should wait until he recovers.”

Told is what is due to one who shares a cell.

On dismissal

Now at that time those who shared cells did not conduct themselves properly towards their preceptors. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can those who share cells not conduct themselves properly towards their preceptors?” Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that those who share cells do not conduct themselves properly towards their preceptors?”

“It is true, Lord.”

The enlightened one, the Lord rebuked them, saying:

“How, monks, can those who share cells not conduct themselves properly towards their preceptors?”

Having rebuked them, having given reasoned talk, the Lord addressed the monks, saying: “Monks, those who share cells should not not conduct themselves properly towards their preceptors. Whoever should not conduct himself properly, there is an offence of wrong-doing.”

Even so, they did not conduct themselves properly. They told this matter to the Lord. He said: “I allow you, monks, to dismiss one who does not conduct himself properly. And thus, monks, should he be dismissed: If he, saying: ‘I dismiss you’ or ‘Do not come back here’ or ‘Bring back your bowl and robe’ or ‘I am not to be waited upon by you’, makes this understood by gesture, if he makes this understood by voice, if he makes this understood by gesture and by voice, the one who shares the cell comes to be dismissed. If he does not make this understood by gesture, if he does not make this understood by voice, if he does not make this understood by gesture and by voice, the one who shares the cell does not come to be dismissed.

Now at that time those who shared a cell and who were dismissed did not apologise. They told this matter to the Lord. He said: “I allow (them), monks, to apologise.” Even so, they did not apologise. They told this matter to the Lord. He said: “Monks, one who is dismissed is not not to apologise. Whoever should not apologise, there is an offence of wrong-doing.”

Now at that time preceptors, on being apologised to, did not forgive. They told this matter to the Lord. He said: “I allow you, monks, to forgive.” Even so, they did not forgive. And those who shared a cell departed and they left the Order and they went over to (other) sects. They told this matter to the Lord. He said: “Monks, when you are being apologised to you should not not forgive. Whoever should not forgive, there is an offence of wrong-doing.”

Now at that time preceptors dismissed those who were conducting themselves properly, they did not dismiss those who were not conducting themselves properly. They told this matter to the Lord. He said: “Monks, one who is conducting himself properly is not to be dismissed. Whoever should dismiss him, there is an offence of wrong-doing. And, monks, one who is not conducting himself properly is not not to be dismissed. Whoever should not dismiss him, there is an offence of wrong-doing.

“Monks, if one who shares a cell is possessed of five qualities he may be dismissed: if there does not come to be much affection for his preceptor, if there does not come to be much faith (in him), if there does not come to be much sense of shame (towards him), if there does not come to be much respect (for him), if there does not come to be much development (under him). Monks, if one who shares a cell is possessed of these five qualities he may be dismissed. Monks, if one who shares a cell is possessed of five qualities he should not be dismissed: if there comes to be much affection for his preceptor … if there comes to be much development. Monks, if one who shares a cell is possessed of these five qualities he should not be dismissed.

“Monks, if one who shares a cell is possessed of five qualities it is suitable to dismiss him: if there does not come to be much affection for his preceptor … if there does not come to be much development. Monks, if one who shares a cell is possessed of these five qualities, it is suitable to dismiss him. Monks, if one who shares a cell is possessed of five qualities it is not suitable to dismiss him: if there comes to be much affection for his preceptor … if there comes to be much development. Monks, if one who shares a cell is possessed of these five qualities it is not suitable to dismiss him.

“Monks, if one who shares a cell is possessed of five qualities, a preceptor, in not dismissing him, becomes one who has gone too far; in dismissing him, he does not become one who has gone too far: if there does not come to be much affection for his preceptor… if there does not come to be much development. Monks, if one who shares a cell is possessed of these five qualities, a preceptor, in not dismissing him, becomes one who has gone too far; in dismissing him he does not become one who has gone too far. Monks, if one who shares a cell is possessed of five qualities, the preceptor, in dismissing him, becomes one who has gone too far; in not dismissing him, he does not become one who has gone too far: if there comes to be much affection for the preceptor … if there comes to be much development. Monks, if one who shares a cell is possessed of these five qualities, a preceptor, in dismissing him, becomes one who has gone too far; in not dismissing him, he does not become one who has gone too far.”

Now at that time a certain brahmin, having approached (some) monks, asked for the going forth. The monks did not want to let him go forth, and because he could not obtain the going forth among the monks, he became lean, wretched, of a bad colour, very yellow, his veins standing out all over his body. The Lord saw this brahmin, lean … all over his body, and seeing him, he addressed the monks, saying: “How is it, monks, that this brahmin is lean … all over his body?”

“Lord, this brahmin asked the monks for the going forth. The monks did not want to let him go forth, and because he could not obtain the going forth among the monks, he is lean … all over his body.”

Then the Lord addressed the monks, saying: “Now, monks, who remembers a service done by this brahmin?” When he had spoken thus the venerable Sāriputta spoke thus to the Lord: “I, Lord, remember a service done by this brahmin.”

“Now, what help (given) by this brahmin, Sāriputta, do you remember?”

“Lord, as I was walking for almsfood here in Rājagaha this brahmin had spoon-alms bestowed upon me. This, Lord, is the service done by this brahmin which I remember.”

“Good, Sāriputta, it is good. Indeed those who are truly men, Sāriputta, are thankful and grateful. Because of this do you, Sāriputta, let this brahmin go forth (and) ordain him.”

“How, lord, do I let this brahmin go forth, how do I ordain him?”

Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“From this day forth, monks, I abolish that ordination by going to the three refuges which I allowed. I allow you, monks, to ordain by a (formal) act consisting of a motion and a resolution put three times.

“And thus, monks, should one ordain: The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order hear me. This (person) so and so wishes for ordination from the venerable so and so. If it seems right to the Order, the Order may ordain so and so, through the preceptor so and so. This is the motion.

“‘Honoured sirs, let the Order hear me. This person so and so … may ordain so and so. The Order is ordaining so and so through the preceptor so and so. If the ordination of so and so through the preceptor so and so is pleasing to the venerable ones let them be silent; he to whom it is not pleasing should speak. And a second time I speak forth this matter … should speak.

“‘And a third time I speak forth this matter … should speak. So and so is ordained by the Order through the preceptor so and so. It is pleasing to the Order, therefore they are silent. Thus do I understand this.’”

Now at that time a certain monk immediately after he was ordained indulged in bad habits. Monks spoke thus: “Do not, your reverence, do that, it is not allowed.” He spoke thus: “But indeed, I did not ask the venerable ones saying, ‘Ordain me’. Why did you ordain me without being asked (to do so)?” They told this matter to the Lord. He said: “Monks, you should not ordain without being asked (to do so). Whoever should (so) ordain, there is an offence of wrong-doing. I allow you, monks, to ordain when you have been asked (to do so).

“And thus, monks, should one ask (for it): That one who wishes for ordination, having approached the Order, having arranged his upper robe over one shoulder, having honoured the monks’ feet, having sat down on his haunches, having saluted with joined palms, should speak thus to it: ‘Honoured sirs, I ask the Order for ordination; honoured sirs, may the Order raise me up, out of compassion.’ And a second time should he ask … And a third time should he ask …

“The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order hear me. This (person) so and so wishes for ordination from the venerable so and so. So and so asks the Order for ordination through the preceptor so and so. If it seems right to the Order the Order may ordain so and so through the preceptor so and so. This is the motion.

“‘Honoured sirs, let the Order hear me. This (person) so and so wishes for ordination from the venerable so and so. So and so asks the Order for ordination through the preceptor so and so. If the ordination of so and so through the preceptor so and so is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. And a second time I speak forth this matter … And a third time I speak forth this matter … So and so is ordained by the Order through the preceptor so and so. It is pleasing to the Order, therefore they are silent. Thus do I understand this.’”

Now at that time in Rājagaha a succession of meals of sumptuous foods came to be arranged. Then it occurred to a certain brahmin: “Now, these recluses, sons of the Sakyans, are pleasant in character, pleasant in conduct; having eaten good meals they lie down on beds sheltered from the wind. What now if I should go forth among these recluses, sons of the Sakyans?” Then that brahmin, having approached (some) monks, asked for the going forth. The monks allowed him to go forth (and) they ordained him.

The succession of meals dwindled away after he had gone forth. Monks spoke thus: “Come along now, your reverence, we will walk for almsfood.” He spoke thus: “Your reverences, I did not go forth for this—that I should walk for almsfood. If you will give to me, I will eat, but if you will not give to me, I will leave the Order.”

“But, did you, your reverence, go forth for your belly’s sake?”

“Yes, your reverences.”

Those who were modest monks looked down upon, criticised, spread it about, saying: “How can this monk go forth in this dhamma and discipline which are well taught for his belly’s sake?” These monks told this matter to the Lord. He said:

“Is it true, as is said, that you, monk, went forth for your belly’s sake?”

“It is true, Lord.”

The enlightened one, the Lord rebuked him, saying:

“How can you, foolish man, go forth in this dhamma and discipline which are well taught for your belly’s sake? It is not foolish man, for pleasing those who are not (yet) pleased, nor for increasing (the number of) those who are pleased.” Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“I allow you, monks, when you are ordaining, to explain four resources: that going forth is on account of meals of scraps; in this respect effort is to be made by you for life. (These are) extra acquisitions: a meal for an Order, a meal for a special person, an invitation, ticket-food, (food given) on a day of the waxing or waning of the moon, on an Observance day, or the day after an Observance day. That going forth is on account of rag-robes; in this respect effort is to be made by you for life. (These are) extra acquisitions: (robes made of) linen, cotton, silk, wool, coarse hemp, canvas. That going forth is on account of a lodging at the root of a tree; in this respect effort is to be made by you for life. (These are) extra acquisitions: a dwelling-place, a curved house, a long house, a mansion, a cave. That going forth is on account of ammonia as a medicine; in this respect effort is to be made by you for life. (These are) extra acquisitions: ghee, fresh butter, oil, honey, molasses.”

Told is the Fifth Portion for Repeating: on what is due to a Preceptor.

On the duties to the teacher

(some) monks, asked for the going forth. The monks explained the resources to him beforehand. He spoke thus: “If honoured sirs, you had explained the resources to me after I had gone forth, I should have been satisfied, but now, honoured sirs, I will not go forth; the resources are disgusting and loathsome to me.” The monks told this matter to the Lord. He said:

“ Monks, the resources should not be explained beforehand. Whoever should (thus) explain them, there is an offence of wrong-doing. I allow you, monks, to explain the resources soon after ordaining (a person).”

Now at that time monks ordained through a group of two and a group of three (monks). They told this matter to the Lord. He said:

“Monks, you should not ordain through a group of less than ten (monks). Whoever should (so) ordain, there is an offence of wrong-doing. I allow you, monks, to ordain through a group of ten or more than ten (monks).”

Now at that time monks of one year’s standing and of two years’ standing (severally) ordained the one who shared his cell. And when he was of one year’s standing, the venerable Upasena, Vanganta’s son, ordained the one who shared his cell. When he was of two years’ standing, having kept the rains-residence, taking the one who shared his cell and who was of one year’s standing, he approached the Lord. Having approached, having greeted the Lord, he sat down at a respectful distance. Now, it is the custom for awakened ones, for Lords to exchange friendly greetings with in-coming monks.

Then the Lord spoke thus to the venerable Upasena, Vanganta’s son: “I hope, monk, that things go well with you, I hope you are keeping going, I hope you came here with but little fatigue on the journey.”

“Things do go well with me, Lord, I am keeping going, Lord, I came, Lord, with but little fatigue on the journey.”

Now, Truthfinders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask, knowing the right time (to ask), and they do not ask, knowing the right time (when not to ask). Truthfinders ask about what belongs to the goal, not about what does not belong to the goal. There is bridge-breaking, for Truthfinders in whatever does not belong to the goal. Awakened ones, Lords, question monks concerning two matters: “Shall we teach dhamma?” or “Shall we lay down a rule of training for disciples?”

Then the Lord spoke thus to the venerable Upasena, Vanganta’s son: “Of how many years’ standing are you, monk?”

“I, Lord, am of two years’ standing.”

“And of how many years’ standing is this monk?”

“He is of one year’s standing, Lord.”

“Who is this monk as regards you?”

“He is the one who shares my cell, Lord.”

The awakened one, the Lord rebuked (him), saying:

“It is not fitting, foolish man, it is not becoming, it is not proper, it is unworthy of a recluse, it is not allowable, it should not be done. How can you, foolish man, when you should be exhorted and instructed by others, think to exhort and instruct another (monk)? Too quickly have you, foolish man, turned to abundance, that is to say to acquiring a group. It is not, foolish man, for pleasing those who are not (yet) pleased, nor for increasing (the number of) those who are pleased.” Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“ Monks, one who is of less than ten years’ standing should not ordain. Whoever (such) should (so) ordain, there is an offence of wrong-doing. I allow you, monks, to ordain through one who is of ten years’ standing or through one who is of more than ten years’ standing.”

Now at that time ignorant, inexperienced monks ordained thinking: “We are of ten years’ standing, we are of ten years’ standing.” (Consequently) there were to be found ignorant preceptors, wise (monks) who shared their cells; inexperienced preceptors, experienced (monks) who shared their cells; preceptors who had heard little, (monks) who shared their cells who had heard much; preceptors of poor intelligence, intelligent (monks) who shared their cells; and a certain former member of another sect, when he was being spoken to by his preceptor regarding a rule, having refuted the preceptor, went over to the fold of that same sect as before.

Those who were modest monks … spread it about, saying: “How can these ignorant, inexperienced monks ordain, thinking: ‘We are of ten years’ standing, we are of ten years’ standing’? (So that) there are to be found … intelligent (monks) who share their cells.” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that ignorant, inexperienced monks ordained, thinking: … there are to be found … intelligent (monks) who share their cells?”

“It is true, Lord.”

Then awakened one, the Lord rebuked them, saying:

“How, monks, can these foolish men, ignorant, inexperienced, ordain, thinking: ‘We are of ten years’ standing, we are of ten years’ standing’? … intelligent (monks) who share their cells. It is not, monks, for pleasing those who are not (yet) pleased …” And having rebuked them, having given reasoned talk, he addressed the monks, saying:

“ Monks, one who is ignorant, inexperienced should not ordain. Whoever (such) should ordain, there is an offence of wrong-doing. I allow you, monks, to ordain through an experienced, competent monk who is of ten years’ standing or more than ten years’ standing.”

teachers, not being exhorted, not being instructed, walked for almsfood wrongly dressed, wrongly clothed, not befittingly attired. While people were eating … = Kd.1.25.1–1.25.4 …

“It is true, Lord.”

Having rebuked them, having given reasoned talk, he addressed the monks, saying: “Monks, I allow a teacher. The teacher, monks, should arouse in his pupil the attitude of a son; the pupil should arouse in his teacher the attitude of a father. Thus these, living with reverence, with deference, with courtesy towards one another, will come to growth, increase, maturity in this dhamma and discipline. I allow you, monks, to live ten years in dependence, and when one is of ten years’ standing to give guidance.

“And thus, monks, should a teacher be chosen: having arranged the upper robe over one shoulder, having honoured his feet, having sat down on the haunches, having saluted with joined palms, he should speak to him thus: ‘Honoured sir, be my teacher, I will live in dependence on the venerable one; honoured sir, be my teacher, I will live in dependence on the venerable one; honoured sir, be my teacher, I will live in dependence on the venerable one.’ If he says: ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Manage it amiably’, and makes this understood by gesture … = Kd.1.25.7–1.25.24, reading teacher and pupil for preceptor and one who shares a cell … If the teacher becomes ill, he should tend him as long as life lasts; he should wait until he recovers.”

Told is what is due to a Teacher.

On the duties to the student

teacher … = Kd.1.26.1–1.26.2, reading teacher and pupil for preceptor and one who shares a cell … If the pupil becomes ill, he should tend him as long as life lasts; he should wait until he recovers.”

What is due to a Pupil.

The Sixth Portion for Repeating.

On not forgiving when dismissed

Now at that time pupils did not conduct themselves properly towards their teachers … = Kd.1.27.1–1.27.8, reading teacher and pupil as above … in not dismissing him he does not become one who has gone too far.”

The story of the ignorant and inexperienced

Now at that time ignorant, inexperienced monks, gave guidance, thinking: “We are of ten years’ standing, we are of ten years’ standing.” (So that) there were to be found ignorant teachers, wise pupils; inexperienced teachers, experienced pupils; teachers who had heard little, pupils who had heard much; teachers of poor intelligence, intelligent pupils. Those who were modest monks … spread it about, saying:“How can these ignorant inexperienced monks give guidance, thinking: ‘We are of ten years’ standing, we are of ten years’ standing’? (So that) there are to be found ignorant teachers … intelligent pupils.”

Then these monks told this matter to the Lord. He said: “Is it true, as is said, monks, that ignorant, inexperienced (monks) are giving guidance, thinking: ‘We are of ten years’ standing, we are of ten years’ standing’?”

“Is it true, Lord.” The enlightened one, the Lord rebuked them; having rebuked them, having given reasoned talk, he addressed the monks, saying: “Monks, one who is ignorant, inexperienced, should not give guidance. Whoever (such) should give it, there is an offence of wrong-doing. I allow you, monks, to give guidance through an experienced, competent monk who is of ten years’ standing or of more than ten years’ standing.”

On the nullifications of guidance

gone over to another side (of the Order), did not know about nullifications of guidance. They told this matter to the Lord. He said:

“Monks, there are these five nullifications of guidance from a preceptor: when a preceptor has gone away or left the Order or died or gone over to another side (of the Order), and command is the fifth. These, monks, are the five nullifications of guidance from a preceptor. Monks, there are these six nullifications of guidance from a teacher: when a teacher has gone away or left the Order or died or gone over to another side (of the Order), and command is the fifth, or if he has come to be connected with a preceptor. These, monks, are the six nullifications of guidance from a teacher.

On five cases when one may ordain

“Monks, if a monk is possessed of five qualities he should not ordain, he should not give guidance, a novice should not attend him: if he is not possessed of an adept’s body of moral habit … body of concentration … body of wisdom … body of freedom … body of vision and knowledge of freedom. Monks, if a monk is not possessed of these five qualities he should not ordain, he should not give guidance, a novice should not attend him.

“Monks, if a monk is possessed of five qualities he may ordain, he may give guidance, a novice may attend him: if he is possessed of an adept’s body of moral habit … body of vision and knowledge of freedom. Monks, if a monk is possessed of these five qualities he may ordain, he may give guidance, a novice may attend him.

“And, monks, if a monk is possessed of five further qualities he should not ordain, he should not give guidance, a novice should not attend him: if he is neither himself possessed of an adept’s body of moral habit nor encourages another as to an adept’s body of moral habit … if he is neither himself possessed of an adept’s body of vision and knowledge of freedom nor encourages another as to an adept’s body of vision and knowledge of freedom. Monks, if a monk is possessed of these five qualities he should not ordain, he should not give guidance, a novice should not attend him.

“Monks, if a monk is possessed of five qualities … a novice may attend him: if he is himself possessed of an adept’s body of moral habit and encourages another as to an adept’s body of moral habit … if he is himself possessed of an adept’s body of vision and knowledge of freedom and encourages another as to an adept’s body of vision and knowledge of freedom. Monks, if a novice is possessed of these five qualities he may ordain … a novice may attend him.

“And, monks, if a monk is possessed of five further qualities he should not ordain … a novice should not attend him: if he comes to be lacking in faith, if he comes to be without shame, if he comes to be reckless, if he comes to be lazy, if he comes to be of muddled mindfulness. Monks, if a monk is possessed of these five qualities he should not ordain … a novice should not attend him.

“Monks, if a monk is possessed of five qualities he may ordain … a novice may attend him: if he comes to have faith, if he comes to feel shame, if he comes to be cautious, if he comes to be of stirred up energy, if he comes to be of ready mindfulness. Monks, if a monk is possessed of these five qualities he may ordain … a novice may attend him.

“And, monks, if a monk is possessed of five further qualities he should not ordain … a novice should not attend him: if, in regard to moral habit, he comes to have fallen away from moral habit; if, in regard to good habits, he comes to have fallen away from good habits; if, in regard to (right) view, he comes to have fallen away from (right) view; if he comes to have heard little, if he comes to be of poor intelligence. Monks, if a monk is possessed of these five qualities he should not ordain …

“Monks, if a monk is possessed of five qualities he may ordain … a novice may attend him: if, in regard to moral habit, he does not come to have fallen away from moral habit; if, in regard to good habits, he does not come to have fallen away from good habits; if, in regard to (right) view, he does not come to have fallen away from (right) view; if he comes to have heard much; if he comes to be intelligent. Monks, if a monk is possessed of these five qualities he may ordain … a novice may attend him.

“And, monks, if a monk is possessed of five further qualities he should not ordain … a novice should not attend him: if he is not competent to tend or to get (another) to tend a pupil or one who shares a cell and who is ill, to allay or get (another) to allay dissatisfaction that has arisen, to dispel or get (another) to dispel, by means of dhamma, remorse that has arisen, if he does not know what is an offence, if he does not know the removal of an offence. Monks, if a monk is possessed of these five qualities … a novice should not attend him.

“Monks, if a monk is possessed of five qualities … a novice may attend him.

“And monks, if a monk is possessed of five further qualities he should not ordain … a novice should not attend him: if he is not competent to make a pupil or one who shares a cell train in the training regarding the fundamentals of conduct, to lead him in the training regarding the fundamentals of the Brahma-faring, to lead him in what pertains to dhamma, to lead him in what pertains to discipline, to discuss or get (another) to discuss, by means of dhamma, a false view that has arisen. Monks, if a monk is possessed of these five qualities … a novice should not attend him.

“Monks, if a monk is possessed of five qualities … a novice may attend him.

“And monks, if a monk is possessed of five further qualities … a novice should not attend him: if he does not know what is an offence, if he does not know what is not an offence, if he does not know what is a slight offence, if he does not know what is a serious offence, if the two Pātimokkhas in full are not properly handed down to him, not properly classified, not properly intoned, not properly divided by rule and in respect of the explanation. Monks, if a monk is possessed of these five qualities … a novice should not attend him.

“Monks, if a monk is possessed of five qualities … a novice may attend him.

“And, monks, if a monk is possessed of five further qualities he should not ordain, he should not give guidance, a novice should not attend him: if he does not know what is an offence, if he does not know what is not an offence, if he does not know what is a slight offence, if he does not know what is a serious offence, if he is of less than ten years’ standing. Monks, if a monk is possessed of these five qualities he should not ordain, he should not give guidance, a novice should not attend him.

“Monks, if a monk is possessed of five qualities he may ordain, he may give guidance, a novice may attend him: if he knows what is an offence, if he knows what is not an offence, if he knows what is a slight offence, if he knows what is a serious offence, if he is of ten years’ standing or of more than ten years’ standing.”

Told is the Portion of sixteen times five cases when one may ordain.