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

On six cases when one may ordain

“Monks, if a monk is possessed of six qualities … he should not ordain, he should not give guidance, a novice should not attend him.”

Told is the Portion of sixteen times six (cases) when one may ordain.

On one who had formerly been a member of another sect

Now at that time the one who had formerly been a 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), but having come back again, he asked the monks for ordination. The monks told this matter to the Lord. He said:

“Monks, he who was formerly a member of another sect … having refuted the preceptor and going over to the fold of that same sect (as before), on coming back should not be ordained. But, monks, whoever else was formerly a member of another sect and desires the going forth in this dhamma and discipline and desires ordination, to him you should grant probation for four months.

“And thus, monks, should it be granted: first, having made him have his hair and beard cut off, having got (someone) to present him with yellow robes, having made him arrange his upper robes over one shoulder, having made him honour the monks’ feet, having made him sit down on his haunches, having made him salute with joined palms, he should be told: ‘Speak thus: “I go to the enlightened one for refuge, I go to dhamma for refuge, I go to the Order for refuge. And a second time I go … And a third time I go … to the Order for refuge.”’

“Monks, if he who was formerly a member of another sect has approached the Order … has saluted with joined palms, he should speak thus to it: ‘I, honoured sirs, so and so, formerly a member of another sect, desire ordination in this dhamma and discipline. Therefore do I, honoured sirs, ask the Order for probation for four months.’ And a second time he should ask. And a third time he should ask. The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This one, so and so, formerly a member of another sect, desires ordination in this dhamma and discipline. He asks the Order for probation for four months. If it seems right to the Order, the Order may grant probation to so and so, formerly a member of another sect, for four months. This is the motion.

“‘Honoured sirs, let the Order listen to me. This one, so and so, formerly a member of another sect, desires ordination in this dhamma and discipline. He asks the Order for probation for four months. The Order is granting probation for four months to so and so, formerly a member of another sect. If the granting of probation for four months to so and so, formerly a member of another sect, is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. Probation for four months is granted by the Order to so and so, formerly a member of another sect. It is pleasing to the Order; therefore it is silent. Thus do I understand this.’

“Monks, a former member of another sect becomes one who succeeds thus, one who fails thus. And how, monks, does a former member of another sect become one who fails? Herein, monks, a former member of another sect enters a village at too early a time, he returns too late in the day. Thus, monks, does a former member of another sect become one who fails. And again, monks, a former member of another sect comes to be one whose resort (for alms) is among prostitutes, or he comes to be one whose resort (for alms) is among widows, or he comes to be one whose resort (for alms) is among grown girls, or he comes to be one whose resort (for alms) is among eunuchs, or he comes to be one whose resort (for alms) is among nuns. Thus, too, monks, does a former member of another sect become one who fails.

“And again, monks, a former member of another sect in regard to those various things which have to be done by his fellows in the Brahma-faring, comes to be not dexterous therein, not vigorous, not possessed of consideration for those kinds of things, not able to act himself, not able to direct (others). Thus too, monks, does a former member of another sect become one who fails. And again, monks, a former member of another sect comes to be one who is not of keen desire as to the recitation, as to the interrogation, as to the higher morality, the higher thought, the higher wisdom. Thus too, monks, does a former member of another sect become one who fails.

“And again, monks, a former member of another sect becomes angry, displeased, dissatisfied if dispraise is being spoken of the teacher, the views, the approval, the persuasion, the creed of that fold of a sect from which he has come over; he becomes pleased, elated, satisfied if dispraise is being spoken of the awakened one or of dhamma or of the Order; or else he becomes pleased, elated, satisfied if praise is being spoken of the teacher, the views, the approval, the persuasion, the creed of that fold of a sect from which he has come over; he becomes angry, displeased, dissatisfied if praise is being spoken of the awakened one or of dhamma or of the Order. This, monks, is the knitting together in regard to what may be the failure of a former member of another sect. It is thus, monks, that a former member of another sect becomes one who fails. Therefore, monks, if there come a former member of another sect who has failed, he should not be ordained.

“And how, monks, does a former member of another sect become one who succeeds? Herein, monks, a former member of another sect does not enter a village at too early a time, he does not return too late in the day. Thus, monks, does a former member of another sect become one who succeeds. And again, monks … point by point the contrary of Kd.1.38.5, Kd.1.38.6, Kd.1.38.7 … This, monks, is the knitting together in regard to what may be the success of a former member of another sect. It is thus, monks, that a former member of another sect becomes one who succeeds. Therefore, monks, if there come a former member of another sect who has succeeded, he may be ordained.

“If, monks, a former member of another sect comes naked, a robe belonging to a preceptor should be looked about for. If he comes without the hair of his head cut off, the Order should be asked for permission for shaving it close. Monks, if those come who are fire-worshipping matted hair ascetics they may be ordained, probation should not be given to these. What is the reason for this? These, monks, affirm deeds, they affirm what ought to be done. If, monks, there come a former member of another sect who is a Sakyan by birth, he may be ordained, probation should not be given to him. I, monks, will give this special privilege to (my) relations.”

The Talk on Former Members of Another Sect.

The Seventh Portion for Repeating.

The story of five diseases

Now at that time five diseases were prevalent among the people of Magadha: leprosy, boils, eczema, consumption, epilepsy. People, afflicted with the five diseases, having approached Jīvaka Komārabhacca, spoke thus: “It were good, teacher, if you would attend us.”

“But I, masters, am very busy, there is much to be done, and King Seniya Bimbisāra of Magadha is to be looked after by me, also the women’s quarters and the Order of monks with the awakened one at its head. I am not able to attend you.”

“All this property shall become yours, teacher, and we will be your slaves. It were good, teacher, if you would attend us.”

“But I, masters, am very busy … I am not able to attend you.”

Then it occurred to these people: “These recluses, sons of the Sakyans, are of pleasant character, of pleasant conduct; having eaten good meals, they lie down, on beds sheltered from the wind. Suppose we were to go forth among the recluses, sons of the Sakyans? In that case monks would look after us and moreover Jīvaka Komārabhacca would attend us.” Then these people, having approached (some) monks, asked for the going forth. The monks let them go forth, they ordained them. These monks looked after them and moreover Jīvaka Komārabhacca attended them.

Now at that time monks, looking after many ill monks, lived intent on asking, intent on hinting, saying: “Give food for the sick, give food for those who look after the sick, give medicines for the sick.” And Jīvaka Komārabhacca, attending many ill monks, omitted some of his duties towards the king.

A certain man, afflicted with the five diseases, having approached Jīvaka Komārabhacca, spoke thus: “It were good, teacher, if you would attend me.”

“But I, master, am very busy … I am not able to attend you.”

“All this property shall be yours, teacher, and I will be your slave. It were good, teacher, if you would attend me.”

“But I, master, am very busy … I am not able to attend you.”

Then it occurred to that man: “Now these recluses, sons of the Sakyans are of pleasant character … Suppose I were to go forth among the recluses, sons of the Sakyans? In that case monks would look after me and moreover Jīvaka Komārabhacca would attend me; and when I am well I will leave the Order.”

Then that man, having approached (some) monks, asked for the going forth. These monks let him go forth, they ordained him. These monks looked after him and moreover Jīvaka Komārabhacca attended him. When he was well he left the Order. Jīvaka Komārabhacca saw that man who had left the Order; seeing him, he spoke thus to that man: “Had not you, master, gone forth among the monks?”

“Yes, teacher.”

“Then why have you, master, acted in this way?” Then this man told this matter to Jīvaka Komārabhacca.

Jīvaka Komārabhacca looked down upon, criticised, spread it about, saying: “How can these honoured sirs let one afflicted with the five diseases go forth?” Then Jīvaka Komārabhacca approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, Jīvaka Komārabhacca spoke thus to the Lord: “It were well, Lord, if the masters did not let one afflicted with (any one of) the five diseases go forth.”

The Lord then gladdened, rejoiced, roused, delighted Jīvaka Komārabhacca with talk on dhamma. Then Jīvaka Komārabhacca, gladdened … delighted by the Lord with talk on dhamma, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then the Lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

“Monks, one afflicted with (any one of) the five diseases should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

On King’s service

Now at that time there came to be a disturbance on the borderlands of King Seniya Bimbisāra of Magadha. Then King Seniya Bimbisāra of Magadha commanded the generals, the chief ministers, saying: “Go, good sirs, search the borderlands.”

“Very well, sire,” the generals, the chief ministers answered King Seniya Bimbisāra of Magadha in assent.

Then it occurred to (some) very distinguished warriors: “Because we delight in battle, we do evil and we engender much demerit. Now by what means could we refrain from evil and do what is good?” Then it occurred to these warriors: “These recluses, sons of the Sakyans are dhamma-farers, even-farers, Brahma-farers, they are truth-speakers, of moral habit, of good character. Now, if we were to go forth among these recluses, sons of the Sakyans, thus might we refrain from evil and do what is good.” Then these warriors, having approached (some) monks, asked for the going forth. The monks let them go forth, they ordained them.

The generals, the chief ministers, asked those in the King’s service: “How is it, good sirs, that the warriors, so and so and so and so, are not to be seen?”

“Sirs, the warriors, so and so and so and so, have gone forth among the monks.” The generals, the chief ministers … spread it about, saying: “How can these recluses, sons of the Sakyans, let one who is in the king’s service go forth?” The generals, the chief ministers told this matter to King Seniya Bimbisāra of Magadha. Then King Seniya Bimbisāra of Magadha asked the chief ministers of justice:

“Good sirs, what does he who lets one go forth who is in a king’s service engender (for himself)?”

“Sire, a preceptor’s head should be cut off, the tongue should be torn from the announcer of a proclamation, half the ribs of a (member of a) group should be broken.”

Then King Seniya Bimbisāra of Magadha approached the Lord; having approached, having greeted the lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, King Seniya Bimbisāra of Magadha spoke thus to the Lord: “There are, Lord, kings who are of no faith, not believing; these might harm monks even for a trifling matter. It were well, Lord, if the masters did not let one in a king’s service go forth.” Then the Lord gladdened … delighted King Seniya Bimbisāra of Magadha with talk on dhamma. Then King Seniya Bimbisāra of Magadha, gladdened … delighted by the Lord with talk on dhamma, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

“Monks, one in a king’s service should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of a thief (wearing) a garland of fingers

Now at that time a thief (wearing) a garland of fingers came to have gone forth among the monks. People, having seen (him), were perturbed, then alarmed, then they ran away, then they went by a different route, then they turned in another direction, then they closed the door. People … spread it about, saying: “How can the recluses, sons of the Sakyans let a thief wearing an emblem go forth?” Monks heard these people who … spread it about. Then these monks told this matter to the Lord. The Lord addressed the monks saying:

“Monks, a thief who wears an emblem should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of a thief who has broken out of jail

Now at that time it was decreed by King Seniya Bimbisāra of Magadha: “There is nothing to do against those who go forth among the recluses, sons of the Sakyans. Well preached is dhamma, let them fare the Brahma-faring for making an utter end of ill.” Now at that time a certain man, having committed a theft, was imprisoned in a jail; he, having broken out of jail, having run away, went forth among the monks.

People having seen (him) spoke thus: “This is the very thief who has broken out of jail. Come along, let us bring him (back).” Some spoke thus: “Do not, masters, speak thus, for it is decreed by King Seniya Bimbisāra of Magadha: ‘There is nothing to do against those … utter end of ill.’” People … spread it about, saying:

“These recluses, sons of the Sakyans are safe and secure; there is nothing to do against them. But how can they let a thief go forth who has broken out of jail?” They told this matter to the Lord. He said:

“Monks, a thief who has broken out of jail should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of an thief with a “wanted” notice

Now at that time a certain man, having committed a theft, having run away, went forth among the monks. And in the royal palace, this was written: “Wherever he may be seen, there he should be killed.” People, having seen (him), spoke thus: “This is the very thief who was written about. Come along, let us kill him.” Some spoke thus: “Do not, masters, speak thus … utter end of ill.’” People … spread it about, saying:

“These recluses, sons of the Sakyans are safe and secure; there is nothing to do against them. But how can they let a thief go forth who has been written about?” They told this matter to the Lord. He said:

“Monks, a thief who has been written about should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of a scourged man

Now at that time a certain man who had been scourged as punishment came to have gone forth among the monks. People … spread it about, saying: “How can these recluses, sons of the Sakyans, let one who has been scourged as punish-ment go forth?” They told this matter to the Lord. He said:

“ Monks, one who has been scourged as punishment should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of a branded man

Now at that time a certain man who had been branded as punishment … as in Kd.1.44.1 to the end.

The story of a debtor

Now at that time a certain man, a debtor, having run away, came to have gone forth among the monks. The creditors, having seen (him), spoke thus: “This is our very debtor. Come along, let us bring him (back).” Some spoke thus: “Do not, masters, speak thus, for it is decreed by King Seniya Bimbisāra of Magadha: ‘There is nothing to do against those who go forth among the recluses, sons of the Sakyans. Well preached is dhamma, let them fare the Brahma-faring for making an utter end of ill’.” People … spread it about, saying:

“These recluses, sons of the Sakyans are safe and secure; there is nothing to do against them. But how can they let a debtor go forth?” They told this matter to the Lord. He said:

“Monks, a debtor should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of a slave

Now at that time a certain slave, having run away, came to have gone forth among the monks. The mistresses, having seen (him), spoke thus: “This is our very slave. Come along, let us bring him (back).” … as in BD 1.46 …

“Monks, a slave should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

The story of a bald-headed metal-smith

Now at that time a certain bald-headed metal-smith, having quarrelled with his parents, having gone to a monastery, went forth among the monks. Then the parents of that bald-headed metal-smith, searching for that bald-headed metal-smith, having gone to the monastery, asked the monks, saying: “Honoured sirs, have you seen a youth like that?” The monks, not knowing (him), merely said: “We do not know (him)”; not seeing (him), merely said: “We do not see (him).”

Then the parents of that bald-headed metal-smith, searching for that bald-headed metal-smith , having seen him gone forth among the monks … spread it about, saying: “These recluses, sons of the Sakyans are shameless, of bad conduct, liars; knowing, they merely say, ‘We do not know’; seeing, they merely say, ‘We do not see’ and this youth is gone forth among the monks.” Monks heard the parents of this bald-headed metal-smith who … spread it about. Then these monks told this matter to the Lord. He said:

“I allow you, monks, to ask the Order for permission for shaving (the hair of the head) close.”

The story of the boy Upāli

learns writing his fingers will become painful. If Upāli were to learn calculation, so would Upāli, after our demise, live at ease and not be in want.”

Then it occurred to Upāli’s parents: “But if Upāli learns calculation, his breast will become painful. If Upāli were to learn money-changing, so would Upāli, after our demise, live at ease and not be in want.” Then it occurred to Upāli’s parents: “But if Upāli learns money-changing his eyes will become painful. Now there are these recluses, sons of the Sakyans, pleasant in habit, pleasant in conduct; having eaten good meals, they lie down on beds sheltered from the wind. Now if Upāli were to go forth among the recluses, sons of the Sakyans, so would Upāli, after our demise, live at ease and not be in want.”

The boy Upāli heard this conversation of his parents. Then the boy Upāli approached those boys; having approached, he spoke thus to these boys: “Come, masters, we will go forth among the recluses, sons of the Sakyans.”

“If you, master, will go forth, we likewise will also go forth.” Then these boys, having (each) approached his parents, spoke thus:

“Consent that I may go forth from home into homelessness.” Then the parents of those boys consented, thinking: “All these boys want the same thing, they are bent on what is good.” These, having approached monks, asked for the going forth. These monks let them go forth, they ordained them.

Getting up in the night towards dawn, these cried out: “Give conjey, give rice, give solid food.”

The monks spoke thus: “Wait, your reverences, until it turns light. Should there be conjey you shall drink it; should there be rice you shall partake of it; should there be solid food you shall eat it. But should there not be conjey or rice or solid food, then, having walked for alms, you shall eat.”

But these monks, being spoken to thus by the monks, cried out just the same: “Give conjey, give rice, give solid food,” and they soiled and wetted the bedding.

Then the Lord, getting up in the night towards dawn, hearing this noise of boys, addressed the venerable Ānanda, saying: “Why ever, Ānanda, is there this noise of boys?” Then the venerable Ānanda told this matter to the Lord. He said:

“Is it true as is said, monks, that monks knowingly ordain an individual who is under twenty years of age?”

“It is true, Lord.” The awakened one, the Lord rebuked them, saying:

“How, monks, can these foolish men knowingly ordain an individual who is under twenty years of age?

Monks, an individual under twenty years of age is not able to endure cold, heat, hunger, thirst, the sting of gadflies or mosquitoes, wind and sun, creeping things, abusive, hurtful language; he is not the kind (of person) who endures bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly. But, monks, an individual of twenty years of age is able to endure cold, heat … miserable, deadly. Monks, this is not for pleasing those who are not (yet) pleased, nor for increasing the number of those who are pleased.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, an individual who is under twenty years of age should not knowingly be ordained. Whoever should (so) ordain (one such) should be dealt with according to the rule.”

The story of malaria

Now at that time a certain family came to pass away as a result of malaria. (Only) the father and little son belonging to it survived. These, having gone forth among the monks, walked even for almsfood together. Then that boy, when almsfood was given to his father, having run up to him, spoke thus: “Give to me too, father, give to me too, father.” People a nun.” Monks heard these people who … spread it about. Then these monks told this matter to the Lord. He said:

“Monks, a boy of less than fifteen years of age should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

Now at that time the family, faithful, believing, who supported the venerable Ānanda, passed away as a result of malaria, but two boys survived. These, having seen monks, ran up to them according to their former allowable custom, (but) the monks sent them away. These cried on being sent away by the monks. Then it occurred to the venerable Ānanda: “It is laid down by the Lord that a boy of less than fifteen years of age should not be allowed to go forth, and these boys are less than fifteen years of age. Now by what means might these boys not be lost?” Then the venerable Ānanda told this matter to the Lord. He said:

“But, Ānanda, are these boys able to scare crows?”

“They are able (to do so), Lord.” Then the Lord, on this occasion, in this connection having given reasoned talk, addressed the monks, saying:

“I allow you, monks, to let a youth of less than fifteen years of age and who is a scarer of crows go forth.”

The story of Kaṇḍaka

upon, criticised, spread it about, saying: “How can these novices indulge in a bad habit such as this?” They told this matter to the Lord. He said:

“Monks, two novices should not attend one (monk). Whoever should make two novices attend him, there is an offence of wrong-doing.”

The story of when it was crowded

Now at that time the Lord spent the rains just there, in Rājagaha, the cold weather there, the hot weather there. People … spread it about, saying: “The district is crowded up, confused with recluses, sons of the Sakyans; because of them the district is not to be seen.” Monks, heard these people who … spread it about. Then these monks told this matter to the Lord.

Then the Lord addressed the venerable Ānanda, saying: “Go, Ānanda, and taking a key, announce to the monks in every cell: “Your reverences, the Lord wishes to set out on tour for Dakkhiṇāgiri. Whatever venerable one needs (to do so), let him come.”

“Yes, Lord,” and the venerable Ānanda, having answered the Lord in assent, taking the key, announced to the monks in every cell: “Your reverences, the Lord wishes to set out on tour for Dakkhiṇāgiri. Whatever venerable one needs (to do so), let him come.”

Monks spoke thus: “Reverend Ānanda, it is laid down by the Lord (that one is) to live ten years in dependence, and when one is of ten years’ standing (he is) to give guidance. If we go there then guidance must be chosen (there), but the stop (there) may be short; then we must come back again and guidance must be chosen again. If our teachers and preceptors are going, we too will go; but if our teachers and preceptors are not going, then we will not go. Reverend Ānanda, we shall (otherwise) look feather-brained.”

Then the Lord set out on tour for Dakkhiṇāgiri with an Order of monks numbering less than a group.

On release from dependence

Then the Lord, having stayed in Dakkhiṇāgiri for as long as he found suiting, came back again to Rājagaha. Then the Lord addressed the venerable Ānanda, saying: “How is it, Ānanda, that the Truthfinder set out on tour for Dakkhiṇāgiri with an Order of monks numbering less than a group?” Then the venerable Ānanda told this matter to the Lord. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

“I allow, monks, an experienced competent monk to live five years in dependence (but) an inexperienced one all his life.

“Monks, if a monk is possessed of five qualities he should not live independently (of a preceptor or teacher): if he is not possessed of an adept’s body of moral habit … = Kd.1.36.3 … Monks, if a monk is not possessed of these five qualities he should not live independently. Monks, if a monk is possessed of five qualities he may live independently: if he is possessed of an adept’s body of moral habit … = Kd.1.36.3 … Monks, if a monk is possessed of these five qualities he may live independently.

“Monks, if a monk is possessed of five further qualities he should not live independently: if he comes to be of no faith … = Kd.1.36.3 … Monks, he should not live independently. Monks, if a monk is possessed of five qualities he may live independently: if he comes to have faith … = Kd.1.36.3 … Monks, … he may live independently.

“… five further qualities he should not live independently: if, in regard to moral habit, he comes to have fallen away from moral habit … = Kd.1.36.3 … Monks, if a monk is possessed of five qualities he may live independently: if, in regard to moral habit, he does not come to have fallen away … = Kd.1.36.3 … he may live independently.

“… five further qualities he should not live independently: if he does not know what is an offence … = Kd.1.36.3 … Monks, if a monk is possessed of five qualities he may live independently: if he knows what is an offence … = Kd.1.36.15 … he may live independently.

“… five further qualities he should not live independently: if he does not know what is an offence … = Kd.1.36.3 … if he is of less than five years’ standing … Monks, if a monk is possessed of five qualities he may live independently: if he knows what is an offence … = Kd.1.36.3 … if he is of five years’ standing or of more than five years’ standing …

“Monks, if a monk is possessed of six qualities he should not live independently: if he is not possessed of an adept’s body of moral habit … = Kd.1.36.3 … if he is of less than five years’ standing. Monks, if a monk is not possessed of these six qualities he should not live independently. Monks, if a monk is possessed of six qualities he may live independently: if he is possessed of an adept’s body of moral habit … = Kd.1.37.2 … if he is of five years’ standing or more than five years’ standing …

“… six further qualities he should not live independently: if he comes to have no faith … = Kd.1.36.3 … if he is of less than five years’ standing … possessed of six qualities he may live independently: if he comes to have faith … = Kd.1.36.3 … if he is of five years’ standing or more than five years’ standing …

“… six further qualities he should not live independently: if, in regard to moral habit, he comes to have fallen away from moral habit … = Kd.1.36.3 … if he is of less than five years’ standing … possessed of six qualities he may live independently: if, in regard to moral habit, he does not come to have fallen away … = Kd.1.36.3 … if he is of five years’ standing or more than five years’ standing.

“… six further qualities he should not live independently: if he does not know what is an offence … = Kd.1.36.3 … if he is of less than five years’ standing … possessed of six qualities he may live independently: if he knows what is an offence … = Kd.1.36.3 … if he is of five years’ standing or more than five years’ standing. Monks, if a monk is possessed of these six qualities he may live independently.”

Told is the Portion for Repeating on Safe and Secure.

The story of Rāhula

Then the Lord, having stayed in Rājagaha for as long as he found suiting, set out on tour for Kapilavatthu. Walking on tour in due course he arrived at Kapilavatthu. The Lord stayed there among the Sakyans in Kapilavatthu in the Banyan monastery. Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of Suddhodana the Sakyan; having approached he sat down on the appointed seat. Then the lady, Rāhula’s mother, spoke thus to the boy Rāhula: “This, Rāhula, is your father, go and ask him for your inheritance.”

Then the boy Rāhula approached the Lord; having approached, he stood in front of the Lord and said: “Pleasant is your shadow, recluse.” Then the Lord, rising up from his seat, departed. Then the boy Rāhula, following close behind the Lord, said: “Give me my inheritance, recluse, give me my inheritance, recluse.” Then the Lord addressed the venerable Sāriputta, saying: “Well then, do you, Sāriputta, let the boy Rāhula go forth.”

“How do I, Lord, let the boy Rāhula go forth?”

Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “I allow, monks, the going forth for novices by the three goings for refuge. And thus, monks, should you let one go forth: first, having made him have his hair and beard cut off, having got (someone) to present him with yellow robes, having made him arrange his upper robe over one shoulder, having made him honour the monks’ feet, having made him sit down on his haunches, having made him salute with joined palms, he should be told: ‘Speak thus: “I go to the awakened one for refuge I go to dhamma for refuge, I go to the Order for refuge. And a second time I go … And a third time I go … to the Order for refuge”’. I allow, monks, the going forth for novices by these three goings for refuge.”

Then the venerable Sāriputta let the boy Rāhula go forth. Then Suddhodana the Sakyan approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance Suddhodana the Sakyan spoke thus to the Lord:

“I, Lord, ask the Lord for one boon.”

“But, Gotama, Truth-finders are beyond (granting) boons.”

“Lord, it is what is allowable, it is what is blameless.”

“Speak on, Gotama.”

“Lord, when the Lord went forth there came to be not a little sorrow, likewise when Nanda did; it was extreme when Rāhula did. Affection for a son, Lord, cuts into the skin, having cut into the skin it cuts into the hide, having cut into the hide it cuts into the flesh … the ligaments … the bones, having cut into the bones and reaching the marrow, it abides. It were well, Lord, if the masters did not let a child to go forth without the parents’ consent.”

Then the Lord gladdened, rejoiced, roused, delighted Suddhodana the Sakyan with talk on dhamma. Then Suddhodana the Sakyan gladdened … delighted by the Lord with talk on dhamma, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying:

“Monks, a child who has not his parents’ consent should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

Then the Lord, having stayed in Kapilavatthu for as long as he found suiting, set out on tour for Sāvatthī. Walking on tour in due course he arrived at Sāvatthī. The Lord stayed there in Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the family who supported the venerable Sāriputta sent a youth to the venerable Sāriputta, saying: “May the elder let this youth go forth.” Then it occurred to the venerable Sāriputta: “A rule of training laid down by the Lord says that two novices should not attend one (monk), and this Rāhula is my novice. Now what line of conduct should be followed by me?” He told this matter to the Lord. He said:

“I allow, monks, two novices to attend one experienced, competent monk, or else as many to attend (him) as he is able to exhort, to instruct.”

On training rules

Then it occurred to the novices: “Now, how many rules for training are there for us and in which we are to train?” They told this matter to the Lord. He said:

“Monks, I allow ten rules for training for novices and novices to train in these:

“Restraint from onslaught on creatures;

“Restraint from taking what is not given;

“Restraint from unchastity;

“Restraint from lying;

“Restraint from the occasion of sloth (induced by) fermented liquor, spirits and strong drink;

“Restraint from eating at the wrong time;

“Restraint from seeing shows of dancing, singing and music;

“ Restraint from the occasion of using garlands, scents, unguents and wearing finery;

“Restraint from using high beds, large beds;

“Restraint from accepting gold and silver.

“I allow monks, these ten rules for training for novices and novices to train in these.”

The story of an act of punishment

Now at that time novices were not respectful, not deferential not courteous towards the monks. Monks … spread it about saying: “How can these novices not be respectful … towards the monks?” They told this matter to the Lord. He said:

“Monks, I allow you to impose a punishment on a novice who is possessed of five qualities:

“If he tries for non-receiving (of gains) by monks.

“If he tries for non-profiting by monks.

“If he tries for non-residence for monks.

“If he reviles and abuses monks.

“If he causes monk to break with monk.

“I allow you, monks, to impose a punishment on a novice who is possessed of these five qualities.”

Then it occurred to these monks: “Now, how should the punishment be imposed?” They told this matter to the Lord. He said: “I allow you, monks, to make a prohibition.” Now at that time monks made a prohibition for novices in respect of an Order’s entire monastery. The novices, on being unable to enter the monastery, went away, and left the Order, and went over to (other) sects. They told this matter to the Lord. He said: “Monks, an Order’s entire monastery should not be made (the subject of) a prohibition. Whoever should make (it such), there is an offence of wrong-doing. I allow you, monks, to make a prohibition in respect of wherever he is staying or wherever he is entering.”

Now at that time monks made a prohibition for novices in respect of nutriment taken by the mouth. People, making a drink of conjey and also rice for an Order, spoke thus to the novices: “Come, honoured sirs, drink the conjey, come, honoured sirs, partake of the rice.” The novices spoke thus: “It is not possible, sirs, the monks have made (this the subject of) a prohibition.” The people … spread it about, saying: “How can these revered sirs make a prohibition for novices in respect of nutriment taken by the mouth?” They told this matter to the Lord. He said: “Monks, nutriment taken by the mouth is not to be made (the subject of) a prohibition. Whoever should make (it such), there is an offence of wrong-doing.”

Told is the Item on Punishment.

The story of making a prohibition without asking

Now at that time the group of six monks, without having asked preceptors (for permission), made a prohibition for novices. Preceptors hunted about, saying: “Now, where are our novices? They are not to be seen.” Monks spoke thus: “A prohibition was made, your reverences, by the group of six monks.” The preceptors … spread it about, saying: “How can this group of six monks, without asking us (for permission), make a prohibition for our novices?” They told this matter to the Lord. He said: “Monks, a prohibition is not to be made without asking preceptors (for permission). Whoever should make one, there is an offence of wrong-doing.”

The story of luring away

Now at that time the group of six monks lured away the novices of monks who were elders. The elders, getting their own tooth-wood and water for rinsing the mouth, were incommoded. They told this matter to the Lord. He said: “Monks, another’s assembly should not be lured away. Whoever should lure it away, there is an offence of wrong-doing.”

The story of Kaṇḍaka the novice

Monks … spread it about, saying: “How can this novice indulge in a bad habit like this?” They told this matter to the Lord. He said:

“I allow you, monks, to expel a novice who is possessed of ten qualities:

“If he is one who makes onslaught on creatures.

“If he is one who takes what is not given.

“If he is one who is unchaste.

“If he is a liar.

“If he is a drinker of strong drink.

“If he speaks dispraise of the awakened one.

“If he speaks dispraise of Dhamma.

“If he speaks dispraise of the Order.

“If he is a holder of a false view.

“If he is a seducer of nuns.

“I allow you, monks, to expel a novice who is possessed of these ten qualities.

The story of a eunuch

Now at that time a certain eunuch came to have gone forth among the monks. Having approached a number of young monks, he spoke thus: “Come, venerable ones, commit an offence with me.” The monks refused, saying: “Be off, eunuch, depart, eunuch. What need have you?” Refused by the monks, having approached a number of large, fat novices, he spoke thus: “Come, your reverences, commit an offence with me.” The novices refused, saying: “Be off, eunuch, depart, eunuch. What need have you?” Refused by the novices, having approached mahouts and grooms, he spoke thus: “Come, sirs, commit an offence with me.” The mahouts and grooms committed an offence with him.

These … spread it about, saying: “These recluses, sons of the Sakyans, are eunuchs, and those of them who are not eunuchs, they too commit offences with eunuchs. Thus they are one and all unchaste.” Monks heard these mahouts and grooms who … spread it about. Then these monks told this matter to the Lord. He said:

“Monks, if a eunuch is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of one in communion by theft

Now at that time a certain descendant of an ancient family which had come down in the world was delicately nurtured. Then it occurred to this descendant of the ancient family which had come down in the world: “Now, I am delicately nurtured, I am not able to acquire wealth not (already) acquired, nor to increase the wealth (already) acquired. Now by what means could I live at ease and not be in want?” Then it occurred to this descendant … in the world: “Now these recluses, sons of the Sakyans, are of pleasant conduct, of pleasant character; having eaten good meals, they lie down to sleep on beds sheltered from the wind. Suppose that I, having prepared a bowl and robe for myself, having cut off my hair and beard, having clothed myself in yellow robes, having gone to a monastery, should be in communion together with monks?”

Then that descendant … in the world, having prepared a bowl and robe for himself, having cut off his hair and beard, having clothed himself in yellow robes, having gone to a monastery, greeted the monks. The monks spoke thus: “Of how many years’ standing are you, your reverence?” “What does this mean, your reverences: ‘how many years’ standing’?”

“But who, your reverence, is your preceptor?”

“What does this mean, your reverences: ‘preceptor’?”

The monks spoke thus to the venerable Upāli:

“Please, reverend Upāli, examine this one who has gone forth.”

Then as that descendant … in the world was being examined by the venerable Upāli, he told him this matter. The venerable Upāli told this matter to the monks. The monks told this matter to the Lord. He said:

“Monks, if one who is in communion by theft is not ordained, he should not be ordained; if he is ordained, he should be expelled. Monks, if one who has gone over to (another) sect is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of an animal

Now at that time a certain serpent was troubled about his birth as a serpent, he was ashamed of it, loathed it. Then it occurred to that serpent: “Now, by what means could I be freed quickly from birth as a serpent and get back human status?” Then it occurred to that serpent: “These recluses, sons of the Sakyans, are dhamma-farers, even-farers, Brahma-farers, they are truth-speakers, they are of moral habit, of good conduct. Now if I were to go forth among the recluses, sons of the Sakyans, so would I be freed quickly from birth as a serpent and could get back human status.”

Then that serpent, in the form of a brahmin youth, having approached the monks, asked for the going forth. The monks let him go forth, they ordained him. Now at that time that serpent, together with a certain monk, was living in a dwelling-place on the boundary. Then that monk, getting up in the night towards dawn, paced up and down in the open air. Then that serpent, confident that that monk had gone out, fell asleep. The whole dwelling-place was full of the snake, his coils were protruding through the windows.

Then that monk, thinking: “I will enter the dwelling-place,” opening the door, saw the whole dwelling-place full of the snake, his coils protruding through the windows. Terrified at seeing this, he uttered a cry of distress. Monks, having run up, spoke thus to that monk: “Why did you, your reverence, utter a cry of distress?”

“Your reverences, this whole dwelling-place is full of a snake, his coils are protruding through the windows.” Then that serpent having awakened because of this noise, sat down on his own seat. Monks spoke thus: “Who are you, friend?”

“I am a serpent, honoured sirs.”

“But why did you, friend, act in this way?” Then that serpent told this matter to the monks. The monks told this matter to the Lord.

Then the Lord on this occasion, in this connection, having had the Order of monks convened, spoke thus to this serpent: “Indeed, you serpents are not liable to growth in this dhamma and discipline. You, serpent, go away, observe the Observance day precisely on the fourteenth, fifteenth and eighth day of the half-month. Thus will you be freed quickly from birth as a serpent and get back human status.”

Then that serpent, thinking: “It is said that I am not liable to growth in this dhamma and discipline,” pained, afflicted, shedding tears, departed having uttered a cry of distress.

Then the Lord addressed the monks, saying: “Monks, there are these two cases of manifestation of a serpent’s true nature: when he indulges in sexual intercourse with a female of his own species, and when he falls asleep in confidence. Monks, these are two cases of manifestation of a serpent’s true nature. Monks, if an animal is not ordained, it should not be ordained; if it is ordained, it should be expelled.”

The story of a matricide

Now at that time a certain brahmin youth deprived his mother of life. He was troubled about his evil deed, he was ashamed of it, loathed it. Then it occurred to that brahmin youth: “Now, by what means could I get rid of this evil deed?” Then it occurred to this brahmin youth: “These recluses, sons of the Sakyans, are dhamma-farers, even-farers Brahma-farers, they are truth-speakers, of moral habit, of good conduct. Now, if I were to go forth among these recluses, sons of the Sakyans, so would I get rid of this evil deed.”

Then that brahmin youth, having approached (some) monks, asked for the going forth. The monks spoke thus to the venerable Upāli: “Formerly, indeed, reverend Upāli, a serpent in the form of a brahmin youth went forth among the monks. Please, reverend Upāli, examine this brahmin youth.” Then as that brahmin youth was being examined by the venerable Upāli he told him this matter. The venerable Upāli told this matter to the monks. The monks told this matter to the Lord. He said:

“Monks, if a matricide is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of a parricide

At that time a certain brahmin youth deprived his father of life. He was troubled about his evil deed … = Kd.1.64.1, Kd.1.64.2 … The monks told this matter to the Lord. He said:

“Monks, if a parricide is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of a killer of a perfected one

Now at that time several monks were going along the highroad from Sāketa to Sāvatthī. Thieves, having issued forth on the road, robbed some monks and killed other monks. Those in the royal service, having set out from Sāvatthī, caught some thieves (but) other thieves ran away. Those who ran away went forth among the monks; those who were caught were led off to execution.

Those who had gone forth saw those thieves being led off to execution; seeing them, they spoke thus: “It is well that we ran away, for had we been caught then should we have been killed likewise.” Monks spoke thus: “But what have you done, your reverences?” Then those who had gone forth told this matter to the monks. The monks told this matter to the Lord. He said:

“Monks, those monks were perfected ones. Monks, if a murderer of a perfected one is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of a raper of nuns

Now at that time several nuns were going along the high-road from Sāketa to Sāvatthī. Thieves, having issued forth on the road, robbed some nuns and seduced other nuns. Those in the royal service, having set out from Sāvatthī … = Kd.1.66.1, Kd.1.66.1 … The monks told this matter to the Lord. He said:

“Monks, if a seducer of a nun is not ordained, he should not be ordained; if he is ordained, he should be expelled.

“Monks, if a schismatic is not ordained, he should not be ordained; if he is ordained, he should be expelled.

“Monks, if a shedder of (a Truth-finder’s) blood is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of a hermaphrodite

Now at that time a certain hermaphrodite had gone forth among the monks. He acted and also made (another) act. They told this matter to the Lord. He said:

“Monks, if a hermaphrodite is not ordained, he should not be ordained; if he is ordained, he should be expelled.”

The story of without a preceptor, etc.

Now at that time monks ordained one who had no preceptor. They told this matter to the Lord. He said:

“Monks, one who has no preceptor should not be ordained. Whoever should ordain (one such), there is an offence of wrong-doing.”

Now at that time monks ordained one who had an Order as preceptor … He said:

“Monks, one who has an Order as preceptor should not be ordained. Whoever should ordain (one such), there is an offence of wrong-doing.”

Now at that time monks ordained one who had a group as preceptor … He said:

“Monks, one who has a group as preceptor should not be ordained … offence of wrong-doing.”

Now at that time monks ordained one who had a eunuch as preceptor … one who had one living in communion as it were by theft as preceptor … one who had one who had gone over to (another) sect as preceptor … one who had an animal as preceptor … one who had a matricide as preceptor … one who had a parricide as preceptor … one who had a murderer of a perfected one as preceptor … one who had a seducer of a nun as preceptor … one who had a schismatic as preceptor … one who had the shedder of (a Truth-finder’s) blood as preceptor … one who had a hermaphrodite as preceptor. They told this matter to the Lord. He said:

“Monks, one who has a eunuch as preceptor … one who has a hermaphrodite as preceptor should not be ordained. Whoever should ordain (one such), there is an offence of wrong-doing.”

The story of without a bowl, etc.

Now at that time monks (each) ordained one who had no bowl. They walked for almsfood (to be put) into their hands. People … spread it about, saying: “Like followers of (other) sects.” They told this matter to the Lord. He said:

“Monks, one who has no bowl should not be ordained. Whoever should ordain (one such), there is an offence of wrong-doing.”

Now at that time monks (each) ordained one who had no robe. They walked naked for almsfood. People … spread it about, saying: “Like followers of other sects.” They told this matter to the Lord. He said:

“Monks, one who has no robe should not be ordained. Whoever should ordain (one such), there is an offence of wrong-doing.”

Now at that time monks (each) ordained one who had no bowl or robe. They walked naked for almsfood (to be put) into their hands …

“Monks, one who has no bowl or robe should not be ordained. Whoever should ordain (one such), there is an offence of wrong-doing.”

Now at that time monks (each) ordained by means of lending a bowl. When they were ordained, they returned (each one) his bowl and walked for almsfood (to be put) into their hands …

“Monks, one should not ordain by means of lending a bowl. Whoever should (so) ordain, there is an offence of wrong-doing.”

Now at that time monks (each) ordained by means of lending a robe. When they were ordained, they returned (each one) his robe and walked naked for almsfood …

“Monks, one should not ordain by means of lending a robe. Whoever should (so) ordain, there is an offence of wrong-doing.”

Now at that time monks (each) ordained by means of lending a bowl and robe. When they were ordained, they returned the bowl and robe and walked naked for almsfood (to be put) into their hands …

“Monks, one should not ordain by means of lending a bowl and robe. Whoever should (so) ordain, there is an offence of wrong-doing.”

Told is the Portion on Twenty (Cases) where one should not ordain.

The portion on thirty-two (cases) where one should not let go forth

his fingers … his nails cut off … who had the tendons (of his feet) cut … one who had webbed fingers … a hunchback … a dwarf … one who had a goitre … one who had been branded… one who had been scourged … one who had been written about4 … one who had elephantiasis … one who was badly ill … one who disgraced an assembly (by some deformity) … one who was purblind … one with a crooked limb … one who was lame … one paralysed down one side … a cripple … one weak from old age … one who was blind7… one who was dumb … one who was deaf… one who was blind and dumb … one who was deaf and dumb … one who was blind and deaf and dumb. They told this matter to the Lord.

He said: “Monks, one who has had his hands cut off should not be let go forth; one who has had his feet cut off … one who is blind and deaf and dumb should not be let go forth. Whoever should let (one such) go forth, there is an offence of wrong-doing.”

Told is the Portion on Thirty-two (Cases) where one should not let go forth

Told is the Ninth Portion for Repeating: that on Inheritance

The story of guidance for the unconscientious

Now at that time the group of six monks gave guidance to those who were unconscientious. They told this matter to the Lord. He said:

“Monks, guidance should not be given to those who are unconscientious. Whoever should give it to (any such), there is an offence of wrong-doing.”

Now at that time monks lived under the guidance of those who were unconscientious; these soon also became unconscientious, depraved monks. They told this matter to the Lord. He said:

“Monks, one should not live under the guidance of those who are unconscientious. Whoever should (so) live, there is an offence of wrong-doing.”

Then it occurred to the monks: “It is laid down by the Lord that guidance should not be given to those who are unconscientious, and that one should not live under the guidance of those who are unconscientious. Now, how are we to know who is conscientious or who is unconscientious?” They told this matter to the Lord. He said:

“ I allow you, monks, to wait for four or five days until (you can say), ‘I know what is the nature of the monks’.”

The story of guidance for one on a journey, etc.

Now at that time a certain monk was going along a highroad in the Kosala country. Then it occurred to that monk: “It is laid down by the Lord that one should not live independently. I am in need of guidance but I am going along a high-road. Now what line of conduct should be followed by me?” They told this matter to the Lord. He said:

“I allow a monk, monks, if he is going along a high-road and is not receiving guidance to live independently.”

Now at that time two monks were going along a high-road in the Kosala country. These arrived at a certain residence, and there one monk became ill. Then it occurred to that ill monk: “It is laid down by the Lord that one should not live independently. I am in need of guidance, but I am ill. Now what line of conduct should be followed by me?” They told this matter to the Lord. He said:

“I allow a monk, monks, if he is ill and is not receiving guidance to live independently.”

Then it occurred to that monk who was tending the ill one: “It is laid down by the Lord … I am in need of guidance but this monk is ill. Now what line of conduct should be followed by me?” They told this matter to the Lord. He said:

“I allow a monk, monks, if he is tending an ill one and is not receiving guidance, to live independently although being requested.

Now at that time a certain monk was staying in a forest and there came to be comfort for him in this lodging. Then it occurred to this monk: “It is laid down by the Lord that one should not live independently. I am in need of guidance, but I am staying in a forest and there comes to be comfort for me in this lodging. Now what line of conduct should be followed by me?” They told this matter to the Lord. He said:

“I allow a monk, monks, if he is a forest-dweller and is thinking about abiding in comfort and is not receiving guidance, to live independently, thinking: ‘If a suitable giver of guidance comes along, I will live under his guidance’.”

Allowance to proclaim by clan

venerable Ānanda spoke thus:

“I am not able to pronounce the elder’s name (for) the elder is my teacher.” They told this matter to the Lord. He said:

“I allow you, monks, to proclaim merely by clan (-name).”

The story of two expecting ordination, etc.

Now at that time two (persons) wished for ordination from the venerable Kassapa the Great. These quarrelled, saying: “I will be ordained first, I will be ordained first.” They told this matter to the Lord. He said:

“I allow you, monks, to make two proclamations together.”

Now at that time there were those wishing for ordination from several elders. These quarrelled, saying: “I will be ordained first, I will be ordained first.” The elders spoke thus: “Come, your reverences, we are making all the proclamations together.” They told this matter to the Lord. He said:

“I allow you, monks, to make two or three proclamations together if there is one preceptor, but not if there are different preceptors.”

Allowance for ordination twenty years from conception

Lord that an individual who is under twenty years of age should not be ordained, and I am twenty years from my conception. Now am I ordained or am I not ordained?” They told this matter to the Lord. He said:

“When in his mother’s womb the first thought has arisen, the first consciousness appeared, his birth is (to be reckoned as) from that time. I allow you, monks, to ordain one who is twenty years of age from his conception.”

Ordination procedure

Now at that time ordained (monks) were to be seen who were (afflicted by) leprosy and boils and eczema and consumption and epilepsy. They told this matter to the Lord. He said:

“I allow you, monks, when one is being ordained to ask him about things which are stumbling-blocks for him. And thus, monks, should he be asked: Have you diseases like this: leprosy, boils, eczema, consumption, epilepsy? Are you a human being? Are you a man? Are you a freeman? Are you without debts? Are you not in the royal service? Have you your parents’ consent? Are you full twenty years of age? Are you complete as to bowl and robes? What is your name? What is the name of your preceptor?”

Now at that time monks asked those wishing for ordination, but who were not instructed, about the things which are stumbling-blocks. Those wishing for ordination were at a loss, they were abashed, they were unable to reply. They told this matter to the Lord. He said:

“I allow you, monks, having instructed first, afterwards to ask about the things which are stumbling-blocks.”

They instructed just there in the midst of the Order. As before, those wishing for ordination were at a loss, they were abashed, they were unable to reply. They told this matter to the Lord. He said:

“I allow you, monks, having instructed aside, to ask about the things which are stumbling-blocks in the midst of the Order. And thus, monks, should one be instructed: First, he should be invited to choose a preceptor; having invited him to choose a preceptor, a bowl and robes should be pointed out to him (with the words): ‘This is a bowl for you, this is an outer cloak, this is an upper robe, this is an inner robe; go and stand in such and such a place’.”

Ignorant, inexperienced (monks) instructed them. Those wishing for ordination, but who were not (properly) instructed, were at a loss, they were abashed, they were unable to reply. They told this matter to the Lord. He said:

“ Monks, one should not be instructed by an ignorant, inexperienced (monk). Whoever (such) should instruct, there is an offence of wrong-doing. I allow you, monks, to instruct by means of an experienced, competent monk.”

Those who were not agreed upon instructed. They told this matter to the Lord. He said:

“ Monks, one should not be instructed by one who is not agreed upon. Whoever (such) should instruct, there is an offence of wrong-doing. I allow you, monks, to instruct by means of one who is agreed upon. And thus, monks, should he be agreed upon: oneself may be agreed upon by oneself or another may be agreed upon by another. And how is oneself to be agreed upon by oneself? The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order hear me. So and so wishes for ordination from the venerable so and so. If it seems right to the Order, I would instruct so and so.’ Thus may oneself be agreed upon by oneself.

“And how is another to be agreed upon by another? The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order hear me. So and so wishes for ordination from the venerable so and so. If it seems right to the Order, so and so could instruct so and so.’ Thus may another be agreed upon by another.

“The monk who is agreed upon, having approached the one who wishes for ordination, should speak thus to him: ‘Listen, so and so. This is for you a time for truth (-speaking), a time for fact (-speaking). When I am asking you in the midst of the Order about what is, you should say, ‘It is,’ if it is so; you should say, ‘It is not,’ if it is not so. Do not be at a loss, do not be abashed. Thus I will ask you: ‘Have you diseases like this … What is your preceptor’s name?’”

They arrived together. They should not arrive together. The instructor having come first, the Order should be informed by him, saying: “Honoured sirs, let the Order listen to me. So and so wishes for ordination from the venerable so and so. He has been instructed by me. If it seems right to the Order, let so and so come.” He should be told: “Come.” Having made him arrange his upper robe over one shoulder, having made him honour the monks’ feet, having made him sit down on his haunches, having made him salute with joined palms, he should be made to ask for ordination, saying: “Honoured sirs, I ask the Order for ordination; honoured sirs, may the Order raise me up out of compassion. And a second time, honoured sirs, … And a third time, honoured sirs, I ask the Order for ordination; honoured sirs, may the Order raise me up out of compasson.”

The Order should be informed by an experienced, competent monk, saying: “Honoured sirs, let the Order listen to me. This one, so and so, wishes for ordination from the venerable so and so. If it seems right to the Order I could ask so and so about the things which are stumbling-blocks. Listen, so and so. This is for you a time for truth (-speaking), a time for fact (-speaking). I am asking you about what is. You should say, ‘It is’, if it is so; you should say, ‘It is not,’ if it is not so. Have you diseases like this: … What is your preceptor’s name?”

The Order should be informed by an experienced, competent monk, saying: “Honoured sirs, let the Order hear me. This one, so and so, wishes for ordination from the venerable so and so. He is quite pure in regard to the things which are stumbling-blocks, he is complete as to bowl and robes. So and so is asking the Order for ordination by means of the preceptor so and so. If it seems right to the Order, let the Order ordain so and so by means of the preceptor so and so. This is the motion.

“Honoured sirs, let the Order hear me. This one, so and so, wishes for ordination from the venerable so and so. He is quite pure in regard to the things which are stumbling-blocks, he is complete as to bowl and robes. So and so is asking the Order for ordinaton by means of the preceptor so and so. The Order is ordaining so and so by means of the preceptor so and so. If the ordination of so and so by means of 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 … he to whom it is not pleasing should speak. “So and so is being ordained by the Order by means of the preceptor so and so. It is pleasing to the Order, therefore it is silent. Thus do I understand this.”

Told is the (Formal) Act of Ordination.