Tripiṭaka Mahāvagga
The Great Division
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Namo tassa Bhagavato Arahato Sammāsambuddhassa.
Homage to the Buddha, the Perfected One, the fully Awakened One
Tena samayena buddho bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
Soon after his awakening, the Buddha was staying at Uruvelā on the bank of the river Nerañjara at the foot of a Bodhi tree.
Atha kho bhagavā bodhirukkhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.
Atha kho bhagavā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—
Then, in the first part of the night, the Buddha reflected on dependent origination in forward and reverse order:
“Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form; name and form are the condition for the six sense spheres; the six sense spheres are the condition for contact; contact is the condition for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is the condition for existence; existence is the condition for birth; birth is the condition for old age and death, for grief, sorrow, pain, aversion, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
This is how there is the origin of this whole mass of suffering.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
But with the complete fading away and end of ignorance comes the end of intentional activities; with the end of intentional activities comes the end of consciousness; with the end of consciousness comes the end of name and form; with the end of name and form comes the end of the six sense spheres; with the end of the six sense spheres comes the end of contact; with the end of contact comes the end of feeling; with the end of feeling comes the end of craving; with the end of craving comes the end of grasping; with the end of grasping comes the end of existence; with the end of existence comes the end of birth; with the end of birth comes the end of old age and death, and the end of sorrow, lamentation, pain, aversion, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
This is how there is the end of this whole mass of suffering.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
Atha kho bhagavā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—
In the middle part of the night, the Buddha again reflected on dependent origination in forward and reverse order:
“avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ …pe…
“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …
evametassa kevalassa dukkhakkhandhassa samudayo hoti …pe…
This is how there is the origin of this whole mass of suffering. …
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
Atha kho bhagavā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—
In the last part of the night, the Buddha again reflected on dependent origination in forward and reverse order:
“avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ …pe…
“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …
evametassa kevalassa dukkhakkhandhassa samudayo hoti …pe…
This is how there is the origin of this whole mass of suffering. …
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
After seven days, the Buddha came out from that stillness and went from the Bodhi tree to a goatherd’s banyan tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.
Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami.
Then a brahmin devoted to mystical mantras went up to the Buddha,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
“kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?
“Good Gotama, how is one a brahmin? What are the qualities that make one a brahmin?”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
Nihuṁhuṅko nikkasāvo yatatto;
Who does not murmur mystical mantras, but is free from flaws and self-controlled,
Vedantagū vusitabrahmacariyo,
Who has reached final knowledge and has fulfilled the spiritual life—
Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
After seven days, the Buddha came out from that stillness and went from the goatherd’s banyan tree to a powderpuff tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.
Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī.
Just then an unseasonal storm was approaching, bringing seven days of rain, cold winds, and clouds.
Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ karitvā aṭṭhāsi—
Mucalinda, the dragon king, came out from his abode. He encircled the body of the Buddha with seven coils and spread his large hood over his head, thinking,
“mā bhagavantaṁ sītaṁ, mā bhagavantaṁ uṇhaṁ, mā bhagavantaṁ ḍaṁsamakasavātātapasarīsapasamphasso”ti.
“May the Buddha not be hot or cold, nor be bothered by horseflies or mosquitoes, by the wind or the burning sun, or by creeping animals or insects.”
Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṁ vigatavalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṁ namassamāno.
After seven days, when he knew the sky was clear, Mucalinda unraveled his coils from the Buddha’s body and transformed himself into a young brahmin. He then stood in front of the Buddha, raising his joined palms in veneration.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṁ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
After seven days, the Buddha came out from that stillness and went from the powderpuff tree to an ape-flower tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.
Tena kho pana samayena tapussa bhallikā vāṇijā ukkalā taṁ desaṁ addhānamaggappaṭipannā honti.
Just then the merchants Tapussa and Bhallika were traveling from Ukkalā to that area.
Atha kho tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā tapussabhallike vāṇije etadavoca—
Then a god who was a former relative of theirs said to them,
“ayaṁ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho;
“Sirs, a Buddha who has just attained awakening is staying at the foot of an ape-flower tree.
gacchatha taṁ bhagavantaṁ manthena ca madhupiṇḍikāya ca patimānetha;
Go to that Buddha and offer him crackers and honey.
taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
That will be for your benefit and happiness for a long time.”
Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
And they took crackers and honey and went to the Buddha. They bowed down
“paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, please accept the crackers and honey from us. That will be for our benefit and happiness for a long time.”
Kimhi nu kho ahaṁ paṭiggaṇheyyaṁ manthañca madhupiṇḍikañcā”ti?
In what should I receive the crackers and honey?”
Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ—
Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying,
“idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā”ti.
“Here, sir, please receive the crackers and honey in these.”
Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji.
After receiving the crackers and honey in one of the valuable crystal bowls, the Buddha ate them.
Atha kho tapussabhallikā vāṇijā bhagavantaṁ onītapattapāṇiṁ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
When Tapussa and Bhallika knew that the Buddha had finished his meal, they bowed down with their heads at his feet, and said,
“ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
“Sir, we go for refuge to the Buddha and the Teaching. Please accept us as lay followers who have gone for refuge for life.”
Te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā.
By means of the double refuge, they became the first lay followers in the world.
Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami.
After seven days, the Buddha came out from that stillness and went from the ape-flower tree to a goatherd’s banyan tree,
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, the Buddha thought this:
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
“I have discovered this profound truth, so hard to see, so hard to comprehend. It’s peaceful and sublime, subtle, beyond the intellect, and knowable only to the wise.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
But human beings delight in holding on, find pleasure in holding on, rejoice in holding on,
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo;
and because of that it’s hard for them to see causal relationships, dependent origination.
idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
This too is very hard for them to see: the stilling of all intentional activities, the giving up of all ownership, the stopping of craving, fading away, ending, extinguishment.
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā”ti.
If I were to teach this truth, others would not understand, and that would be wearying and troublesome for me.”
Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—
And spontaneously, these verses never heard before occurred to the Buddha:
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.
When the Buddha reflected like this, he inclined to inactivity, not to teaching.
Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi—
Just then the supreme being Sahampati read the mind of the Buddha. He thought,
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.
“The world is lost; it’s perished!—for the Buddha, perfected and fully awakened, inclines to inaction, not to teaching.”
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then, just as a strong man might bend or stretch his arm, Sahampati disappeared from the world of supreme beings and appeared in front of the Buddha.
Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca—
He arranged his upper robe over one shoulder, placed his right knee on the ground, raised his joined palms, and said,
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.
There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.”
Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca—
This is what Sahampati said, and he added:
Evaṁ vutte, bhagavā brahmānaṁ sahampatiṁ etadavoca—
Twice the Buddha repeated to Sahampati what he had thought, and on both occasions Sahampati repeated his request.
“mayhampi kho, brahme, etadahosi—
‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo;
idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.
Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—
‘Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.
Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā’ti.
Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāyā”ti.
Dutiyampi kho brahmā sahampati bhagavantaṁ etadavoca—
“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ;
santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.
Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca—
“Pāturahosi magadhesu pubbe,
Dhammo asuddho samalehi cintito;
Apāpuretaṁ amatassa dvāraṁ,
Suṇantu dhammaṁ vimalenānubuddhaṁ.
Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedha,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṁ.
Uṭṭhehi vīra vijitasaṅgāma,
Satthavāha aṇaṇa vicara loke;
Desassu bhagavā dhammaṁ,
Aññātāro bhavissantī”ti.
Dutiyampi kho bhagavā brahmānaṁ sahampatiṁ etadavoca—
“mayhampi kho, brahme, etadahosi—
‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo;
idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.
Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—
‘Kicchena me adhigataṁ,
halaṁ dāni pakāsituṁ;
Rāgadosaparetehi,
nāyaṁ dhammo susambudho.
Paṭisotagāmiṁ nipuṇaṁ,
gambhīraṁ duddasaṁ aṇuṁ;
Rāgarattā na dakkhanti,
tamokhandhena āvuṭā’ti.
Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāyā”ti.
Tatiyampi kho brahmā sahampati bhagavantaṁ etadavoca—
“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.
Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca—
“Pāturahosi magadhesu pubbe,
Dhammo asuddho samalehi cintito;
Apāpuretaṁ amatassa dvāraṁ,
Suṇantu dhammaṁ vimalenānubuddhaṁ.
Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedha,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhassu jātijarābhibhūtaṁ.
Uṭṭhehi vīra vijitasaṅgāma,
Satthavāha aṇaṇa vicara loke;
Desassu bhagavā dhammaṁ,
Aññātāro bhavissantī”ti.
Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.
The Buddha understood the request of that supreme being. Then, with the eye of a Buddha, he surveyed the world out of compassion for sentient beings.
Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
He saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach. He even saw some who regarded the next world as dangerous and to be avoided, while others did not.
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;
It was just like blue, red, and white lotuses, sprouted and grown in a lotus pond: some remain submerged in the water without rising out of it, others reach the surface of the water, while others still rise out of the water without being touched by it.
evamevaṁ bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante;
disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi—
When he had seen this, the Buddha replied to Sahampati in verse:
“katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
“The Buddha has consented to teach.” He bowed down, circumambulated the Buddha with his right side toward him, and disappeared right there.
“ayaṁ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko;
“Ālāra Kālāma is wise and competent, and has for a long time had little dust in his eyes.
yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī”ti.
Let me teach him first. He will understand it quickly.”
Atha kho antarahitā devatā bhagavato ārocesi—“sattāhakālaṅkato, bhante, āḷāro kālāmo”ti.
But an invisible god informed the Buddha, “Sir, Ālāra Kālāma died seven days ago,”
Bhagavatopi kho ñāṇaṁ udapādi—“sattāhakālaṅkato āḷāro kālāmo”ti.
and the Buddha also knew this for himself.
sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā”ti.
If he had heard this Teaching, he would have understood it quickly.”
“ayaṁ kho udako rāmaputto paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko;
“Udaka Rāmaputta is wise and competent, and has for a long time had little dust in his eyes.
yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī”ti.
Let me teach him first. He will understand it quickly.”
Atha kho antarahitā devatā bhagavato ārocesi—“abhidosakālaṅkato, bhante, udako rāmaputto”ti.
But an invisible god informed the Buddha, “Sir, Udaka Rāmaputta died last night,”
Bhagavatopi kho ñāṇaṁ udapādi—“abhidosakālaṅkato udako rāmaputto”ti.
and the Buddha also knew this for himself.
sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā”ti.
If he had heard this Teaching, he would have understood it quickly.”
“bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu;
“The group of five monks who supported me while I was striving were of great service to me.
Atha kho bhagavato etadahosi—
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.
With his superhuman and purified clairvoyance, the Buddha saw that the group of five monks were staying near Benares, in the deer park at Isipatana.
Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
Then, after staying at Uruvelā for as long as he liked, he set out wandering toward Benares.
Addasā kho upako ājīvako bhagavantaṁ antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ, disvāna bhagavantaṁ etadavoca—
The Ājīvaka ascetic Upaka saw the Buddha traveling between Gayā and the place of awakening. He said to the Buddha,
“vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
“Sir, your senses are clear and your skin is pure and bright.
“Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino”ti.
“According to your own claim you must be a universal Victor.”
Evaṁ vutte, upako ājīvako hupeyyapāvusoti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
Saying, “May it be so,” Upaka shook his head, chose the wrong path, and left.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami.
The Buddha continued wandering toward the deer park at Isipatana near Benares. When he eventually arrived, he went to the group of five monks.
disvāna aññamaññaṁ katikaṁ saṇṭhapesuṁ—
the group of five made an agreement with one another:
“ayaṁ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya.
“Here comes the ascetic Gotama, who has given up his striving and returned to a life of indulgence.
So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ;
We shouldn’t bow down to him, stand up for him, or receive his bowl and robe,
api ca kho āsanaṁ ṭhapetabbaṁ, sace so ākaṅkhissati nisīdissatī”ti.
but we should prepare a seat. If he wishes, he may sit down.”
Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.
But as the Buddha approached, the group of five monks was unable to keep the agreement.
Asaṇṭhahantā bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ, eko pādapīṭhaṁ, eko pādakaṭhalikaṁ upanikkhipi.
One went to meet him to receive his bowl and robe, another prepared a seat, another set out water for washing the feet, yet another set out a foot stool, and the last one put out a foot scraper.
Apissu bhagavantaṁ nāmena ca āvusovādena ca samudācaranti.
But they still addressed him by name and as “friend”.
Evaṁ vutte, bhagavā pañcavaggiye bhikkhū etadavoca—
The Buddha said to the group of five monks,
“mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha.
“Monks, don’t address the Buddha by name or as ‘friend’.
Arahaṁ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen, I’m perfected and fully awakened. I have discovered the freedom from death. I will instruct you and teach you the Truth.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—
in this very life you will soon realize with your own insight the supreme goal of the spiritual life
brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
for which gentlemen rightly go forth into homelessness.”
“tāyapi kho tvaṁ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan”ti?
“Friend Gotama, by practicing extreme austerities you didn’t gain any superhuman quality, any distinction in knowledge and vision worthy of noble ones. Since you have given up your striving and returned to a life of indulgence, how could you now have achieved any of this?”
“na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya;
“I haven’t given up striving and returned to a life of indulgence,”
Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—
brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ …pe….
A second time the group of five monks repeated their question
Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca …pe….
and a second time the Buddha repeated his reply.
Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ—
A third time they repeated their question, and the Buddha then said, “Have you ever heard me speak like this?”
“tāyapi kho tvaṁ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan”ti?
Evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca—
“abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan”ti?
“Arahaṁ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṁ, amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi.
“Then listen. I’m perfected and fully awakened. I have discovered the freedom from death. I will instruct you and teach you the Truth.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—
in this very life you will soon realize with your own insight the supreme goal of the spiritual life
brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
for which gentlemen rightly go forth into homelessness.”
Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṁ.
The Buddha was able to persuade the group of five monks.
Atha kho pañcavaggiyā bhikkhū bhagavantaṁ sussūsiṁsu, sotaṁ odahiṁsu, aññā cittaṁ upaṭṭhāpesuṁ.
They then listened to the Buddha, paid careful attention, and applied their minds to understand.
“Dveme, bhikkhave, antā pabbajitena na sevitabbā.
“There are these two opposites that should not be pursued by one who has gone forth.
Katame dve?
Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.
One is the devotion to worldly pleasures, which is inferior, crude, common, ignoble, and unbeneficial. The other is the devotion to self-torment, which is painful, ignoble, and unbeneficial.
Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
By avoiding these opposites, I have awakened to the middle path, which produces vision and knowledge, which leads to peace, insight, awakening, and extinguishment.
Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what, monks, is that middle path?
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.
Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ.
birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is liked is suffering, not getting what you want is suffering.
Saṅkhittena, pañcupādānakkhandhā dukkhā.
In brief, the five aspects of existence affected by grasping are suffering.
Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—
And this is noble truth of the origin of suffering:
yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
the craving that leads to rebirth, that comes with delight and sensual desire, ever delighting in this and that,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
that is, craving for worldly pleasures, craving for existence, and craving for non-existence.
Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—
And this is noble truth of the end of suffering:
yo tassāyeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo.
the full fading away and ending of that very craving; giving it up, relinquishing it, releasing it, letting it go.
Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—
And this is noble truth of the path leading to the end of suffering:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.
Idaṁ dukkhaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of suffering should be fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of suffering had been fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Idaṁ dukkhasamudayaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of the origin of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the origin of suffering should be fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the origin of suffering had been fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Idaṁ dukkhanirodhaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the end of suffering should be fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the end of suffering had been fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this is the noble truth of the path leading to the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the path leading to the end of suffering should be fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
I knew that this noble truth of the path leading to the end of suffering had been fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
So long as I had not fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, I didn’t claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans.
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.
But when I had fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, then I did claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans.
akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo”ti.
‘My freedom is unshakable, this is my last birth, now there is no further rebirth.’”
Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.
This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
And while this exposition was being spoken, Venerable Koṇḍañña experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṁ—
When the Buddha had set rolling the wheel of the Teaching, the earth gods cried out,
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
“At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ …pe…
Hearing the earth gods, the gods of the four great kings cried out …
cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe…
Hearing the gods of the four great kings, the gods of the Thirty-three cried out …
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
“At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”
Itiha tena khaṇena, tena layena, tena muhuttena yāva brahmalokā saddo abbhuggacchi.
In that instant the news spread as far as the world of the supreme beings.
Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi;
Ten thousand solar systems shook and trembled.
appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṁ devānubhāvaṁ.
And there appeared in the world an immeasurable and glorious radiance, surpassing the splendor of the gods.
“aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍañño”ti.
“Koṇḍañña has understood! Indeed, Koṇḍañña has understood!”
Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño” tveva nāmaṁ ahosi.
That’s how Koṇḍañña got the name “Aññāsikoṇḍañña”, “Koṇḍañña who has understood.”
Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
Aññāsikoṇḍañña had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,
“labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”
“svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi.
The Buddha then instructed and taught the rest of the monks.
Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
While they were being instructed and taught, Venerable Vappa and Venerable Bhaddiya experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi.
Living on the food brought to him, the Buddha then instructed and taught the remaining monks.
Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti.
The six of them lived on the almsfood brought by three.
Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
While they were being instructed and taught, Venerable Mahānāma and Venerable Assaji experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it; they had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe—
For if form were your essence, it would not lead to suffering, and you could make it
Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe—
But because form is not your essence, it leads to suffering, and you can’t make it
Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya—
For if feeling were your essence, it would not lead to suffering, and you could make it
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya—
But because feeling is not your essence, it leads to suffering, and you can’t make it
Saññā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya—
For if perception were your essence, it would not lead to suffering, and you could make it
Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya—
But because perception is not your essence, it leads to suffering, and you can’t make it
Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu—
For if intentional activities were your essence, they would not lead to suffering, and you could make them
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu—
But because intentional activities are not your essence, they lead to suffering, and you can’t make them
Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe—
For if consciousness were your essence, it would not lead to suffering, and you could make it
Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe—
But because consciousness is not your essence, it leads to suffering, and you can’t make it
Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
What do you think, monks: is form permanent or impermanent?”—
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:
“Saṅkhārā niccā vā aniccā vā”ti?
“What do you think: are intentional activities permanent or impermanent?”—
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:
“Viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think: is consciousness permanent or impermanent?”—
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Is what is impermanent suffering or happiness?”—
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this:
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ—
“So, whatever form there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:
netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’
evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā—
Whatever feeling there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:
netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’
evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yā kāci saññā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā saññā—
Whatever perception there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:
netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’
evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā—
Whatever intentional activities there are—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—they should all be seen with right wisdom according to reality:
netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’
evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ—
Whatever consciousness there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality:
netaṁ mama, nesohamasmi, na meso attāti—
‘This is not mine, I am not this, this is not my essence.’
evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
A learned noble disciple who sees this is repelled by form, repelled by feeling, repelled by perception, repelled by intentional activities, and repelled by consciousness.
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
When they are freed, they know they are freed. They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.
The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu.
And while this exposition was being spoken to the monks from the group of five, their minds were freed from the corruptions through letting go.
Tena kho pana samayena cha loke arahanto honti.
Then there were six perfected ones in the world.
Tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti.
At that time in Benares there was a gentleman called Yasa, the son of a wealthy merchant, who had been brought up in great comfort.
eko hemantiko, eko gimhiko, eko vassiko.
one for the winter, one for the summer, and one for the rainy season.
So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.
While Yasa was spending the four months of the rainy season in the rainy-season house, he was attended on by female musicians, and he did not come down from that house.
Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati.
On one occasion, while he was enjoying himself with worldly pleasures, he fell asleep before his attendants. He then woke up first, while the oil lamp was still burning.
Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ—
He saw his attendants sleeping:
aññissā kacche vīṇaṁ, aññissā kaṇṭhe mudiṅgaṁ, aññissā kacche āḷambaraṁ, aññaṁ vikesikaṁ, aññaṁ vikkheḷikaṁ, aññā vippalapantiyo, hatthappattaṁ susānaṁ maññe.
one with a lute in her armpit, another with a tabor on her neck, still another with a drum in her armpit; one with hair disheveled, another drooling, still another talking in her sleep. It was like a charnel ground before his very eyes.
Disvānassa ādīnavo pāturahosi, nibbidāya cittaṁ saṇṭhāsi.
When he saw this, the downside became clear, and a feeling of repulsion stayed with him.
Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami.
He then put on his golden shoes and went to the entrance door.
“mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti.
“No-one should create any obstacle for Yasa going forth into homelessness.”
“mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā”ti.
Atha kho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.
He then went to the deer park at Isipatana.
Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati.
Just then, after getting up early in the morning, the Buddha was doing walking meditation outside.
Addasā kho bhagavā yasaṁ kulaputtaṁ dūratova āgacchantaṁ, disvāna caṅkamā orohitvā paññatte āsane nisīdi.
When the Buddha saw Yasa coming, he stepped down from his walking path and sat down on the prepared seat.
Atha kho yaso kulaputto bhagavato avidūre udānaṁ udānesi—
As he was getting close to the Buddha, Yasa uttered the same heartfelt exclamation:
“idaṁ kho, yasa, anupaddutaṁ, idaṁ anupassaṭṭhaṁ.
“This isn’t oppressive, Yasa, this isn’t afflictive.
“idaṁ kira anupaddutaṁ, idaṁ anupassaṭṭhan”ti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Apparently this isn’t oppressive, apparently it’s not afflictive!” excited and joyful, Yasa removed his shoes, approached the Buddha, bowed, and sat down.
Ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave Yasa a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
When the Buddha knew that Yasa’s mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
Just as a clean and stainless cloth absorbs dye properly,
evameva yasassa kulaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while he was sitting right there, Yasa experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Atha kho yasassa kulaputtassa mātā pāsādaṁ abhiruhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca—
Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said,
Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṁyeva yena isipatanaṁ migadāyo tenupasaṅkami.
The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana.
Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṁ nikkhepaṁ, disvāna taṁyeva anugamāsi.
He saw the imprints of the golden shoes on the ground and he followed along.
Addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūratova āgacchantaṁ, disvāna bhagavato etadahosi—
When the Buddha saw the wealthy merchant coming, he thought,
“yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhi gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyā”ti.
“Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?”
Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The merchant approached the Buddha and said,
“Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsī”ti.
“Please sit down, householder. Perhaps you’ll get to see Yasa.”
“idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmī”ti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
he was elated and joyful. And he bowed and sat down.
Ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave him a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,
evameva seṭṭhissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while he was sitting right there, the merchant experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha,
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—
Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Please accept me as a lay follower who’s gone for refuge for life.”
Sova loke paṭhamaṁ upāsako ahosi tevāciko.
He was the first person in the world to become a lay follower by means of the triple refuge.
Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci.
While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go.
“yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ.
Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ, seyyathāpi pubbe agārikabhūto;
the Buddha thought, “Yasa is incapable of returning to the lower life to enjoy worldly pleasures as he did while still a householder.
yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyan”ti.
Let me stop using my supernormal powers.”
Addasā kho seṭṭhi gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna, yasaṁ kulaputtaṁ etadavoca—
The merchant saw Yasa sitting there and he said to him,
“mātā te, tāta yasa, paridevasokasamāpannā, dehi mātuyā jīvitan”ti.
“Dear Yasa, your mother is grieving and lamenting. Please give her back her life.”
“taṁ kiṁ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ.
“What do you think, householder: suppose the mind of one such as you—who has seen and understood the Truth with the trainee’s knowledge and vision—while he was reviewing what he had already seen and understood, was freed from the corruptions through letting go.
Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti?
Would he be able to return to the lower life to enjoy worldly pleasures as he did while still a householder?”
“Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ.
“But this is what has happened to Yasa.
Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto”ti.
He is now unable to return to the lower life.”
“Lābhā, bhante, yasassa kulaputtassa, suladdhaṁ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ.
“It’s a great gain for Yasa that his mind has been freed from the corruptions through letting go!
Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenā”ti.
Sir, please accept today’s meal from me with Yasa as your attendant.”
Atha kho seṭṭhi gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, the merchant got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca—
Soon after the merchant had left, Yasa said to the Buddha,
“labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”
“svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Tena kho pana samayena satta loke arahanto honti.
Then there were seven perfected ones in the world.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
The following morning the Buddha robed up, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant where he sat down on the prepared seat.
Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down.
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,
evameva tāsaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,
etā mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma, dhammañca, bhikkhusaṅghañca.
We go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatā”ti.
Please accept us as lay followers who have gone for refuge for life.”
Tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.
And they were the first women in the world to become lay followers by means of the triple refuge.
Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdiṁsu.
Yasa’s mother, father, and ex-wife personally served various kinds of fine foods to the Buddha and Yasa. When the Buddha had finished his meal, they sat down.
Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving.
Assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā—
Now Yasa had four friends—
yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.
who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness,
“na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti.
“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.”
Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
And they went to Yasa and bowed down to him.
Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Yasa then took his four friends to the Buddha. He bowed, sat down,
“ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā—
“Sir, these four friends of mine—
Ime bhagavā ovadatu anusāsatū”ti.
are from the wealthiest merchant families in Benares. Please instruct them.”
dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,
evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.
Then, as the Buddha instructed those monks in the Teaching,
Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.
their minds were freed from the corruptions through letting go.
Tena kho pana samayena ekādasa loke arahanto honti.
And there were eleven perfected ones in the world.
Assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā—
Fifty of Yasa’s friends from leading families in the countryside also heard
yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.
that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness.
“na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito”ti.
“This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.”
Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
And they went to Yasa and bowed down to him.
Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Yasa then took his fifty friends to the Buddha. He bowed, sat down,
“ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā.
“Sir, these fifty friends of mine are from leading families in the countryside.
Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave them a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,
evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.
Then, as the Buddha instructed those monks in the Teaching,
Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.
their minds were freed from the corruptions through letting go.
Tena kho pana samayena ekasaṭṭhi loke arahanto honti.
And there were sixty-one perfected ones in the world.
“muttāhaṁ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā.
“I’m free from all snares, both human and divine.
Tumhepi, bhikkhave, muttā sabbapāsehi, ye dibbā ye ca mānusā.
You, too, are free from all snares, both human and divine.
Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
Go wandering, monks, for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, and happiness of gods and humans.
Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha.
Proclaim the Teaching that is good in the beginning, good in the middle, and good in the end, that has a true goal and is well articulated. Set out the perfectly complete and pure spiritual life.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro.
There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti.
I too will go to Uruvelā, to Senānigama, to proclaim the Teaching.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi—
Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:
“jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyīti.
“The Buddha knows me, the Happy One knows me,” and, sad and miserable, he disappeared right there.
Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—
Soon afterwards, the monks were bringing back, from various regions and countries, people desiring the going forth and the full ordination, thinking,
Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.
The monks became tired, as did those seeking ordination.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, the Buddha thought,
“etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—
‘bhagavā ne pabbājessati upasampādessatī’ti.
Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.
tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā”ti.
to give the going forth and the full ordination right there in those various regions and countries?”
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
In the evening, the Buddha came out from seclusion, gave a teaching, and told the monks what he had thought, adding:
“idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti—
‘bhagavā ne pabbājessati upasampādessatī’ti, Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.
Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethāti, Anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha.
“I allow you to give the going forth and the full ordination in those various regions and countries.
Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo—
And, monks, it should be done like this.
Paṭhamaṁ kesamassuṁ ohārāpetvā, kāsāyāni vatthāni acchādāpetvā, ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā, bhikkhūnaṁ pāde vandāpetvā, ukkuṭikaṁ nisīdāpetvā, añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—
First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:
Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṁ upasampadan”ti.
You should give the going forth and the full ordination through the taking of the three refuges.”
Tīhi saraṇagamanehi upasampadākathā niṭṭhitā.
The discussion of the full ordination through the taking of the three refuges is finished.
Atha kho bhagavā vassaṁvuṭṭho bhikkhū āmantesi—
When the Buddha had completed the rainy-season residence, he said to the monks,
“mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.
“Through wise attention and wise right effort, I have reached the supreme freedom, realized the supreme freedom.
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti.
And you, monks, have done the same.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi—
Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:
“jānāti maṁ bhagavā, jānāti maṁ sugato”ti dukkhī dummano tatthevantaradhāyi.
“The Buddha knows me, the Happy One knows me,” and sad and miserable he disappeared right there.
Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena uruvelā tena cārikaṁ pakkāmi.
When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Uruvelā.
Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle nisīdi.
At a certain point he left the road, entered a forest grove, and sat down at the foot of a tree.
Tena kho pana samayena tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṁ vanasaṇḍe paricārenti.
Just then a fine group of thirty friends and their wives were enjoying themselves in that forest grove.
Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha.
While they were all carelessly enjoying themselves, that sex worker took that man’s possessions and ran away.
Atha kho te sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, taṁ vanasaṇḍaṁ āhiṇḍantā addasaṁsu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.
To help their friend, they all went searching for that woman. And as they walked about that forest grove, they saw the Buddha seated at the foot of a tree.
Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ etadavocuṁ—
They approached him and said,
“Idha mayaṁ, bhante, tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṁ vanasaṇḍe paricārimhā.
They told him what had happened.
Ekassa pajāpati nāhosi;
tassa atthāya vesī ānītā ahosi.
Atha kho sā, bhante, vesī amhesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha.
Te mayaṁ, bhante, sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, imaṁ vanasaṇḍaṁ āhiṇḍāmā”ti.
“Taṁ kiṁ maññatha vo, kumārā, katamaṁ nu kho tumhākaṁ varaṁ—
“What do you think is better for you:
yaṁ vā tumhe itthiṁ gaveseyyātha, yaṁ vā attānaṁ gaveseyyāthā”ti?
that you search for a woman, or that you search for yourselves?”
“Etadeva, bhante, amhākaṁ varaṁ yaṁ mayaṁ attānaṁ gaveseyyāmā”ti.
“It’s better that we search for ourselves.”
“Tena hi vo, kumārā, nisīdatha, dhammaṁ vo desessāmī”ti.
“Well then, sit down, and I’ll give you a teaching.”
“Evaṁ, bhante”ti kho te bhaddavaggiyā sahāyakā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Saying, “Yes, sir,” they bowed to the Buddha and sat down.
Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave them a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,
evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, they experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Bhaddavaggiyasahāyakānaṁ vatthu niṭṭhitaṁ.
The account of the fine group of friends is finished.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena uruvelā tadavasari.
The Buddha continued his wandering and eventually arrived at Uruvelā.
Tena kho pana samayena uruvelāyaṁ tayo jaṭilā paṭivasanti—
At that time there were three dreadlocked ascetics living there:
Tesu uruvelakassapo jaṭilo pañcannaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
Uruvelā Kassapa was the leader and chief of five hundred dreadlocked ascetics,
Nadīkassapo jaṭilo tiṇṇaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
Nadī Kassapa of three hundred,
Gayākassapo jaṭilo dvinnaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.
and Gayā Kassapa of two hundred.
Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha went to the hermitage of Uruvelā Kassapa and said to him,
“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?
“If it’s not inconvenient for you, Kassapa, may I stay for one night in your fire hut?”
“Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.
“It’s not inconvenient for me, Great Ascetic, but there’s a fierce and highly venomous dragon king with supernormal powers there. I don’t want it to harm you.”
Dutiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
The Buddha asked a second and a third time, and on both occasions Uruvelā Kassapa replied as before.
“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?
“Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.
Tatiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca—
“sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre”ti?
“Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī”ti.
“Appeva maṁ na viheṭheyya, iṅgha tvaṁ, kassapa, anujānāhi agyāgāran”ti.
The Buddha then said, “Perhaps it won’t harm me. Come on, Kassapa, let me to stay in the fire hut.”
Atha kho bhagavā agyāgāraṁ pavisitvā tiṇasanthārakaṁ paññapetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
The Buddha entered the fire hut and prepared a spread of grass. He sat down, crossed his legs, straightened his body, and established mindfulness in front of him.
Addasā kho so nāgo bhagavantaṁ paviṭṭhaṁ, disvāna dummano padhūpāyi.
When the dragon saw that the Buddha had entered, he was displeased and emitted smoke.
“yannūnāhaṁ imassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyeyyan”ti.
“Let me overpower this dragon, using fire against fire, but without harming it in the slightest way.”
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharitvā padhūpāyi.
The Buddha then used his supernormal powers so that he, too, emitted smoke.
Atha kho so nāgo makkhaṁ asahamāno pajjali.
The dragon, being unable to contain his rage, emitted flames.
Bhagavāpi tejodhātuṁ samāpajjitvā pajjali.
The Buddha entered the fire element and he, too, emitted flames.
Ubhinnaṁ sajotibhūtānaṁ agyāgāraṁ ādittaṁ viya hoti sampajjalitaṁ sajotibhūtaṁ.
With both of them emitting flames, it was as if the fire hut was ablaze and burning.
Atha kho te jaṭilā agyāgāraṁ parivāretvā evamāhaṁsu—
Those dreadlocked ascetics gathered around the fire hut, saying,
“abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī”ti.
“The Great Ascetic is handsome, but the dragon is harming him.”
Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi—
The next morning the Buddha had overcome that dragon, using fire against fire, but without harming it in the slightest way. He put it in his almsbowl and showed it to Uruvelā Kassapa:
“ayaṁ te, kassapa, nāgo pariyādinno assa tejasā tejo”ti.
“Here is your dragon, Kassapa, his fire overpowered by fire.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṁ pariyādiyissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty. Using fire against fire, he has overcome that fierce and highly venomous dragon king with its supernormal powers. But he’s not a perfected one like me.”
Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca—
Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him,
“idheva, mahāsamaṇa, vihara, ahaṁ te dhuvabhattenā”ti.
“Great Ascetic, please stay right here. I’ll supply you with food.”
Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi.
Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage.
Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā.
Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,
Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā”ti.
And who was it that visited you last night?”
“Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā”ti.
“That was the four great kings. They came to me to hear the Teaching.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.”
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.
Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.
Once again when the night was well advanced, Sakka, the magnificent ruler of the gods, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was more splendid and sublime than the previous ones.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti?
And who was it that visited you last night?”
“Eso kho, kassapa, sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyā”ti.
“That was Sakka, the ruler of the gods. He came to me to hear the Teaching.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of gods, goes to him to hear the Teaching. But he’s not a perfected one like me.”
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.
Once again when the night was well advanced, Sahampati, the magnificent supreme being, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was even more splendid and sublime than the previous ones.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,
Ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami, upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā”ti?
And who was it that visited you last night?”
“Eso kho, kassapa, brahmā sahampati yenāhaṁ tenupasaṅkami dhammassavanāyā”ti.
“That was Sahampati, the supreme being. He came to me to hear the Teaching.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even Sahampati, the supreme being, goes to him to hear the Teaching. But he’s not a perfected one like me.”
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.
Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamitukāmā honti.
At this time Uruvelā Kassapa was holding a great sacrifice, and the whole of Aṅga and Magadha wanted to attend with much food of various kinds.
“etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti.
Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati.
and thought, “If the Great Ascetic performs a wonder of supernormal power for the great crowd, he’ll get more material support and honor, whereas I’ll get less.
Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsi.
The Buddha read the mind of Uruvelā Kassapa. He then went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,
kiṁ nu kho mahāsamaṇo nāgacchatīti?
Khādanīyassa ca bhojanīyassa ca te paṭivīso ṭhapito”ti.
and set aside a share of various kinds of food.”
‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’ti.
‘I hope he doesn’t come tomorrow’?
So kho ahaṁ, kassapa, tava cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsin”ti.
Because I read your mind, I went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṁ pajānissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can read the minds of others. But he’s not a perfected one like me.”
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.
Tena kho pana samayena bhagavato paṁsukūlaṁ uppannaṁ hoti.
Soon afterwards the Buddha got a rag
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā bhagavantaṁ etadavoca—
Reading the Buddha’s mind, Sakka dug a pond with his hand. And he said to the Buddha,
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—
Reading the Buddha’s mind once again, Sakka placed a boulder there. And he said to the Buddha,
Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi—
A god living in an arjun tree read the Buddha’s mind. She then bent down a branch and said to the Buddha,
Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—
Reading the Buddha’s mind yet again, Sakka placed another boulder there. And he said to the Buddha,
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
The next morning Uruvelā Kassapa went to the Buddha and said,
Kiṁ nu kho, mahāsamaṇa, nāyaṁ pubbe idha pokkharaṇī, sāyaṁ idha pokkharaṇī.
But what’s going on? There was no pond here before, but now there is.
Nayimassa kakudhassa pubbe sākhā onatā, sāyaṁ sākhā onatā”ti.
And this arjun tree didn’t have a bent branch, but now it does.”
“Idha me, kassapa, paṁsukūlaṁ uppannaṁ ahosi.
Tassa mayhaṁ, kassapa, etadahosi—
‘kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan’ti?
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā maṁ etadavoca—
‘idha, bhante, bhagavā paṁsukūlaṁ dhovatū’ti.
Sāyaṁ, kassapa, amanussena pāṇinā khaṇitā pokkharaṇī.
Tassa mayhaṁ, kassapa, etadahosi—
‘kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan’ti?
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—
‘idha, bhante, bhagavā paṁsukūlaṁ parimaddatū’ti.
Sāyaṁ, kassapa, amanussena upanikkhittā silā.
Tassa mayhaṁ, kassapa, etadahosi—
‘kimhi nu kho ahaṁ ālambitvā uttareyyan’ti?
Atha kho, kassapa, kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṁ onāmesi—
‘idha, bhante, bhagavā ālambitvā uttaratū’ti.
Svāyaṁ āharahattho kakudho.
Tassa mayhaṁ, kassapa, etadahosi—
‘kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan’ti?
Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi—
‘idha, bhante, bhagavā paṁsukūlaṁ vissajjetū’ti.
Sāyaṁ, kassapa, amanussena upanikkhittā silā”
Atha kho uruvelakassapassa jaṭilassa etadahosi—
When the Buddha told him what had happened, Uruvelā Kassapa thought,
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṁ karissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of the gods, performs services for him. But he’s not a perfected one like me.”
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—
The next morning Uruvelā Kassapa went to the Buddha and said,
“Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.
“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a rose-apple tree—the tree after which the Rose-apple Land of India is named—and then arrived first in the fire hut where he sat down.
Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca—
When Uruvelā Kassapa saw the Buddha sitting there, he said to him,
Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.
I left first, but you’re already here.”
“Idhāhaṁ, kassapa, taṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno.
The Buddha told him what he had done and added,
Idaṁ kho, kassapa, jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ.
“This rose apple has a good color, and it’s fragrant and delicious, too.
“Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ paribhuñjāhī”ti.
“There’s no need. You deserve it and you should have it.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he dismissed me, then took a fruit from a rose-apple tree, and still arrived first in the fire hut. But he’s not a perfected one like me.”
Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.
The Buddha ate his meal and continued to stay in the same forest grove.
Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi—
The next morning Uruvelā Kassapa went to the Buddha and said,
“Gaccha tvaṁ, kassapa, āyāmahan”ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā “jambudīpo” paññāyati, tassā avidūre ambo …pe…
“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a mango tree not far from the rose-apple tree …
tassā avidūre āmalakī …pe…
he took a fruit from an emblic myrobalan tree not far from the mango tree …
tassā avidūre harītakī …pe…
he took a fruit from a chebulic myrobalan tree not far from the emblic myrobalan tree …
tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.
he went to Tāvatiṁsa heaven, took a flower from an orchid tree, and then arrived first in the fire hut where he sat down.
Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca—
When Uruvelā Kassapa saw the Buddha sitting there, he said to him,
Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno”ti.
I left first, but you’re already here.”
“Idhāhaṁ, kassapa, taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno.
The Buddha told him what he had done, and added,
Idaṁ kho, kassapa, pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannaṁ.
“This orchid tree flower is colorful and fragrant.
“Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ gaṇhā”ti.
“There’s no need. You deserve it and you should have it.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṁ paṭhamataraṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he dismissed me, then went to Tāvatiṁsa heaven, took an orchid tree flower, and still arrived first in the fire hut. But he’s not a perfected one like me.”
Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti kaṭṭhāni phāletuṁ.
Soon afterwards those dreadlocked ascetics wanted to tend the sacred fire, but were unable to split the logs.
“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma kaṭṭhāni phāletun”ti.
“This must be because of the supernormal powers of the Great Ascetic.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can split logs just like that. But he’s not a perfected one like me.”
Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti aggiṁ ujjaletuṁ.
Those ascetics still wanted to tend the sacred fire, but were unable to light it.
“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ ujjaletun”ti.
“This must be because of the supernormal powers of the Great Ascetic.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can light fires just like that. But he’s not a perfected one like me.”
Tena kho pana samayena te jaṭilā aggiṁ paricaritvā na sakkonti aggiṁ vijjhāpetuṁ.
When those ascetics had tended the sacred fires, they were unable to extinguish them.
“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ vijjhāpetun”ti.
“This must be because of the supernormal powers of the Great Ascetic.”
Sakideva pañca aggisatāni vijjhāyiṁsu.
And the five hundred fires were extinguished all at once.
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can extinguish fires just like that. But he’s not a perfected one like me.”
Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti.
At that time it was midwinter, with cold days and snow. During this period those ascetics emerged from the Nerañjara river, immersed themselves in it, and repeatedly emerged and immersed themselves.
Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṁ.
Then the Buddha manifested five hundred pans with hot coals, where those ascetics could warm themselves after coming out of the water.
“nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā”ti.
“These were no doubt created by the supernormal powers of the Great Ascetic.”
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can manifest so many pans with hot coals. But he’s not a perfected one like me.”
Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi.
Soon afterwards an unseasonal storm poured down, producing a great flood.
Yasmiṁ padese bhagavā viharati, so padeso udakena na otthaṭo hoti.
The spot where the Buddha was staying was inundated.
“yannūnāhaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyyan”ti.
“Why don’t I drive back the water on all sides and walk on the dry ground in the middle?”
“mā heva kho mahāsamaṇo udakena vūḷho ahosī”ti nāvāya sambahulehi jaṭilehi saddhiṁ yasmiṁ padese bhagavā viharati taṁ padesaṁ agamāsi.
“I hope the Great Ascetic hasn’t been swept away by the water.” Together with a number of ascetics he went by boat to where the Buddha was staying.
Addasā kho uruvelakassapo jaṭilo bhagavantaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṁ, disvāna bhagavantaṁ etadavoca—
He saw that the Buddha had driven back the water on all sides and was walking on the dry ground in the middle. And he said to the Buddha,
bhagavā vehāsaṁ abbhuggantvā nāvāya paccuṭṭhāsi.
The Buddha rose up into the air and landed in the boat.
“mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati, na tveva ca kho arahā yathā ahan”ti.
“The Great Ascetic is powerful and mighty, in that he can displace the water. But he’s not a perfected one like me.”
“cirampi kho imassa moghapurisassa evaṁ bhavissati—
“For a long time this foolish man has thought,
‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā ahan’ti;
‘The Great Ascetic is powerful and mighty, but he’s not a perfected one like me.’
“neva ca kho tvaṁ, kassapa, arahā, nāpi arahattamaggasamāpanno.
“Kassapa, you’re not a perfected one or on the path to perfection.
Sāpi te paṭipadā natthi, yāya tvaṁ arahā vā assasi, arahattamaggaṁ vā samāpanno”ti.
You don’t have the practice that might make you a perfected one or one on the path to perfection.”
Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
At that Uruvelā Kassapa bowed down with his head at the Buddha’s feet and said,
“labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”
“Tvaṁ khosi, kassapa, pañcannaṁ jaṭilasatānaṁ nāyako vināyako aggo pamukho pāmokkho.
“Kassapa, you’re the leader and chief of five hundred dreadlocked ascetics.
Tepi tāva apalokehi, yathā te maññissanti tathā te karissantī”ti.
Tell them first, so that they may take appropriate action.”
Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca—
Uruvelā Kassapa then went to those ascetics and said,
“icchāmahaṁ, bho, mahāsamaṇe brahmacariyaṁ carituṁ, yathā bhavanto maññanti tathā karontū”ti.
“I wish to practice the spiritual life under the Great Ascetic. Please do whatever you think is appropriate.”
“Cirapaṭikā mayaṁ, bho, mahāsamaṇe abhippasannā, sace bhavaṁ, mahāsamaṇe brahmacariyaṁ carissati, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.
“Sir, we’ve had confidence in the Great Ascetic for a long time. If you are to practice the spiritual life under him, so will all of us.”
Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
And that was the full ordination of those venerables.
Addasā kho nadīkassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi—
Nadī Kassapa saw those things being carried away by the water, and he thought,
Sāmañca tīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca—
Together with the three hundred ascetics he then went to Uruvelā Kassapa and said,
Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
And that was the full ordination of those venerables.
Addasā kho gayākassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi—
Gayā Kassapa saw those things being carried away by the water, and he thought,
Sāmañca dvīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca—
Together with the two hundred ascetics he then went to Uruvelā Kassapa and said,
Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Then, after letting their hair and dreadlocks, their carrying poles and bundles, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their heads at his feet and said,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.
And that was the full ordination of those venerables.
Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṁsu, phāliyiṁsu;
By an act of supernormal determination the Buddha stopped five hundred logs from being split before splitting them;
na vijjhāyiṁsu, vijjhāyiṁsu;
he stopped them from being extinguished before extinguishing them;
Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.
In this way, there were three and a half thousand wonders.
Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena gayāsīsaṁ tena pakkāmi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.
After staying at Uruvelā for as long as he liked, the Buddha went to Gayāsīsa together with that large sangha of one thousand monks, all of them previously dreadlocked ascetics,
Tatra sudaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena.
and they stayed there.
Cakkhu ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. Whatever feeling arises because of eye contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.
Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.
Sotaṁ ādittaṁ, saddā ādittā, sotaviññāṇaṁ ādittaṁ, sotasamphasso āditto, yamidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The ear is burning. Sounds are burning. Ear consciousness is burning. Ear contact is burning. Whatever feeling arises because of ear contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.
Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.
Ghānaṁ ādittaṁ, gandhā ādittā, ghānaviññāṇaṁ ādittaṁ, ghānasamphasso āditto, yamidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The nose is burning. Smells are burning. Nose consciousness is burning. Nose contact is burning. Whatever feeling arises because of nose contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.
Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.
Jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ jivhāsamphasso āditto, yamidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The tongue is burning. Tastes are burning. Tongue consciousness is burning. Tongue contact is burning. Whatever feeling arises because of tongue contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.
Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.
Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṁ ādittaṁ kāyasamphasso āditto, yamidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The body is burning. Touches are burning. Body consciousness is burning. Body contact is burning. Whatever feeling arises because of body contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.
Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.
Mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ manosamphasso āditto, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ.
The mind is burning. Mental phenomena are burning. Mind consciousness is burning. Mind contact is burning. Whatever feeling arises because of mind contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning.
Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.
Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmimpi nibbindati.
When they see this, the learned noble disciple is repelled by the eye, repelled by sights, repelled by eye consciousness, repelled by eye contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of eye contact.
Sotasmimpi nibbindati, saddesupi nibbindati …pe…
They are repelled by the ear, repelled by sounds, repelled by ear consciousness, repelled by ear contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of ear contact.
ghānasmimpi nibbindati, gandhesupi nibbindati …pe…
They are repelled by the nose, repelled by smells, repelled by nose consciousness, repelled by nose contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of nose contact.
jivhāyapi nibbindati, rasesupi nibbindati …pe…
They are repelled by the tongue, repelled by tastes, repelled by tongue consciousness, repelled by tongue contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of tongue contact.
kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati …pe…
They are repelled by the body, repelled by touches, repelled by body consciousness, repelled by body contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of body contact.
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati,
They are repelled by the mind, repelled by mental phenomena, repelled by mind consciousness, repelled by mind contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling that arises because of mind contact.
nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being repelled, they become desireless. Because they are desireless, they are freed. When they are freed, they know they are freed.
Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānātī”ti.
They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsu.
And while this exposition was being spoken, the minds of those one thousand monks were freed from the corruptions through letting go.
Uruvelapāṭihāriyaṁ tatiyabhāṇavāro niṭṭhito.
The third section for recitation on the wonders at Uruvelā is finished.
Atha kho bhagavā gayāsīse yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.
After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large sangha of one thousand monks, all of them previously dreadlocked ascetics.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye.
he stayed in Cane Grove at the Suppatiṭṭha Shrine.
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṁ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye.
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the Cane Grove at the Suppatiṭṭha Shrine.
Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
That good Gotama has a fine reputation:
itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”
Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then, accompanied by one hundred and twenty thousand brahmin householders from Magadha, King Bimbisāra went to the Buddha, bowed, and sat down.
Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
Among those brahmins, some bowed to the Buddha and then sat down, some exchanged pleasantries with him and then sat down, some raised their joined palms and then sat down, some announced their name and family and then sat down, and some sat down in silence.
“kiṁ nu kho mahāsamaṇo uruvelakassape brahmacariyaṁ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī”ti?
“Is the Great Ascetic practicing the spiritual life under Uruvelā Kassapa, or is Uruvelā Kassapa practicing the spiritual life under the Great Ascetic?”
Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ uruvelakassapaṁ gāthāya ajjhabhāsi—
Reading their minds, the Buddha spoke to Venerable Uruvelā Kassapa in verse:
“Rūpe ca sadde ca atho rase ca,
“As a reward for the sacrifice, they promise worldly pleasures:
(kassapāti bhagavā)
“Disvā padaṁ santamanūpadhīkaṁ,
“I saw the state of peace that is detached from sensual existence,
Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
Uruvelā Kassapa got up from his seat, arranged his upper robe over one shoulder, bowed down with his head at the Buddha’s feet, and said,
Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi—
The one hundred and twenty thousand brahmin householders from Magadha thought,
“uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī”ti.
“So Uruvelā Kassapa is practicing the spiritual life under the Great Ascetic.”
Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
Reading their minds, the Buddha gave them a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
And just as a clean and stainless cloth absorbs dye properly,
evameva ekādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ bimbisārappamukhānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, one hundred and ten thousand of those brahmin householders headed by Bimbisāra experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Ekanahutaṁ upāsakattaṁ paṭivedesi.
The remaining ten thousand declared themselves as lay followers.
Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
King Bimbisāra had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,
“pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṁ, te me etarahi samiddhā.
“Sir, when I was a prince, I had five wishes, and they have now been fulfilled.
‘aho vata maṁ rajje abhisiñceyyun’ti, ayaṁ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho.
‘Oh, I wish they would anoint me as the king!’ That was my first wish, which has now been fulfilled.
‘Tassa ca me vijitaṁ arahaṁ sammāsambuddho okkameyyā’ti, ayaṁ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho.
‘May one who is perfected and fully awakened come to my kingdom!’ That was my second wish, which has now been fulfilled.
‘Tañcāhaṁ bhagavantaṁ payirupāseyyan’ti, ayaṁ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho.
‘May I get to visit that Buddha!’ That was my third wish, which has now been fulfilled.
‘So ca me bhagavā dhammaṁ deseyyā’ti, ayaṁ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho.
‘May that Buddha give me a teaching!’ That was my fourth wish, which has now been fulfilled.
‘Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti, ayaṁ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho.
‘May I understand the Teaching of that Buddha!’ That was my fifth wish, which has now been fulfilled.
Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṁ, te me etarahi samiddhā.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—‘cakkhumanto rūpāni dakkhantī’ti;
Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsakaṁ maṁ, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ, adhivāsetu ca me, bhante, bhagavā, svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.”
Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, the king got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—
The following morning King Bimbisāra had various kinds of fine foods prepared. He then had the Buddha informed
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.
The Buddha robed up, took his bowl and robe, and together with a large sangha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha.
Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṁ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno—
Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Sangha of monks headed by the Buddha, chanting these verses:
“Danto dantehi saha purāṇajaṭilehi,
“The Tamed One with the tamed ones, previously dreadlocked;
Mutto muttehi saha purāṇajaṭilehi,
The Freed One with the freed ones, previously dreadlocked;
Tiṇṇo tiṇṇehi saha purāṇajaṭilehi,
The One Crossed Over with the ones crossed over, previously dreadlocked;
Santo santehi saha purāṇajaṭilehi,
The Peaceful One with the peaceful ones, previously dreadlocked;
“abhirūpo vatāyaṁ māṇavako, dassanīyo vatāyaṁ māṇavako, pāsādiko vatāyaṁ māṇavako.
“This young brahmin is handsome and graceful.
Evaṁ vutte, sakko devānamindo te manusse gāthāya ajjhabhāsi—
Sakka replied to them in verse:
Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha then went to King Bimbisāra’s house where he sat down on the prepared seat, together with the Sangha of monks.
Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
The king personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the king sat down to one side.
Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan”ti.
that’s neither too far from habitation nor too close, that has good access roads and is easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?”
“idaṁ kho amhākaṁ veḷuvanaṁ uyyānaṁ gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ.
“My Bamboo Grove park has all these qualities.
Yannūnāhaṁ veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti.
Why don’t I give it to the Sangha of monks headed by the Buddha?”
Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṁ bhiṅkāraṁ gahetvā bhagavato oṇojesi—
The king then took hold of a golden ceremonial vessel and dedicated the park to the Buddha, saying,
“etāhaṁ, bhante, veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
“I give this park, the Bamboo Grove, to the Sangha of monks headed by the Buddha.”
Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
After instructing, inspiring, and gladdening the king with a teaching, he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
14. Sāriputtamoggallānapabbajjākathā
14. The account of the going forth of Sāriputta and Moggallāna
Tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ aḍḍhateyyehi paribbājakasatehi.
At that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers,
Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṁ caranti.
including Sāriputta and Moggallāna.
“yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū”ti.
that whoever reached freedom from death first would inform the other.
Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno.
Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment.
Addasā kho sāriputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ.
The wanderer Sāriputta observed all this
“ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro.
“This monk is one of those in the world who are perfected or on the path to perfection.
‘kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’”ti?
in whose name he has gone forth, and who his teacher is or whose teachings he follows?”
“akālo kho imaṁ bhikkhuṁ pucchituṁ, antaragharaṁ paviṭṭho piṇḍāya carati.
“It’s the wrong time to ask him while he’s walking for almsfood among the houses.
Yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ, atthikehi upaññātaṁ maggan”ti.
Let me follow behind him, for one who seeks the path will find it.”
Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.
After walking for alms in Rājagaha, Assaji turned back with his almsfood.
Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
Sāriputta then went up to him and exchanged pleasantries with him.
“vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
“Venerable, your senses are clear and your skin is pure and bright.
Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī”ti?
In whose name have you gone forth? Who is your teacher or whose teaching do you follow?”
“Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī”ti.
“There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.”
“Ahaṁ kho, āvuso, navo acirapabbajito, adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṅkhittena atthaṁ vakkhāmī”ti.
“I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.”
Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ abhāsi—
And Assaji gave this teaching to the wanderer Sāriputta:
Atha kho sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami.
Then the wanderer Sāriputta went to the wanderer Moggallāna.
Addasā kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ dūratova āgacchantaṁ, disvāna sāriputtaṁ paribbājakaṁ etadavoca—
When Moggallāna saw him coming, he said to Sāriputta,
“vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
“Your senses are clear and your skin is pure and bright.
Kacci no tvaṁ, āvuso, amataṁ adhigato”ti?
You haven’t attained freedom from death, have you?”
“Idhāhaṁ, āvuso, addasaṁ assajiṁ bhikkhuṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ.
Sāriputta told him everything up to and including the teaching given by Assaji. When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth:
Disvāna me etadahosi—
‘ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro.
Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ—
kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti.
Tassa mayhaṁ, āvuso, etadahosi—
‘akālo kho imaṁ bhikkhuṁ pucchituṁ antaragharaṁ paviṭṭho piṇḍāya carati, yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ atthikehi upaññātaṁ maggan’ti.
Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.
Atha khvāhaṁ, āvuso, yena assaji bhikkhu tenupasaṅkamiṁ, upasaṅkamitvā assajinā bhikkhunā saddhiṁ sammodiṁ, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsiṁ.
Ekamantaṁ ṭhito kho ahaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ—
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?
‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī’ti.
‘Kiṁvādī panāyasmato satthā kimakkhāyī’ti.
‘Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṅkhittena atthaṁ vakkhāmī’ti.
Atha khvāhaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ—
‘hotu, āvuso,
Appaṁ vā bahuṁ vā bhāsassu,
Atthaṁyeva me brūhi;
Attheneva me attho,
Kiṁ kāhasi byañjanaṁ bahun’ti.
Atha kho, āvuso, assaji bhikkhu imaṁ dhammapariyāyaṁ abhāsi—
‘Ye dhammā hetuppabhavā,
Tesaṁ hetuṁ tathāgato āha;
Tesañca yo nirodho,
Evaṁvādī mahāsamaṇo’”ti.
Atha kho moggallānassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti.
“Anything that has a beginning has an end.”
Atha kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ etadavoca—
Moggallāna said to Sāriputta,
“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“Let’s go to the Buddha. He’s our teacher.”
“Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema.
“But these two hundred and fifty wanderers look to us for support. We must tell them first,
Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṁsu, upasaṅkamitvā te paribbājake etadavocuṁ—
And they went to those wanderers and said,
“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“We’re going over to the Buddha. He’s our teacher.”
“Mayaṁ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṁ carissanti, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā”ti.
“But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.”
Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṁsu, upasaṅkamitvā sañcayaṁ paribbājakaṁ etadavocuṁ—
Then Sāriputta and Moggallāna went to Sañcaya and said,
“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“We’re going over to the Buddha. He’s our teacher.”
“Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā”ti.
“Don’t go! The three of us can look after this community together.”
“gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā”ti.
“Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā”ti.
and they got the same reply.
Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu.
They then took those two hundred and fifty wanderers and went to the Bamboo Grove.
Sañcayassa pana paribbājakassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.
But the wanderer Sañcaya vomited hot blood right there.
Addasā kho bhagavā sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi—
When the Buddha saw Sāriputta and Moggallāna coming, he said to the monks,
“ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca.
“The two friends Kolita and Upatissa are coming.
Etaṁ me sāvakayugaṁ bhavissati aggaṁ bhaddayugan”ti.
They will become my most eminent disciples, an excellent pair.”
Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ—
Sāriputta and Moggallāna approached the Buddha, bowed down with their heads at his feet, and said,
“labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan”ti.
“Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”
“svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.”
Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṁ caranti.
At that time many well-known gentlemen from Magadha were practicing the spiritual life under the Buddha.
“aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṁ pabbājitaṁ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni pabbājitāni.
“The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up good families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya.
Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantī”ti.
All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.”
Apissu bhikkhū disvā imāya gāthāya codenti—
And when they saw monks, they confronted them with this verse:
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“na, bhikkhave, so saddo ciraṁ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati.
“The complaining will soon stop. It will only go on for seven days.
Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti—
Still, when people confront you like this, you can confront them in return with this verse:
‘Āgato kho mahāsamaṇo,
māgadhānaṁ giribbajaṁ;
Sabbe sañcaye netvāna,
kaṁsu dāni nayissatī’ti.
Te tumhe imāya gāthāya paṭicodetha—
Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti—
Soon, when they saw monks, people confronted them with the same verse:
Bhikkhū te manusse imāya gāthāya paṭicodenti—
And the monks confronted them in return with this verse:
Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi.
People thought, “So it seems the Sakyan monastics lead legitimately, not illegitimately.” The complaining went on for seven days and then stopped.
Sāriputtamoggallānapabbajjākathā niṭṭhitā.
The account of the going forth of Sāriputta and Moggallāna is finished.
Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti;
At that time the monks did not have preceptors or teachers, and as a result they were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance.
manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti;
While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks.
sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti;
They ate bean curry and rice that they themselves had asked for,
“kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti;
“How can the Sakyan monastics act like this?
manussānaṁ bhuñjamānānaṁ, uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti;
sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti;
bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojane”ti.
They are just like brahmins at a brahminical meal!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.
Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti—
The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized them,
“kathañhi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti;
“How can monks act like this?” They then told the Buddha. …
manussānaṁ bhuñjamānānaṁ, uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti;
sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti;
bhattaggepi uccāsaddā mahāsaddā viharissantī”ti.
Atha kho te bhikkhū …pe…
bhagavato etamatthaṁ ārocesuṁ.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti, uparipānīyepi uttiṭṭhapattaṁ upanāmenti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti, bhattaggepi uccāsaddā mahāsaddā viharantī”ti?
“Is it true, monks, that monks act like this?”
“ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma te, bhikkhave, moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti, uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti, uparipānīyepi uttiṭṭhapattaṁ upanāmessanti, sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti, bhattaggepi uccāsaddā mahāsaddā viharissanti.
How can they act like this?
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya.
This will affect people’s confidence,
Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā”ti.
and cause some to lose it.”
Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks:
Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṁ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati.
The preceptor should think of his student as a son and the student his preceptor as a father.
Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuḍḍhiṁ viruḷhiṁ vepullaṁ āpajjissanti.
In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path.
ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
After arranging his upper robe over one shoulder, a student should pay respect at the feet of the potential preceptor. He should then squat on his heels, raise his joined palms, and say,
Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo;
If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a preceptor has been chosen.
na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo.
If the other doesn’t convey this by body, by speech, or by body and speech, then a preceptor hasn’t been chosen.
Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṁ.
“A student should conduct himself properly toward his preceptor.
Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ.
Having gotten up at the appropriate time, the student should remove his sandals and arrange his upper robe over one shoulder. He should then give his preceptor a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.
Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā.
If there is congee, he should rinse a vessel and bring the congee to his preceptor.
Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ.
When he has drunk the congee, the student should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.
Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ.
When the preceptor has gotten up, the student should put away the seat.
Sace upajjhāyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.
If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his preceptor’s bowl and give it to him while wet.
Sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ.
If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his preceptor’s attendant.
Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ.
He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl.
Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā.
He shouldn’t interrupt his preceptor when he’s speaking.
Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo.
But if the preceptor’s speech is bordering on an offense, he should stop him.
Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ.
When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.
Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ;
If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.
cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—
He should fold the robe, offsetting the edges by seven centimeters,
Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo.
If there is almsfood and his preceptor wants to eat, the student should give him water and then the almsfood.
Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.
When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ.
When the preceptor has gotten up, the student should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.
Sace upajjhāyo nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ.
If the preceptor wants to bathe, the student should prepare a bath.
Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ.
If he wants a cold bath, he should prepare that;
Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.
if he wants a hot bath, he should prepare that.
Sace upajjhāyo jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā.
If the preceptor wants to take a sauna, the student should knead bath powder, moisten the clay, take a sauna bench, and follow behind his preceptor. After giving the preceptor the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.
Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.
When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.
Na there bhikkhū anupakhajja nisīditabbaṁ.
He shouldn’t sit encroaching on the senior monks,
Na navā bhikkhū āsanena paṭibāhitabbā.
and he shouldn’t block the junior monks from getting a seat.
Jantāghare upajjhāyassa parikammaṁ kātabbaṁ.
While in the sauna, he should provide assistance to his preceptor.
Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.
When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.
Udakepi upajjhāyassa parikammaṁ kātabbaṁ.
He should also provide assistance to his preceptor in the water.
Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā upajjhāyassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, upajjhāyo pānīyena pucchitabbo.
When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his preceptor’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his preceptor if he wants water to drink.
Sace uddisāpetukāmo hoti, uddisitabbo.
If the preceptor wants him to recite, he should do so.
Sace paripucchitukāmo hoti, paripucchitabbo.
If the preceptor wants to question him, he should be questioned.
Yasmiṁ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo.
If the dwelling where the preceptor is staying is dirty, the student should clean it if he’s able.
Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.
Nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
He should take out the sitting mat and the sheet and put them aside.
Bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
He should take out the mattress and the pillow and put them aside.
Mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo.
Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
Pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ.
Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
Mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā.
He should take out the bed supports and put them aside.
Kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo.
He should take out the spittoon and put it aside.
Apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ.
He should take out the leaning board and put it aside.
Bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.
After taking note of its position, he should take out the floor cover and put it aside.
Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā.
If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—
If the floor is untreated, he should sprinkle it with water and then sweep it,
Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.
He should look out for any trash and discard it.
Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā.
He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo.
He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.
Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo.
He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.
Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.
He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā.
If dusty winds are blowing from the east, he should close the windows on the eastern side.
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā.
If dusty winds are blowing from the west, he should close the windows on the western side.
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā.
If dusty winds are blowing from the north, he should close the windows on the northern side.
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā.
If dusty winds are blowing from the south, he should close the windows on the southern side.
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā.
If the weather is cold, he should open the windows during the day and close them at night.
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.
If the weather is hot, he should close the windows during the day and open them at night.
Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ.
If the yard is dirty, he should sweep it.
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo.
If the gatehouse is dirty, he should sweep it.
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā.
If the assembly hall is dirty, he should sweep it.
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā.
If the water-boiling shed is dirty, he should sweep it.
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā.
If the restroom is dirty, he should sweep it.
Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for drinking, he should get some.
Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for washing, he should get some.
Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.
If there is no water in the restroom ablutions pot, he should fill it.
Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā.
If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching.
Sace upajjhāyassa kukkuccaṁ uppannaṁ hoti, saddhivihārikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching.
Sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti, saddhivihārikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.
If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching.
Sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves probation,
kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti.
the student should try to get the Sangha to give it to him.
Sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves to be sent back to the beginning,
kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti.
the student should try to get the Sangha to do it.
Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves the trial period,
kinti nu kho saṅgho upajjhāyassa mānattaṁ dadeyyāti.
the student should try to get the Sangha to give it to him.
Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ—
If the preceptor has committed a heavy offense and deserves rehabilitation,
kinti nu kho saṅgho upajjhāyaṁ abbheyyāti.
the student should try to get the Sangha to give it to him.
Sace saṅgho upajjhāyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ—
If the Sangha wants to do a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho saṅgho upajjhāyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti.
the student should make an effort to stop it or to reduce the penalty.
Kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ—
But if the Sangha has already done a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho upajjhāyo sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.
the student should help the preceptor conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.
Sace upajjhāyassa cīvaraṁ dhovitabbaṁ hoti, saddhivihārikena dhovitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor’s robe needs washing, the student should do it himself,
Sace upajjhāyassa cīvaraṁ kātabbaṁ hoti, saddhivihārikena kātabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor needs a robe, the student should make one himself,
Sace upajjhāyassa rajanaṁ pacitabbaṁ hoti, saddhivihārikena pacitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor needs dye, the student should make it himself,
Sace upajjhāyassa cīvaraṁ rajitabbaṁ hoti, saddhivihārikena rajitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor’s robe needs dyeing, the student should do it himself,
Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ.
When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping.
Na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo;
Without asking his preceptor for permission, he shouldn’t do any of the following: give away or receive a bowl;
na ekaccassa cīvaraṁ dātabbaṁ, na ekaccassa cīvaraṁ paṭiggahetabbaṁ;
give away or receive a robe;
na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo;
give away or receive a requisite;
na ekaccassa kesā chedetabbā, na ekaccena kesā chedāpetabbā;
cut anyone’s hair or have it cut;
na ekaccassa parikammaṁ kātabbaṁ, na ekaccena parikammaṁ kārāpetabbaṁ;
provide assistance to anyone or have assistance provided by anyone;
na ekaccassa veyyāvacco kātabbo, na ekaccena veyyāvacco kārāpetabbo;
do a service for anyone or get a service done by anyone;
na ekaccassa pacchāsamaṇena hotabbaṁ, na ekacco pacchāsamaṇo ādātabbo;
be the attendant monk for anyone or take anyone as his attendant monk;
na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo;
bring back almsfood for anyone or get almsfood brought back by anyone;
Sace upajjhāyo gilāno hoti, yāvajīvaṁ upaṭṭhātabbo;
If his preceptor is sick, he should nurse him for as long as he lives,
“Upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṁ.
“And a preceptor should conduct himself properly toward his student.
Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā.
A preceptor should help and take care of his student through recitation, questioning, and instruction.
Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṁ vā kātabbaṁ—
If the preceptor has a bowl, but not the student, the preceptor should give it to him,
kinti nu kho saddhivihārikassa patto uppajjiyethāti.
or he should make an effort to get him one.
Sace upajjhāyassa cīvaraṁ hoti, saddhivihārikassa cīvaraṁ na hoti, upajjhāyena saddhivihārikassa cīvaraṁ dātabbaṁ, ussukkaṁ vā kātabbaṁ—
If the preceptor has a robe, but not the student, the preceptor should give it to him,
kinti nu kho saddhivihārikassa cīvaraṁ uppajjiyethāti.
or he should make an effort to get him one.
Sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṁ vā kātabbaṁ—
If the preceptor has a requisite, but not the student, the preceptor should give it to him,
kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti.
or he should make an effort to get him one.
Sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ.
If the student is sick, the preceptor should get up at the appropriate time and give his student a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.
Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā.
If there is congee, he should rinse a vessel and bring the congee to his student.
Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ.
When he has drunk the congee, the preceptor should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.
Saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ.
When the student has gotten up, the preceptor should put away the seat.
Sace saddhivihāriko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.
If the student wants to enter the village, the preceptor should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his student’s bowl and give it to him while wet.
Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ.
Before he’s due back, the preceptor should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the student and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.
Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ;
If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.
cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—
He should fold the robe, offsetting the edges by seven centimeters,
Sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo.
If there is almsfood and his student wants to eat, the preceptor should give him water and then the almsfood.
Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.
When the student has eaten, the preceptor should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ.
When the student has gotten up, the preceptor should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.
Sace saddhivihāriko nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ.
If the student wants to bathe, the preceptor should prepare a bath.
Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ.
If he wants a cold bath, he should prepare that;
Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.
if he wants a hot bath, he should prepare that.
Sace saddhivihāriko jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā.
If the student wants to take a sauna, the preceptor should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the student the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.
Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.
When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.
Na navā bhikkhū āsanena paṭibāhitabbā.
and he shouldn’t block the junior monks from getting a seat.
Jantāghare saddhivihārikassa parikammaṁ kātabbaṁ.
While in the sauna, he should provide assistance to his student.
Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.
When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.
Udakepi saddhivihārikassa parikammaṁ kātabbaṁ.
The preceptor should also provide assistance to his student in the water.
Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā saddhivihārikassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā.
When the preceptor has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his student’s body, and he should give him his sarong and then his upper robe.
Jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ.
Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet.
Yasmiṁ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo.
If the dwelling where the student is staying is dirty, the preceptor should clean it if he’s able.
Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.
nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the sitting mat and the sheet and put them aside.
bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the mattress and the pillow and put them aside.
mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo;
Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena asaṅghaṭṭentena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā;
He should take out the bed supports and put them aside.
kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo;
He should take out the spittoon and put it aside.
apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the leaning board and put it aside.
bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.
After taking note of its position, he should take out the floor cover and put it aside.
Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā.
If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—
If the floor is untreated, he should sprinkle it with water and then sweep it,
Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā.
He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo.
He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.
Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo.
He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.
Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.
He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā.
If dusty winds are blowing from the east, he should close the windows on the eastern side.
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā.
If dusty winds are blowing from the west, he should close the windows on the western side.
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā.
If dusty winds are blowing from the north, he should close the windows on the northern side.
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā.
If dusty winds are blowing from the south, he should close the windows on the southern side.
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā.
If the weather is cold, he should open the windows during the day and close them at night.
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.
If the weather is hot, he should close the windows during the day and open them at night.
Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ.
If the yard is dirty, he should sweep it.
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo.
If the gatehouse is dirty, he should sweep it.
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā.
If the assembly hall is dirty, he should sweep it.
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā.
If the water-boiling shed is dirty, he should sweep it.
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā.
If the restroom is dirty, he should sweep it.
Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for drinking, he should get some.
Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for washing, he should get some.
Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.
If there is no water in the restroom ablutions pot, he should fill it.
Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā.
If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching.
Sace saddhivihārikassa kukkuccaṁ uppannaṁ hoti, upajjhāyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching.
Sace saddhivihārikassa diṭṭhigataṁ uppannaṁ hoti, upajjhāyena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.
If the student has wrong view, the preceptor should make him give it up or have someone else do it, or he should give him a teaching.
Sace saddhivihāriko garudhammaṁ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves probation,
kinti nu kho saṅgho saddhivihārikassa parivāsaṁ dadeyyāti.
the preceptor should try to get the Sangha to give it to him.
Sace saddhivihāriko mūlāyapaṭikassanāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves to be sent back to the beginning,
kinti nu kho saṅgho saddhivihārikaṁ mūlāya paṭikasseyyāti.
the preceptor should try to get the Sangha to do it.
Sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves the trial period,
kinti nu kho saṅgho saddhivihārikassa mānattaṁ dadeyyāti.
the preceptor should try to get the Sangha to give it to him.
Sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ—
If the student has committed a heavy offense and deserves rehabilitation,
kinti nu kho saṅgho saddhivihārikaṁ abbheyyāti.
the preceptor should try to get the Sangha to give it to him.
Sace saṅgho saddhivihārikassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, upajjhāyena ussukkaṁ kātabbaṁ—
If the Sangha wants to do a legal procedure against his student—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho saṅgho saddhivihārikassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti.
the preceptor should make an effort to stop it or to reduce the penalty.
Kataṁ vā panassa hoti saṅghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, upajjhāyena ussukkaṁ kātabbaṁ—
But if the Sangha has already done a legal procedure against his student—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho saddhivihāriko sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.
the preceptor should help the student conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.
Sace saddhivihārikassa cīvaraṁ dhovitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ dhoveyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student’s robe needs washing, the preceptor should show him how to do it,
kinti nu kho saddhivihārikassa cīvaraṁ dhoviyethāti.
or he should make an effort to get it done.
Sace saddhivihārikassa cīvaraṁ kātabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ kareyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student needs a robe, the preceptor should show him how to make one,
kinti nu kho saddhivihārikassa cīvaraṁ kariyethāti.
or he should make an effort to get one made.
Sace saddhivihārikassa rajanaṁ pacitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ paceyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student needs dye, the preceptor should show him how to make it,
kinti nu kho saddhivihārikassa rajanaṁ paciyethāti.
or he should make an effort to get it made.
Sace saddhivihārikassa cīvaraṁ rajitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ, evaṁ rajeyyāsīti, ussukkaṁ vā kātabbaṁ—
If the student’s robe needs dyeing, the preceptor should show him how to do it,
kinti nu kho saddhivihārikassa cīvaraṁ rajiyethāti.
or he should make an effort to get it done.
Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ.
When he’s dyeing the robe, he should carefully and repeatedly turn it over,
Sace saddhivihāriko gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban”ti.
If his student is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”
Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti.
On a later occasion the students did not conduct themselves properly toward their preceptors.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī”ti.
“How can students not conduct themselves properly toward their preceptors?”
“saccaṁ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantī”ti?
“Is it true, monks, that students are acting like this?”
kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissantīti …pe…
“How can students not conduct themselves properly toward their preceptors?” …
“na, bhikkhave, saddhivihārikena upajjhāyamhi na sammā vattitabbaṁ.
“A student should conduct himself properly toward his preceptor.
Yo na sammā vatteyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
“Anujānāmi, bhikkhave, asammāvattantaṁ paṇāmetuṁ.
“You should dismiss one who doesn’t conduct himself properly.
‘paṇāmemi tan’ti vā, ‘māyidha paṭikkamī’ti vā, ‘nīhara te pattacīvaran’ti vā, ‘nāhaṁ tayā upaṭṭhātabbo’ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko;
If the preceptor conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—then the student has been dismissed.
na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti saddhivihāriko”ti.
If he doesn’t convey this by body, by speech, or by body and speech, then the student hasn’t been dismissed.”
Tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti.
Students who had been dismissed did not ask for forgiveness.
“Na, bhikkhave, paṇāmitena na khamāpetabbo.
“One who has been dismissed should ask for forgiveness.
Yo na khamāpeyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
Tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti.
Preceptors who were asked for forgiveness did not forgive.
Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti.
The students left, disrobed, and joined the monastics of other religions.
Na, bhikkhave, khamāpiyamānena na khamitabbaṁ.
“When asked for forgiveness, you should forgive.
Tena kho pana samayena upajjhāyā sammāvattantaṁ paṇāmenti, asammāvattantaṁ na paṇāmenti.
Preceptors dismissed students who were conducting themselves properly and did not dismiss those who were not.
“Na, bhikkhave, sammāvattanto paṇāmetabbo.
“You shouldn’t dismiss someone who is conducting himself properly.
Na ca, bhikkhave, asammāvattanto na paṇāmetabbo.
And you should dismiss someone who isn’t conducting himself properly.
Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo.
If a student has five qualities, he should be dismissed:
Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko na paṇāmetabbo.
If a student has five qualities, he shouldn’t be dismissed:
Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ.
If a student has five qualities, he deserves to be dismissed:
Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ.
Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ.
If a student has five qualities, he doesn’t deserve to be dismissed:
Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ.
Pañcahi, bhikkhave, aṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti.
If a student has five qualities, the preceptor is at fault if he doesn’t dismiss him, but not if he does:
Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
the student doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.
imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti.
Pañcahi, bhikkhave, aṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hoti.
If a student has five qualities, the preceptor is at fault if he dismisses him, but not if he doesn’t:
Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
the student has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.”
imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hotī”ti.
Tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
On one occasion a brahmin went to the monks and asked for the going forth,
So bhikkhūsu pabbajjaṁ alabhamāno kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.
As a result, he became thin, haggard, and pale, with veins protruding all over his body.
Addasā kho bhagavā taṁ brāhmaṇaṁ kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ, disvāna bhikkhū āmantesi—
The Buddha saw him, and he asked the monks,
“kiṁ nu kho so, bhikkhave, brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti?
“Why is that brahmin looking so sickly?”
“Eso, bhante, brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
They told him what had happened.
Taṁ bhikkhū na icchiṁsu pabbājetuṁ.
So bhikkhūsu pabbajjaṁ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti.
“ko nu kho, bhikkhave, tassa brāhmaṇassa adhikāraṁ sarasī”ti?
“Does anyone remember any act of service from that brahmin?”
“Kiṁ pana tvaṁ, sāriputta, tassa brāhmaṇassa adhikāraṁ sarasī”ti?
“What service do you remember, Sāriputta?”
“Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṁ dāpesi.
“When I was walking for almsfood here in Rājagaha, that brahmin gave a ladleful of food.”
Imaṁ kho ahaṁ, bhante, tassa brāhmaṇassa adhikāraṁ sarāmī”ti.
“Sādhu sādhu, sāriputta, kataññuno hi, sāriputta, sappurisā katavedino.
“Good, good, Sāriputta, superior people have gratitude.
Tena hi tvaṁ, sāriputta, taṁ brāhmaṇaṁ pabbājehi upasampādehī”ti.
Well then, Sāriputta, give that brahmin the going forth and the full ordination.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
“yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṁ ajjatagge paṭikkhipāmi.
“From today I rescind the full ordination through the taking of the three refuges.
Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetuṁ.
Instead you should give the full ordination through a legal procedure consisting of one motion and three announcements.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.
If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with venerable so-and-so.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with venerable so-and-so.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with venerable so-and-so.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena.
The Sangha has given the full ordination to so-and-so with so-and-so as his preceptor.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññataro bhikkhu upasampannasamanantarā anācāraṁ ācarati.
On a later occasion, a monk misbehaved immediately after his full ordination.
So evamāha—
“Na, bhikkhave, ayācitena upasampādetabbo.
“You shouldn’t give the full ordination to someone who hasn’t asked.
Anujānāmi, bhikkhave, yācitena upasampādetuṁ.
I allow you to give the full ordination to someone who has asked.
Tena upasampadāpekkhena saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
After approaching the Sangha, the one who wants the full ordination should arrange his upper robe over one shoulder and pay respect at the feet of the monks. He should then squat on his heels, raise his joined palms, and say:
‘saṅghaṁ, bhante, upasampadaṁ yācāmi, ullumpatu maṁ, bhante, saṅgho anukampaṁ upādāyā’ti.
‘Venerables, I ask the Sangha for the full ordination. Please lift me up out of compassion.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with venerable so-and-so.
Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.
So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.
If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so wants the full ordination with venerable so-and-so.
Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.
So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena.
The Sangha has given the full ordination to so-and-so with so-and-so as his preceptor.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena rājagahe paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti.
At that time in Rājagaha, there was a succession of fine meals.
“ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti.
“These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.
Yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyan”ti.
Why don’t I go forth with the Sakyan monastics?”
Atha kho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
Then that brahmin went to the monks and asked for the going forth.
Taṁ bhikkhū pabbājesuṁ upasampādesuṁ.
The monks gave him the going forth and the full ordination.
Tasmiṁ pabbajite bhattapaṭipāṭi khīyittha.
When he had gone forth, that succession of meals came to a stop.
So evamāha—
“nāhaṁ, āvuso, etaṅkāraṇā pabbajito piṇḍāya carissāmīti.
“I didn’t go forth to walk for alms.
Sace me dassatha bhuñjissāmi, no ce me dassatha vibbhamissāmī”ti.
If you give me some, I’ll eat it. If not, I’ll disrobe.”
“Kiṁ pana tvaṁ, āvuso, udarassa kāraṇā pabbajito”ti?
“But did you go forth for the sake of your stomach?”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu evaṁ svākkhāte dhammavinaye udarassa kāraṇā pabbajissatī”ti.
“How could a monk go forth on this well-proclaimed spiritual path for the sake of his stomach?”
“saccaṁ kira tvaṁ, bhikkhu, udarassa kāraṇā pabbajito”ti?
“Is it true, monk, that you did this?”
kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye udarassa kāraṇā pabbajissasi.
“Foolish man, how could you go forth on this well-proclaimed spiritual path for the sake of your stomach?
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya …pe…
This will affect people’s confidence …”
“anujānāmi, bhikkhave, upasampādentena cattāro nissaye ācikkhituṁ—
“When you are giving the full ordination, you should point out the four supports:
piṇḍiyālopabhojanaṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo;
One gone forth is supported by almsfood. You should persevere with this for life.
saṅghabhattaṁ, uddesabhattaṁ, nimantanaṁ, salākabhattaṁ, pakkhikaṁ, uposathikaṁ, pāṭipadikaṁ.
a meal for the Sangha, a meal for designated monks, an invitational meal, a meal for which lots are drawn, a half-monthly meal, a meal on the observance day, and a meal on the day after the observance day.
Paṁsukūlacīvaraṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo;
One gone forth is supported by rag-robes. You should persevere with this for life.
khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ.
linen, cotton, silk, wool, sunn hemp, and hemp.
Rukkhamūlasenāsanaṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo;
One gone forth is supported by the foot of a tree as a resting place. You should persevere with this for life.
Pūtimuttabhesajjaṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo;
One gone forth is supported by medicine of fermented urine. You should persevere with this for life.
Upajjhāyavattabhāṇavāro niṭṭhito pañcamo.
The fifth section for recitation on the proper conduct toward the preceptor is finished.
Tena kho pana samayena aññataro māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
Soon afterwards a young brahmin went to the monks and asked for the going forth.
“sace me, bhante, pabbajite nissaye ācikkheyyātha, abhirameyyāmahaṁ.
“Venerables, if you had told me about this after my going forth, I would have been fine.
“Na, bhikkhave, paṭikacceva nissayā ācikkhitabbā.
“You shouldn’t point out the supports beforehand.
Anujānāmi, bhikkhave, upasampannasamanantarā nissaye ācikkhitun”ti.
You should point out the supports immediately after the full ordination.”
Tena kho pana samayena bhikkhū duvaggenapi tivaggenapi gaṇena upasampādenti.
At that time, monks in groups of two and three gave the full ordination.
“Na, bhikkhave, ūnadasavaggena gaṇena upasampādetabbo.
“You shouldn’t give the full ordination in groups of less than ten.
Anujānāmi, bhikkhave, dasavaggena vā atirekadasavaggena vā gaṇena upasampādetun”ti.
You should give the full ordination in groups of ten or more than ten.”
Tena kho pana samayena bhikkhū ekavassāpi duvassāpi saddhivihārikaṁ upasampādenti.
At that time monks who only had one or two years of seniority gave the full ordination,
Āyasmāpi upaseno vaṅgantaputto ekavasso saddhivihārikaṁ upasampādesi.
among them Venerable Upasena of Vaṅganta.
So vassaṁvuṭṭho duvasso ekavassaṁ saddhivihārikaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
After completing the rainy-season residence, he had two years of seniority and his student had one. The two of them went to the Buddha, bowed, and sat down.
Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
Since it is the custom for Buddhas to greet newly-arrived monks,
“kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ,
“I hope you’re keeping well, monk, I hope you’re getting by?
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti, kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti;
When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask.
atthasaṁhitaṁ tathāgatā pucchanti; no anatthasaṁhitaṁ.
Buddhas ask when it is beneficial, otherwise not,
Anatthasaṁhite setughāto tathāgatānaṁ.
for Buddhas are incapable of doing what is unbeneficial.
Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
Atha kho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca— “kativassosi tvaṁ, bhikkhū”ti?
The Buddha said to Upasena, “How long have you been a monk?”
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, aññehi ovadiyo anusāsiyo aññaṁ ovadituṁ anusāsituṁ maññissasi.
You ought to be taught and instructed by others. What, then, makes you think that you should teach and instruct another person?
Atilahuṁ kho tvaṁ, moghapurisa, bāhullāya āvatto, yadidaṁ gaṇabandhikaṁ.
You have turned to indulgence too readily, that is, by forming a group.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya …pe…
This will affect people’s confidence …”
“na, bhikkhave, ūnadasavassena upasampādetabbo.
“You shouldn’t give the full ordination if you have less than ten years of seniority.
Anujānāmi, bhikkhave, dasavassena vā atirekadasavassena vā upasampādetun”ti.
I allow you to give the full ordination if you have ten or more years of seniority.”
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā.
As a result there were ignorant preceptors with knowledgeable students,
Dissanti upajjhāyā abyattā, saddhivihārikā byattā.
incompetent preceptors with competent students,
Dissanti upajjhāyā appassutā, saddhivihārikā bahussutā.
uneducated preceptors with learned students,
Dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto.
and foolish preceptors with wise students.
Aññataropi aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkami.
A monk who had been a monastic in another religion even refuted his preceptor, despite being legitimately corrected by him. He then returned to that religious community.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma bhikkhū—dasavassamhā dasavassamhāti—bālā abyattā upasampādessanti.
“How can ignorant and incompetent monks give the full ordination just because they have ten years of seniority?
Dissanti upajjhāyā bālā saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto”ti.
There are ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students.”
dasavassamhā dasavassamhāti—
bālā abyattā upasampādenti.
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto”ti?
“kathañhi nāma te, bhikkhave, moghapurisā—dasavassamhā dasavassamhāti—bālā abyattā upasampādessanti.
“How can those foolish men give the full ordination just because they have ten years of seniority?
Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto.
The consequences are evident.
“na, bhikkhave, bālena abyattena upasampādetabbo.
“An ignorant and incompetent monk shouldn’t give the full ordination.
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetun”ti.
I allow a competent and capable monk who has ten or more years of seniority to give the full ordination.”
Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā
At that time there were preceptors who went away, disrobed, died, or joined another religion or sect, and as a result their students were not being instructed.
dunnivatthā duppārutā anākappasampannā piṇḍāya caranti,
When walking for almsfood, they were shabbily dressed and improper in appearance.
manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uparisāyanīyepi uparipānīyepi uttiṭṭhapattaṁ upanāmenti;
While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks.
sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti;
They ate bean curry and rice that they themselves had asked for,
“kathañhi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti;
“How can the Sakyan monastics act like this?
manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti, uparikhādanīyepi uparisāyanīyepi uparipānīyepi uttiṭṭhapattaṁ upanāmessanti;
sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti;
bhattaggepi uccāsaddā mahāsaddā viharissanti, seyyathāpi brāhmaṇā brāhmaṇabhojane”ti.
They are just like brahmins at a brahminical meal.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ …pe…
The monks heard the complaints of those people. …
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them, the Buddha gave a teaching and addressed the monks:
Ācariyo, bhikkhave, antevāsikamhi puttacittaṁ upaṭṭhāpessati, antevāsiko ācariyamhi pitucittaṁ upaṭṭhāpessati.
The teacher should think of his pupil as a son and the pupil his teacher as a father.
Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjissanti.
In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path.
Anujānāmi, bhikkhave, dasavassaṁ nissāya vatthuṁ, dasavassena nissayaṁ dātuṁ.
You should live with formal support for ten years. And I allow a monk of ten years’ seniority to give such support.
Ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
After arranging his upper robe over one shoulder, a pupil should pay respect at the feet of a potential teacher. He should then squat on his heels, raise his joined palms, and say,
‘ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi;
‘Venerable, please be my teacher. I wish to live with formal support from you.’
‘Sāhū’ti vā ‘lahū’ti vā ‘opāyikan’ti vā ‘patirūpan’ti vā ‘pāsādikena sampādehī’ti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti ācariyo;
If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a teacher has been chosen.
na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti ācariyo.
If the other doesn’t convey this by body, by speech, or by body and speech, then a teacher hasn’t been chosen.
Antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṁ.
“A pupil should conduct himself properly toward his teacher.
Kālasseva uṭṭhāya upāhanaṁ omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ.
Having gotten up at the appropriate time, the pupil should remove his sandals, and arrange his upper robe over one shoulder. He should then give his teacher a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.
Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā.
If there is congee, he should rinse a vessel and bring the congee to his teacher.
Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ.
When he has drunk the congee, the pupil should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.
Ācariyamhi vuṭṭhite āsanaṁ uddharitabbaṁ.
When the teacher has gotten up, the pupil should put away the seat.
Sace ācariyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.
If the teacher wants to enter the village, the pupil should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his teacher’s bowl and give it to him while wet.
Sace ācariyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā ācariyassa pacchāsamaṇena hotabbaṁ.
If the teacher wants an attendant, the pupil should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should rinse his bowl, bring it along, and be his teacher’s attendant.
Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ.
He shouldn’t walk too far behind his teacher or too close to him. He should receive the contents of his bowl.
Na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā.
He shouldn’t interrupt his teacher when he’s speaking.
Ācariyo āpattisāmantā bhaṇamāno nivāretabbo.
But if the teacher’s speech is bordering on an offense, he should stop him.
Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ.
When returning, the pupil should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the teacher and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.
Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ.
If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.
Cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—
offsetting the edges by seven centimeters,
Sace piṇḍapāto hoti, ācariyo ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo.
If there is almsfood and his teacher wants to eat, the pupil should give him water and then the almsfood.
Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.
When the teacher has eaten, the pupil should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Ācariyamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ.
When the teacher has gotten up, the pupil should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.
Sace ācariyo nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ.
If the teacher wants to bathe, the pupil should prepare a bath.
Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ.
If he wants a cold bath, he should prepare that;
Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.
if he wants a hot bath, he should prepare that.
Sace ācariyo jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya ācariyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā.
If the teacher wants to take a sauna, the pupil should knead bath powder, moisten the clay, take a sauna bench, and follow behind his teacher. After giving the teacher the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.
Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.
When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.
Na there bhikkhū anupakhajja nisīditabbaṁ.
He shouldn’t sit encroaching on the senior monks,
Na navā bhikkhū āsanena paṭibāhitabbā.
and he shouldn’t block the junior monks from getting a seat.
Jantāghare ācariyassa parikammaṁ kātabbaṁ.
While in the sauna, he should provide assistance to his teacher.
Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.
When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.
Udakepi ācariyassa parikammaṁ kātabbaṁ.
He should also provide assistance to his teacher in the water.
Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā ācariyassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ.
When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his teacher’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet.
Sace uddisāpetukāmo hoti, uddisāpetabbo.
If the teacher wants him to recite, he should do so.
Sace paripucchitukāmo hoti, paripucchitabbo.
If the teacher wants to question him, he should be questioned.
Yasmiṁ vihāre ācariyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo.
If the dwelling where the teacher is staying is dirty, the pupil should clean it if he’s able.
Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.
nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the sitting mat and the sheet and put them aside.
bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the mattress and the pillow and put them aside.
mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo;
Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ;
Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā;
He should take out the bed supports and put them aside.
kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo;
He should take out the spittoon and put it aside.
apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the leaning board and put it aside.
bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.
After taking note of its position, he should take out the floor cover and put it aside.
Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā.
If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—
If the floor is untreated, he should sprinkle it with water and then sweep it,
Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā.
He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo.
He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.
Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo.
He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.
Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.
He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā.
If dusty winds are blowing from the east, he should close the windows on the eastern side.
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā.
If dusty winds are blowing from the west, he should close the windows on the western side.
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā.
If dusty winds are blowing from the north, he should close the windows on the northern side.
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā.
If dusty winds are blowing from the south, he should close the windows on the southern side.
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā.
If the weather is cold, he should open the windows during the day and close them at night.
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.
If the weather is hot, he should close the windows during the day and open them at night.
Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ.
If the yard is dirty, he should sweep it.
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo.
If the gatehouse is dirty, he should sweep it.
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā.
If the assembly hall is dirty, he should sweep it.
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā.
If the water-boiling shed is dirty, he should sweep it.
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā.
If the restroom is dirty, he should sweep it.
Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for drinking, he should get some.
Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for washing, he should get some.
Sace ācamanakumbhiyaṁ udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.
If there is no water in the restroom ablutions pot, he should fill it.
Sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā.
If the teacher becomes discontent with the spiritual life, the pupil should send him away or have him sent away, or he should give him a teaching.
Sace ācariyassa kukkuccaṁ uppannaṁ hoti, antevāsikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the teacher becomes anxious, the pupil should dispel it or have it dispelled, or he should give him a teaching.
Sace ācariyassa diṭṭhigataṁ uppannaṁ hoti, antevāsikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.
If the teacher has wrong view, the pupil should make him give it up or have someone else do it, or he should give him a teaching.
Sace ācariyo garudhammaṁ ajjhāpanno hoti parivāsāraho, antevāsikena ussukkaṁ kātabbaṁ—
If the teacher has committed a heavy offense and deserves probation,
kinti nu kho saṅgho ācariyassa parivāsaṁ dadeyyāti.
the pupil should try to get the Sangha to give it to him.
Sace ācariyo mūlāyapaṭikassanāraho hoti, antevāsikena ussukkaṁ kātabbaṁ—
If the teacher has committed a heavy offense and deserves to be sent back to the beginning,
kinti nu kho saṅgho ācariyaṁ mūlāya paṭikasseyyāti.
the pupil should try to get the Sangha to do it.
Sace ācariyo mānattāraho hoti, antevāsikena ussukkaṁ kātabbaṁ—
If the teacher has committed a heavy offense and deserves the trial period,
kinti nu kho saṅgho ācariyassa mānattaṁ dadeyyāti.
the pupil should try to get the Sangha to give it to him.
Sace ācariyo abbhānāraho hoti, antevāsikena ussukkaṁ kātabbaṁ—
If the teacher has committed a heavy offense and deserves rehabilitation,
kinti nu kho saṅgho ācariyaṁ abbheyyāti.
the pupil should try to get the Sangha to give it to him.
Sace saṅgho ācariyassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, antevāsikena ussukkaṁ kātabbaṁ—
If the Sangha wants to do a legal procedure against his teacher—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho saṅgho ācariyassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti.
the pupil should make an effort to stop it or to reduce the penalty.
Kataṁ vā panassa hoti saṅghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, antevāsikena ussukkaṁ kātabbaṁ—
But if the Sangha has already done a legal procedure against his teacher—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho ācariyo sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.
the pupil should help the teacher conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.
Sace ācariyassa cīvaraṁ dhovitabbaṁ hoti, antevāsikena dhovitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the teacher’s robe needs washing, the pupil should do it himself,
Sace ācariyassa cīvaraṁ kātabbaṁ hoti, antevāsikena kātabbaṁ, ussukkaṁ vā kātabbaṁ—
If the teacher needs a robe, the pupil should make one himself,
Sace ācariyassa rajanaṁ pacitabbaṁ hoti, antevāsikena pacitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the teacher needs dye, the pupil should make it himself,
Sace ācariyassa cīvaraṁ rajitabbaṁ hoti, antevāsikena rajitabbaṁ, ussukkaṁ vā kātabbaṁ—
If the teacher’s robe needs dyeing, the pupil should do it himself,
Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ.
When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping.
Na ācariyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo;
Without asking his teacher for permission, he shouldn’t do any of the following: give away or receive a bowl;
Na ācariyaṁ anāpucchā gāmo pavisitabbo, na susānaṁ gantabbaṁ, na disā pakkamitabbā.
enter the village, go to the charnel ground, or leave for another region.
Sace ācariyo gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban”ti.
If his teacher is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”
“Ācariyena, bhikkhave, antevāsikamhi sammā vattitabbaṁ.
“And a teacher should conduct himself properly toward his pupil.
Ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā.
A teacher should help and take care of his pupil through recitation, questioning, and instruction.
Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṁ vā kātabbaṁ—
If the teacher has a bowl, but not the pupil, the teacher should give it to him,
Sace ācariyassa cīvaraṁ hoti, antevāsikassa cīvaraṁ na hoti, ācariyena antevāsikassa cīvaraṁ dātabbaṁ, ussukkaṁ vā kātabbaṁ—
If the teacher has a robe, but not the pupil, the teacher should give it to him,
kinti nu kho antevāsikassa cīvaraṁ uppajjiyethāti.
or he should make an effort to get him one.
Sace ācariyassa parikkhāro hoti, antevāsikassa parikkhāro na hoti, ācariyena antevāsikassa parikkhāro dātabbo, ussukkaṁ vā kātabbaṁ—
If the teacher has a requisite, but not the pupil, the teacher should give it to him,
kinti nu kho antevāsikassa parikkhāro uppajjiyethāti.
or he should make an effort to get him one.
Sace antevāsiko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ.
If the pupil is sick, the teacher should get up at the appropriate time and give his pupil a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him.
Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā.
If there is congee, he should rinse a vessel and bring the congee to his pupil.
Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ.
When he has drunk the congee, the teacher should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away.
Antevāsikamhi vuṭṭhite āsanaṁ uddharitabbaṁ.
When the pupil has gotten up, the teacher should put away the seat.
Sace antevāsiko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.
If the pupil wants to enter the village, the teacher should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should rinse his pupil’s bowl and give it to him while wet.
Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ.
Before he’s due back, the teacher should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the pupil and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return.
Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ.
If the robe is damp, he should sun it for a short while, but shouldn’t leave it in the heat.
Cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ—
offsetting the edges by seven centimeters,
Sace piṇḍapāto hoti, antevāsiko ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo.
If there is almsfood and his pupil wants to eat, the teacher should give him water and then the almsfood.
Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.
When the pupil has eaten, the teacher should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but shouldn’t leave it in the heat.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Antevāsikamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ.
When the pupil has gotten up, the teacher should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet.
Sace antevāsiko nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ.
If the pupil wants to bathe, the teacher should prepare a bath.
Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ.
If he wants a cold bath, he should prepare that;
Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.
if he wants a hot bath, he should prepare that.
Sace antevāsiko jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā.
If the pupil wants to take a sauna, the teacher should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the pupil the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay.
Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.
When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.
Na ca there bhikkhū anupakhajja nisīditabbaṁ, na navā bhikkhū āsanena paṭibāhitabbā.
He shouldn’t sit encroaching on the senior monks, and he shouldn’t block the junior monks from getting a seat.
Jantāghare antevāsikassa parikammaṁ kātabbaṁ.
While in the sauna, he should provide assistance to his pupil.
Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.
When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.
Udakepi antevāsikassa parikammaṁ kātabbaṁ.
The teacher should also provide assistance to his pupil in the water.
Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā antevāsikassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ.
When the teacher has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his pupil’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet.
Yasmiṁ vihāre antevāsiko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo.
If the dwelling where the pupil is staying is dirty, the teacher should clean it if he’s able.
Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside.
nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the sitting mat and the sheet and put them aside.
bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the mattress and the pillow and put them aside.
mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo;
Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ;
Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside.
mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā;
He should take out the bed supports and put them aside.
kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo;
He should take out the spittoon and put it aside.
apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ;
He should take out the leaning board and put it aside.
bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.
After taking note of its position, he should take out the floor cover and put it aside.
Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ otāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā.
If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room.
Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls.
Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā.
If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor.
Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā—
If the floor is untreated, he should sprinkle it with water and then sweep it,
Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before.
Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā.
He should sun the bed supports, wipe them, bring them back inside, and put them back where they were.
Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo.
He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before.
Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before.
Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ.
He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before.
Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo.
He should sun the spittoon, wipe it, bring it back inside, and put it back where it was.
Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.
He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.
Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo.
When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away.
Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.
He shouldn’t put the bowl away on the bare floor.
Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.
When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.
Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā.
If dusty winds are blowing from the east, he should close the windows on the eastern side.
Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā.
If dusty winds are blowing from the west, he should close the windows on the western side.
Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā.
If dusty winds are blowing from the north, he should close the windows on the northern side.
Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā.
If dusty winds are blowing from the south, he should close the windows on the southern side.
Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā.
If the weather is cold, he should open the windows during the day and close them at night.
Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.
If the weather is hot, he should close the windows during the day and open them at night.
Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ.
If the yard is dirty, he should sweep it.
Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo.
If the gatehouse is dirty, he should sweep it.
Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā.
If the assembly hall is dirty, he should sweep it.
Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā.
If the water-boiling shed is dirty, he should sweep it.
Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā.
If the restroom is dirty, he should sweep it.
Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for drinking, he should get some.
Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ.
If there is no water for washing, he should get some.
Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.
If there is no water in the restroom ablutions pot, he should fill it.
Sace antevāsikassa anabhirati uppannā hoti, ācariyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā.
If the pupil becomes discontent with the spiritual life, the teacher should send him away or have him sent away, or he should give him a teaching.
Sace antevāsikassa kukkuccaṁ uppannaṁ hoti, ācariyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā.
If the pupil becomes anxious, the teacher should dispel it or have it dispelled, or he should give him a teaching.
Sace antevāsikassa diṭṭhigataṁ uppannaṁ hoti, ācariyena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.
If the pupil has wrong view, the teacher should make him give it up or have someone else do it, or he should give him a teaching.
Sace antevāsiko garudhammaṁ ajjhāpanno hoti parivāsāraho, ācariyena ussukkaṁ kātabbaṁ—
If the pupil has committed a heavy offense and deserves probation,
kinti nu kho saṅgho, antevāsikassa parivāsaṁ dadeyyāti.
the teacher should try to get the Sangha to give it to him.
Sace antevāsiko mūlāyapaṭikassanāraho hoti, ācariyena ussukkaṁ kātabbaṁ—
If the pupil has committed a heavy offense and deserves to be sent back to the beginning,
kinti nu kho saṅgho antevāsikaṁ mūlāya paṭikasseyyāti.
the teacher should try to get the Sangha to do it.
Sace antevāsiko mānattāraho hoti, ācariyena ussukkaṁ kātabbaṁ—
If the pupil has committed a heavy offense and deserves the trial period,
kinti nu kho saṅgho antevāsikassa mānattaṁ dadeyyāti.
the teacher should try to get the Sangha to give it to him.
Sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṁ kātabbaṁ—
If the pupil has committed a heavy offense and deserves rehabilitation,
kinti nu kho saṅgho antevāsikaṁ abbheyyāti.
the teacher should try to get the Sangha to give it to him.
Sace saṅgho antevāsikassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, ācariyena ussukkaṁ kātabbaṁ—
If the Sangha wants to do a legal procedure against his pupil—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho saṅgho antevāsikassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti.
the teacher should make an effort to stop it or to reduce the penalty.
Kataṁ vā panassa hoti saṅghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, ācariyena ussukkaṁ kātabbaṁ—
But if the Sangha has already done a legal procedure against his pupil—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection—
kinti nu kho antevāsiko sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṅgho taṁ kammaṁ paṭippassambheyyāti.
the teacher should help the pupil conduct himself properly and suitably so as to deserve to be released, and try to get the Sangha to lift that procedure.
Sace antevāsikassa cīvaraṁ dhovitabbaṁ hoti, ācariyena ācikkhitabbaṁ—‘evaṁ dhoveyyāsī’ti,
If the pupil’s robe needs washing, the teacher should show him how to do it,
ussukkaṁ vā kātabbaṁ—kinti nu kho antevāsikassa cīvaraṁ dhoviyethāti.
or he should make an effort to get it done.
Sace antevāsikassa cīvaraṁ kātabbaṁ hoti, ācariyena ācikkhitabbaṁ—‘evaṁ kareyyāsī’ti,
If the pupil needs a robe, the teacher should show him how to make one,
ussukkaṁ vā kātabbaṁ—kinti nu kho antevāsikassa cīvaraṁ kariyethāti.
or he should make an effort to get one made.
Sace antevāsikassa rajanaṁ pacitabbaṁ hoti, ācariyena ācikkhitabbaṁ—‘evaṁ paceyyāsī’ti,
If the pupil needs dye, the teacher should show him how to make it,
ussukkaṁ vā kātabbaṁ—kinti nu kho antevāsikassa rajanaṁ paciyethāti.
or he should make an effort to get it made.
Sace antevāsikassa cīvaraṁ rajitabbaṁ hoti, ācariyena ācikkhitabbaṁ—‘evaṁ rajeyyāsī’ti,
If the pupil’s robe needs dyeing, the teacher should show him how to do it,
ussukkaṁ vā kātabbaṁ—kinti nu kho antevāsikassa cīvaraṁ rajiyethāti.
or he should make an effort to get it done.
Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ.
When he’s dyeing the robe, he should carefully and repeatedly turn it over, and shouldn’t go away while it’s still dripping.
Sace antevāsiko gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban”ti.
If his pupil is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”
Tena kho pana samayena antevāsikā ācariyesu na sammā vattanti …pe…
On a later occasion the pupils did not conduct themselves properly toward their teachers. …
“na, bhikkhave, antevāsikena ācariyamhi na sammā vattitabbaṁ.
“A pupil should conduct himself properly toward his teacher.
Yo na sammā vatteyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
“anujānāmi, bhikkhave, asammāvattantaṁ paṇāmetuṁ.
“You should dismiss one who doesn’t conduct himself properly.
paṇāmemi tanti vā, māyidha paṭikkamīti vā, nīhara te pattacīvaranti vā, nāhaṁ tayā upaṭṭhātabboti vā.
If the teacher conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—
Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti antevāsiko;
then the pupil has been dismissed.
na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti antevāsiko”ti.
If he doesn’t convey this by body, by speech, or by body and speech, then the pupil hasn’t been dismissed.”
Tena kho pana samayena antevāsikā paṇāmitā na khamāpenti.
Pupils who had been dismissed did not ask for forgiveness.
“Na, bhikkhave, paṇāmitena na khamāpetabbo.
“One who has been dismissed should ask for forgiveness.
Yo na khamāpeyya, āpatti dukkaṭassā”ti.
If he doesn’t, he commits an offense of wrong conduct.”
Tena kho pana samayena ācariyā khamāpiyamānā na khamanti.
Teachers who were asked for forgiveness did not forgive.
Antevāsikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti.
The pupils left, disrobed, and joined the monastics of other religions.
“Na, bhikkhave, khamāpiyamānena na khamitabbaṁ.
“When asked for forgiveness, you should forgive.
Yo na khameyya, āpatti dukkaṭassā”ti.
If you don’t, you commit an offense of wrong conduct.”
Tena kho pana samayena ācariyā sammāvattantaṁ paṇāmenti, asammāvattantaṁ na paṇāmenti.
Teachers dismissed pupils who were conducting themselves properly and did not dismiss those who were not.
“Na, bhikkhave, sammāvattanto paṇāmetabbo.
“You shouldn’t dismiss someone who is conducting himself properly.
Na ca, bhikkhave, asammāvattanto na paṇāmetabbo.
And you should dismiss someone who isn’t conducting himself properly.
Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko paṇāmetabbo.
If a pupil has five qualities, he should be dismissed:
Ācariyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
he doesn’t have much affection for his teacher; he doesn’t have much confidence in his teacher; he doesn’t have much conscience in regard to his teacher; he doesn’t have much respect for his teacher; he hasn’t developed his mind much under his teacher.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko paṇāmetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko na paṇāmetabbo.
If a pupil has five qualities, he shouldn’t be dismissed:
Ācariyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
he has much affection for his teacher; he has much confidence in his teacher; he has much conscience in regard to his teacher; he has much respect for his teacher; he has developed his mind much under his teacher.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko na paṇāmetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko alaṁ paṇāmetuṁ.
If a pupil has five qualities, he deserves to be dismissed:
Ācariyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
he doesn’t have much affection for his teacher; he doesn’t have much confidence in his teacher; he doesn’t have much conscience in regard to his teacher; he doesn’t have much respect for his teacher; he hasn’t developed his mind much under his teacher.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko alaṁ paṇāmetuṁ.
Pañcahi, bhikkhave, aṅgehi samannāgato antevāsiko nālaṁ paṇāmetuṁ.
If a pupil has five qualities, he doesn’t deserve to be dismissed:
Ācariyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
he has much affection for his teacher; he has much confidence in his teacher; he has much conscience in regard to his teacher; he has much respect for his teacher; he has developed his mind much under his teacher.
imehi kho, bhikkhave, pañcahaṅgehi samannāgato antevāsiko nālaṁ paṇāmetuṁ.
Pañcahi, bhikkhave, aṅgehi samannāgataṁ antevāsikaṁ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti.
If a pupil has five qualities, the teacher is at fault if he doesn’t dismiss him, but not if he does:
Ācariyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti—
the pupil doesn’t have much affection for his teacher; he doesn’t have much confidence in his teacher; he doesn’t have much conscience in regard to his teacher; he doesn’t have much respect for his teacher; he hasn’t developed his mind much under his teacher.
imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ antevāsikaṁ appaṇāmento ācariyo sātisāro hoti, paṇāmento anatisāro hoti.
Pañcahi, bhikkhave, aṅgehi samannāgataṁ antevāsikaṁ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hoti.
If a pupil has five qualities, the teacher is at fault if he dismisses him, but not if he doesn’t:
Ācariyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti—
the pupil has much affection for his teacher; he has much confidence in his teacher; he has much conscience in regard to his teacher; he has much respect for his teacher; he has developed his mind much under his teacher.”
imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ antevāsikaṁ paṇāmento ācariyo sātisāro hoti, appaṇāmento anatisāro hotī”ti.
Tena kho pana samayena bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṁ denti.
Then, once they had ten years of seniority, ignorant and incompetent monks gave formal support.
Dissanti ācariyā bālā, antevāsikā paṇḍitā.
As a result there were ignorant teachers with knowledgeable pupils,
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma bhikkhū—dasavassamhā dasavassamhāti—bālā abyattā nissayaṁ dassanti.
“How can ignorant and incompetent monks give formal support, just because they have ten years of seniority?
Dissanti ācariyā bālā antevāsikā paṇḍitā, dissanti ācariyā abyattā antevāsikā byattā, dissanti ācariyā appassutā antevāsikā bahussutā, dissanti ācariyā duppaññā antevāsikā paññavanto”ti.
There are ignorant teachers with knowledgeable pupils, incompetent teachers with competent pupils, uneducated teachers with learned pupils, and foolish teachers with wise pupils.”
dasavassamhā dasavassamhāti—
bālā abyattā nissayaṁ denti …pe…
vigarahitvā …pe…
“na, bhikkhave, bālena abyattena nissayo dātabbo.
“An ignorant and incompetent monk shouldn’t give formal support.
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā nissayaṁ dātun”ti.
I allow a competent and capable monk who has ten or more years of seniority to give formal support.”
Tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti.
At that time there were preceptors and teachers who went away, disrobed, died, or joined another religion or sect, but their pupils did not know about the ending of support.
“Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā—
“There are these five reasons why the formal support from a preceptor comes to an end:
upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī.
the preceptor goes away; the preceptor disrobes; the preceptor dies; the preceptor joins another religion or sect; or the preceptor orders it.
Imā kho, bhikkhave, pañca nissayapaṭippassaddhiyo upajjhāyamhā.
Chayimā, bhikkhave, nissayapaṭippassaddhiyo ācariyamhā—
There are these six reasons why the formal support from a teacher comes to an end:
ācariyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti.
the teacher goes away; the teacher disrobes; the teacher dies; the teacher joins another religion or sect; the teacher orders it; or one is reunited with one’s preceptor.”
Imā kho, bhikkhave, cha nissayapaṭippassaddhiyo ācariyamhā.
Nissayapaṭippassaddhikathā niṭṭhitā.
The discussion of the ending of formal support is finished.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—
He doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—
He has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṁ asekkhe sīlakkhandhe samādapetā;
He neither has it himself nor encourages others in the virtue,
attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṁ asekkhe samādhikkhandhe samādapetā;
stillness,
attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṁ asekkhe paññākkhandhe samādapetā;
wisdom,
attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṁ asekkhe vimuttikkhandhe samādapetā;
freedom,
attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā—
or knowledge and vision of freedom of one who is fully trained.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṁ asekkhe sīlakkhandhe samādapetā;
He both has it himself and encourages others in the virtue,
attanā asekkhena samādhikkhandhena samannāgato hoti, paraṁ asekkhe samādhikkhandhe samādapetā;
stillness,
attanā asekkhena paññākkhandhena samannāgato hoti, paraṁ asekkhe paññākkhandhe samādapetā;
wisdom,
attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṁ asekkhe vimuttikkhandhe samādapetā;
freedom,
attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā—
and knowledge and vision of freedom of one who is fully trained.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti—
He has no faith, conscience, or moral prudence; and he is lazy and absentminded.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti—
He has faith, conscience, moral prudence, energy, and mindfulness.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti—
He has failed in the higher morality, in conduct, and in view; and he’s ignorant and foolish.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti—
He hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ āpattiṁ na jānāti, āpattiyā vuṭṭhānaṁ na jānāti—
He’s not capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; and to use the Teaching to dispel anxiety. And he doesn’t know the offenses; and he doesn’t know how offenses are cleared.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ āpattiṁ jānāti, āpattiyā vuṭṭhānaṁ jānāti—
He’s capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; and to use the Teaching to dispel anxiety. And he knows the offenses; and he knows how offenses are cleared.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacariyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ—
He’s not capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; to use the Teaching to make him give up wrong views.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacariyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ—
He’s capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; to use the Teaching to make him give up wrong views.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso—
He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso—
He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ūnadasavasso hoti—
He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; he has less than ten years of seniority.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, dasavasso vā hoti atirekadasavasso vā—
He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has ten or more years of seniority.”
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo”ti.
Upasampādetabbapañcakasoḷasavāro niṭṭhito.
The section consisting of sixteen groups of five requirements for giving the full ordination is finished.
“Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnadasavasso hoti—
He doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained, and he has less than ten years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, dasavasso vā hoti atirekadasavasso vā—
He has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has ten or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṁ asekkhe sīlakkhandhe samādapetā;
He neither has it himself nor encourages others in the virtue,
attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṁ asekkhe samādhikkhandhe samādapetā;
stillness,
attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṁ asekkhe paññākkhandhe samādapetā;
wisdom,
attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṁ asekkhe vimuttikkhandhe samādapetā;
freedom,
attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā;
or knowledge and vision of freedom of one who is fully trained,
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṁ asekkhe sīlakkhandhe samādapetā attanā asekkhena samādhikkhandhena samannāgato hoti, paraṁ asekkhe samādhikkhandhe samādapetā.
He both has it himself and encourages others in the virtue, stillness,
Attanā asekkhena paññākkhandhena samannāgato hoti, paraṁ asekkhe paññākkhandhe samādapetā.
wisdom,
Attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṁ asekkhe vimuttikkhandhe samādapetā.
freedom,
Attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā;
and knowledge and vision of freedom of one who is fully trained,
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnadasavasso hoti—
He has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than ten years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā—
He has faith, conscience, moral prudence, energy, mindfulness, and ten or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnadasavasso hoti—
He has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish; and he has less than ten years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā—
He hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise; and he has ten or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, āpattiṁ na jānāti, āpattiyā vuṭṭhānaṁ na jānāti, ūnadasavasso hoti—
He’s not capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; to use the Teaching to dispel anxiety. And he doesn’t know the offenses; he doesn’t know how offenses are cleared; and he has less than ten years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, āpattiṁ jānāti, āpattiyā vuṭṭhānaṁ jānāti, dasavasso vā hoti atirekadasavasso vā—
He’s capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; to use the Teaching to dispel anxiety. And he knows the offenses; he knows how offenses are cleared; and he has ten or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacariyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ, ūnadasavasso hoti—
He’s not capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; or to use the Teaching to make him give up wrong views. And he has less than ten years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ ādibrahmacariyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ, dasavasso vā hoti atirekadasavasso vā—
He’s capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; and to use the Teaching to make him give up wrong views. And he has ten or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him.
Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnadasavasso hoti—
He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition; he has less than ten years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo.
But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him.
Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, dasavasso vā hoti atirekadasavasso vā—
He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; he has ten or more years of seniority.”
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo”ti.
Upasampādetabbachakkacuddasavāro niṭṭhito.
The section consisting of fourteen groups of six requirements for giving the full ordination is finished.
25. Aññatitthiyapubbakathā
25. Discussion on those who have been monastics of another religion
Tena kho pana samayena yo so aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkami.
Soon afterwards that monk who had been a monastic of another religion, and who had returned to that religious community after refuting his preceptor,
So puna paccāgantvā bhikkhū upasampadaṁ yāci.
came back to the monks and asked for the full ordination.
“Yo so, bhikkhave, aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkanto, so āgato na upasampādetabbo.
“Monks, when someone who has been a monastic of another religion refutes his preceptor after being legitimately corrected by him and then returns to that religion, but then comes back from that religious community once more, he shouldn’t be given the full ordination.
Yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, tassa cattāro māse parivāso dātabbo.
Anyone else who has been a monastic of another religion, and who wants the going forth and the full ordination on this spiritual path, should be given four months of probation.
paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—
First he should shave off his hair and beard and put on the ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:
Tena, bhikkhave, aññatitthiyapubbena saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo—
Then, after approaching the Sangha, he who had been a monastic of another religion should arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then say this:
‘ahaṁ, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhāmi upasampadaṁ.
‘Venerables, I have been a monastic of another religion, and I wish for the full ordination on this spiritual path.
Sohaṁ, bhante, saṅghaṁ cattāro māse parivāsaṁ yācāmī’ti.
I ask the Sangha for four months of probation.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati upasampadaṁ.
So-and-so, who has been a monastic of another religion, wants the full ordination on this spiritual path.
So saṅghaṁ cattāro māse parivāsaṁ yācati.
He is asking the Sangha for four months of probation.
Yadi saṅghassa pattakallaṁ saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṁ dadeyya.
If the Sangha is ready, it should give four months of probation to so-and-so, who has been a monastic of another religion.
Ayaṁ itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati upasampadaṁ.
So-and-so, who has been a monastic of another religion, wants the full ordination on this spiritual path.
So saṅghaṁ cattāro māse parivāsaṁ yācati.
He is asking the Sangha for four months of probation.
Saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṁ deti.
The Sangha gives four months of probation to so-and-so, who has been a monastic of another religion.
Yassāyasmato khamati itthannāmassa aññatitthiyapubbassa cattāro māse parivāsassa dānaṁ, so tuṇhassa;
Any monk who approves of giving four months of probation to so-and-so, who has been a monastic of another religion, should remain silent.
Dinno saṅghena itthannāmassa aññatitthiyapubbassa cattāro māse parivāso.
The Sangha has given so-and-so, who has been a monastic of another religion, four months of probation.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’
Evaṁ kho, bhikkhave, aññatitthiyapubbo ārādhako hoti, evaṁ anārādhako.
Kathañca, bhikkhave, aññatitthiyapubbo anārādhako hoti?
And this is how someone who has been a monastic of another religion fails his probation:
Idha, bhikkhave, aññatitthiyapubbo atikālena gāmaṁ pavisati, atidivā paṭikkamati.
He enters the village too early and returns too late in the day.
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti.
He regularly associates with sex workers, widows, single women, <i lang='pi' translate='no'>paṇḍakas</i>, and nuns.
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni karaṇīyāni, tattha na dakkho hoti, na analaso, na tatrupāyāya vīmaṁsāya samannāgato, na alaṁ kātuṁ, na alaṁ saṁvidhātuṁ.
He’s not skilled or diligent in the various duties of his fellow monastics, and he lacks the proper judgment to organize and perform them well.
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo na tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya.
He doesn’t have a keen desire for recitation, for questioning, for the higher morality, for the higher mind, or for the higher wisdom.
Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho.
He’s displeased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone disparages the Buddha, the Teaching, or the Sangha.
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho.
He’s pleased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone praises the Buddha, the Teaching, or the Sangha.
Idaṁ, bhikkhave, saṅghātanikaṁ aññatitthiyapubbassa anārādhanīyasmiṁ.
This last one is the critical factor for someone who has been a monastic of another religion to fail his probation.
Evampi kho, bhikkhave, aññatitthiyapubbo anārādhako hoti.
Evaṁ anārādhako kho, bhikkhave, aññatitthiyapubbo āgato na upasampādetabbo.
When he fails in this way, he shouldn’t be given the full ordination.
Kathañca, bhikkhave, aññatitthiyapubbo ārādhako hoti?
And this is how someone who has been a monastic of another religion passes his probation:
Idha, bhikkhave, aññatitthiyapubbo nātikālena gāmaṁ pavisati nātidivā paṭikkamati.
He doesn’t enter the village too early or return too late in the day.
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārikāgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunigocaro hoti.
He doesn’t regularly associate with sex workers, widows, single women, <i lang='pi' translate='no'>paṇḍakas</i>, or nuns.
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni karaṇīyāni, tattha dakkho hoti, analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ.
He’s skilled and diligent in the various duties of his fellow monastics, and he has the proper judgment to organize and perform them well.
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya.
He has a keen desire for recitation, for questioning, for the higher morality, for the higher mind, and for the higher wisdom.
Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.
Puna caparaṁ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho.
He’s pleased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s displeased when anyone disparages the Buddha, the Teaching, or the Sangha.
Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho.
He’s displeased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone praises the Buddha, the Teaching, or the Sangha.
Idaṁ, bhikkhave, saṅghātanikaṁ aññatitthiyapubbassa ārādhanīyasmiṁ.
This last one is the critical factor for someone who has been a monastic of another religion to pass his probation.
Evampi kho, bhikkhave, aññatitthiyapubbo ārādhako hoti.
Evaṁ ārādhako kho, bhikkhave, aññatitthiyapubbo āgato upasampādetabbo.
When he passes in this way, he should be given the full ordination.
Sace, bhikkhave, aññatitthiyapubbo naggo āgacchati, upajjhāyamūlakaṁ cīvaraṁ pariyesitabbaṁ.
If someone who has been a monastic of another religion arrives naked, a robe should be sought through his preceptor.
Sace acchinnakeso āgacchati, saṅgho apaloketabbo bhaṇḍukammāya.
If he arrives with hair, he should get permission from the Sangha to shave.
Ye te, bhikkhave, aggikā jaṭilakā, te āgatā upasampādetabbā, na tesaṁ parivāso dātabbo.
But any dreadlocked, fire-worshiping ascetic who comes to be ordained should be given the full ordination without probation.
Kammavādino ete, bhikkhave, kiriyavādino.
Because they believe that deeds and actions have results.
Sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati, so āgato upasampādetabbo, na tassa parivāso dātabbo.
And if someone comes to be ordained who has been a monastic of another religion but is a Sakyan by birth, he should be given the full ordination without probation.
Imāhaṁ, bhikkhave, ñātīnaṁ āveṇikaṁ parihāraṁ dammī”ti.
I give this special privilege to my relatives.”
Aññatitthiyapubbakathā niṭṭhitā.
The discussion on those who have been monastics of another religion is finished.
Tena kho pana samayena magadhesu pañca ābādhā ussannā honti—
At that time in Magadha, there were five common diseases:
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro.
leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy.
Manussā pañcahi ābādhehi phuṭṭhā jīvakaṁ komārabhaccaṁ upasaṅkamitvā evaṁ vadanti—
When people were sick with any of these, they went to Jīvaka Komārabhacca and said,
rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho;
I look after King Seniya Bimbisāra of Magadha and his harem. I also look after the Sangha of monks headed by the Buddha.
“Ahaṁ khvayyo, bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho;
Jīvaka repeated what he had already said.
nāhaṁ sakkomi tikicchitun”ti.
“ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti.
“These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.
Yannūna mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma.
Why don’t we go forth with the Sakyan monastics?
Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissatī”ti.
If we do, the monks will nurse us and Jīvaka Komārabhacca will treat us.”
Atha kho te manussā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu.
They then went to the monks and asked for the going forth.
Te bhikkhū pabbājesuṁ, upasampādesuṁ.
The monks gave them the going forth and the full ordination.
Te bhikkhū ceva upaṭṭhahiṁsu jīvako ca komārabhacco tikicchi.
And the monks nursed them, and Jīvaka treated them.
Tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti—
At one time the monks were nursing many sick monks. As a result, they kept on asking,
“gilānabhattaṁ detha, gilānupaṭṭhākabhattaṁ detha, gilānabhesajjaṁ dethā”ti.
“Please give a meal for the sick and for those nursing the sick. Please give medicines for the sick.”
Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṁ rājakiccaṁ parihāpesi.
And because Jīvaka was treating many sick monks, he was unable to fulfill his duty to King Bimbisāra.
Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṁ komārabhaccaṁ upasaṅkamitvā etadavoca—
Then a certain man who was afflicted with one of the five diseases went to Jīvaka and said,
“Ahaṁ khvayyo, bahukicco, bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho;
He replied, “I’m very busy. I look after the king of Magadha and his harem. I also look after the Sangha of monks headed by the Buddha.
“Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso;
“I will give you everything I own, and I’ll be your slave, too.
“Ahaṁ khvayyo, bahukicco bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṅgho, nāhaṁ sakkomi tikicchitun”ti.
Jīvaka repeated what he had already said.
“ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti.
“These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.
Yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ.
Why don’t I go forth with the Sakyan monastics?
Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissati.
If I do, the monks will nurse me, and Jīvaka Komārabhacca will treat me.
Atha kho so puriso bhikkhu upasaṅkamitvā pabbajjaṁ yāci.
He then went to the monks and asked for the going forth.
Taṁ bhikkhū pabbājesuṁ, upasampādesuṁ.
The monks gave him the going forth and the full ordination,
Taṁ bhikkhū ceva upaṭṭhahiṁsu, jīvako ca komārabhacco tikicchi.
after which they nursed him and Jīvaka treated him.
Addasā kho jīvako komārabhacco taṁ purisaṁ vibbhantaṁ, disvāna taṁ purisaṁ etadavoca—
Jīvaka saw that man after he had disrobed, and he asked him,
Atha kho so puriso jīvakassa komārabhaccassa etamatthaṁ ārocesi.
When that man had told him what had happened,
“kathañhi nāma bhadantā pañcahi ābādhehi phuṭṭhaṁ pabbājessantī”ti.
“How could the venerables allow one with the five diseases to go forth?”
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He went to the Buddha, bowed, sat down,
“sādhu, bhante, ayyā pañcahi ābādhehi phuṭṭhaṁ na pabbājeyyun”ti.
“Please, sir, may the venerables not allow those with the five diseases to go forth.”
Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha instructed, inspired, and gladdened him with a teaching.
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Jīvaka then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo.
“You shouldn’t give the going forth to anyone afflicted with any of the five diseases.
Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti.
On one occasion unrest erupted in the outlying districts governed by King Bimbisāra.
Atha kho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi—
The king told his generals,
“Evaṁ, devā”ti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṁ.
“Yes, sir.”
Atha kho abhiññātānaṁ abhiññātānaṁ yodhānaṁ etadahosi—
But the most distinguished soldiers thought,
“mayaṁ kho yuddhābhinandino gacchantā pāpañca karoma, bahuñca apuññaṁ pasavāma.
“If we go and enjoy the battle, we’ll do what’s bad and make much demerit.
Kena nu kho mayaṁ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmā”ti?
How can we avoid what’s bad and do what’s good instead?”
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā.
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character.
Sace kho mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma, evaṁ mayaṁ pāpā ca virameyyāma kalyāṇañca kareyyāmā”ti.
If we go forth with them, we’ll avoid what’s bad and do what’s good.”
Atha kho te yodhā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu.
Those soldiers then went to the monks and asked for the going forth.
Te bhikkhū pabbājesuṁ, upasampādesuṁ.
And the monks gave them the going forth and the full ordination.
Senānāyakā mahāmattā rājabhaṭe pucchiṁsu—
Soon afterwards the generals asked among the king’s employees,
“kiṁ nu kho, bhaṇe, itthannāmo ca itthannāmo ca yodhā na dissantī”ti?
“Where are the soldiers so-and-so and so-and-so?”
“Itthannāmo ca itthannāmo ca, sāmi, yodhā bhikkhūsu pabbajitā”ti.
“They’ve gone forth with the monks.”
Senānāyakā mahāmattā ujjhāyanti khiyyanti vipācenti—
The generals complained and criticized the monks,
“kathañhi nāma samaṇā sakyaputtiyā rājabhaṭaṁ pabbājessantī”ti.
“How could the Sakyan monastics give the going forth to those who are employed by the king?”
Senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ.
They told King Bimbisāra.
Atha kho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi—
The king then asked the judges,
“yo, bhaṇe, rājabhaṭaṁ pabbājeti, kiṁ so pasavatī”ti?
“What’s the penalty for one who gives the going forth to someone employed by the king?”
“Upajjhāyassa, deva, sīsaṁ chetabbaṁ, anussāvakassa jivhā uddharitabbā, gaṇassa upaḍḍhaphāsukā bhañjitabbā”ti.
“The preceptor should have his head cut off, the one who does the formal proclamation should have his tongue cut out, and the participating group should have half their ribs broken.”
Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
The king went to the Buddha, bowed, sat down,
“santi, bhante, rājāno assaddhā appasannā.
“Sir, there are kings with little faith and confidence.
Te appamattakenapi bhikkhū viheṭheyyuṁ.
They would give the monks a hard time even over small matters.
Sādhu, bhante, ayyā rājabhaṭaṁ na pabbājeyyun”ti.
Please, may the venerables not give the going forth to those employed by a king.”
Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha instructed, inspired, and gladdened him with a teaching.
Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
The king then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, rājabhaṭo pabbājetabbo.
“You shouldn’t give the going forth to anyone employed by a king.
Tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti.
At that time the criminal Aṅgulimāla had gone forth with the monks.
Manussā passitvā ubbijjantipi, uttasantipi, palāyantipi, aññenapi gacchanti, aññenapi mukhaṁ karonti, dvārampi thakenti.
When people saw him, they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors.
“kathañhi nāma samaṇā sakyaputtiyā dhajabandhaṁ coraṁ pabbājessantī”ti.
“How could the Sakyan monastics give the going forth to a notorious criminal?”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people.
“na, bhikkhave, dhajabandho coro pabbājetabbo.
“You shouldn’t give the going forth to a notorious criminal.
Tena kho pana samayena raññā māgadhena seniyena bimbisārena anuññātaṁ hoti—
At that time King Bimbisāra had made the following declaration:
“ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ;
“Nothing should be done to anyone who has gone forth with the Sakyan monastics.
svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā”ti.
The Teaching is well-proclaimed. Allow them to practice the spiritual life to make a complete end of suffering.”
Tena kho pana samayena aññataro puriso corikaṁ katvā kārāya baddho hoti.
Soon afterwards a certain thief was put in prison.
So kāraṁ bhinditvā palāyitvā bhikkhūsu pabbajito hoti.
But he escaped, ran away, and went forth with the monks.
‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ;
that nothing should be done to anyone gone forth with the Sakyan monastics.”
svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’”ti.
“abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ.
“These Sakyan monastics are untouchable; you can’t do anything to them.
Kathañhi nāma samaṇā sakyaputtiyā kārabhedakaṁ coraṁ pabbājessantī”ti.
So how could they give the going forth to an escaped criminal?”
“Na, bhikkhave, kārabhedako coro pabbājetabbo.
“You shouldn’t give the going forth to an escaped criminal.
Tena kho pana samayena aññataro puriso corikaṁ katvā palāyitvā bhikkhūsu pabbajito hoti.
On one occasion a certain man stole something, ran away, and then went forth with the monks.
Anuññātaṁ raññā māgadhena seniyena bimbisārena ‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ, svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’”ti.
King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”
“abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ.
“These Sakyan monastics are untouchable; you can’t do anything to them.
Kathañhi nāma samaṇā sakyaputtiyā likhitakaṁ coraṁ pabbājessantī”ti.
So how could they give the going forth to a wanted criminal?”
“Na, bhikkhave, likhitako coro pabbājetabbo.
“You shouldn’t give the going forth to a wanted criminal.
Tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti.
At one time a certain man who had been whipped as a penalty went forth with the monks.
“kathañhi nāma samaṇā sakyaputtiyā kasāhataṁ katadaṇḍakammaṁ pabbājessantī”ti.
“How could the Sakyan monastics give the going forth to one who has been whipped as a penalty?”
“Na, bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo.
“You shouldn’t give the going forth to one who has been whipped as a penalty.
Tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti.
At one time a certain man who had been branded as a penalty went forth with the monks.
“kathañhi nāma samaṇā sakyaputtiyā lakkhaṇāhataṁ katadaṇḍakammaṁ pabbājessantī”ti.
“How could the Sakyan monastics give the going forth to one who has been branded as a penalty?”
“Na, bhikkhave, lakkhaṇāhato katadaṇḍakammo pabbājetabbo.
“You shouldn’t give the going forth to one who has been branded as a penalty.
Tena kho pana samayena aññataro puriso iṇāyiko palāyitvā bhikkhūsu pabbajito hoti.
On one occasion a certain indebted man ran away and went forth with the monks.
Anuññātaṁ raññā māgadhena seniyena bimbisārena—
King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”
‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ;
svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’”ti.
Kathañhi nāma samaṇā sakyaputtiyā iṇāyikaṁ pabbājessantī”ti.
So how could they give the going forth to an indebted person?”
“Na, bhikkhave, iṇāyiko pabbājetabbo.
“You shouldn’t give the going forth to one who is indebted.
Tena kho pana samayena aññataro dāso palāyitvā bhikkhūsu pabbajito hoti.
On one occasion a certain slave ran away and went forth with the monks.
“māyyo, evaṁ avacuttha, anuññātaṁ raññā māgadhena seniyena bimbisārena ‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ, svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’”ti.
“No, King Bimbisāra has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”
“abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ.
“These Sakyan monastics are untouchable; you can’t do anything to them.
Kathañhi nāma samaṇā sakyaputtiyā dāsaṁ pabbājessantī”ti.
So how could they give the going forth to a slave?”
Tena kho pana samayena aññataro kammārabhaṇḍu mātāpitūhi saddhiṁ bhaṇḍitvā ārāmaṁ gantvā bhikkhūsu pabbajito hoti.
At that time a certain shaven-headed smith had quarreled with his parents. He then went to the monastery and went forth with the monks.
Atha kho tassa kammārabhaṇḍussa mātāpitaro taṁ kammārabhaṇḍuṁ vicinantā ārāmaṁ gantvā bhikkhū pucchiṁsu—
While looking for their son, the parents came to that monastery. They asked the monks,
“api, bhante, evarūpaṁ dārakaṁ passeyyāthā”ti?
“Venerables, have you by any chance seen such-and-such a boy?”
Atha kho tassa kammārabhaṇḍussa mātāpitaro taṁ kammārabhaṇḍuṁ vicinantā bhikkhūsu pabbajitaṁ disvā ujjhāyanti khiyyanti vipācenti—
Soon afterwards those parents saw that their son had gone forth as a monk. They then complained and criticized the monks,
“alajjino ime samaṇā sakyaputtiyā, dussīlā musāvādino.
“These Sakyan monastics are shameless and immoral liars.
Jānaṁyeva āhaṁsu—‘na jānāmā’ti, passaṁyeva āhaṁsu—‘na passāmā’ti.
They deny knowing what they know and having seen what they’ve seen.
Assosuṁ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those parents.
“Anujānāmi, bhikkhave, saṅghaṁ apaloketuṁ bhaṇḍukammāyā”ti.
“You should get permission from the Sangha to shave someone’s head.”
Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti.
At that time in Rājagaha, there was a group of seventeen boys who were friends
“kena nu kho upāyena upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti?
“How can we make sure that Upāli is able to live happily without exhausting himself after we’ve passed away?
Atha kho upālissa mātāpitūnaṁ etadahosi—
“sace kho upāli lekhaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti.
He could become a clerk,
Atha kho upālissa mātāpitūnaṁ etadahosi—
“sace kho upāli lekhaṁ sikkhissati, aṅguliyo dukkhā bhavissanti.
but then his fingers will hurt.
Sace kho upāli gaṇanaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti.
Or he could become an accountant,
Atha kho upālissa mātāpitūnaṁ etadahosi—
Sace kho upāli rūpaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti.
Or he could become a banker,
Atha kho upālissa mātāpitūnaṁ etadahosi—
Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti.
These Sakyan monastics, however, have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.
Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā”ti.
If Upāli goes forth with them, he’ll be able to live happily without exhausting himself after we’ve passed away.”
Assosi kho upālidārako mātāpitūnaṁ imaṁ kathāsallāpaṁ.
Upāli overheard this conversation between his parents.
Atha kho upālidārako yena te dārakā tenupasaṅkami, upasaṅkamitvā te dārake etadavoca—
He then went to the other boys and said,
“etha mayaṁ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā”ti.
“Come, let’s go forth with the Sakyan monastics.”
“Sace kho tvaṁ, ayya, pabbajissasi, evaṁ mayampi pabbajissāmā”ti.
“If you go forth, so will we.”
Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṁ—
The boys went each to his own parents and said,
“anujānātha maṁ agārasmā anāgāriyaṁ pabbajjāyā”ti.
“Please allow me to go forth into homelessness.”
“sabbepime dārakā samānacchandā kalyāṇādhippāyā”ti—
that all the boys had the same desire and good intentions,
Te bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu.
The boys then went to the monks and asked them for the going forth,
Te bhikkhū pabbājesuṁ upasampādesuṁ.
and the monks gave them the going forth and the full ordination.
Te rattiyā paccūsasamayaṁ paccuṭṭhāya rodanti—
Soon afterwards they got up early in the morning and cried,
“yāguṁ detha, bhattaṁ detha, khādanīyaṁ dethā”ti.
“Give us congee, give us a meal, give us fresh food!”
Sace yāgu bhavissati pivissatha, sace bhattaṁ bhavissati bhuñjissatha, sace khādanīyaṁ bhavissati khādissatha;
If any of that becomes available then, you can have it.
no ce bhavissati yāgu vā bhattaṁ vā khādanīyaṁ vā, piṇḍāya caritvā bhuñjissathā”ti.
If not, you’ll eat after walking for alms.”
Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva “yāguṁ detha, bhattaṁ detha, khādanīyaṁ dethā”ti;
But they carried on as before.
Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dārakasaddaṁ.
After rising early in the morning, the Buddha heard the sound of those boys.
“kiṁ nu kho so, ānanda, dārakasaddo”ti?
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi …pe…
who told him what was happening. Soon afterwards he had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, bhikkhū jānaṁ ūnavīsativassaṁ puggalaṁ upasampādentī”ti?
“Is it true, monks, that the monks give the full ordination to people they know are less than twenty years old?”
kathañhi nāma te, bhikkhave, moghapurisā jānaṁ ūnavīsativassaṁ puggalaṁ upasampādessanti.
“How can those foolish men do this?
Ūnavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.
A person who’s less than twenty years old is unable to endure cold and heat; hunger and thirst; horseflies, mosquitoes, wind, and the burning sun; creeping animals and insects; and rude and unwelcome speech. And they’re unable to bear up with bodily feelings that are painful, severe, sharp, and destructive of life.
Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
But a person who’s twenty is able to endure these things.
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya …pe…
This will affect people’s confidence …”
“na, bhikkhave, jānaṁ ūnavīsativasso puggalo upasampādetabbo.
“You shouldn’t give the full ordination to a person you know is less than twenty years old.
Yo upasampādeyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
Tena kho pana samayena aññataraṁ kulaṁ ahivātakarogena kālaṅkataṁ hoti.
At one time most of the members of a particular family had died from a deadly and contagious disease.
Te bhikkhūsu pabbajitvā ekatova piṇḍāya caranti.
After going forth as monks, they walked together for alms.
Atha kho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca—
Then, when the boy had handed over his almsfood to his father, he said,
mayhampi, tāta, dehī”ti.
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“Na, bhikkhave, ūnapannarasavasso dārako pabbājetabbo.
“You shouldn’t give the going forth to a boy less than fifteen years old.
Tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṁ saddhaṁ pasannaṁ ahivātakarogena kālaṅkataṁ hoti, dve ca dārakā sesā honti.
At that time there was a family with faith and confidence that was supporting Venerable Ānanda. Then most of its members died from a deadly and contagious disease, and only two boys were left behind.
Te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti.
When they saw the monks, they ran up to them, as they had done before.
‘na ūnapannarasavasso dārako pabbājetabbo’ti.
that a boy less than fifteen years old shouldn’t be given the going forth,
Kena nu kho upāyena ime dārakā na vinasseyyun”ti?
How then can I make sure that these boys don’t perish?”
“Ussahanti pana te, ānanda, dārakā kāke uḍḍāpetun”ti?
“Are they able, Ānanda, to scare away crows?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, ūnapannarasavassaṁ dārakaṁ kākuḍḍepakaṁ pabbājetun”ti.
“I allow you to give the going forth to a boy less than fifteen years old if he’s able to scare away crows.”
Tena kho pana samayena āyasmato upanandassa sakyaputtassa dve sāmaṇerā honti—
At one time Venerable Upananda the Sakyan had two novice monks,
“kathañhi nāma sāmaṇerā evarūpaṁ anācāraṁ ācarissantī”ti.
“How could novice monks misbehave like this?”
“Na, bhikkhave, ekena dve sāmaṇerā upaṭṭhāpetabbā.
“A single monk shouldn’t have two novice monks attend on him.
Tena kho pana samayena bhagavā tattheva rājagahe vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ.
At one time the Buddha was staying right there at Rājagaha during the rainy season, the winter, and the summer.
“āhundarikā samaṇānaṁ sakyaputtiyānaṁ disā andhakārā, na imesaṁ disā pakkhāyantī”ti.
“The districts are left in darkness and obscurity by the Sakyan monastics. They don’t brighten them up by their presence.”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“gacchānanda, avāpuraṇaṁ ādāya anupariveṇiyaṁ bhikkhūnaṁ ārocehi—
“Take a key, Ānanda, and go around the yards, informing the monks that
‘icchatāvuso bhagavā dakkhiṇāgiriṁ cārikaṁ pakkamituṁ.
the Buddha wishes to go wandering in the Southern Hills.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā avāpuraṇaṁ ādāya anupariveṇiyaṁ bhikkhūnaṁ ārocesi—
Saying, “Yes, sir,” he did just that.
“icchatāvuso, bhagavā dakkhiṇāgiriṁ cārikaṁ pakkamituṁ.
Yassāyasmato attho, so āgacchatū”ti.
“bhagavatā, āvuso ānanda, paññattaṁ dasavassāni nissāya vatthuṁ, dasavassena nissayaṁ dātuṁ.
“Ānanda, the Buddha has laid down a rule that one must live with formal support for ten years and that one who has ten years’ seniority can give such support.
Tattha ca no gantabbaṁ bhavissati, nissayo ca gahetabbo bhavissati, ittaro ca vāso bhavissati, puna ca paccāgantabbaṁ bhavissati, puna ca nissayo gahetabbo bhavissati.
If we were to go, we would have to obtain support for a short time, and when we returned, we would have to obtain support once again.
Sace amhākaṁ ācariyupajjhāyā gamissanti, mayampi gamissāma;
So, if our preceptors and teachers go, we’ll go too.
no ce amhākaṁ ācariyupajjhāyā gamissanti, mayampi na gamissāma.
If they don’t, neither will we.
Atha kho bhagavā ogaṇena bhikkhusaṅghena dakkhiṇāgiriṁ cārikaṁ pakkāmi.
As a result, the Buddha went wandering in the Southern Hills with a small group of monks.
Atha kho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgacchi.
After staying in the Southern Hills for as long as he liked, the Buddha returned to Rājagaha.
“kiṁ nu kho, ānanda, tathāgato ogaṇena bhikkhusaṅghena dakkhiṇāgiriṁ cārikaṁ pakkanto”ti?
“Why was it so small, Ānanda, the group of monks that came wandering with me in the Southern Hills?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena pañcavassāni nissāya vatthuṁ, abyattena yāvajīvaṁ.
“A competent and capable monk should live with formal support for five years, but one who is incompetent should live with formal support for life.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
A monk who has five qualities should live with formal support:
Na asekkhena sīlakkhandhena samannāgato hoti na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena na asekkhena vimuttikkhandhena na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—
he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has five qualities may live without formal support:
Asekkhena sīlakkhandhena samannāgato hoti asekkhena samādhikkhandhena.
he has the virtue, stillness,
asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—
and knowledge and vision of freedom of one who is fully trained.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another five qualities should live with formal support:
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti—
he has no faith, conscience, or moral prudence, and is lazy and absentminded.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has five qualities may live without formal support:
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti—
he has faith, conscience, moral prudence, energy, and mindfulness.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another five qualities should live with formal support:
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti—
he has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has five qualities may live without formal support:
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti—
he hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another five qualities should live with formal support:
Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso—
he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has five qualities may live without formal support:
Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso—
he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another five qualities should live with formal support:
Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ūnapañcavasso hoti—
he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; he has less than five years of seniority.
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has five qualities may live without formal support:
Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā—
he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has five or more years of seniority.”
imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has six qualities should live with formal support:
Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena, na asekkhena vimuttikkhandhena, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnapañcavasso hoti—
he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained, and he has less than five years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has six qualities may live without formal support:
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena, asekkhena paññākkhandhena, asekkhena vimuttikkhandhena, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, pañcavasso vā hoti atirekapañcavasso vā—
he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has five or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another six qualities should live with formal support:
Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnapañcavasso hoti—
he has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than five years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has six qualities may live without formal support:
Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, pañcavasso vā hoti atirekapañcavasso vā—
he has faith, conscience, moral prudence, energy, mindfulness, and five or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another six qualities should live with formal support:
Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnapañcavasso hoti—
he has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish; he has less than five years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has six qualities may live without formal support:
Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, pañcavasso vā hoti atirekapañcavasso vā—
he hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise; he has five or more years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
“A monk who has another six qualities should live with formal support:
Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso, ūnapañcavasso hoti—
he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition; he has less than five years of seniority.
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.
Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.
But a monk who has six qualities may live without formal support:
Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, pañcavasso vā hoti atirekapañcavasso vā—
he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; he has five or more years of seniority.”
imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabban”ti.
Abhayūvarabhāṇavāro niṭṭhito aṭṭhamo.
The eighth section for recitation on untouchable is finished.
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena kapilavatthu tena cārikaṁ pakkāmi.
After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Kapilavatthu in the Sakyan country.
Tatra sudaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
he stayed in the Banyan Tree Monastery.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
In the morning the Buddha robed up, took his bowl and robe, and went to Suddhodana the Sakyan’s house where he sat down on the prepared seat.
Atha kho rāhulamātā devī rāhulaṁ kumāraṁ etadavoca—
The queen, the mother of Rāhula, said to the boy,
Atha kho rāhulo kumāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato, aṭṭhāsi—
Rāhula went up to the Buddha, stood in front of him, and said,
Atha kho rāhulo kumāro bhagavantaṁ piṭṭhito piṭṭhito anubandhi—
Rāhula followed behind, saying
“tena hi tvaṁ, sāriputta, rāhulaṁ kumāraṁ pabbājehī”ti.
“Well then, Sāriputta, give Rāhula the going forth.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, tīhi saraṇagamanehi sāmaṇerapabbajjaṁ.
“The going forth as a novice monk should be given through the taking of the three refuges.
paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—
First the candidate should shave off his hair and beard and put on ocher robes. He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:
Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajjan”ti.
Atha kho āyasmā sāriputto rāhulaṁ kumāraṁ pabbājesi.
And Sāriputta gave Rāhula the going forth.
Atha kho suddhodano sakko yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon afterwards Suddhodana went to the Buddha, bowed, sat down,
“Bhagavati me, bhante, pabbajite anappakaṁ dukkhaṁ ahosi, tathā nande, adhimattaṁ rāhule.
“When the Buddha went forth, it was very painful for me, and the same when Nanda went forth. With Rāhula, it’s even worse.
Puttapemaṁ, bhante, chaviṁ chindati, chaviṁ chetvā cammaṁ chindati, cammaṁ chetvā maṁsaṁ chindati, maṁsaṁ chetvā nhāruṁ chindati, nhāruṁ chetvā aṭṭhiṁ chindati, aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati.
Affection for a child cuts deep. It cuts through the outer and inner skin; it cuts through the flesh, the sinews, and the bones, and it reaches all the way to the bone-marrow.
Sādhu, bhante, ayyā ananuññātaṁ mātāpitūhi puttaṁ na pabbājeyyun”ti.
Please, may the venerables not give the going forth to a child without the parents’ permission.”
Atha kho bhagavā suddhodanaṁ sakkaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha then instructed, inspired, and gladdened him with a teaching,
Atha kho suddhodano sakko bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which Suddhodana got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo.
“You shouldn’t give the going forth to a child without the parents’ permission.
Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
After staying at Kapilavatthu for as long as he liked, the Buddha set out wandering toward Sāvatthī.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena āyasmato sāriputtassa upaṭṭhākakulaṁ āyasmato sāriputtassa santike dārakaṁ pāhesi—
At this time a family that was supporting Sāriputta sent him a boy with this message:
‘na ekena dve sāmaṇerā upaṭṭhāpetabbā’ti.
that a monk shouldn’t have two novices attend on him.
“Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena ekena dve sāmaṇere upaṭṭhāpetuṁ, yāvatake vā pana ussahati ovadituṁ anusāsituṁ tāvatake upaṭṭhāpetun”ti.
“I allow a competent and capable monk to have two novice monks attend on him, or however many he’s able to teach and instruct.”
“kati nu kho amhākaṁ sikkhāpadāni, kattha ca amhehi sikkhitabban”ti?
“How many training rules do we have that we should train in?”
“anujānāmi, bhikkhave, sāmaṇerānaṁ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṁ—
“There are ten training rules for the novice monks:
surāmerayamajjapamādaṭṭhānā veramaṇī,
Abstention from alcoholic drinks that cause heedlessness
naccagītavāditavisūkadassanā veramaṇī,
Abstention from dancing, singing, music, and seeing shows
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī,
Abstention from wearing garlands and using scents and cosmetics
Anujānāmi, bhikkhave, sāmaṇerānaṁ imāni dasa sikkhāpadāni, imesu ca sāmaṇerehi sikkhitun”ti.
Tena kho pana samayena sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti.
Soon the novice monks were being disrespectful, undeferential, and rude toward the monks.
“kathañhi nāma sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharissantī”ti.
“How can the novices behave like this?”
“anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṁ kātuṁ.
“I allow you to penalize a novice monk who has five qualities:
anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṁ kātun”ti.
“Anujānāmi, bhikkhave, āvaraṇaṁ kātun”ti.
“I allow you to place restrictions on the novice monks.”
Tena kho pana samayena bhikkhū sāmaṇerānaṁ sabbaṁ saṅghārāmaṁ āvaraṇaṁ karonti.
The monks restricted the novices from the whole monastery.
Sāmaṇerā ārāmaṁ pavisituṁ alabhamānā pakkamantipi, vibbhamantipi, titthiyesupi saṅkamanti.
Because they were unable to enter the monastery, the novices left, disrobed, and joined the monastics of other religions.
“Na, bhikkhave, sabbo saṅghārāmo āvaraṇaṁ kātabbo.
“You shouldn’t restrict anyone from a whole monastery.
Anujānāmi, bhikkhave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṁ kātun”ti.
I allow you to make restrictions for the place you’re staying and its access areas.”
Tena kho pana samayena bhikkhū sāmaṇerānaṁ mukhadvārikaṁ āhāraṁ āvaraṇaṁ karonti.
The monks placed restrictions on the novices’ food.
Manussā yāgupānampi saṅghabhattampi karontā sāmaṇere evaṁ vadenti—
People making congee and meals for the Sangha said to the novices,
“kathañhi nāma bhadantā sāmaṇerānaṁ mukhadvārikaṁ āhāraṁ āvaraṇaṁ karissantī”ti.
“How can the venerables restrict the novices’ food?”
“Na, bhikkhave, mukhadvāriko āhāro āvaraṇaṁ kātabbo.
“You shouldn’t place restrictions on food.
Tena kho pana samayena chabbaggiyā bhikkhū upajjhāye anāpucchā sāmaṇerānaṁ āvaraṇaṁ karonti.
On one occasion the monks from the group of six placed restrictions on novices without asking their preceptors for permission.
Upajjhāyā ujjhāyanti khiyyanti vipācenti—
the preceptors complained and criticized those monks,
“kathañhi nāma chabbaggiyā bhikkhū amhe anāpucchā amhākaṁ sāmaṇerānaṁ āvaraṇaṁ karissantī”ti.
“How could the monks from the group of six place restrictions on our novices without asking us for permission?”
“Na, bhikkhave, upajjhāye anāpucchā āvaraṇaṁ kātabbaṁ.
“You shouldn’t place a restriction without asking permission from the preceptor.
Tena kho pana samayena chabbaggiyā bhikkhū therānaṁ bhikkhūnaṁ sāmaṇere apalāḷenti.
At one time the monks from the group of six were luring away the novices of the senior monks.
Therā sāmaṁ dantakaṭṭhampi mukhodakampi gaṇhantā kilamanti.
The senior monks had to get their own tooth cleaners and water for rinsing the mouth. As a result, they became tired.
Tena kho pana samayena āyasmato upanandassa sakyaputtassa kaṇṭako nāma sāmaṇero kaṇṭakiṁ nāma bhikkhuniṁ dūsesi.
At one time Venerable Upananda the Sakyan had a novice monk called Kaṇṭaka who raped a nun called Kaṇṭakī.
“kathañhi nāma sāmaṇero evarūpaṁ anācāraṁ ācarissatī”ti.
“How could a novice monk misbehave in this way?”
“Anujānāmi, bhikkhave, dasahaṅgehi samannāgataṁ sāmaṇeraṁ nāsetuṁ.
“I allow you to expel a novice monk who has ten qualities:
anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṁ sāmaṇeraṁ nāsetun”ti.
Tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti.
At one time a certain <i lang='pi' translate='no'>paṇḍaka</i> had gone forth as a monk.
“nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho”ti.
“Go away, <i lang='pi' translate='no'>paṇḍaka</i>. We don’t want you.”
So bhikkhūhi apasādito mahante mahante moḷigalle sāmaṇere upasaṅkamitvā evaṁ vadeti—
He went to the big and fat novices,
Sāmaṇerā apasādenti—
So sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṁ vadeti—
He then went to the elephant keepers and the horse keepers
“paṇḍakā ime samaṇā sakyaputtiyā.
“These Sakyan monastics are <i lang='pi' translate='no'>paṇḍakas</i>.
Assosuṁ kho bhikkhū tesaṁ hatthibhaṇḍānaṁ assabhaṇḍānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard their complaints
“Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
“A <i lang='pi' translate='no'>paṇḍaka</i> shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti.
At one time there was a gentleman who had been brought up in comfort, but whose entire family had died.
“ahaṁ kho sukhumālo, na paṭibalo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ.
“I’ve been brought up in comfort and I’m incapable of making money.
Kena nu kho ahaṁ upāyena sukhañca jīveyyaṁ, na ca kilameyyan”ti?
How can I live happily without exhausting myself?”
“ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti.
“These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind.
Yannūnāhaṁ sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhūhi saddhiṁ saṁvaseyyan”ti.
Why don’t I just get myself a bowl and robes, shave off my hair and beard, put on ocher robes, and then go to the monastery and live with the monks?” And he did just that.
Atha kho so purāṇakulaputto khīṇakolañño sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhū abhivādeti.
When he came to the monastery, he bowed down to the monks.
Atha kho so purāṇakulaputto khīṇakolañño āyasmatā upālinā anuyuñjīyamāno etamatthaṁ ārocesi.
He then told Upāli what had happened.
“Theyyasaṁvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
“A fake monk shouldn’t be given the full ordination. If it has been given, they should be expelled.
Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
Anyone who has previously left to join the monastics of another religion shouldn’t be given the full ordination. If it has been given, they should be expelled.”
Tena kho pana samayena aññataro nāgo nāgayoniyā aṭṭīyati harāyati jigucchati.
At one time there was a dragon who was troubled, ashamed, and disgusted with his existence as a dragon.
“kena nu kho ahaṁ upāyena nāgayoniyā ca parimucceyyaṁ khippañca manussattaṁ paṭilabheyyan”ti.
“How can I get released from this existence and quickly become human?”
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā.
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character.
Sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ nāgayoniyā ca parimucceyyaṁ, khippañca manussattaṁ paṭilabheyyan”ti.
If I were to go forth with them, I would be released from this existence as a dragon and quickly become human.”
Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
Then, taking on the appearance of a young brahmin, that dragon went to the monks and asked for the going forth.
Taṁ bhikkhū pabbājesuṁ, upasampādesuṁ.
The monks gave him the going forth and the full ordination.
Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṁ paccantime vihāre paṭivasati.
Soon afterwards that dragon was sharing a remote dwelling with a certain monk.
Atha kho so bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati.
After getting up early one morning, that monk did walking meditation outside.
Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṁ okkami.
When the monk had left, the dragon relaxed and fell asleep.
Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti.
As a result, the serpent filled the whole dwelling, its coils even protruding from the windows.
Atha kho so bhikkhu vihāraṁ pavisissāmīti kavāṭaṁ paṇāmento addasa sabbaṁ vihāraṁ ahinā puṇṇaṁ, vātapānehi bhoge nikkhante, disvāna bhīto vissaramakāsi.
Just then that monk decided to go back inside. When he opened the door, he saw the serpent filling the whole dwelling. Terrified, he screamed.
Bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ—
Monks came running to and asked him why he was screaming.
“kissa tvaṁ, āvuso, vissaramakāsī”ti?
“Ayaṁ, āvuso, sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā”ti.
And he told them what had seen.
Atha kho so nāgo tena saddena paṭibujjhitvā sake āsane nisīdi.
The dragon woke up from the noise and sat down on his seat.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ nāgaṁ etadavoca—
He then had the Sangha of monks gathered and said to the dragon,
“tumhe khottha nāgā aviruḷhidhammā imasmiṁ dhammavinaye.
“Dragons are unable to make progress on this spiritual path.
Gaccha tvaṁ, nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṁ upavasa, evaṁ tvaṁ nāgayoniyā ca parimuccissasi, khippañca manussattaṁ paṭilabhissasī”ti.
Go, dragon, and keep the observance days of the fourteenth, the fifteenth, and the eighth of the lunar half-month. In this way you’ll be released from existence as a dragon and quickly become human.”
Atha kho so nāgo aviruḷhidhammo kirāhaṁ imasmiṁ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṁ katvā pakkāmi.
When he heard this, the dragon wept. Sad and miserable, he cried out in distress and left.
“dveme, bhikkhave, paccayā nāgassa sabhāvapātukammāya.
“There are two occasions when dragons appear in their own form:
Yadā ca sajātiyā methunaṁ dhammaṁ paṭisevati, yadā ca vissaṭṭho niddaṁ okkamati—
when they have sexual intercourse with each other, and when they relax and fall asleep.
ime kho, bhikkhave, dve paccayā nāgassa sabhāvapātukammāya.
Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
Monks, an animal shouldn’t be given the full ordination. If it has been given, it should be expelled.”
Tena kho pana samayena aññataro māṇavako mātaraṁ jīvitā voropesi.
At one time there was a young brahmin who had murdered his mother.
So tena pāpakena kammena aṭṭīyati harāyati jigucchati.
He was troubled, ashamed, and disgusted by what he had done,
“kena nu kho ahaṁ upāyena imassa pāpakassa kammassa nikkhantiṁ kareyyan”ti?
“How can I escape from this terrible action?”
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā.
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character.
Sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ imassa pāpakassa kammassa nikkhantiṁ kareyyan”ti.
If I were to go forth with them, I might be released from this bad deed.”
Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
He then went to the monks and asked for the going forth.
“pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito.
“Previously a dragon appearing as a young brahmin asked for the going forth.
Iṅghāvuso upāli, imaṁ māṇavakaṁ anuyuñjāhī”ti.
So, please examine this young brahmin, Upāli.”
Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṁ ārocesi.
The young brahmin told Upāli what had happened.
“mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
“A matricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Tena kho pana samayena aññataro māṇavako pitaraṁ jīvitā voropesi.
At one time there was a young brahmin who had murdered his father.
So tena pāpakena kammena aṭṭīyati harāyati jigucchati.
He was troubled, ashamed, and disgusted by what he had done,
“kena nu kho ahaṁ upāyena imassa pāpakassa kammassa nikkhantiṁ kareyyan”ti.
“How can I escape from this terrible action?”
“ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā, sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ imassa pāpakassa kammassa nikkhantiṁ kareyyan”ti.
“These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I might be released from this bad action.”
Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci.
He then went to the monks and asked for the going forth.
“pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito.
“Previously a dragon appearing as a young brahmin asked for the going forth.
Iṅghāvuso, upāli, imaṁ māṇavakaṁ anuyuñjāhī”ti.
So, please examine this young brahmin, Upāli.”
Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṁ ārocesi.
The young brahmin told Upāli what had happened.
“Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
“A patricide shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṁ addhānamaggappaṭipannā honti.
On one occasion a number of monks were traveling from Sāketa to Sāvatthī.
Antarāmagge corā nikkhamitvā ekacce bhikkhū acchindiṁsu, ekacce bhikkhū haniṁsu.
While on their way, they were attacked by gangsters. Some of the monks were robbed and some were killed.
Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṁ, ekacce corā palāyiṁsu.
The king’s men came out from Sāvatthī. They caught some of the criminals, while others escaped.
Ye te palāyiṁsu te bhikkhūsu pabbajiṁsu, ye te gahitā te vadhāya oniyyanti.
Those who escaped went forth with the monks, but those who were caught were taken away for execution.
Addasaṁsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṁsu—
Those who had gone forth saw the others being taken away for execution. They said,
“sādhu kho mayaṁ palāyimhā, sacā ca mayaṁ gayheyyāma, mayampi evameva haññeyyāmā”ti.
“It’s good that we escaped. Had we been caught, we would’ve been executed, too.”
Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
A murderer of a perfected one shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Tena kho pana samayena sambahulā bhikkhuniyo sāketā sāvatthiṁ addhānamaggappaṭipannā honti.
On one occasion a number of nuns were traveling from Sāketa to Sāvatthī.
Antarāmagge corā nikkhamitvā ekaccā bhikkhuniyo acchindiṁsu, ekaccā bhikkhuniyo dūsesuṁ.
While on their way, they were attacked by gangsters. Some of the nuns were robbed and some were raped.
Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṁ, ekacce corā palāyiṁsu.
The king’s men came out from Sāvatthī. They caught some of the criminals, while others escaped.
Addasaṁsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṁsu—
Those who had gone forth saw the others being taken away for execution. They said,
“sādhu kho mayaṁ palāyimhā, sacā ca mayaṁ gayheyyāma, mayampi evameva haññeyyāmā”ti.
“It’s good that we escaped. Had we been caught, we would’ve been executed, too.”
Atha kho te pabbajitā bhikkhūnaṁ etamatthaṁ ārocesuṁ.
They told the monks what had happened, and
“Bhikkhunidūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
“One who has raped a nun shouldn’t be given the full ordination. If it has been given, he should be expelled.
Saṅghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.
One who has caused a schism in the Sangha shouldn’t be given the full ordination. If it has been given, he should be expelled.
Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
One who has caused the Buddha to bleed shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Tena kho pana samayena aññataro ubhatobyañjanako bhikkhūsu pabbajito hoti.
At one time a hermaphrodite had gone forth as a monk.
“Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo”ti.
“A hermaphrodite shouldn’t be given the full ordination. If it has been given, he should be expelled.”
Tena kho pana samayena bhikkhū anupajjhāyakaṁ upasampādenti.
On one occasion the monks gave the full ordination to someone without a preceptor.
“Na, bhikkhave, anupajjhāyako upasampādetabbo.
“You shouldn’t give the full ordination to someone without a preceptor.
Tena kho pana samayena bhikkhū saṅghena upajjhāyena upasampādenti.
On one occasion the monks gave the full ordination to someone with the Sangha as preceptor.
“Na, bhikkhave, saṅghena upajjhāyena upasampādetabbo.
“You shouldn’t give the full ordination with the Sangha as preceptor.
Tena kho pana samayena bhikkhū gaṇena upajjhāyena upasampādenti.
On one occasion the monks gave the full ordination to someone with a group as preceptor.
“Na, bhikkhave, gaṇena upajjhāyena upasampādetabbo.
“You shouldn’t give the full ordination with a group as preceptor.
Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti …pe…
On one occasion the monks gave the full ordination with a <i lang='pi' translate='no'>paṇḍaka</i> as preceptor …
titthiyapakkantakupajjhāyena upasampādenti …pe…
with one who has previously left to join the monastics of another religion as preceptor …
arahantaghātakupajjhāyena upasampādenti …pe…
with a murderer of a perfected one as preceptor …
saṅghabhedakupajjhāyena upasampādenti …pe…
with one who had caused a schism in the Sangha as preceptor …
lohituppādakupajjhāyena upasampādenti …pe…
with one who had caused the Buddha to bleed as preceptor …
ubhatobyañjanakupajjhāyena upasampādenti bhagavato etamatthaṁ ārocesuṁ.
with a hermaphrodite as preceptor. They told the Buddha.
“Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo …pe…
“You shouldn’t give the full ordination with a <i lang='pi' translate='no'>paṇḍaka</i> as preceptor,
na, bhikkhave, theyyasaṁvāsakupajjhāyena upasampādetabbo …pe…
with a fake monk as preceptor,
na, bhikkhave, titthiyapakkantakupajjhāyena upasampādetabbo …pe…
with one who has previously left to join the monastics of another religion as preceptor,
na, bhikkhave, arahantaghātakupajjhāyena upasampādetabbo …pe…
with a murderer of a perfected one as preceptor,
na, bhikkhave, bhikkhunidūsakupajjhāyena upasampādetabbo …pe…
with one who has raped a nun as preceptor,
na, bhikkhave, saṅghabhedakupajjhāyena upasampādetabbo …pe…
with one who has caused a schism in the Sangha as preceptor,
na, bhikkhave, lohituppādakupajjhāyena upasampādetabbo …pe…
with one who has caused the Buddha to bleed as preceptor,
na, bhikkhave, ubhatobyañjanakupajjhāyena upasampādetabbo.
or with a hermaphrodite as preceptor.
Tena kho pana samayena bhikkhū apattakaṁ upasampādenti.
On one occasion the monks gave the full ordination to someone without an almsbowl.
“Na, bhikkhave, apattako upasampādetabbo.
“You shouldn’t give the full ordination to someone without an almsbowl.
Tena kho pana samayena bhikkhū acīvarakaṁ upasampādenti.
On one occasion the monks gave the full ordination to someone without robes.
“Na, bhikkhave, acīvarako upasampādetabbo.
“You shouldn’t give the full ordination to someone without robes.
Tena kho pana samayena bhikkhū apattacīvarakaṁ upasampādenti.
On one occasion the monks gave the full ordination to someone with neither almsbowl nor robes.
“Na, bhikkhave, apattacīvarako upasampādetabbo.
“You shouldn’t give the full ordination to someone with neither almsbowl nor robes.
Tena kho pana samayena bhikkhū yācitakena pattena upasampādenti.
On one occasion the monks gave the full ordination to someone with a borrowed almsbowl.
“Na, bhikkhave, yācitakena pattena upasampādetabbo.
“You shouldn’t give the full ordination to someone with a borrowed almsbowl.
Tena kho pana samayena bhikkhū yācitakena cīvarena upasampādenti.
On one occasion the monks gave the full ordination to someone with borrowed robes.
“Na, bhikkhave, yācitakena cīvarena upasampādetabbo.
“You shouldn’t give the full ordination to someone with borrowed robes.
Tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti.
On one occasion the monks gave the full ordination to someone with a borrowed almsbowl and borrowed robes.
Upasampanne pattacīvaraṁ paṭiharanti.
When he had been ordained, they took back the bowl and the robes.
“Na, bhikkhave, yācitakena pattacīvarena upasampādetabbo.
“You shouldn’t give the full ordination to someone with a borrowed almsbowl and borrowed robes.
Naupasampādetabbekavīsativāro niṭṭhito.
The section consisting of twenty-one cases when the full ordination is not to be given is finished.
57. Napabbājetabbadvattiṁsavāra
57. The section consisting of thirty-two cases when the going forth is not to be given
Tena kho pana samayena bhikkhū hatthacchinnaṁ pabbājenti …pe…
On one occasion the monks gave the going forth to someone without a hand …
aḷacchinnaṁ pabbājenti …pe…
“na, bhikkhave, hatthacchinno pabbājetabbo …pe…
“You shouldn’t give the going forth to someone without a hand,
na, bhikkhave, aḷacchinno pabbājetabbo …pe…
Napabbājetabbadvattiṁsavāro niṭṭhito.
The section consisting of thirty-two cases when the going forth is not to be given is finished.
Dāyajjabhāṇavāro niṭṭhito navamo.
The ninth section for recitation on inheritance is finished.
Tena kho pana samayena chabbaggiyā bhikkhū alajjīnaṁ nissayaṁ denti.
At that time the monks from the group of six gave formal support to shameless monks.
“Na, bhikkhave, alajjīnaṁ nissayo dātabbo.
“You shouldn’t give formal support to shameless monks.
Tena kho pana samayena bhikkhū alajjīnaṁ nissāya vasanti.
At that time monks lived with formal support from shameless monks.
“Na, bhikkhave, alajjīnaṁ nissāya vatthabbaṁ.
“You shouldn’t live with formal support from shameless monks.
‘na alajjīnaṁ nissayo dātabbo, na alajjīnaṁ nissāya vatthabban’ti.
that one should neither give formal support to shameless monks nor live with formal support from them.
Kathaṁ nu kho mayaṁ jāneyyāma lajjiṁ vā alajjiṁ vā”ti?
But how do we know who is shameless and who is not?”
“Anujānāmi, bhikkhave, catūhapañcāhaṁ āgametuṁ yāva bhikkhusabhāgataṁ jānāmī”ti.
“I allow you to wait for four or five days to find out if he is keeping the same standard as the monks.”
Tena kho pana samayena aññataro bhikkhu kosalesu janapade addhānamaggappaṭipanno hoti.
On one occasion a certain monk was traveling through the Kosalan country.
Ahañcamhi nissayakaraṇīyo addhānamaggappaṭipanno, kathaṁ nu kho mayā paṭipajjitabban”ti?
But I’m traveling. So what should I do?”
“Anujānāmi, bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṁ alabhamānena anissitena vatthun”ti.
“If you are traveling and unable to obtain formal support, I allow you to live without.”
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On one occasion two monks were traveling through the country of Kosala,
Ahañcamhi nissayakaraṇīyo gilāno, kathaṁ nu kho mayā paṭipajjitabban”ti?
But I’m sick. So what should I do?”
“Anujānāmi, bhikkhave, gilānena bhikkhunā nissayaṁ alabhamānena anissitena vatthun”ti.
“If you are sick and unable to obtain formal support, I allow you to live without.”
Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi—
Then the monk who was nursing him thought,
Ahañcamhi nissayakaraṇīyo, ayañca bhikkhu gilāno, kathaṁ nu kho mayā paṭipajjitabban”ti?
But this monk is sick. So what should I do?”
“Anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṁ alabhamānena yāciyamānena anissitena vatthun”ti.
“If you have been asked to nurse someone who is sick and you are unable to obtain formal support, I allow you to live without.”
Tena kho pana samayena aññataro bhikkhu araññe viharati.
At one time there was a certain monk who was staying in the wilderness.
Ahañcamhi nissayakaraṇīyo araññe viharāmi, mayhañca imasmiṁ senāsane phāsu hoti, kathaṁ nu kho mayā paṭipajjitabban”ti?
Yet I’m enjoying my dwelling in the wilderness. So what should I do?”
“Anujānāmi, bhikkhave, āraññikena bhikkhunā phāsuvihāraṁ sallakkhentena nissayaṁ alabhamānena anissitena vatthuṁ—
“If you notice that you are enjoying your stay in the wilderness, but unable to obtain formal support, I allow you to live without.
yadā patirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmī”ti.
When a suitable support-giver comes, you should live with formal support from him.”
Tena kho pana samayena āyasmato mahākassapassa upasampadāpekkho hoti.
At one time a certain person wanted the full ordination with Venerable Mahākassapa.
Atha kho āyasmā mahākassapo āyasmato ānandassa santike dūtaṁ pāhesi—
Mahākassapa sent a message to Venerable Ānanda:
“nāhaṁ ussahāmi therassa nāmaṁ gahetuṁ, garu me thero”ti.
“Because I respect the elder so much, I can’t say his name.”
“Anujānāmi, bhikkhave, gottenapi anussāvetun”ti.
“I allow you to do the proclamation also using the family name.”
Tena kho pana samayena āyasmato mahākassapassa dve upasampadāpekkhā honti.
At one time there were two people who wanted the full ordination with Venerable Mahākassapa.
“ahaṁ paṭhamaṁ upasampajjissāmi, ahaṁ paṭhamaṁ upasampajjissāmī”ti.
about who should be ordained first.
“Anujānāmi, bhikkhave, dve ekānussāvane kātun”ti.
“I allow you to give the full ordination to two people with a single proclamation.”
Tena kho pana samayena sambahulānaṁ therānaṁ upasampadāpekkhā honti.
At one time there were a number of people who wanted the full ordination with several senior monks.
“ahaṁ paṭhamaṁ upasampajjissāmi, ahaṁ paṭhamaṁ upasampajjissāmī”ti.
about who should be ordained first.
“handa mayaṁ, āvuso, sabbeva ekānussāvane karomā”ti.
“Well then, let’s ordain all of them with a single proclamation.”
“Anujānāmi, bhikkhave, dve tayo ekānussāvane kātuṁ, tañca kho ekena upajjhāyena, na tveva nānupajjhāyenā”ti.
“I allow you to give the full ordination to two or three people with a single proclamation, but only with a single preceptor, not with many.”
62. Gabbhavīsūpasampadānujānana
62. The allowance to be fully ordained when one is twenty years old since appearing in the womb
Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno ahosi.
At that time Venerable Kumārakassapa had been given the full ordination twenty years after he appeared in the womb.
‘na ūnavīsativasso puggalo upasampādetabbo’ti.
that a person less than twenty years old shouldn’t be given the full ordination.
Yaṁ, bhikkhave, mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ, paṭhamaṁ viññāṇaṁ pātubhūtaṁ, tadupādāya sāvassa jāti.
“When the mind first appears in the mother’s womb, when the consciousness first manifests, that’s a person’s birth.
“Anujānāmi, bhikkhave, gabbhavīsaṁ upasampādetun”ti.
I allow you to give the full ordination to someone who is twenty years old since appearing in the womb.”
Tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi.
At that time the full ordination had been given to people who had leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy.
“Anujānāmi, bhikkhave, upasampādentena terasa antarāyike dhamme pucchituṁ.
“The one who is giving the full ordination should ask about thirteen obstacles.
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro?
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Tena kho pana samayena bhikkhū ananusiṭṭhe upasampadāpekkhe antarāyike dhamme pucchanti.
Soon afterwards they asked those seeking the full ordination about the obstacles without first instructing them.
Upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
They were embarrassed, humiliated, and unable to respond.
“Anujānāmi, bhikkhave, paṭhamaṁ anusāsitvā pacchā antarāyike dhamme pucchitun”ti.
“You should instruct first and then ask about the obstacles.
Tattheva saṅghamajjhe anusāsanti.
They instructed them right there in the midst of the Sangha.
Upasampadāpekkhā tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
Once more those seeking the full ordination were embarrassed, humiliated, and unable to respond.
“Anujānāmi, bhikkhave, ekamantaṁ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṁ.
“You should instruct them at a distance and then ask about the obstacles in the midst of the Sangha.
Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ—
Their bowls and robes should then be pointed out to them:
‘ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako.
‘This is your bowl, this your outer robe, this your upper robe, and this your sarong.
Bālā abyattā anusāsanti.
Then they were instructed by monks who were ignorant and incompetent.
Duranusiṭṭhā upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.
And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond.
“Na, bhikkhave, bālena abyattena anusāsitabbo.
“A monk who is ignorant and incompetent shouldn’t instruct.
Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena anusāsitun”ti.
A monk who is competent and capable should instruct.”
“Na, bhikkhave, asammatena anusāsitabbo.
“A monk shouldn’t instruct if he hasn’t been appointed.
Anujānāmi, bhikkhave, sammatena anusāsituṁ.
I allow a monk to instruct if he’s been appointed to do so.
attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.
One is either appointed through oneself or through someone else.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmaṁ anusāseyyan’ti.
If the Sangha is ready, I will instruct so-and-so.’
Evaṁ attanāva attānaṁ sammannitabbaṁ.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
Itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, itthannāmo itthannāmaṁ anusāseyyā’ti.
If the Sangha is ready, so-and-so will instruct so-and-so.’
Evaṁ parena paro sammannitabbo.
Tena sammatena bhikkhunā upasampadāpekkho upasaṅkamitvā evamassa vacanīyo—
The appointed monk should go to the one who is seeking the full ordination and say this:
‘suṇasi, itthannāma, ayaṁ te saccakālo bhūtakālo.
‘Listen, so-and-so. Now is the time for you to tell the truth.
Yaṁ jātaṁ taṁ saṅghamajjhe pucchante santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ.
You will be asked in the midst of the Sangha about various matters. If something is true, you should say, “Yes,” and if it’s not, you should say, “No.”
kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro?
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Anusāsakena paṭhamataraṁ āgantvā saṅgho ñāpetabbo—
The instructor should come first and inform the Sangha:
Itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, itthannāmo āgaccheyyā’ti.
If the Sangha is ready, so-and-so should come.’
Ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbo—
He should then arrange his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then ask for the full ordination:
‘saṅghaṁ, bhante, upasampadaṁ yācāmi.
‘Venerables, I ask the Sangha for the full ordination.
Dutiyampi, bhante, saṅghaṁ upasampadaṁ yācāmi.
For the second time, venerables, I ask the Sangha for the full ordination.
Tatiyampi, bhante, saṅghaṁ upasampadaṁ yācāmi.
For the third time, venerables, I ask the Sangha for the full ordination.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.
So-and-so is seeking the full ordination with venerable so-and-so.
Yadi saṅghassa pattakallaṁ, ahaṁ itthannāmaṁ antarāyike dhamme puccheyyanti?
If the Sangha is ready, I will ask so-and-so about the obstacles.
Suṇasi, itthannāma, ayaṁ te saccakālo bhūtakālo.
Listen, so-and-so. Now is the time for you to tell the truth.
Santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ.
If something is true, you should say, “Yes,” and if it’s not, you should say, “No.”
kuṭṭhaṁ gaṇḍo kilāso soso apamāro?
leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy?
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.
So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.
If the Sangha is ready, it should give the full ordination to so-and-so with so-and-so as his preceptor.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.
So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.
So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ.
So-and-so is seeking the full ordination with venerable so-and-so. He is free from obstacles and his bowl and robes are complete.
Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.
So-and-so is asking the Sangha for the full ordination with so-and-so as his preceptor.
Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.
The Sangha gives the full ordination to so-and-so with so-and-so as his preceptor.
Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa;
Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent.
Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena.
The Sangha has given the full ordination to so-and-so with so-and-so as his preceptor.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
“Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, cattāro nissayā ācikkhitabbā—
“Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone. And the four supports should be pointed out to him:
saṅghabhattaṁ, uddesabhattaṁ, nimantanaṁ, salākabhattaṁ, pakkhikaṁ, uposathikaṁ, pāṭipadikaṁ.
a meal for the Sangha, a meal for designated monks, an invitational meal, a meal for which lots are drawn, a half-monthly meal, a meal on the observance day, and a meal on the day after the observance day.
khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ.
linen, cotton, silk, wool, sunn hemp, and hemp.
Rukkhamūlasenāsanaṁ nissāya pabbajjā.
One gone forth is supported by the foot of a tree as a resting place.
Pūtimuttabhesajjaṁ nissāya pabbajjā.
One gone forth is supported by medicine of fermented urine.
Tena kho pana samayena bhikkhū aññataraṁ bhikkhuṁ upasampādetvā ekakaṁ ohāya pakkamiṁsu.
On one occasion, the monks gave the full ordination to someone and then departed.
So pacchā ekakova āgacchanto antarāmagge purāṇadutiyikāya samāgañchi.
The newly ordained monk lagged behind, walking by himself. On the way he met his old wife.
Bhikkhū evamāhaṁsu—
“kissa tvaṁ, āvuso, evaṁ ciraṁ akāsī”ti?
When he caught up with the monks, they asked him what had taken him so long.
“Anujānāmi, bhikkhave, upasampādetvā dutiyaṁ dātuṁ, cattāri ca akaraṇīyāni ācikkhituṁ—
“When you have given the full ordination to someone, you should give him a companion and point out the four things not to be done:
Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi.
A monk who’s fully ordained shouldn’t have sexual intercourse, not even with an animal.
Yo bhikkhu methunaṁ dhammaṁ paṭisevati, assamaṇo hoti asakyaputtiyo.
If he has sexual intercourse, he’s not an ascetic, not a Sakyan monastic.
Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ;
Just as a man with his head cut off is unable to continue living by reconnecting it to the body,
evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo.
so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic.
Upasampannena bhikkhunā adinnaṁ theyyasaṅkhātaṁ na ādātabbaṁ, antamaso tiṇasalākaṁ upādāya.
A monk who’s fully ordained shouldn’t steal, not even a straw.
Yo bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyati, assamaṇo hoti asakyaputtiyo.
If he steals a <i lang='pi' translate='no'>pāda</i> coin, the value of a <i lang='pi' translate='no'>pāda</i>, or more than a <i lang='pi' translate='no'>pāda</i>, he’s not an ascetic, not a Sakyan monastic.
Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya;
Just as a fallen, withered leaf is incapable of becoming green again,
evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo.
so too is a monk who, intending to steal, takes an ungiven <i lang='pi' translate='no'>pāda</i> coin, the value of a <i lang='pi' translate='no'>pāda</i>, or more than a <i lang='pi' translate='no'>pāda</i> not an ascetic, not a Sakyan monastic.
Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṁ upādāya.
A monk who’s fully ordained shouldn’t intentionally kill a living being, not even a small insect.
Yo bhikkhu sañcicca manussaviggahaṁ jīvitā voropeti, antamaso gabbhapātanaṁ upādāya, assamaṇo hoti asakyaputtiyo.
If he intentionally kills a human being, even causing an abortion, he’s not an ascetic, not a Sakyan monastic.
Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti;
Just as an ordinary stone that has broken in half cannot be put back together again,
evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo.
so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic.
Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso ‘suññāgāre abhiramāmī’ti.
A monk who’s fully ordained shouldn’t claim a superhuman quality, not even just saying, ‘I delight in solitude.’
Yo bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati jhānaṁ vā vimokkhaṁ vā samādhiṁ vā samāpattiṁ vā maggaṁ vā phalaṁ vā, assamaṇo hoti asakyaputtiyo.
If, because he has bad desires and is overcome by desire, he claims to have a non-existent superhuman quality—whether absorption, release, stillness, attainment, path, or fruit—he’s not an ascetic, not a Sakyan monastic.
Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā;
Just as a palm tree with its crown cut off is incapable of further growth,
evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo.
so too is a monk with bad desires, overcome by desire, who claims to have non-existent superhuman quality not an ascetic, not a Sakyan monastic.
Tena kho pana samayena aññataro bhikkhu āpattiyā adassane ukkhittako vibbhami.
At one time a certain monk disrobed after being ejected for not recognizing an offense.
So puna paccāgantvā bhikkhū upasampadaṁ yāci.
He then returned and asked the monks for the full ordination.
“Idha pana, bhikkhave, bhikkhu āpattiyā adassane ukkhittako vibbhamati.
“When a monk disrobes after being ejected for not recognizing an offense,
So puna paccāgantvā bhikkhū upasampadaṁ yācati.
but then returns and asks the monks for the full ordination,
Sacāhaṁ passissāmīti, pabbājetabbo.
If he says, ‘I will,’ he should be given the going forth.
Sacāhaṁ passissāmīti, upasampādetabbo.
If he says, ‘I will,’ he should be given the full ordination.
No ce passati, labbhamānāya sāmaggiyā puna ukkhipitabbo.
If he doesn’t recognize it and you’re unanimous, he should be ejected once more.
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse.
If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.
Idha pana, bhikkhave, bhikkhu āpattiyā appaṭikamme ukkhittako vibbhamati.
“When a monk disrobes after being ejected for not making amends for an offense,
So puna paccāgantvā bhikkhū upasampadaṁ yācati.
but then returns and asks the monks for the full ordination,
Sacāhaṁ paṭikarissāmīti, pabbājetabbo.
If he says, ‘I will,’ he should be given the going forth.
Sacāhaṁ paṭikarissāmīti, upasampādetabbo.
If he says, ‘I will,’ he should be given the full ordination.
No ce paṭikaroti labbhamānāya sāmaggiyā puna ukkhipitabbo.
If he doesn’t and you’re unanimous, he should be ejected once more.
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse.
If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.
Idha pana, bhikkhave, bhikkhu pāpikāya diṭṭhiyā appaṭinissagge ukkhittako vibbhamati.
“When a monk disrobes after being ejected for not giving up a bad view,
So puna paccāgantvā bhikkhū upasampadaṁ yācati.
but then returns and asks the monks for the full ordination,
Sacāhaṁ paṭinissajjissāmīti, pabbājetabbo.
If he says, ‘I will,’ he should be given the going forth.
Sacāhaṁ paṭinissajjissāmīti, upasampādetabbo.
If he says, ‘I will,’ he should be given the full ordination.
No ce paṭinissajjati, labbhamānāya sāmaggiyā puna ukkhipitabbo.
If he doesn’t and you’re unanimous, he should be ejected once more.
Alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse”ti.
If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.”
gaṇapaṇḍakapattako;
Group, <i lang='pi' translate='no'>paṇḍaka</i>, and one without almsbowl;
Imamhi khandhake vatthūni ekasatañca dvāsattati.
In this chapter there are one hundred and seventy-two topics.