Praise to the Lord, the Perfected One, the Fully Self-Awakened One.

On Awakening

At one time the awakened one, the Lord, being recently fully awakened, was staying at Uruvelā on the bank of the river Nerañjarā at the foot of the Tree of Awakening. Then the Lord sat cross-legged in one (posture) for seven days at the foot of the Tree of Awakening experiencing the bliss of freedom.

Then the Lord during the first watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness; conditioned by consciousness is psycho-physicality; conditioned by psycho-physicality are the six (sense-) spheres; conditioned by the six (sense-) spheres is awareness; conditioned by awareness is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; conditioned by birth, old age and dying, grief, sorrow and lamentation, suffering, dejection and despair come into being.

Such is the arising of this entire mass of ill. But from the utter fading away and stopping of this very ignorance (comes) the stopping of habitual tendencies; from the stopping of habitual tendencies the stopping of consciousness; from the stopping of consciousness the stopping of psycho-physicality; from the stopping of psycho-physicality the stopping of the six (sense-) spheres; from the stopping of the six (sense-) spheres the stopping of awareness; from the stopping of awareness the stopping of feeling; from the stopping of feeling the stopping of craving; from the stopping of craving the stopping of grasping; from the stopping of grasping the stopping of becoming; from the stopping of becoming the stopping of birth; from the stopping of birth, old age and dying, grief, sorrow and lamentation, suffering, dejection and despair are stopped. Such is the stopping of this entire mass of ill.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Truly, when things grow plain
to the ardent meditating brahmin,
His doubts all vanish
in that he comprehends thing-with-cause.”

Then the Lord during the middle watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness … Such is the arising … Such is the stopping of this entire mass of ill.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Truly, when things grow plain
to the ardent meditating brahmin,
His doubts all vanish
in that he discerns destruction of cause.”

Then the Lord during the last watch of the night paid attention to causal uprising in direct and reverse order: conditioned by ignorance are the habitual tendencies; conditioned by the habitual tendencies is consciousness … Such is the arising … Such is the stopping of this entire mass of ill.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Truly, when things grow plain
to the ardent meditating brahmin,
Routing the host of Māra does he stand
Like as the sun when lighting up the sky.”

Told is the Talk on Awakening.

At the Goatherds’ Banyan tree

Then the Lord, having emerged from that contemplation at the end of seven days, approached the Goatherds’ Banyan from the foot of the Tree of Awakening; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Goatherds’ Banyan experiencing the bliss of freedom.

Then a certain brahmin of the class uttering the sound huṁ approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he stood at a respectful distance. As he was standing at a respectful distance, that brahmin spoke thus to the Lord: “To what extent, good Gotama, does one become a brahmin? And again, what are the things which make a brahmin?”

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“That brahmin who bars out evil things,
not uttering the sound hum,
with no impurity, curbed-of-self,
Master of Vedas, who lives the Brahma-faring—
this is the brahmin who may rightly speak the Brahma-speech
Who has no blemishes anywhere in the world.”

Told is the Talk at the Goatherds’.

On Mucalinda

Then the Lord, at the end of seven days, having emerged from that contemplation, approached the Mucalinda (tree) from the foot of the Goatherds’ Banyan; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Mucalinda experiencing the bliss of freedom.

Now at that time a great storm arose out of due season, for seven days there was rainy weather, cold winds and overcast skies. Then Mucalinda, the serpent king, having come forth from his own haunt, having encircled the Lord’s body seven times with his coils, having spread a great hood over his head, stood saying: “Let no cold (annoy) the Lord, let no heat (annoy) the Lord, let not the touch of flies, mosquitoes, wind and heat or creeping things (annoy) the Lord.”

Then Mucalinda, the serpent king, at the end of those seven days, having known that the sky was clear and without a cloud, having unwound his coils from the Lord’s body, having given up his own form and assumed a youth’s form, stood in front of the Lord honouring the Lord with joined palms.

Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:

“Happy his solitude who glad at heart
Hath dhamma learnt and doth the vision see!
Happy is that benignity towards
The world which on no creature worketh harm.
Happy the absence of all lust, th’ ascent
Past and beyond the needs of sense-desires.
He who doth crush the great ‘I am’ conceit—
This, truly this, is happiness supreme.”

Told is the Talk at the Mucalinda.

At the Rājāyatana tree

Then the Lord, at the end of seven days, having emerged from that contemplation, approached the Rājāyatana from the foot of the Mucalinda; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Rājāyatana experiencing the bliss of freedom.

Now at that time the merchants Tapussa and Bhallika were going along the high-road from Ukkalā to that district. Then a devatā who was a blood-relation of the merchants Tapussa and Bhallika spoke thus to the merchants Tapussa and Bhallika: “My good fellows, this Lord, having just (become) wholly awakened, is staying at the foot of the Rājāyatana, go and serve that Lord with barley-gruel and honey-balls, and this will be a blessing and happiness for you for a long time.”

Then the merchants Tapussa and Bhallika, taking barley-gruel and honey-balls, approached the Lord; having approached, having greeted the Lord, they stood at a respectful distance. As they were standing at a respectful distance, the merchants Tapussa and Bhallika spoke thus to the Lord: “Lord, let the Lord receive our barley-gruel and honey-balls, that this may be a blessing and happiness for us for a long time.”

Then it occurred to the Lord: “Truth-finders do not receive with their hands. Now with what shall I receive the barley-gruel and honey-balls?” Then the four Great Kings, knowing with their minds the reasoning in the Lord’s mind, from the four quarters presented the Lord with four bowls made of rock crystal, saying: “Lord, let the Lord receive the barley-gruel and honey-balls herein.” The Lord received the barley-gruel and the honey-balls in a new bowl made of rock crystal, and having received them he partook of them.

Then the merchants Tapussa and Bhallika, having found that the Lord had removed his hand from the bowl, having inclined their heads towards the Lord’s feet, spoke thus to the Lord: “We, Lord, are those going to the Lord for refuge and to dhamma; let the Lord accept us as lay-disciples gone for refuge for life from this day forth.” Thus these came to be the first lay-disciples in the world using the two-word formula.

Told is the Talk at the Rājāyatana.

On the invitation of Brahmā

Then the Lord, having emerged from that contemplation at the end of seven days, approached the Goatherds’ Banyan from the foot of the Rājāyatana; having approached, the Lord stayed there at the foot of the Goatherds’ Banyan.

Then as the Lord was meditating in seclusion a reasoning arose in his mind thus: “This dhamma, won to by me, is deep, difficult to see, difficult to understand, peaceful, excellent, beyond dialectic, subtle, intelligible to the learned. But this is a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure. So that for a creation delighting in sensual pleasure, delighted by sensual pleasure, rejoicing in sensual pleasure, this were a matter difficult to see, that is to say causal uprising by way of cause. This too were a matter very difficult to see, that is to say the calming of all the habitual tendencies, the renunciation of all attachment, the destruction of craving, dispassion, stopping, nibbāna. And so if I were to teach dhamma and others were not to understand me, this would be a weariness to me, this would be a vexation to me.”

And further, these verses not heard before in the past occurred spontaneously to the Lord:

“This that through many toils I’ve won—
Enough! Why should I make it known?
By folk with lust and hate consumed
This dhamma is not understood.

Leading on against the stream,
Subtle, deep, difficult to see, delicate,
Unseen ‘twill be by passion’s slaves
Cloaked in the murk of ignorance.”

In such wise, as the Lord pondered, his mind inclined to little effort and not to teaching dhamma. Then it occurred to Brahmā Sahampati, knowing with his mind the reasoning in the Lord’s mind: “Alas, the world is lost, alas, the world is destroyed, inasmuch as the mind of the Truth-finder, the perfected one, the fully awakened one, inclines to little effort and not to teaching dhamma.”

Then as a strong man might stretch forth his bent arm or might bend back his outstretched arm, even so did Brahmā Sahampati, vanishing from the Brahma-world, become manifest before the Lord.

Then Brahmā Sahampati, having arranged his upper robe over one shoulder, having stooped his right knee to the ground having saluted the Lord with joined palms, spoke thus to the Lord: “Lord, let the Lord teach dhamma, let the Well-farer teach dhamma; there are beings with little dust in their eyes who, not hearing dhamma, are decaying, (but if) they are learners of dhamma, they will grow.”

Thus spoke Brahmā Sahampati; having said this, he further spoke thus:

“There has appeared in Magadha before thee
An unclean dhamma by impure minds devised.
Open this door of deathlessness, let them hear
Dhamma awakened to by the stainless one.

“As on a crag on crest of mountain standing
A man might watch the people far below,
E’en so do thou, O Wisdom fair, ascending,
O Seer of all, the terraced heights of truth,
Look down, from grief released, upon the peoples
Sunken in grief, oppressed with birth and age.

“Arise, thou hero! Conqueror in the battle!
Thou freed from debt! Man of the caravan!
Walk the world over, let the Blessed One
Teach dhamma. They who learn will grow.”

When he had spoken thus, the Lord spoke thus to Brahmā Sahampati: “Brahmā, it occurred to me: ‘This dhamma penetrated by me is deep … that would be a vexation to me.’ And further, Brahmā, these verses not heard before in the past occurred spontaneously to me: ‘This that through many toils I’ve won … cloaked in the murk of ignorance.’ In such wise, Brahmā, as I pondered, my mind inclined to little effort and not to teaching dhamma.”

Then a second time did Brahmā Sahampati speak thus to the Lord: “Lord, let the Lord teach dhamma … if they are learners of dhamma, they will grow.” Then a second time did the Lord speak thus to Brahmā Sahampati: “But, Brahmā, it occurred to me: … my mind inclined to little effort and not to teaching dhamma.”

Then a third time did Brahmā Sahampati speak thus to the Lord: “Lord, let the Lord teach dhamma … if they are learners of dhamma, they will grow.” Then the Lord, having understood Brahmā’s entreaty and, out of compassion for beings, surveyed the world with the eye of an awakened one. As the Lord was surveying the world with the eye of an awakened one, he saw beings with little dust in their eyes, with much dust in their eyes, with acute faculties, with dull faculties, of good dispositions, of bad dispositions, docile, indocile, few seeing fear in sins and the worlds beyond.

Even as in a pond of blue lotuses or in a pond of red lotuses or in a pond of white lotuses, a few blue or red or white lotuses are born in the water, grow in the water, do not rise above the water but thrive while altogether immersed; a few blue or red or white lotuses are born in the water, grow in the water and reach to the surface of the water; a few blue or red or white lotuses are born in the water, grow in the water, and stand up rising out of the water, undefiled by the water.

Even so, did the Lord, surveying the world with the eye of an awakened one, see beings with little dust in their eyes, with much dust in their eyes, with acute faculties, with dull faculties, of good dispositions, of bad dispositions, docile, indocile, few seeing fear in sins and the worlds beyond. Seeing Brahmā Sahampati, he addressed him with verses:

“Open for those who hear are the doors of deathlessness;
let them renounce their faith.
Thinking of useless fatigue, I have not preached, Brahmā, the
sublime and excellent dhamma to men.”

Then Brahmā Sahampati, thinking: “The opportunity was made by me for the Lord to teach dhamma,” greeting the Lord, keeping his right side towards him, vanished then and there.

Told is the Talk on Brahmā’s Entreaty.

On the group of five

Then it occurred to the Lord: “Now, to whom should I first teach dhamma? Who will understand this dhamma quickly?” Then it occurred to the Lord: “Indeed, this Āḷāra the Kālāma is learned, experienced, wise, and for a long time has had little dust in his eyes. Suppose I were to teach dhamma first to Āḷāra the Kālāma? He will understand this dhamma quickly.”

But then an invisible devatā announced to the Lord: “Lord, Āḷāra the Kālāma passed away seven days ago.” And the knowledge arose to the Lord that Āḷāra the Kālāma had passed away seven days ago. Then it occurred to the Lord: “Āḷāra the Kālāma was of great intelligence. If he had heard this dhamma, he would have understood it quickly.”

Then it occurred to the Lord: “Now, to whom should I first teach dhamma? Who will understand this dhamma quickly?” Then it occurred to the Lord: “Indeed, this Uddaka, Rāma’s son, is learned, experienced, wise, and for a long time has had little dust in his eyes. Suppose I were to teach dhamma first to Uddaka, Rāma’s son? He will understand this dhamma quickly.”

But then an invisible devatā announced to the Lord: “Lord, Uddaka, Rāma’s son, passed away last night.” And the knowledge arose to the Lord that Uddaka, Rāma’s son, had passed away last night. Then it occurred to the Lord: “Uddaka, Rāma’s son, was of great intelligence. If he had heard this dhamma, he would have understood it quickly.”

Then it occurred to the Lord: “Now, to whom should I first teach dhamma? Who will understand this dhamma quickly?” Then it occurred to the Lord: “That group of five monks who waited on me when I was self-resolute in striving were very helpful. Suppose I were to teach dhamma first to the group of five monks?”

Then it occurred to the Lord: “But where is this group of five monks staying at present? Then the Lord with deva-vision, purified and surpassing that of men, saw the group of five monks staying near Benares at Isipatana in the deer-park. Then the Lord, having stayed at Uruvelā for as long as he found suiting, set out on tour for Benares.

Upaka, a Naked Ascetic, saw the Lord going along the highroad between Gayā and the (Tree of) Awakening; seeing him, he spoke thus to the Lord: “Your reverence, your sense-organs are quite pure, your complexion very bright, very clear. On account of whom have you, your reverence, gone forth, or who is your teacher, or whose dhamma do you profess?”

When this had been said, the Lord addressed Upaka, the Naked Ascetic, in verses:

“Victorious over all, omniscient am I,
Among all things undefiled,
Leaving all, through death of craving freed,
By knowing for myself, whom should I follow?

“For me there is no teacher,
One like me does not exist,
In the world with its devas
No one equals me.

“For I am perfected in the world,
The teacher supreme am I,
I alone am all-awakened,
Become cool am I, nibbāna-attained.

“To turn the dhamma-wheel
I go to Kasi’s city,
Beating the drum of deathlessness
In a world that’s blind become.”

“According to what you claim, your reverence, you ought to be victor of the unending” (Upaka said).

“Like me, they are victors indeed,
Who have won to destruction of the cankers;
Vanquished by me are evil things,
Therefore am I, Upaka, a victor.”

When this had been said, Upaka, the Naked Ascetic, having said, “It may be (so), your reverence,” having shaken his head, went off taking a different road.

Then the Lord, walking on tour, in due course approached Benares, the deer-park of Isipatana, the group of five monks. The group of five monks saw the Lord coming in the distance; seeing him, they agreed among themselves, saying: “Your reverences, this recluse Gotama is coming, he lives in abundance, he is wavering in his striving, he has reverted to a life of abundance. He should neither be greeted, nor stood up for, nor should his bowl and robe be received; all the same a seat may be put out, he can sit down if he wants to.”

But as the Lord gradually approached this group of five monks, so this group of five monks, not adhering to their own agreement, having gone towards the Lord, one received his bowl and robe, one made ready a seat, one brought water for washing the feet, a foot-stool, a foot-stand. The Lord sat down on the seat made ready, and the Lord, while he was sitting down, washed his feet. Further, they addressed the Lord by name and with the epithet of “your reverence.”

When this had been said, the Lord spoke thus to the group of five monks: “Do not, monks, address a Truthfinder by name, and with the epithet ‘your reverence’. A Truthfinder, monks, is a perfected one, a fully awakened one. Give ear, monks, the deathless has been found; I instruct, I teach dhamma. Going along in accordance with what has been enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.”

When this had been said, the group of five monks spoke thus to the Lord: “But you, reverend Gotama, did not come to a state of further-men, to the eminence of truly ariyan vision of knowledge, by this conduct, by this course, by this practice of austerities. So how can you now come to a state of further-men, to the eminence of the truly ariyan vision of knowledge, when you live in abundance, are wavering in striving, and have reverted to a life of abundance?”

When this had been said, the Lord spoke thus to the group of five monks: “A Truthfinder, monks, does not live in abundance, he does not waver in striving, he does not revert to a life of abundance. A Truthfinder, monks, is a perfected one, a fully awakened one. Give ear, monks, the deathless has been found; I instruct, I teach dhamma. Going along in accordance with what has been enjoined, having soon realised here and now by your own super-knowledge that supreme goal of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, you will abide in it.”

And a second time did the group of five monks speak thus to the Lord … And a second time did the Lord speak thus to the group of five monks … And a third time did the group of five monks speak thus to the Lord: “But you, reverend Gotama, did not come to a state of further-men … by this practice of austerities … to a life of abundance?”

When this had been said, the Lord spoke thus to the group of five monks: “Do you allow, monks, that I have never spoken to you like this before?”

“You have not, Lord.”

“A Truthfinder, monks, is a perfected one, a fully awakened one. Give ear … you will abide in it.” And the Lord was able to convince the group of five monks. Then the group of five monks listened to the Lord again, gave ear to him and aroused their minds for profound knowledge.

Then the Lord addressed the group of five monks, saying: “These two (dead) ends, monks, should not be followed by one who has gone forth. Which two? That which is, among sense-pleasures, addiction to attractive sense-pleasures, low, of the villager, of the average man, unariyan, not connected with the goal; and that which is addiction to self-torment, ill, unariyan, not connected with the goal. Now, monks, without adopting either of these two (dead) ends, there is a middle course, fully awakened to by the Truthfinder, making for vision, making for knowledge, which conduces to calming, to super-knowledge, to awakening, to nibbāna.

“And what, monks, is this middle course fully awakened to by the Truthfinder, making for vision, making for knowledge, which conduces to calming, to super-knowledge, to awakening, to nibbāna? It is this ariyan eightfold Way itself, that is to say: right view, right thought, right speech, right action, right mode of living, right endeavour, right mindfulness, right concentration. This, monks, is the middle course, fully awakened to by the Truthfinder, making for vision, making for knowledge, which conduces to calming, to super-knowledge to awakening, to nibbāna.

“And this, monks, is the ariyan truth of ill: birth is ill, and old age is ill and disease is ill and dying is ill, association with what is not dear is ill, separation from what is dear is ill, not getting what one wants is ill—in short the five groups of grasping are ill.

“And this, monks, is the ariyan truth of the uprising of ill: that which is craving connected with again-becoming, accompanied by delight and passion, finding delight in this and that, that is to say: craving for sense-pleasures, craving for becoming, craving for de-becoming.

“And this, monks, is the ariyan truth of the stopping of ill: the utter and passionless stopping of that very craving, its renunciation, surrender, release, the lack of pleasure in it.

“And this, monks, is the ariyan truth of the course leading to the stopping of ill: this aryan eightfold Way itself, that is to say: right view … right concentration.

On thinking, ‘This is the ariyan truth of ill’, among things not heard before by me, monks, vision arose, knowledge arose, wisdom arose, higher knowledge arose, light arose. On thinking, ‘Now that which is the ariyan truth of ill must be completely known’ … ‘Now that which is the ariyan truth of ill is completely known’, among things not heard before by me, monks, vision arose, knowledge arose, wisdom arose, higher knowledge arose, light arose.

“On thinking, ‘This is the ariyan truth of the uprising of ill’ … light arose. On thinking, ‘Now that which is this ariyan truth of the uprising of ill must be given up’ … ‘… is given up’ … light arose.

“On thinking, ‘This is the ariyan truth of the stopping of ill’ … light arose. On thinking, ‘Now that which is this ariyan truth of the stopping of ill must be realized’ … ‘… is realised’ … light arose.

“On thinking, ‘This is the ariyan truth of the course going to the stopping of ill’ … light arose. On thinking, ‘Now that which is this ariyan truth of the course leading to the stopping of ill must be made to become’ … ‘… is made to become’ … light arose.

“And so long, monks, the vision of knowledge of these four ariyan truths, with the three sections and twelve modes as they really are, was not well purified by me, so long was I, monks, not thoroughly awakened with the supreme full awakening as to the world with its devas, with its Māras, with its Brahmās, with its recluses and brahmins, its creatures with devas and men. This I knew.

“But when, monks, the vision of knowledge of these four ariyan truths, with the three sections and twelve modes as they really are, was well purified by me, then was I, monks, thoroughly awakened with the supreme full awakening as to the world … with its recluses and brahmins, its creatures with devas and men. This I knew.

“Moreover, the vision of knowledge arose in me: ‘Freedom of mind is for me unshakeable, this the last birth, there is not now again-becoming.’” Thus spoke the Lord; delighted, the group of five monks rejoiced in the Lord’s utterance. Moreover, while this discourse was being uttered, dhamma-vision, dustless, stainless, arose to the venerable Koṇḍañña that “whatever is of the nature to uprise, all that is of the nature to stop.”

And when the Lord had rolled the dhamma-wheel, the earth devas made this sound heard: “The supreme dhamma-wheel rolled thus by the Lord at Benares in the deer-park at Isipatana cannot be rolled back by a recluse or brahmin or deva or by Māra or by Brahmā or by anyone in the world.” Having heard the sound of the earth devas, the devas of the Four Great Kings made this sound heard … the Thirty devas … Yama’s devas … the Happy devas … the devas who delight in creation … the devas who delight in the creation of others … the devas of Brahmā’s retinue made this sound heard: “The supreme dhamma-wheel rolled thus by the Lord at Benares in the deer-park at Isipatana cannot be rolled back by a recluse or brahmin or deva or by Māra or by Brahmā or by anyone in the world.”

In this wise in that moment, in that second, in that instant, the sound reached as far as the Brahma-world, and the ten thousandfold world-system trembled, quaked, shook violently and a radiance, splendid, measureless, surpassing the devas’ own glory, was manifest in the world. Then the Lord uttered this solemn utterance: “Indeed, Koṇḍañña has understood, indeed, Koṇḍañña has understood.” Thus it was that Aññata Koṇḍañña became the venerable Koṇḍañña’s name.

Then the venerable Aññata Koṇḍañña, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, having crossed over doubt, having put away uncertainty, having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “May I, Lord, receive the going forth in the Lord’s presence, may I receive ordination?”

“Come, monk,” the Lord said, “well taught is dhamma. Fare the Brahma-faring for making an utter end of ill.” So this came to be this venerable one’s ordination.

Then the Lord exhorted, instructed those remaining monks with dhamma-talk. Then while they were being exhorted, instructed by the Lord with dhamma-talk, dhamma-vision, dustless, stainless, arose to the venerable Vappa and to the venerable Bhaddiya, that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma, known dhamma … having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “May we, Lord, receive the going forth in the Lord’s presence, may we receive ordination?”

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

Then the Lord, eating the food brought back by these, exhorted, instructed those remaining monks with dhamma-talk, saying: “Let the group of six live on whatever the three monks bring when they have walked for almsfood.”

Then while they were being exhorted, instructed by the Lord with dhamma-talk, dhamma-vision, dustless, stainless, arose to the venerable Mahānāma and to the venerable Assaji, that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma … having attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “May we, Lord, receive the going forth in the Lord’s presence, may we receive ordination?”

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

Then the Lord addressed the group of five monks, saying: “Body, monks, is not self. Now were this body self, monks this body would not tend to sickness, and one might get the chance of saying in regard to body, ‘Let body become thus for me, let body not become thus for me’. But inasmuch, monks, as body is not self, therefore body tends to sickness, and one does not get the chance of saying in regard to body, ‘Let body become thus for me, let body not become thus for me’.

Feeling is not self … and one does not get the chance of saying in regard to feeling, ‘Let feeling become thus for me, let feeling not become thus for me’.

“Perception is not self … The habitual tendencies are not self … one does not get the chance of saying in regard to the habitual tendencies, ‘Let the habitual tendencies become thus for me, let the habitual tendencies not become thus for me’.

“Consciousness is not self … … Inasmuch, monks, as consciousness is not self, therefore consciousness tends to sickness, and one does not get the chance to say in regard to consciousness, ‘Let consciousness become such for me, let consciousness not become thus for me.’

What do you think about this, monks? Is body permanent or impermanent?”

“Impermanent, Lord.”

“But is that which is impermanent painful or pleasurable?”

“Painful, Lord.”

“But is it fit to consider that which is impermanent, painful, of a nature to change, as ‘This is mine, this am I, this is my self’?”

“It is not Lord.”

“Is feeling … perception … are the habitual tendencies … is consciousness permanent or impermanent?”

“Impermanent, Lord.”

“But is that which is impermanent painful or pleasurable?”

“Painful, Lord.”

“But is it (it to consider that which is impermanent, painful of a nature to change, as ‘This is mine, this am I, this is my self’?”

“It is not so, Lord.”

“Wherefore, monks, whatever is body, past, future, present or internal or external, or gross or subtle, or low or excellent whether it is far or near—all body should, by means of right wisdom, be seen, as it really is, thus: This is not mine, this am I not, this is not my self.

“Whatever is feeling … whatever is perception … whatever are the habitual tendencies … whatever is consciousness past, future, present, or internal or external, or gross or subtle, or low or excellent, whether far or near—all consciousness should, by means of right wisdom, be seen as it really is, thus: This is not mine, this am I not, this is not my self.

“Seeing in this way, monks, the instructed disciple of the ariyans disregards body and he disregards feeling and he disregards perception and he disregards the habitual tendencies and he disregards consciousness; disregarding he is dispassionate; through dispassion he is freed; in freedom the knowledge comes to be: ‘I am freed’, and he knows: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such or such.”

Thus spoke the Lord; delighted, the group of five monks rejoiced in what the Lord had said. Moreover while this discourse was being uttered, the minds of the group of five monks were freed from the cankers without grasping. At that time there were six perfected ones in the world.

The First Portion for Recital.

On the going forth of Yasa

At that time in Benares there was a young man of family, the son of a (great) merchant, delicately reared, called Yasa.

He had three mansions, one for the cold weather, one for the hot weather, one for the rains. Being ministered to by bands of female musicians for four months in the mansion for the rains, he did not come down from that mansion. Then while Yasa, the young man of family, was possessed of and provided with the five kinds of sense-pleasures, and was being ministered to, he fell asleep first and his suite fell asleep after him, and an oil lamp was burning all through the night.

Then Yasa, the young man of family, having awoken first saw his own suite sleeping, one with a lute in the hollow of her arm, one with a tabor at her neck, one with a drum in the hollow of her arm, one with dishevelled hair, one with saliva dripping from her mouth, muttering in their sleep, like a cemetery before his very eyes. Seeing this, its peril grew plain, and his mind was set on disregarding it. Then Yasa, the young man of family, uttered a solemn utterance: “What distress indeed, what affliction indeed.”

Then Yasa, the young man of family, having put on his golden sandals, approached the door of the dwelling. Non-human beings opened the door, thinking: “Let there be no obstacle for the going forth from home into homelessness of Yasa, the young man of family.” Then Yasa, the young man of family, approached the city-door. Non-human beings opened the door, thinking: “Let there be no obstacle for the going forth from home into homelessness of Yasa, the young man of family.” Then Yasa, the young man of family, approached the deer-park at Isipatana.

At that time, the Lord having risen in the night towards dawn, was pacing up and down in the open air. The Lord saw Yasa, the young man of family, coming in the distance: seeing him, having come down from (the place) where he was pacing up and down, he sat down on an appointed seat. Then Yasa, the young man of family, when he was near, uttered this solemn utterance to the Lord: “What distress indeed, what affliction indeed.” Then the Lord spoke thus to Yasa, the young man of family: “This, Yasa, is not distress, this, Yasa, is not affliction. Come, sit down, Yasa, I will teach you dhamma.”

Then Yasa, the young man of family, thinking: “It is said that this is not distress, that this is not affliction”, exultant and uplifted, having taken off his golden sandals, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the Lord talked a progressive talk to Yasa, the young man of family, that is to say, talk on giving, talk on moral habit, talk on heaven, he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing them.

When the Lord knew that the mind of Yasa, the young man of family, was ready, malleable, devoid of hindrances, uplifted, pleased, then he explained to him the teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And just as a clean cloth without black specks will take a dye easily, even so (as he was sitting) on that very seat, dhamma-vision, dustless, stainless, arose to Yasa, the young man of family, that whatever is of a nature to uprise, all that is of a nature to stop.”

Then the mother of Yasa, the young man of family, having mounted up to the mansion, not seeing Yasa, the young man of family, approached the (great) merchant, the householder; having approached she spoke thus to the (great) merchant, the householder; “Householder, your son, Yasa, is not to be seen.” Then the (great) merchant, the householder, having dispatched messengers on horse-back to the four quarters, himself approached the deer-park at Isipatana. The (great) merchant, the householder, saw the prints of golden sandals, and seeing them he followed them along.

The Lord saw the (great) merchant, the householder, coming in the distance; seeing him, it occurred to the Lord: “Suppose I were to perform such a psychic wonder that the (great) merchant, the householder, sitting here, should not see Yasa the young man of family, sitting here?” Then the Lord performed such a psychic wonder.

Then the (great) merchant, the householder, approached the Lord; having approached he spoke thus to the Lord: “Lord has the Lord not seen Yasa, the young man of family?”

“Well, householder, sit down. Perhaps, sitting here, you may see Yasa, the young man of family, sitting here.”

Then the (great) merchant, the householder, thinking: “It is said that I, sitting here, will see Yasa, the young man of family, sitting here”, and exultant, uplifted, having greeted the Lord, he sat down at a respectful distance.

As the (great) merchant, the householder was sitting down at a respectful distance, the Lord talked a progressive talk … attained without the help of another to full confidence in the teacher’s instruction, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! Just as one might set upright what has been upset, or might uncover what was concealed, or might show the way to one who is astray, or might bring an oil lamp into the darkness, thinking, ‘Those with eyes may see shapes’, even so is dhamma explained in many a figure by the Lord. I myself go to the Lord as refuge, to dhamma, and to the Order of monks. Let the Lord accept me as a lay-disciple gone for refuge from this day forth for as long as life lasts.” Thus he came to be the first lay-disciple in the world using the three-word formula.

Then while the father of Yasa, the young man of family, was being taught dhamma, as he was reviewing his stage (of knowledge) as it was seen, as it was known, his mind was freed from the cankers without grasping. Then it occurred to the Lord: “While the father of Yasa, the young man of family, was being taught dhamma, as he was reviewing his stage (of knowledge) as it was seen, as it was known, his mind was freed from the cankers without grasping. Now Yasa, the young man of family, cannot become one, having turned back to the low life, to enjoy pleasures of the senses as he did formerly when leading a household life. Suppose I were to annul that psychic wonder?” Then the Lord annulled that psychic wonder.

Then the (great) merchant, the householder, saw Yasa, the young man of family sitting down; seeing him, he spoke thus to Yasa, the young man of family: “Dear Yasa, your mother is full of lamentation and grief, give your mother life.”

Then Yasa, the young man of family, looked towards the Lord. Then the Lord spoke thus to the (great) merchant, the householder: “What do you think about this, house-holder, that dhamma was seen by Yasa with a learner’s knowledge, with a learner’s insight, even as by you? As he was reviewing his stage (of knowledge), as it was seen, as it was known, his mind was freed from the cankers without grasping. Now can Yasa, householder, having turned back to the low life, become one to enjoy pleasures of the senses, as he did formerly when leading a household life?”

“No, Lord.”

“Dhamma was seen by Yasa, the young man of family, householder, with a learner’s knowledge, with a learner’s insight, even as by you. As he was reviewing his stage (of knowledge), as it was seen, as it was known, his mind was freed from the cankers without grasping. Now Yasa, the young man of family, householder, cannot become one, having turned back to the low life, to enjoy pleasures of the senses, as he did formerly when leading a household life.”

“Lord, it is a gain for Yasa, the young man of family, Lord, it is well gotten for Yasa, the young man of family, inasmuch as the mind of Yasa, the young man of family, is freed from the cankers without grasping. Lord, may the Lord consent to a meal with me on the morrow with Yasa, the young man of family, as his attendant?” The Lord consented by becoming silent. Then the (great) merchant, the householder, knowing that the Lord had consented, rising from his seat, having greeted the Lord, departed keeping his right side towards him.

Then Yasa, the young man of family, soon after the (great) merchant, the householder, had departed, spoke thus to the Lord: “Lord, may I receive the going forth in the Lord’s presence, may I receive ordination?”

“Come, monk,” the Lord said, “well preached is dhamma. Lead the Brahma-faring for making an utter end of ill.” So this came to be that venerable one’s ordination. At that time there were seven perfected ones in the world.

Told is the Going Forth of Yasa.

Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the (great) merchant, the householder, with the venerable Yasa as attendant; having approached, he sat down on an appointed seat. Then the mother and the former wife of the venerable Yasa approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance.

The Lord talked a progressive talk to these, that is to say, talk on giving, talk on moral habit, talk on heaven … dhamma-vision, dustless, stainless, arose to them that, “whatever is of a nature to uprise, all that is of a nature to stop.”

These, having seen dhamma, attained dhamma … spoke thus to the Lord: “Excellent Lord! … we ourselves, Lord, go to the Lord as refuge, to dhamma and to the Order of monks. Let the Lord accept us as women lay-disciples, gone for refuge from this day forth for as long as life lasts.” Thus these were the first women lay-disciples in the world using the three-word formula.

Then the venerable Yasa’s mother and father and former wife, having with their own hand(s) served the Lord and the venerable Yasa and having offered them sumptuous foods, solid and soft, sat down when the Lord had finished his meal and had removed his hand from the bowl. Then the Lord, having gladdened, roused, rejoiced, delighted the venerable Yasa’s mother and father and former wife with talk on dhamma, rising from his seat departed.

Four householder friends of the venerable Yasa, young men of families of (great) merchants and lesser (great) merchants in Benares, Vimala, Subāhu, Puṇṇaji, Gavampati, heard: “They say that Yasa, the young man of family, having cut off his hair and beard, having put on yellow robes, has gone forth from home into homelessness.” Having heard this, it occurred to them: “Now this can be no ordinary dhamma and discipline, nor can this be an ordinary going forth, in that Yasa, the young man of family, having cut off his hair and beard, having put on the yellow robes, has gone forth from home into homelessness.”

These four people approached the venerable Yasa; having approached, having greeted the venerable Yasa, they stood at a respectful distance. Then the venerable Yasa, taking these four householder friends, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Yasa spoke thus to the Lord: “These four householder friends of mine, Lord, young men of families of (great) merchants and lesser (great) merchants in Benares, Vimala, Subāhu, Puṇṇaji, Gavampati, may the Lord exhort, may he instruct these four.”

The Lord talked a progressive talk to these, that is to say, talk on giving, talk on moral habit, talk on heaven … dhamma-vision, dustless, stainless, arose to them that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma … spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

“Come, monks,” the Lord said, “well preached is dhamma, fare the Brahma-faring for making an utter end of ill.” So this came to be these venerable ones’ ordination. Then the Lord exhorted, instructed these monks with dhamma talk. While they were being exhorted, instructed by the Lord with dhamma talk, their minds were freed from the cankers without grasping. At that time there were eleven perfected ones in the world.

Told is the Going Forth of the four Householders.

Fifty householder friends of the venerable Yasa, young men of the first families and of those next to the first in the district heard: “They say that Yasa, the young man of family … as in Kd.1.9.1–Kd.1.9.4 down to: While they were being exhorted, instructed by the Lord with dhamma talk, their minds were freed from the cankers without grasping. At that time there were sixty-one perfected ones in the world.

With Māra

Then the Lord addressed the monks, saying: “I, monks, am freed from all snares, both those of devas and those of men. And you, monks, are freed from all snares, both those of devas and those of men. Walk, monks, on tour for the blessing of the manyfolk, for the happiness of the manyfolk out of compassion for the world, for the welfare, the blessing, the happiness of devas and men. Let not two (of you) go by one (way.) Monks, teach dhamma which is lovely at the beginning, lovely in the middle, lovely at the ending. Explain with the spirit and the letter the Brahma-faring completely fulfilled, wholly pure. There are beings with little dust in their eyes, who, not hearing dhamma, are decaying, (but) if they are learners of dhamma, they will grow. And I, monks, will go along to Uruvelā, to the Camp township, in order to teach dhamma.”

Then Māra, the Evil One, approached the Lord; having approached, he addressed the Lord with verses:

“Bound art thou by all the snares,
Both those of devas and of men,
In great bondage art thou bound,
Recluse, thou’lt not be freed from me.”

“Freed am I from all the snares,
Both those of devas and of men,
From great bondage am I freed,
Humbled art thou, O End-maker.”

“The tale of mind-impressions is a snare
That weaves its tallies to and fro in air.
With these will I have wherewith to fetter thee,
Recluse, thou wilt not be freed from me.”

“Sights, sounds, scents, tastes, and things to touch,
Bringing delights to mind of man-for such
All wish, all will, for me is past and gone,
Humbled art thou, O End-maker.”

Then Māra, the Evil One, thinking, “The Lord knows me, the well-farer knows me,” pained, afflicted, vanished then and there.

Told is the Talk on Māra.

On going forth and ordination

At that time monks brought (to the Lord) from various quarters, from various districts those wishing for the going forth, those wishing for ordination, thinking: “The Lord will let these go forth, he will ordain them.” Thereby both the monks as well as those wishing for the going forth and those wishing for ordination were tired. Then a reasoning arose in the Lord’s mind as he was meditating in seclusion, thus: “At present monks are bringing (to me) from various quarters … and those wishing for ordination are tired. Suppose I were to allow it to monks, saying: ‘You, monks, may now yourselves let go forth, may ordain in any quarter, in any district’?”

Then the Lord, emerging from seclusion towards evening, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “While I was meditating in seclusion, monks, a reasoning arose in my mind, thus: ‘At present monks are bringing … in any quarter, in any district’?

“I allow, monks, that you yourselves may now let go forth may ordain in any quarter, in any district. And thus, monks, should one let go forth, should one ordain: First, having made him have his hair and beard cut off, having made him put on yellow robes, having made him arrange an upper robe over one shoulder, having made him honour the monks’ feet, having made him sit down on his haunches, having made him salute with joined palms, he should be told: ‘Speak thus: “I go to the awakened one for refuge, I go to dhamma for refuge, I go to the Order for refuge. And a second time I go … And a third time I go to … the Order for refuge.”’ I allow, monks, the going forth and the ordination by these three goings for refuge.”

Told is the Talk on Ordination by the three Goings for Refuge.

With Māra, the second

Then the Lord, having kept the rains, addressed the monks, saying: “Monks, by proper attention, by proper right effort was supreme freedom attained by me, supreme freedom realised. You, too, monks, by proper attention, by proper right effort may attain supreme freedom, may realise supreme freedom.”

Then Māra, the Evil One, approached the Lord; having approached, he addressed the Lord with verses:

“Bound art thou by Māra’s snares,
Both those of devas and of men,
In great bondage art thou bound.
Recluse, thou wilt not be freed from me.”

“Freed am I from Māra’s snares,
Both those of devas and of men,
From great bondage am I freed,
Humbled art thou, O End-maker.”

Then Māra, the Evil One, thinking, “The Lord knows me, the well-farer knows me,” pained, afflicted, vanished then and there.

The story of the excellent group

Then the Lord, having stayed at Benares for as long as he found suiting, set out on tour for Uruvelā. Then the Lord, turning off from the road, approached a certain woodland grove; having approached, having plunged into that woodland grove, he sat down at the root of a certain tree. At that time a group of as many as thirty friends of high standing, with their wives, were amusing themselves in that same woodland grove. One had no wife, (so) a woman of low standing was brought along for him. Then while they were heedlessly amusing themselves that woman of low standing, taking (their) belongings, ran away.

Then these friends, doing their friend a service and seeking for that woman, roaming about that woodland grove, saw the Lord sitting at the root of a certain tree; seeing him, they approached the Lord, having approached, they spoke thus to the Lord: “Lord, has the Lord not seen a woman?”

“But what have you, young men, to do with a woman?”

“We, Lord, a group of as many as thirty friends of high standing, with our wives, were amusing ourselves in this woodland grove; one had no wife, (so) a woman of low standing was brought along for him. Then, Lord, as we were heedlessly amusing ourselves, that woman of low standing, taking our belongings, ran away. Consequently, Lord, we friends, doing our friend a service and seeking for that woman, are roaming about this woodland grove.”

“What do you think of this, young men? Which is better for you, that you should seek for a woman or that you should seek for the self?”

“Truly this were better for us, Lord, that we should seek for the self.”

“Well then, young men, you sit down, I will teach you dhamma.”

Saying, “Yes, Lord,” this group of friends of high standing, having greeted the Lord, sat down at a respectful distance.

The Lord talked a progressive talk to these, that is to say, talk on giving, talk on moral habit, talk on heaven … that “whatever is of the nature to uprise, all that is of the nature to stop.”

These, having seen dhamma, attained dhamma, known dhamma, plunged into dhamma, … spoke thus to the Lord: “May we, Lord, receive the going forth in the Lord’s presence, may we receive ordination?”

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

Told is the Case of the Group of Friends of High Standing.

The Second Portion for Repeating.

On the miracles at Uruvelā

Then the Lord, walking on tour, in due course arrived at Uruvelā. Now at that time three matted hair ascetics, Kassapa of Uruvelā, Kassapa of the River, Kassapa of Gayā, were living at Uruvelā. Of these, the matted hair ascetic Kassapa of Uruvelā was leader, guide, highest, chief, head of five hundred matted hair ascetics; the matted hair ascetic Kassapa of the River was leader … head of three hundred matted hair ascetics; the matted hair ascetic Kassapa of Gayā was leader … head of two hundred matted hair ascetics.

Then the Lord approached the hermitage of the matted hair ascetic Kassapa of Uruvelā; having approached, he spoke thus to the matted hair ascetic Kassapa of Uruvelā: “If it is not inconvenient to you, Kassapa, let me stay for one night in the fire-room.”

“It is not inconvenient to me, great recluse, (but) there is a fierce serpent king of psychic power there; he is a terribly venomous snake. Do not let him harm you.” And a second time the Lord spoke thus to the matted hair ascetic Kassapa of Uruvelā: “If it is not inconvenient to you …” And a third time the Lord spoke thus to the matted hair ascetic Kassapa of Uruvelā: “If it is not inconvenient to you, Kassapa, let me stay for one night in the fire-room.”

“It is not inconvenient to me, great recluse, (but) there is a fierce serpent king of psychic power there; he is a terribly venomous snake. Do not let him harm you.”

“It is not likely that he can harm me. Please do you, Kassapa, allow (me the use of) the fire-room,”

“Stay, great recluse, as you wish it.”

Then the Lord, having entered the fire-room, having laid down a grass mat, sat down cross-legged, keeping his back erect, having caused mindfulness to be present in front of him. Then that serpent saw that the Lord had entered, and seeing this, pained, afflicted, he blew forth smoke. Then it occurred to the Lord: “What now if I, without destroying this serpent’s skin and hide and flesh and ligaments and bones and the marrow of the bones, were to master (his) heat by heat?”

Then the Lord, having worked a work of psychic power, blew forth smoke. Then that serpent, not conquering anger, blazed up. The Lord, having attained the condition of heat, also blazed up. When both were in flames, the fire-room became as though burning, ablaze, in flames. Then the matted hair ascetics, having surrounded the fire-room, spoke thus: “Beautiful indeed is the great recluse, (but) he will be harmed by the serpent.”

Then the Lord at the end of that night, without having destroyed that serpent’s skin and hide and flesh and ligaments and bones and the marrow of the bones, having mastered (his) heat by heat, having placed him in his bowl, showed him to the matted hair ascetic, Uruvelākassapa, saying: “This, Kassapa, is your serpent, his heat was mastered by heat.” Then it occurred to the matted hair ascetic Uruvelākassapa: “Truly the great recluse is of great psychic power, of great majesty, in that he can master by heat the heat of the fierce serpent king who has psychic power and is a terribly venomous snake; but yet he is not a perfected one as I am.”

Near the Nerañjarā, the Lord
spoke thus to the matted hair ascetic Uruvelākassapa:
“If it is not inconvenient to you, Kassapa,
let me stay this day (only) in the fire-hall.”

“It is not inconvenient to me, great recluse,
(but) as I am anxious for your comfort I warn you
that there is a fierce serpent king there,
of psychic power, a terribly venomous snake.
Do not let him harm you.”

“It is not likely that he can harm me.
Please do you, Kassapa, allow (me the use of) the fire-room.”
“It is given”; having understood this,
the fearless one entered, fear overpassed.

Having seen that the holy man had entered,
the chief of snakes, afflicted, blew forth smoke.
The chief of men, joyful, unperturbed,
blew forth smoke there too.

But the chief of snakes, not conquering anger,
blazed up like a fire.
The chief of men, highly proficient in the condition of heat,
blazed up there too.

When both were in flames,
the matted hair ascetics, as they were looking at the fire-room, said:
“Beautiful indeed is the great recluse,
(but) he will be harmed by the serpent.”

Then at the end of that night
the serpent’s flames became extinguished,
but the multicoloured flames of him of psychic power remained,
and multicoloured flames, dark green,
then red, crimson, yellow and crystal-coloured
were on Angirasa’s body.

Having put the chief of snakes into his bowl,
he showed him to the brahmin, saying:
“This, Kassapa, is your serpent,
his heat was mastered by heat.”

Then the matted hair ascetic Uruvelakassapa, thoroughly believing in this wonder of psychic power of the Lord, spoke thus to the Lord: “Stay just here, great recluse, I (can offer you) a constant supply of food.”

The First Wonder.

Then the Lord stayed in a certain woodland grove near the hermitage of the matted hair ascetic Uruvelakassapa. Then the four Great Kings, having illumined the entire woodland grove on a glorious night with glorious colour, approached the Lord; having approached, having greeted the Lord, they stood at the four quarters like huge fires.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night, and having approached he spoke thus to the Lord: “It is time, great recluse, the meal is ready. But now, who were these, great recluse, who, having illumined the entire woodland grove during the glorious night with glorious colour, approached you and having approached, having greeted you, stood at the four quarters like huge fires?”

“Kassapa, these were the four Great Kings who approached me in order to hear dhamma.”

Then it occurred to the matted hair ascetic Uruvelākassapa: “Truly the great recluse is of great psychic power, of great might, in that the four Great Kings also approach him in order to hear dhamma; but yet he is not a perfected one as I am.”

Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelākassapa, stayed in that same woodland grove.

The Second Wonder.

Then Sakka, lord of the devas, having illumined the entire woodland grove on a glorious night with glorious colour, approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance, like a huge fire, more glorious and more superb than the former splendours of colour.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night … as in Kd.1.16.2 … stayed in that same woodland grove.

The Third Wonder.

Then Brahmā Sahampati … as in Kd.1.17 … stayed in that same woodland grove.

The Fourth Wonder.

Now at that time a great sacrifice (made by) the matted hair ascetic Uruvelakassapa was going forward, and the entire (population of) Aṅga and Magadha, taking abundant solid food and soft food, wanted to go (to it)). Then it occurred to the matted hair ascetic Uruvelakassapa: “At present my great sacrifice is going forward, and the entire (population of) Aṅga and Magadha, taking abundant solid food and soft food, will come. If the great recluse does a wonder of psychic power before the populace, the great recluse’s gains and honour will much increase, my gains and honour will decline. Now the great recluse shall certainly not come to-morrow.”

Then the Lord, knowing by mind the reasoning in the mind of the matted hair ascetic Uruvelakassapa, having gone to Uttarakuru, having fetched almsfood from there, having eaten it by the Anotatta lake, took his midday rest there. Then at the end of that night the matted hair ascetic Uruvelakassapa approached the Lord; having approached, he spoke thus to the Lord: “It is time, great recluse, the meal is ready. But why did you not come yesterday, great recluse? We thought of you however, saying ‘How is it that the great recluse does not come?’ A portion of solid food and soft food was put aside for you.”

“Now did it not occur to you, Kassapa, ‘At present my great sacrifice is going forward … Now the great recluse shall certainly not come to-morrow’?

“So I, Kassapa, knowing by mind the reasoning in your mind, having gone to Uttarakuru, having fetched almsfood from there, having eaten it by the Anotatta lake, took my mid-day rest there.” Then it occurred to the matted hair ascetic Uruvelakassapa, “Truly the great recluse is of great psychic power, of great might, in that he also knows mind by mind; but yet he is not a perfected one as I am.” Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelakassapa, stayed in that same woodland grove.

The Fifth Wonder.

Now at that time a rag-robe accrued to the Lord. Then it occurred to the Lord: “Now where can I wash the rag-robe?” Then Sakka, lord of the devas, knowing by mind the reasoning in the Lord’s mind, having dug a tank with his hand, spoke thus to the Lord: “Lord, the Lord may wash the rag-robe here.” Then it occurred to the Lord: “Now on what can I knead the rag-robe?” Then Sakka, lord of the devas, knowing by mind the reasoning in the Lord’s mind, having put down a large stone near him, said: “Lord, the Lord may knead the rag-robe here.”

Then it occurred to the Lord: “Now holding on to what can I come up from (the water)?” Then a devatā inhabiting a kakudha (tree), knowing by mind the reasoning in the Lord’s mind, bent down a bough, saying: “Lord, the Lord may come up from (the water) holding on here.” Then it occurred to the Lord: “Now on what can I stretch out the rag-robe?” Then Sakka, lord of the devas, knowing by mind the reasoning in the Lord’s mind, having put down a large stone near him said: “Lord, the Lord may stretch out the rag-robe here”

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night; having approached, he spoke thus to the Lord: “It is time, great recluse, the meal is ready. But how is it, great recluse, that this tank was not here before, and now this tank is here? Nor was this stone put down before. By whom was this stone put down? Nor was a bough of this kakudha (tree) bent down before, and now this bough is bent down.”

“Kassapa, a rag-robe accrued to me here, and this occurred to me, Kassapa, ‘Now where can I wash the rag-robe? ‘Then, Kassapa, Sakka, lord of the devas, knowing by mind the reasoning in my mind, having dug a tank with his hand, spoke thus to me: ‘Lord, the Lord may wash the rag-robe here.’ So this tank was dug by the hand of a non-human being. Then this occurred to me, Kassapa, ‘Now on what can I knead the rag-robe? “… So this stone was put by a non-human being.

Then this occurred to me, Kassapa, ‘Now holding on to what can I come up out of (the water)?’ Then, Kassapa, a devatā … said: ‘Lord, the Lord may come up from (the water) holding on here.’ So this kakudha (tree) was a hold for my hand. Then this occurred to me, Kassapa, ‘Now on what can I stretch out the rag-robe?’ Then Sakka, lord of the devas … So this stone was put by a non-human being.”

Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that Sakka, lord of the devas, does him a service; but yet he is not a perfected one as I am.” Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelākassapa, stayed in that same woodland grove.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night; having approached, he announced the time to the Lord, saying: “It is time, great recluse, the meal is ready.”

“You go on, Kassapa, I am coming along,” and having dismissed the matted hair ascetic Uruvelakassapa, having plucked a fruit from a rose-apple tree, after which this Land of the Rose-apples is named, he sat down in the fire-room, having arrived first.

The matted hair ascetic Uruvelakassapa saw the Lord sitting in the fire-room; seeing him he spoke thus to the Lord: “By what way have you come, great recluse? I set out before you, but you are sitting in the fire-room, having arrived first.”

“Now I, Kassapa, having dismissed you, having plucked a fruit from a rose-apple tree, after which this Land of the Rose-apples is named, am sitting in the fire-room, having arrived first. Truly, Kassapa, this rose-apple fruit is full of colour, full of scent, full of flavor; if you like, do eat it.”

“No, great recluse, you alone are worthy of it, you alone eat it.” Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that having dismissed me first … he sat down in the fire-room, having arrived first; but yet he is not a perfected one as I am.” Then the Lord, having eaten the meal (offered by) the matted hair ascetic Uruvelakassapa, stayed in that same woodland grove.

Then the matted hair ascetic Uruvelakassapa approached the Lord at the end of that night; having approached he announced the time to the Lord, saying: “It is time, great recluse, the meal is ready.”

“You go on, Kassapa, I am coming along,” and having dismissed the matted hair ascetic Uruvelakassapa, and having plucked a mango fruit not far from the rose-apple tree, after which this Land of the Rose-apples is named … having plucked a fruit of emblic myrobalan not far from the mango tree … having plucked a fruit of yellow myrobalan not far from the emblic myrobalan, having gone to the Thirty, having plucked a flower from the Coral Tree, he sat down in the fire-room, having arrived first. The matted hair ascetic Uruvelakassapa saw the Lord sitting in the fire-room, and seeing him he spoke thus to the Lord: “By what way have you come, great recluse? I set out before you, but you are sitting in the fire-room, having arrived first.”

“Now I, Kassapa, having dismissed you, having gone to the Thirty, having plucked a flower from the Coral Tree, am sitting in the fire-room, having arrived first. Truly, Kassapa, this flower of the Coral Tree is full of colour, full of scent; if you like, do take it.”

“No, great recluse, you alone are worthy of it, you alone take it.” Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that having dismissed me first, having gone to the Thirty, having plucked a flower from the Coral Tree, he is sitting in the fire-room, having arrived first; but yet he is not a perfected one as I am.”

Now at that time these matted hair ascetics, wanting to tend the (sacred) fires, were unable to chop sticks. Then it occurred to these matted hair ascetics: “Doubtless it is (owing to) the psychic might of the great recluse that we are unable to chop sticks.” Then the Lord spoke thus to the matted hair ascetic Uruvelakassapa: “Kassapa, let sticks be chopped.”

“Let them be chopped, great recluse.” Five hundred sticks were chopped simultaneously. Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that also sticks are chopped; but yet he is not a perfected one as I am.”

Now at that time these matted hair ascetics, wanting to tend the (sacred) fires, were unable to kindle the fires. Then it occurred to these matted hair ascetics: “Doubtless … unable to kindle the fires.” Then the Lord spoke thus to the matted hair ascetic Uruvelakassapa: “Kassapa, let the fires be kindled.”

“Let them be kindled, great recluse.” Five hundred fires were kindled simultaneously … “… in that also the fires are kindled; but yet he is not a perfected one as I am.”

Now at that time these matted hair ascetics, having tended the fires, were unable to extinguish the fires. … The five hundred fires were extinguished simultaneously … “… in that also the fires are extinguished; but yet he is not a perfected one as I am.”

Now at that time on the cold winter nights between the eights in a time of snowfall these matted hair ascetics were plunging into the river Nerañjarā, then emerging and repeatedly plunging in and out. Then the Lord created as many as five hundred fire-vessels just where these matted hair ascetics, having come up from (the river), warmed themselves. Then it occurred to these matted hair ascetics: “Doubtless it is (owing to) the psychic might of the great recluse that these fire-vessels are created.” Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that he can create these fire-vessels; but yet he is not a perfected one as I am.”

Now at that time a great rain fell out of the proper season, and a great flood resulted. The Lord was staying in a place which became inundated by water. Then it occurred to the Lord: “Now suppose that I, having made the water recede all round, should pace up and down in the middle on dust-covered ground?” Then the Lord, having made the water recede all round, paced up and down in the middle on dust-covered ground. Then the matted hair ascetic Uruvelakassapa, thinking: “I hope that the great recluse has not been carried away by the water,” went together with a boat and many matted hair ascetics to that place where the Lord was staying. The matted hair ascetic Uruvelakassapa saw the Lord who, having made the water recede all round, was pacing up and down in the middle on dust-covered ground, and seeing him he spoke thus to the Lord: “Is it indeed you who are here, great recluse?”

“It is I, Kassapa,” and the Lord having risen up above the ground, placed himself in the boat. Then it occurred to the matted hair ascetic Uruvelakassapa: “Truly the great recluse is of great psychic power, of great might, in that also the water does not carry him away; but yet he is not a perfected one as I am.”

Then it occurred to the Lord: “Now, for a long time it will occur to this foolish man, ‘Truly the great recluse is of great psychic power, of great might; but yet he is not a perfected one as I am.’ Now, suppose I should deeply stir this matted hair ascetic?” Then the Lord spoke thus to the matted hair ascetic Kassapa of Uruvelā: “Neither are you, Kassapa, a perfected one nor have you entered on the way to perfection, and that course is not for you by which you either could be a perfected one or could have entered on the way to perfection.” Then the matted hair ascetic Kassapa of Uruvelā, having inclined his head to the Lord’s feet, spoke thus to the Lord: “Lord, may I receive the going forth in the Lord’s presence, may I receive ordination?”

“It is you, Kassapa, who are leader, guide, highest, chief, head of five hundred matted hair ascetics; do consult these so that they can do what they think (right).” Then the matted hair ascetic Kassapa of Uruvelā approached these matted hair ascetics; having approached, he spoke thus to these matted hair ascetics: “I want, good sirs, to fare the Brahma-faring under the great recluse; let the revered sirs do what they think (right).”

“For a long time we, good sir, have been much pleased by the great recluse; if, revered sir, you will fare the Brahma-faring under the great recluse, all of us will fare the Brahma-faring under the great recluse.”

Then these matted hair ascetics, having let their hair, their braids, their bundles on the carrying-poles, their implements for fire-worship be carried away all mixed up in the water, approached the Lord; having approached, having inclined their heads to the Lord’s feet, they spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

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

The matted hair ascetic Kassapa of the River saw the hair the braids, the bundles on the carrying-poles, the implements for fire-worship being carried away all mixed up in the water; seeing this, it occurred to him: “I hope my brother is not in danger,” and he dispatched matted hair ascetics saying: “Go and find out about my brother,” and he himself with his three hundred matted hair ascetics approached the venerable Kassapa of Uruvela; having approached he spoke thus to the venerable Kassapa of Uruvela: “Is this better, Kassapa?”

“Yes, friend, this is better.”

Then these matted hair ascetics … So this came to be these venerable ones’ ordination.

The matted hair ascetic Kassapa of Gayā saw the hair, the braids, the bundles on the carrying-poles, the implements for fire-worship being carried away all mixed up in the water; seeing this, it occurred to him: “I hope my brothers are not in danger,” and he dispatched matted hair ascetics, saying: “Go and find out about my brothers,” and he himself with his two hundred matted hair ascetics approached the venerable Kassapa of Uruvela; having approached, he spoke thus to the venerable Kassapa of Uruvelā: “Is this better, Kassapa?”

“Yes, friend, this is better.”

Then these matted hair ascetics, having let their hair, their braids, their bundles on the carrying-poles, their implements for fire-worship be carried away all mixed up in the water, approached the Lord; having approached, having inclined their heads to the Lord’s feet, they spoke thus to the Lord: “Lord, may we receive the going forth in the Lord’s presence, may we receive ordination?”

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

Through the Lord’s psychic resolution, five hundred fire-sticks could not be chopped, (and) were chopped; fires could not be kindled (and) were kindled; could not be extinguished (and) were extinguished; five hundred fire-vessels were created. In this way there came to be three thousand five hundred marvels.

Then the Lord, having stayed at Uruvelā for as long as he found suiting, set out on tour for Gayā Head together with a large Order of monks, with all those same thousand monks who had formerly been matted hair ascetics. Then the Lord stayed near Gayā at Gayā Head together with the thousand monks.

And there the Lord addressed the monks, saying: “Monks, everything is burning. And what, monks, is everything that is burning? The eye, monks, is burning, material shapes are burning, consciousness through the eye is burning, impingement on the eye is burning, in other words the feeling which arises from impingement on the eye, be it pleasant or painful or neither painful nor pleasant, that too is burning. With what is it burning? I say it is burning with the fire of passion, with the fire of hatred, with the fire of stupidity; it is burning because of birth, ageing, dying, because of grief, sorrow, suffering, lamentation and despair.

“The ear is burning, sounds are burning … the nose is burning, odours are burning … the tongue is burning, tastes are burning … the body is burning, tangible objects are burning …the mind is burning, mental states are burning, consciousness through the mind is burning, impingement on the mind is burning, in other words the feeling which raises through impingement on the mind, be it pleasant or painful or neither painful nor pleasant, that too is burning. With what is it burning? I say it is burning with the fire of passion, with the fire of hatred, with the fire of stupidity; it is burning because of birth, ageing, dying, because of grief, sorrow, suffering, lamentation and despair.

“Seeing this, monks, the instructed disciple of the ariyans disregards the eye and he disregards material shapes and he disregards consciousness through the eye and he disregards impingement on the eye, in other words the feeling which arises from impingement on the eye, be it pleasant or painful or neither painful nor pleasant, that too he disregards. And he disregards the ear and he disregards sounds, and he disregards the nose and he disregards odours, and he disregards the tongue and he disregards tastes, and he disregards the body and he disregards tangible objects, and he disregards the mind and he disregards mental states and he disregards consciousness through the mind and he disregards impingement on the mind, in other words the feeling that arises from impingement on the mind, be it pleasant or painful or neither painful nor pleasant, that too he disregards; disregarding, he is dispassionate; through dispassion he is freed; in freedom the knowledge comes to be, ‘I am freed’, and he comprehends: Destroyed is birth, lived is the Brahma-faring, done is what was to be done, there is no more of being such or such.”

And while this discourse was being uttered, the minds of these thousand monks were freed from the cankers without grasping.

Told is the Disquisition on Burning.

Told is the Third Portion for Repeating: the Wonder(s) at Uruvelā.

On Bimbisāra’s gathering

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

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

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

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

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

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

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

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

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

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

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

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

1. “Formerly, Lord, when I was a young man it occurred to me: ‘Might I be anointed into kingship.’ This was my first ambition, Lord. It has now been realised by me.
2. And ‘Might the perfected one, the fully awakened one come into my realm.’ This, Lord, was my second ambition. It has now been realised by me.
3. “And ‘That I might pay homage to this Lord.’ This, Lord, was my third ambition. It has now been realised by me.
4. “And ‘May that Lord teach me dhamma.’ This, Lord, was my fourth ambition. It has now been realised by me.
5. “And ‘Might I understand that Lord’s dhamma.’ This, Lord, was my fifth ambition. It has now been realised by me.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On the going forth of Sāriputta and Moggallāna

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

You should reprove them in reply in this verse:

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

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

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

The monks reproved these people in reply in this verse:

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

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

Told is the Going Forth of Sāriputta and Moggallāna.

Told is the Fourth Portion for Repeating.

On the duties to the preceptor

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

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

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

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

“It is true, Lord.”

The awakened one, the Lord rebuked them, saying:

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

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

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

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

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

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

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

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

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

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

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

“Having lowered the couch, having taken it out properly without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having lowered the chair, having taken it out properly without rubbing it, without knocking it against the door or the posts, he should lay it to one side. Having taken out the supports for the couch, he should lay them to one side. Having taken out the spittoon, he should lay it to one side. Having taken out the reclining-board,he should lay it to one side. Having taken out the ground-covering, having observed how it was laid down, he should lay it to one side. If there come to be cobwebs in the dwelling-place, he should first remove them from the (floor-) covering; he should wipe the corners of the window-holes. If a wall that was coloured red becomes stained, he should wipe it, having moistened a rag, having wrung it out. If ground that was blacked becomes stained he should wipe it, having moistened a rag, having wrung it out. If the ground did not come to be treated, he should sweep it, having sprinkled it all over with water, thinking: ‘Take care lest the dwelling-place is sullied with dust.’ Having looked for (any) rubbish, he should remove it to one side.

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

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

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

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

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

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

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

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

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

Told is what is due to a Preceptor.

On the duties to the one who shares his cell

“The preceptor, monks, should conduct himself properly towards the one who shares his cell. This is the proper conduct in this respect: the one who shares the cell should be furthered, he should be helped by the preceptor in regard to recitation, interrogation, exhortation, instruction. If there is a bowl for the preceptor but no bowl for the one who shares his cell, a bowl should be given by the preceptor to the one who shares his cell, or he should make an effort, thinking ‘How then could a bowl be procured for the one who shares my cell?’ If there is a robe for the preceptor … If there is (another) requisite for the preceptor … ‘How then could (another) requisite be procured for the one who shares my cell?’

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

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

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

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

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

On dismissal

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

“It is true, Lord.”

The enlightened one, the Lord rebuked them, saying:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Yes, your reverences.”

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

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

“It is true, Lord.”

The enlightened one, the Lord rebuked him, saying:

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

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

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

On the duties to the teacher

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

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

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

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

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

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

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

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

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

“I, Lord, am of two years’ standing.”

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

“He is of one year’s standing, Lord.”

“Who is this monk as regards you?”

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

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

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

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

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

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

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

“It is true, Lord.”

Then awakened one, the Lord rebuked them, saying:

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

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

Now at that time monks, when their preceptors had gone away and had left the Order and had died and had gone over to another side (of the Order), being without teachers, not being exhorted, not being instructed, walked for almsfood wrongly dressed, wrongly clothed, not befittingly attired. While people were eating … = Kd.1.25.1–1.25.4 …

“It is true, Lord.”

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

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

Told is what is due to a Teacher.

On the duties to the student

“The teacher, monks, should conduct himself properly towards his pupil. This is the proper conduct in this respect: the pupil should be furthered, he should be helped by the teacher … = Kd.1.26.1–1.26.2, reading teacher and pupil for preceptor and one who shares a cell … If the pupil becomes ill, he should tend him as long as life lasts; he should wait until he recovers.”

What is due to a Pupil.

The Sixth Portion for Repeating.

On not forgiving when dismissed

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

The story of the ignorant and inexperienced

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

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

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

On the nullifications of guidance

Now at that time monks, when their teachers and preceptors had gone away and had left the Order and had died and had gone over to another side (of the Order), did not know about nullifications of guidance. They told this matter to the Lord. He said:

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

On five cases when one may ordain

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

On six cases when one may ordain

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

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

On one who had formerly been a member of another sect

Now at that time the one who had formerly been a member of another sect when he was being spoken to by his preceptor regarding a rule, having refuted the preceptor, went over to the fold of that same sect (as before), but having come back again, he asked the monks for ordination. The monks told this matter to the Lord. He said:

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

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

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

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

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

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

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

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

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

The Talk on Former Members of Another Sect.

The Seventh Portion for Repeating.

The story of five diseases

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

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

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

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

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

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

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

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

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

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

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

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

“Yes, teacher.”

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

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

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

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

On King’s service

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

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

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

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

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

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

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

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

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

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

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

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

The story of a thief who has broken out of jail

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

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

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

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

The story of an thief with a “wanted” notice

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

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

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

The story of a scourged man

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

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

The story of a branded man

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

The story of a debtor

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

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

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

The story of a slave

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

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

The story of a bald-headed metal-smith

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

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

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

The story of the boy Upāli

Now at that time in Rājagaha a group of seventeen boys were friends; of these the youth Upāli was the chief. Then it occurred to Upāli’s parents: “By what means could Upāli, after our demise, live at ease and not be in want?” Then it occurred to Upāli’s parents: “If Upāli should learn writing, so would Upāli, after our demise, live at ease and not be in want.” Then it occurred to Upāli’s parents: “But if Upāli learns writing his fingers will become painful. If Upāli were to learn calculation, so would Upāli, after our demise, live at ease and not be in want.”

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

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

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

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

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

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

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

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

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

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

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

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

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

The story of malaria

Now at that time a certain family came to pass away as a result of malaria. (Only) the father and little son belonging to it survived. These, having gone forth among the monks, walked even for almsfood together. Then that boy, when almsfood was given to his father, having run up to him, spoke thus: “Give to me too, father, give to me too, father.” People … spread it about, saying: “These recluses, sons of the Sakyans, are not chaste. This boy was born of a nun.” Monks heard these people who … spread it about. Then these monks told this matter to the Lord. He said:

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

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

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

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

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

The story of Kaṇḍaka

Now at that time the venerable Upananda, the son of the Sakyans, had two novices, Kaṇḍaka and Mahaka. These committed sodomy with one another. Monks looked down upon, criticised, spread it about, saying: “How can these novices indulge in a bad habit such as this?” They told this matter to the Lord. He said:

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

The story of when it was crowded

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

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

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

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

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

On release from dependence

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

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

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

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

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

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

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

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

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

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

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

Told is the Portion for Repeating on Safe and Secure.

The story of Rāhula

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

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

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

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

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

“I, Lord, ask the Lord for one boon.”

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

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

“Speak on, Gotama.”

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

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

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

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

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

On training rules

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

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

1. “Restraint from onslaught on creatures;
2. “Restraint from taking what is not given;
3. “Restraint from unchastity;
4. “Restraint from lying;
5. “Restraint from the occasion of sloth (induced by) fermented liquor, spirits and strong drink;
6. “Restraint from eating at the wrong time;
7. “Restraint from seeing shows of dancing, singing and music;
8. “ Restraint from the occasion of using garlands, scents, unguents and wearing finery;
9. “Restraint from using high beds, large beds;
10. “Restraint from accepting gold and silver.

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

The story of an act of punishment

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

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

1. “If he tries for non-receiving (of gains) by monks.
2. “If he tries for non-profiting by monks.
3. “If he tries for non-residence for monks.
4. “If he reviles and abuses monks.
5. “If he causes monk to break with monk.

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

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

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

Told is the Item on Punishment.

The story of making a prohibition without asking

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

The story of luring away

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

The story of Kaṇḍaka the novice

Now at that time Kaṇḍaka, a novice of the venerable Upananda, the son of the Sakyans, seduced the nun Kaṇḍakā. Monks … spread it about, saying: “How can this novice indulge in a bad habit like this?” They told this matter to the Lord. He said:

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

1. “If he is one who makes onslaught on creatures.
2. “If he is one who takes what is not given.
3. “If he is one who is unchaste.
4. “If he is a liar.
5. “If he is a drinker of strong drink.
6. “If he speaks dispraise of the awakened one.
7. “If he speaks dispraise of Dhamma.
8. “If he speaks dispraise of the Order.
9. “If he is a holder of a false view.
10. “If he is a seducer of nuns.

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

The story of a eunuch

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

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

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

The story of one in communion by theft

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

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

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

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

The monks spoke thus to the venerable Upāli:

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

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

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

The story of an animal

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

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

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

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

“I am a serpent, honoured sirs.”

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

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

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

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

The story of a matricide

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

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

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

The story of a parricide

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

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

The story of a killer of a perfected one

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

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

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

The story of a raper of nuns

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

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

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

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

The story of a hermaphrodite

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

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

The story of without a preceptor, etc.

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

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

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

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

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

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

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

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

The story of without a bowl, etc.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Told is the Ninth Portion for Repeating: that on Inheritance

The story of guidance for the unconscientious

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Allowance to proclaim by clan

Now at that time (a person) wished for ordination from the venerable Kassapa the Great. Then the venerable Kassapa the Great sent a message to the venerable Ānanda, saying: “Let Ānanda come, he will proclaim this (person).” The venerable Ānanda spoke thus:

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

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

The story of two expecting ordination, etc.

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

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

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

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

Allowance for ordination twenty years from conception

Now at that time the venerable Kassapa the Boy became ordained twenty years after his conception. Then it occurred to the venerable Kassapa the Boy: “It is laid down by the Lord that an individual who is under twenty years of age should not be ordained, and I am twenty years from my conception. Now am I ordained or am I not ordained?” They told this matter to the Lord. He said:

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

Ordination procedure

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Honoured sirs, let the Order hear me. This one, so and so, wishes for ordination from the venerable so and so. He is quite pure in regard to the things which are stumbling-blocks, he is complete as to bowl and robes. So and so is asking the Order for ordinaton by means of the preceptor so and so. The Order is ordaining so and so by means of the preceptor so and so. If the ordination of so and so by means of the preceptor so and so is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak.

“And a second time I speak forth this matter … And a third time I speak forth this matter … he to whom it is not pleasing should speak. “So and so is being ordained by the Order by means of the preceptor so and so. It is pleasing to the Order, therefore it is silent. Thus do I understand this.”

Told is the (Formal) Act of Ordination.

Four requisites

The shadow should be measured at once, the length of the season should be explained, the portion of the day should be explained, the formula should be explained, the four resources should be explained (with the words): ‘Going forth is on account of meals of scraps … as at Kd.1.30.4 … These are extra acquisitions: ghee, fresh butter, oil, honey, molasses.’

Told are the Four Resources

Four things not to be done

Now at that time monks, having ordained a certain monk, went away leaving him alone. Afterwards as he was going along alone, he met his former wife on the way. She spoke thus: “What, have you now gone forth?”

“Yes, I have gone forth.” She said:

“Sexual intercourse is difficult for those who have gone forth. Come and indulge in sexual intercourse.” Having indulged in sexual intercourse with her, he arrived late. Monks spoke thus: “What were you, your reverence, doing for such a long time?”

Then this monk told this matter to the monks. The monks told this matter to the Lord. He said:

“I allow you, monks, having ordained (a monk), to give him a companion and to explain four things which are not to be done. When a monk is ordained he should not indulge in sexual intercourse, even with an animal. Whatever monk indulges in sexual intercourse, he becomes not a (true) recluse, not a son of the Sakyans. As a man with his head cut off could not become one to live by that bodily connection, even so a monk, having indulged in sexual intercourse, becomes not a (true) recluse, not a son of the Sakyans. This is a thing not to be done by you as long as life lasts.

“When a monk is ordained he should not take by theft what has not been given, even if it is only a blade of grass. Whatever monk takes by theft a pāda or the worth of a pāda or more than a pāda that has not been given, he becomes not a (true) recluse, not a son of the Sakyans. As a withered leaf, freed from its stalk, could not become green again, even so a monk, having taken by theft a pāda or the worth of a pāda or more than a pāda that was not given, becomes not a (true) recluse, not a son of the Sakyans. This is a thing not to be done by you as long as life lasts.

“When a monk is ordained he should not intentionally deprive a living thing of life, even if it is only an ant. Whatever monk deprives a human being of life even down to causing abortion, he becomes not a (true) recluse, not a son of the Sakyans. As a flat stone, broken in half, becomes (something) not to be put together again, even so a monk, having intentionally deprived a human being of life, becomes not a (true) recluse, not a son of the Sakyans. This is a thing not to be done by you as long as life lasts.

“When a monk is ordained he should not lay claim to a state of further-men, even thinking: ‘I delight in solitude’. Whatever monk, of evil desires, filled with covetousness, lays claim to a state of further-men which is non-existent, not a fact—to meditation or to a deliverance or to contemplation or to an attainment or to a way or to a fruit—he becomes not a (true) recluse, not a son of the Sakyans. As a palmyra palm, cut off at the crown, could not become one for further growth, even so a monk, of evil desires, filled with covetousness, having claimed a state of further-men which is nonexistent, not a fact, becomes not a (true) recluse, not a son of the Sakyans. This is a thing not to be done by you as long as life lasts.”

Told are the Four Things which are not to be done.

The story of one suspended for not seeing an offence

Now at that time a certain monk, suspended for not seeing an offence, left the Order, (but) having come back again, he asked the monks for ordination. They told this matter to the Lord. He said:

“This is a case, monks, where a monk, suspended for not seeing an offence, leaves the Order, (but) having come back again, asks the monks for ordination. They should speak thus to him: ‘Will you see this offence?’ If he says: ‘I will see it’, he may be let go forth. If he says: ‘I will not see it’, he should not be let go forth.

“Having let him go forth they should say (to him): ‘Will you see this offence?’ If he says: ‘I will see it’, he may be ordained. If he says: ‘I will not see it’, he should not be ordained. Having ordained him, they should say: ‘Will you see this offence? ‘If he says: ‘I will see it’, he may be restored. If he says: ‘I will not see it’, he should not be restored. Having restored him, they should say: ‘Do you see this offence?’ If he sees it, that is good; if he does not see it, he may be suspended again if it possible to obtain unanimity; if it is not possible to obtain unanimity there is no offence in eating with, in being in communion with (him).

“This is a case, monks, where a monk, suspended for not making amends for an offence, leaves the Order (but) having come back again, asks the monks for ordination. They should speak thus to him: ‘Will you make amends for this offence?’ If he says: ‘I will make amends’, he may be let go forth … as in Kd.1.79.2 reading make amends for instead of see … in being in communion with (him).

“This is a case, monks, where a monk, suspended for not giving up a wrong view, leaves the Order (but) having come back again, asks the monks for ordination. They should speak thus to him: ‘Will you give up this wrong view?’ If he says: ‘I will give it up he may be let go forth … as in Kd.1.79.2 reading give up instead of see … in being in communion with (him).

The Great Section: the First

Told is the First Key, that to the Great Section