Mahâvagga: First Khandaka

3. At that time saddhivihârikas who had been turned away did not beg pardon (of their upagghâyas). They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, that (a saddhivihârika who has been turned away) should, beg pardon (of his upagghâya).' They did not beg pardon notwithstanding. They told, &c. 'I prescribe, O Bhikkhus, that (a saddhivihârika) who has been turned away shall not forbear to beg pardon (of his upagghâya). If he does not beg pardon, it is a dukkata offence.' p. 167 4. At that time upagghâyas, when the saddhivihârikas begged their pardon, would not forgive them. They told, &c. 'I prescribe, O Bhikkhus, forgiving.' Notwithstanding this they did not forgive. The saddhivihârikas went away, or returned to the world, or went over to other schools. They told, &c. 'Let him who is asked for his pardon, not withhold it. He who does not forgive, is guilty of a dukkata offence: 5. At that time upagghâyas turned away (a saddhivihârika) who observed a proper conduct, and did not turn awayone who did not observe it. They told, &c. 'Let no one, O Bhikkhus, who observes a proper conduct, be turned away. He who turns him away is guilty of a dukkata offence. And let no one, O Bhikkhus, who dues not observe a proper conduct, not be turned away. (An upagghâya) who does not turn him away is guilty of a dukkata offence. 6. 'In five cases, O Bhikkhus, a saddhivihârika ought to be turned away: when he does not feel great affection for his upagghâya, nor great inclination (towards him), nor much shame, nor great reverence, nor great devotion (towards the upagghâya). In these five cases, O Bhikkhus, a saddhivihârika ought to be turned away.

6. 'In five cases, O Bhikkhus, a saddhivihârika ought to be turned away: when he does not feel great affection for his upagghâya, nor great inclination (towards him), nor much shame, nor great reverence, nor great devotion (towards the upagghâya). In these five cases, O Bhikkhus, a saddhivihârika ought to be turned away. 'In five cases, O Bhikkhus, a saddhivihârika ought not to be turned away: when he feels great affection for his upagghâya, great inclination (towards him), &c. In these five cases, O Bhikkhus, a saddhivihârika ought not to be turned away. 7. 'In five cases, O Bhikkhus, it is right to turn away a saddhivihârika: when he does not feel p. 168 great affection, &c. In these five cases, O Bhikkhus, it is right to turn away a saddhivihârika. 'In five cases, O Bhikkhus, it is not right, &c. 8. 'In five cases, O Bhikkhus, an upagghâya who does not turn away a saddhivihârika, trespasses (against the law), and an upagghâya who turns him away, does not trespass: when he does not feel great affection, &c. In these five cases, &c. 'In five cases, O Bhikkhus, an upagghâya who turns away a saddhivihârika, trespasses (against the law), and an upagghâya who does not turn him away, does not trespass, &c.' 28. 1. At that time a certain Brâhmana came to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus were not willing to ordain him. As he did not obtain the pabbaggâ ordination from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins became visible all over his body.

1. At that time a certain Brâhmana came to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus were not willing to ordain him. As he did not obtain the pabbaggâ ordination from the Bhikkhus, he became emaciated, lean, discoloured, more and more livid, and the veins became visible all over his body. And the Blessed One saw this Brâhmana, who had become emaciated, &c. When he had seen him, he said to the Bhikkhus: 'How is it, O Bhikkhus, that this Brâhmana has become emaciated, &c.' 'This Brâhmana, Lord, came to the Bhikkhus and asked them for the pabbaggâ ordination (&c., as above, down to:), and the veins became visible all over his body.' 2. Then the Blessed One said to the Bhikkhus: 'Now, O Bhikkhus, who remembers anything about this Brâhmana?' p. 169 When he had spoken thus, the venerabIe Sâriputta said to the Blessed One: 'I remember something, Lord, about this Brâhmana.' 'And what is it you remember, Sâriputta, about this Brâhmana?' 'This Brâhmana, Lord, one day, when I went through Râgagaha for alms, ordered a spoonfuI of food to be given to me; this is what I remember, Lord, about this Brâhmana.' 3. 'Good, good, Sâriputta; pious men, Sâriputta, are gratefuI and remember what has been done to them. Therefore, Sâriputta, confer you the pabbaggâ and upasampadâ ordinations on that Brâhmana.' 'Lord, how shall I confer the pabbaggâ and upasampadâ ordinations on this Brâhmana?'

'Lord, how shall I confer the pabbaggâ and upasampadâ ordinations on this Brâhmana?' Then the Blessed One on this occasion, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I abolish, O Bhikkhus, from this day the upasampadâ ordination by the threefoId declaration of taking refuge1, which I had prescribed. I prescribe, O Bhikkhus, that you confer the upasampadâ ordination by a formal act of the Order in which the announcement (ñatti) is followed by three questions2. 4. 'And you ought, O Bhikkhus, to confer the p. 170 upasampadâ ordination in this way: Let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: 'Let the Samgha, reverend Sirs, hear me. This person N. N., desires to receive the upasampadâ ordination from the venerable N. N. (i.e. with the venerable N. N. as his upagghâya). If the Samgha is ready, let the Samgha confer on N. N. the upasampadâ ordination with N. N. as upagghâya. This is the ñatti. 5, 6. 'Let the Samgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N. The Samgha confers on N. N. the upasampadâ ordination with N. N. as upagghâya. Let any one of the venerable brethren who is in favour of the upasampadâ ordination of N. N. with N. N. as upagghâya, be silent, and any one who is not in favour of it, speak. 'And for the second time I thus speak to you: Let the Samgha (&c., as before).

'And for the second time I thus speak to you: Let the Samgha (&c., as before). 'And for the third time I thus speak to you: Let the Samgha, &c. 'N. N. has received the upasampadâ ordination from the Samgha with N. N. as upagghâya. The Samgha is in favour of it, therefore it is silent. Thus I understand1.' 29. 1. At that time a certain Bhikkhu shortly after having received the upasampadâ ordination, abandoned p. 171 himself to bad conduct. The Bhikkhus said to him: 'You ought not to do so, friend; it is not becoming.' He replied: 'I never asked you, Sirs, saying, "Confer on me the upasampadâ ordination." Why have you ordained me without your being asked?' They told this thing to the Blessed One. 'Let no one, O Bhikkhus, ordain a person unless he has been asked to do so. He who does, commits a dukkata offence. I prescribe, O Bhikkhus, that you ordain only after having been asked. 2. 'And (a Bhikkhu) ought to be asked in this way: Let him who desires to receive the upasampadâ ordination, go to the Samgha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus with his head, sit down squatting, raise his joined hands, and say: "I ask the Samgha, reverend Sirs, for the upasampadâ ordination; might the Samgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me." And for the second time, &c.; and for the third time let him ask, &c.

3. 'Then let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampadâ ordination from the venerable N. N.; N. N. asks the Samgha for the upasampadâ ordination with N. N. as upagghâya. If the Samgha is ready, &c,1"' p. 172 30. 1. At that time an arrangement had been made at Râgagaha that the Bhikkhus were to receive excellent meals successively (in the houses of different rich upâsakas). Now (one day) a certain Brâhmana thought: 'Indeed the precepts which these Sakyaputtiya Samanas keep and the life they live are commodious; they have good meals and lie down on beds protected from the wind1. What if I were to embrace the religious life among the Sakyaputtiya Samanas?' Then this Brâhmana went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus conferred the pabbaggâ and upasampadâ ordinations on him. 2. When he had been ordained, the arrangement of successive meals (with the rich upâsakas) came to an end. The Bhikkhus said to him: 'Come, friend, let us now go on our rounds for alms.' He replied: 'I have not embraced the religious life for that purpose--to going about for alms; if you give me (food), I will eat; if you do not, I will return to the world.' (The Bhikkhus said): 'What, friend! have you indeed embraced the religious life for your belly's sake?'

(The Bhikkhus said): 'What, friend! have you indeed embraced the religious life for your belly's sake?' 'Yes, friends.' 3. The moderate Bhikkhus were annoyed, murmured, and became angry: 'How can a Bhikkhu embrace the religious life in so well-taught a doctrine and discipline for his belly's sake?' p. 173 These Bhikkhus told this thing to the Blessed One. (The Buddha said): 'Is it true, O Bhikkhu, that you have embraced the religious life for your belly's sake?' (He replied): 'It is true, Lord.' Then the blessed Buddha rebuked that Bhikkhu: 'How can you, foolish person that you are, embrace the religious life in so well-taught a doctrine and discipline for your belly's sake? This will not do, O foolish one, for converting the unconverted and for augmenting the number of the converted.' Having rebuked him and delivered a religious discourse, he thus addressed the Bhikkhus: 4. 'I prescribe, O Bhikkhus, that he who confers the upasampadâ ordination (on a Bhikkhu), tell him the four Resources. 'The religious life has morsels of food given in alms for its resource. Thus you must endeavour to live all your life. Meals given to the Samgha, to certain persons, invitations, food distributed by ticket, meals given each fortnight, each uposatha day (i.e. the last day of each fortnight), or the first day of each fortnight, are extra allowances. 'The religious life has the robe made of rags taken from a dust heap for its resource. Thus you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances.

'The religious life has the robe made of rags taken from a dust heap for its resource. Thus you must endeavour to live all your life. Linen, cotton, silk, woollen garments, coarse cloth, hempen cloth are extra allowances. 'The religious life has dwelling at the foot of a tree for its resource. Thus you must endeavour to live all your life. Vihâras, addhayogas, storied dwellings, attics, caves1 are extra allowances. p. 174 'The religious life has decomposing urine as medicine1 for its resource. Thus you must endeavour to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances.' Here ends the fifth Bhânavâra, which contains the duties towards upagghâyas. 31. 1. At that time a certain youth came to the Bhikkhus and asked them to be ordained. The Bhikkhus told him the (four) Resources before his ordination. Then he said: 'If you had told me the Resources, venerable Sirs, after my ordination, I should have persisted (in the religious life); but now, venerable Sirs, I will not be ordained; the Resources are repulsive and loathsome to me.' The Bhikkhus told this thing to the Blessed One. 'You ought not, O Bhikkhus, to tell the Resources (to the candidates) before their ordination. He who does, is guilty of a dukkata offence. I prescribe, O Bhikkhus, that you tell the Resources (to the newly-ordained Bhikkhus) immediately after their upasampadâ.' p. 175 2. At that time some Bhikkhus performed the upasampadâ service with a chapter of two or three Bhikkhus.

2. At that time some Bhikkhus performed the upasampadâ service with a chapter of two or three Bhikkhus. They told this thing to the Blessed One. 'Let no one, O Bhikkhus, receive the upasampadâ ordination before a chapter of less than ten Bhikkhus. He who performs the upasampadâ service (with a smaller number of Bhikkhus), is guilty of a dukkata offence. I prescribe you, O Bhikkhus, the holding of upasampadâ services with a chapter of ten Bhikkhus or more than ten.' 3. At that time some Bhikkhus conferred the upasampadâ ordination on their saddhivihârikas one or two years after their own upasampadâ. 1Thus also the venerable Upasena Vangantaputta conferred the upasampadâ ordination on a saddhivihârika of his one year after his own upasampadâ. When he had concluded the vassa residence, after two years from his own upasampadâ had elapsed, he went with his saddhivihârika, who had completed the first year after his upasampadâ, to the place where the Blessed One was; having approached him and respectfully saluted the Blessed One, he sat down near him. 4. Now it is the custom of the blessed Buddhas to exchange greeting with incoming Bhikkhus. And the Blessed One said to the venerable Upasena Vangantaputta: 'Do things go well with you, Bhikkhu? Do you get enough to support your life? Have you made your journey with not too great fatigue?' 'Things go pretty well with us, Lord; we get p. 176

p. 176 enough, Lord, to support our life, and we have made our journey, Lord, with not too great fatigue.' The Tathâgatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathâgatas put questions full of sense, not void of sense; to what is void of sense the bridge is pulled down for the Tathâgatas. For two purposes the blessed Buddhas put questions to the Bhikkhus, when they intend to preach the doctrine or when they intend to institute a rule of conduct to their disciples. 5. And the Blessed One said to the venerable Upananda Vangantaputta: 'How many years have you completed, O Bhikkhu, since your upasampadâ?' 'Two years, Lord.' 'And how many years has this Bhikkhu completed?' 'One year, Lord.' 'In what relation does this Bhikkhu stand to you?' 'He is my saddhivihârika, Lord.' Then the blessed Buddha rebuked him: 'This is improper, O foolish one, unbecoming, unsuitable, unworthy of a Samana, unallowable, and to be avoided. How can you, O foolish one, who ought to receive exhortation and instruction from others, think yourself fit for administering exhortation and instruction to another Bhikkhu? Too quickly, O foolish one, have you abandoned yourself to the ambition of collecting followers. This will not do (&c.: as in chap. 30. 3). Let no one, O Bhikkhus, confer the upasampadâ ordination who has not

p. 177 completed ten years. He who does, is guilty of a dukkata offence. I prescribe, O Bhikkhus, that only he who has completed ten years or more than ten years, may confer the upasampadâ ordination.' 6. At that time ignorant, unlearned Bhikkhus (who said), 'We have completed ten years (since our upasampadâ), we have completed ten years,' conferred the upasampadâ ordination; (thus) ignorant upagghâyas were found and clever saddhivihârikas; unlearned upagghâyas were found and learned saddhivihârikas; upagghâyas were found who had small knowledge, and saddhivihârikas who had great knowledge; foolish upagghâyas were found and wise saddhivihârikas. And a certain Bhikkhu who had formerly belonged to a Titthiya school, when his upagghâya remonstrated with him (on certain offences) according to the Dhamma, brought his upagghâya (by reasoning) to silence and went back to that same Titthiya school1. 7. The moderate Bhikkhus were annoyed, murmured, and became angry: 'How can those ignorant, unlearned Bhikkhus confer the upasampadâ ordination (saying); "We have completed ten years, we have completed ten years?" (Thus) ignorant upagghâyas are found and clever saddhivihârikas (&c., down to:), foolish upagghâyas are found and wise saddhivihârikas.' These Bhikkhus told, &c. 'Is it true, O Bhikkhus, &c.?' 'It is true, Lord.' 8. Then the blessed Buddha rebuked those Bhikkhus: 'How can these foolish persons, O Bhikkhus,

8. Then the blessed Buddha rebuked those Bhikkhus: 'How can these foolish persons, O Bhikkhus, p. 178 confer the upasampadâ ordination (saying), "We have, &c?" (Thus) ignorant upagghâyas are found, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.' Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: 'Let no ignorant, unlearned Bhikkhu, O Bhikkhus, confer the upasampadâ ordination. If he does, he is guilty of a dukkata offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may confer the upasampadâ ordination.' 32. 1. At that time some Bhikkhus whose upagghâyas were gone away, or had returned to the world, or had died, or were gone over to a (schismatic) faction1, as they had no âkariyas and received no exhortation and instruction, went on their rounds for alms wearing improper under and upper garments (&c., as in chap. 25. 1-6, down to:), he thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, (that young Bhikkhus choose) an âkariya2. p. 179 'The âkariya, O Bhikkhus, ought to consider the antevâsika (i.e. disciple) as a son; the antevâsika ought to consider the âkariya as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline.

'The âkariya, O Bhikkhus, ought to consider the antevâsika (i.e. disciple) as a son; the antevâsika ought to consider the âkariya as a father. Thus these two, united by mutual reverence, confidence, and communion of life, will progress, advance, and reach a high stage in this doctrine and discipline. 'I prescribe, O Bhikkhus, that you live (the first) ten years in dependence (on an âkariya); he who has completed his tenth year may give a nissaya1 himself. p. 180 2. 'And let (the antevâsika), O Bhikkhus, choose his âkariya in this way: Let him adjust his upper robe so as to cover one shoulder, salute the feet (of the âkariya), sit down squatting, raise his joined hands, and say: "Venerable Sir, be my âkariya, I will live in dependence on you, Sir."' (This formula is repeated thrice.) '(If the other answers): "Well" (&c., as in chap. 25. 7). 3. 'The antevâsika, O Bhikkhus, ought to observe a strict conduct towards his âkariya' (&c., as in chap. 25. 8-24). End of the duties towards an âkariya. 33. 'The âkariya, O Bhikkhus, ought to observe a strict conduct towards his antevâsika' (&c., as in chap. 26). End of the duties towards an antevâsika. End of the sixth Bhânavâra. 34. At that time the antevâsikas did not observe a proper conduct towards their âkariyas (&c., as in chap. 27. 1-8). p. 181 35. 1, 2. At that time ignorant, unlearned Bhikkhus (who said), 'We have completed ten years (since our upasampadâ), we have completed ten years,' gave a nissaya (i.e. they received young Bhikkhus as their antevâsikas); (thus) ignorant âkariyas were found and clever antevâsikas; unlearned âkariyas were found and learned antevâsikas; âkariyas were found who had small knowIedge, and antevâsikas who had great knowledgc; foolish âkariyas were found and wise antevâsikas. The moderate Bhikkhus were annoyed (&c., as in chap. 31, 7, 8).

'Let no ignorant, unlearned Bhikkhu, O Bhikkhus, give a nissaya. If he does, he is guilty of a dukkata offence. I prescribe, O Bhikkhus, that only a learned, competent Bhikkhu who has completed ten years, or more than ten years, may give a nissaya. 36. 1. At that time the Bhikkhus whose âkariyas and upagghâyas were gone away, or had returned to the worId, or had died, or were gone over to a (schismatic) faction, were not acquainted with (the rules about) the cessation of their nissayas1. They told this thing to the Blessed One. 'There are five cases of cessation of a nissaya, O Bhikkhus, between (saddhivihârika and) upagghâya: p. 182 When the upagghâya is gone away, or he has returned to the world, or has died, or is gone over to a (schismatic) faction; the fifth case is that of order (given by the upagghâya to the saddhivihârika1). These, O Bhikkhu's, are the five cases of the cessation of a nissaya between (saddhivihârika and) upagghâya. 'There are six cases of cessation of a nissaya, O Bhikkhus, between (antevâsika and) âkariya: When the âkariya is gone away, &c.; the fifth case is that of order (given by the âkariya to the antevâsika); or (sixthly) when the âkariya and the upagghâya have come together at the same place2. These, O Bhikkhus, are the six cases of cessation of a nissaya between (antevâsika and) âkariya. 2. 'In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice3: When he does not possess full perfection in what belongs to moral practices; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom; or does

2. 'In five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice3: When he does not possess full perfection in what belongs to moral practices; or does not possess full perfection in what belongs to self-concentration; or does not possess full perfection in what belongs to wisdom; or does p. 183 not possess full perfection in what belongs to emancipation; or does not possess full perfection in what belongs to knowledge and insight into emancipation. In these five cases, O Bhikkhus, a Bhikkhu should not confer the upasampadâ ordination, nor give a nissaya, nor ordain a novice. 3. 'In five cases, O Bhikkhus, a Bhikkhu may confer the upasampadâ ordination, give a nissaya, and ordain a novice: When he possesses full perfection in what belongs to moral practices, &c. In these five cases, O Bhikkhus, a Bhikkhu may, &c. 4. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not possess for himself full perfection in what belongs to moral practices and is not able to help others to full perfection in what belongs to moral practices; or does not possess for himself full perfection in what belongs to self-concentration, and is not able to help others to full perfection in what belongs to self-concentration, &c. 5. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full perfection in what belongs to moral practices, and is able to help others to full perfection, &c.

5. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he possesses for himself full perfection in what belongs to moral practices, and is able to help others to full perfection, &c. 6. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is unbelieving, shameless, fearless of sinning, indolent, forgetful. In these five cases, &c. 7. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is believing, modest, fearful of sinning, strenuous, of ready memory. In these five cases, &c. 8. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer , &c.: When as regards p. 184 moral practices he is guilty of moral transgressions; or when as regards the rules of conduct1 he is guilty of transgressions in his conduct; or when as regards belief he is guilty of heresy; or when he is unlearned; or when he is foolish. In these five cases, &c. 9. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When as regards moral practices he is not guilty of moral transgressions, &c.; when he is learned; and when he is wise. In these five cases, &c. 10. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to nurse or to get nursed an antevâsika or a saddhivihârika when he is sick, to appease him or to cause him to be appeased when discontent with religious life has sprung up within him, to dispel or to cause to be dispelled according to the Dhamma doubts of conscience which have arisen in his mind; when he does not know what is an offence; or does not know how to atone for an offence. In these five cases, &c.

11. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able (&c., down to:); when he knows what is an offence; and knows how to atone for an offence. In these five cases, &c. 12. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he is not able to train an antevâsika or a saddhivihârika in the precepts of proper conduct2, to educate him p. 185 in the elements of morality1, to instruct him in what pertains to the Dhamma, to instruct him in what pertains to the Vinaya, to discuss or to make another discuss according to the Dhamma a false doctrine that might arise. In these:fÏve cases, &c. 13. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he is able, &c. 14. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence; when the two Pâtimokkhas are not perfectly known to him in their entirety, with all their divisions and their whole course, and with the entire discussion according to the single rules and to the single parts of each rule. In these five cases, &c. 15. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows, &c. 16. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence;

16. 'And also in other five cases, O Bhikkhus, a Bhikkhu should not confer, &c.: When he does not know what is an offence; or does not know what is no offence; or does not know what is a light offence; or does not know what is a grave offence; p. 186 or when he has not completed the tenth year (after his upasampadâ). In these five cases, &c. 17. 'In five cases, O Bhikkhus, a Bhikkhu may confer, &c.: When he knows (&c., down to:); when he has completed ten years or more than ten years (after his upasampadâ). In these five cases, &c.' End of the sixteen times five cases concerning the admissibility of upasampadâ. 37. 'In six cases, O Bhikkhus, a Bhikkhu should not confer, &c.1' End of the sixteen times2 six cases concerning the admissibility of upasampadâ. 38. 1. At that time that Bhikkhu who, having formerly belonged to a Titthiya school, had (by reasoning) put to silence his upagghâya, when he remonstrated with him according to the Dhamma, and had returned to that same Titthiya school3, came back again and asked the Bhikkhus for the upasampadâ ordination. The Bhikkhus told, &c. 'That Bhikkhu, O Bhikkhus, who having formerly p. 187 belonged to a Titthiya school, has put to silence his upagghâya when he remonstrated with him according to the Dhamma, and has returned to that same Titthiya school, must not receive the upasampadâ ordination, if he comes back. On other persons, O Bhikkhus, who have formerly belonged to Titthiya schools and desire to receive the pabbaggâ and upasampadâ ordinations in this doctrine and discipline, you ought to impose a parivâsa (a probation-time) of four months.

2. 'And you ought, O Bhikkhus, to impose it in this way: Let him (who desires to receive the ordination) first cut off his hair and beard; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands, and tell him to say: "I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time, &c. And for the third time take I my refuge in the Buddha, and for the third time take I my refuge in the Dhamma, and for the third time take I my refuge in the Samgha." 3. 'Let that person, O Bhikkhus, who has formerly belonged to a Titthiya school, approach the Samgha, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), sit down squatting, raise his joined hands, and say: "I, N. N., reverend Sirs,who have formerly belonged to a Titthiya school, desire to receive the upasampadâ ordination in this doctrine and discipline, and ask the Samgha, reverend Sirs, for a parivâsa of four months." Let him ask thus a second time. Let him ask thus a third time. p. 188 'Then let a learned, competent Bhikkhu proclaim the following ñatti before the Samgha: "Let the Samgha, reverend Sirs, hear me, This person N, N ., who has formerly belonged to a Titthiya school, desires to receive the upasampadâ ordination in this doctrine and discipline, He asks the Samgha for a parivâsa of four months. If the Samgha is ready, let the Samgha impose on N. N., who has formerly belonged to a Titthiya school, a parivâs-a of four months, This is the ñatti,

4. '"Let the Samgha, reverend Sirs, hear me, This person N. N., who has, &c. He asks the Samgha for a parivâsa of four months, The Samgha imposes on N. N., who has formerly belonged to a Titthiya school, a parivâsa of four months. Let any one of the venerable brethren who is in favour of imposing a parivâsa of four months on N. N., who has formerly belonged to a Titthiya school, be silent, and any one who is not in favour of it, speak, A parivâsa of four months has been imposed by the Samgha on N. N., who has formerly belonged to a Titthiya school, The Samgha is in favour of it, therefore it is silent. Thus I understand." 5. 'And this, O Bhikkhus, is the way in which a person that has formerly belonged to a Titthiya school, succeeds or fails in satisfying (the Bhikkhus and obtaining upasampadâ when the probation-time is over), 'What is the way, a Bhikkhus, in which a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus)? 'In case, O.Bhikkhus, the person that has formerly belonged to a Titthiya school, enters the village p. 189 too early, and comes back (to the Vihâra) too late, thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, frequents the society of harlots, or of widows, or of adult girls, or of eunuchs, or of Bhikkhunîs, thus also, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus).

'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, frequents the society of harlots, or of widows, or of adult girls, or of eunuchs, or of Bhikkhunîs, thus also, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). 6. 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show himself skilled in the various things his fellow Bhikkhus have to do, not diligent, not able to consider how those things are to be done, not able to do things himself, not able to give directions to others, thus also, O Bhikkhus, &c. 'And further, O Bhikkhus, in case the person that has formerly belonged to a Titthiya school, does not show keen zeal, when the doctrine is preached to him or when questions are put, in what belongs to morality, to contemplation, and to wisdom, thus also, O Bhikkhus, &c. 7. 'And further, O Bhikkhus, in case the person that has formerIy belonged to a Titthiya school, becomes angry, displeased, and dissatisfied, when people speak against the teacher, the belief, the opinions, the persuasion, the creed of the school he formerly belonged to; and is pleased, glad, and satisfied, when people speak against the Buddha, the Dhamma, and the Samgha; or he is pleased, glad, and satisfied, when people speak in praise of the teacher, &c.; and becomes angry, displeased, dissatisfied, when people speak in praise of the Buddha, the

p. 190 Dhamma, and the Samgha; this, O Bhikkhus, is a decisive moment for the failure of a person that has formerly belonged to a Titthiya school (in obtaining admission to the Samgha). 'Thus, O Bhikkhus, a person that has formerly belonged to a Titthiya school, fails in satisfying (the Bhikkhus). When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus failed in satisfying (the Bhikkhus), the upasampadâ ordination should not be conferred on him. 8-10. 'And what is the way, O Bhikkhus, in which a person that has formerly belonged to a Titthiya school, succeeds in satisfying (the Bhikkhus)? 'In case, O Bhikkhus, the person that has formerly belonged to a Titthiya school, does not enter the village too early (&c., point by point the contrary of the preceding). 'When a person comes, O Bhikkhus, that has formerly belonged to a Titthiya school, and has thus succeeded in satisfying (the Bhikkhus), the upasampadâ ordination ought to be conferred on him. 11. 'If a person, O Bhikkhus, that has formerly beIonged to a Titthiya school, comes (to the Bhikkhus) naked, it is incumbent on his upagghâya to get a robe for him. If he comes with unshaven hair, the Samgha's permission ought to be asked for having his hair shaved1. 'If fire-worshippers and Gatilas come to you, O Bhikkhus, they are to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on them. And for what reason? These, O Bhikkhus, hold the doctrine that actions receive their

'If fire-worshippers and Gatilas come to you, O Bhikkhus, they are to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on them. And for what reason? These, O Bhikkhus, hold the doctrine that actions receive their p. 191 reward, and that our deeds have their result (according to their moral merit). 'If a Sakya by birth, O Bhikkhus, who has belonged to a Titthiya school, comes to you, he is to receive the upasampadâ ordination (directly), and no parivâsa is to be imposed on him. This exceptional privilege, O Bhikkhus, I grant to my kinsmen.' Here ends the exposition on the ordination of persons that have formerly belonged to Titthiya schools. End of the seventh Bhânavâra. 39. 1. At that time these five diseases prevailed among the people of Magadha:--leprosy, boils, dry leprosy, consumption, and fits. The people who were affected with these five diseases went to Gîvaka Komârabhakka1 and said: 'pray, doctor, cure us.' 'I have too many duties', Sirs, and am too occupied. I have to treat the Magadha king Seniya Bimbisâra, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head. I cannot cure you. 'All that we possess shall be yours, doctor, and we will be your slaves; pray, doctor, cure us.' 'I have too many duties, Sirs, &c.; I cannot cure you.' 2. Now those people thought: 'Indeed the precepts which these Sakyaputtiya Samanas keep and

2. Now those people thought: 'Indeed the precepts which these Sakyaputtiya Samanas keep and p. 192 the life they live are commodious; they have good meals and lie down on beds protected from the wind. What if we were to embrace the religious life among the Sakyaputtiya Samanas: then the Bhikkhus will nurse us, and Gîvaka Komârabhakka, will cure us.' Thus these persons went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus conferred on them the pabbaggâ and upasampadâ ordinations; and the Bhikkhus nursed them, and Gîvaka Komârabhakka cured them. 3. At that time the Bhikkhus, who had to nurse many sick Bhikkhus, began to solicit (lay people) with many demands and many requests: 'Give us food for the sick; give us food for the tenders of the sick; give us medicine for the sick.' And also Gîvaka Komârabhakka, who had to treat many sick Bhikkhus, neglected some of his duties to the king. 4. Now one day a man who was affected with the five diseases went to Gîvaka Komârabhakka and said:'Pray, doctor, cure me.' 'I have too many duties, Sir, and am too occupied; I have to treat the Magadha king Seniya Bimbisâra, and the royal seraglio, and the fraternity of Bhikkhus with the Buddha at their head; I cannot cure you.' 'All that I possess shall be yours, doctor, and I will be your slave; pray doctor, cure me.' 'I have too many duties, Sir, &c.; I cannot cure you. 5. Now that man thought: 'Indeed the precepts which these Sakyaputtiya Samanas keep (&c., down to:): then the Bhikkhus will nurse me, and Gîvaka Komârabhakka will cure me. When I have become free from sickness, then I will return to the world.'

5. Now that man thought: 'Indeed the precepts which these Sakyaputtiya Samanas keep (&c., down to:): then the Bhikkhus will nurse me, and Gîvaka Komârabhakka will cure me. When I have become free from sickness, then I will return to the world.' Thus that man went to the Bhikkhus and asked them for the pabbaggâ ordination; the Bhikkhus p. 193 conferred on him the pabbaggâ and upasampadâ ordinations; and the Bhikkhus nursed him, and Gîvaka Komârabhakka cured him. When he had become free from sickness, he returned to the world. Now Gîvaka Komârabhakka saw this person that had returned to the world; and when he saw him he asked that person: 'Had you not embraced the religious life, Sir, among the Bhikkhus?' 'Yes, doctor.' 'And why have you adopted such a course, Sir?' Then that man told Gîvaka Komârabhakka the whole matter . 6. Then Gîvaka Komârabhakka was annoyed, murmured, and became angry: 'How can the venerable brethren confer the pabbaggâ ordination on a person affected with the five diseases?' And Gîvaka Komârabhakka went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him, Gîvaka Komârabhakka said to the Blessed One: 'Pray, Lord, let their reverences not confer the pabbaggâ ordination on persons affected with the five diseases.' 7. Then the Blessed One taught, incited, animated, and gladdened Gîvaka Komârabhakka by religious discourse; and Gîvaka Komârabhakka, having been taught . . . . and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away.

7. Then the Blessed One taught, incited, animated, and gladdened Gîvaka Komârabhakka by religious discourse; and Gîvaka Komârabhakka, having been taught . . . . and gladdened by the Blessed One by religious discourse, rose from his seat, respectfully saluted the Blessed One, and passing round him with his right side towards him, went away. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'Let no one, p. 194 O Bhikkhus, who is affected with the five diseases, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination ( on such a person), is guilty of a dukkata offence.' 40. 1. At that time the border provinces (of the kingdom) of the Magadha king Seniya Bimbisâra were agitated. Then the Magadha king Seniya Bimbisâra gave order to the officers who were at the head of the army: 'Well now, go and search through the border provinces1: The officers who were at the head of the army accepted the order of the Magadha king Seniya Bimbisâra (by saying), 'Yes, Your Majesty.' 2. Now many distinguished warriors thought: 'We who go (to war) and find our delight in fighting, do evil and produce great demerit. Now what shall we do that we may desist from evil-doing and may do good?' Then these warriors thought: 'These Sakyaputtiya Samanas lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If we could obtain pabbaggâ with the Sakyaputtiya Samanas, we should desist from evil-doing and do good.'

Then these warriors thought: 'These Sakyaputtiya Samanas lead indeed a virtuous, tranquil, holy life; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If we could obtain pabbaggâ with the Sakyaputtiya Samanas, we should desist from evil-doing and do good.' Thus these warriors went to the Bhikkhus and p. 195 asked them for the pabbaggâ ordination; the Bhikkhus conferred on them: the pabbaggâ and upasanipadâ ordinations. 3. The officers at the head of the army asked the royal soldiers: 'Why, how is it that the warriors N. N. and N. N. are nowhere to be seen?' 'The warriors N. N. and N. N., Lords, have embraced religious life among the Bhikkhus.' Then the officers at the head of the army were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samanas ordain persons in the royal service?' The officers who were at the head of the army told the thing to the Magadha king Seniya Bimbisâra. And the Magadha king Seniya Bimbisâra asked the officers of justice: 'Tell me, my good Sirs, what punishment does he deserve who ordains a person in the royal service?' 'The upagghâya, Your Majesty, should be beheaded; to him who recites (the kammavâkâ), the tongue should be torn out; to those who form the chapter, half of their ribs should be broken.' 4. Then the Magadha king Seniya Bimbisâra went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Magadha king Seniya Bimbisâra said to the Blessed One: 'Lord, there are unbelieving kings who are disinclined (to the faith); these might harass the Bhikkhus even on trifling occasions. Pray, Lord, let their reverences not confer the pabbaggâ ordination on persons in royal service.'

Then the Blessed One taught (&c., see chap. 39. 7, p. 196 down to:), thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, who is in the royal service, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkata offence: 41. At that time the robber Angulimâla1 had embraced religious life among the Bhikkhus. When the people saw that, they became alarmed and terrified; they fled away, went elsewhere, turned away their heads, and shut their doors. The people were annoyed, murmured, and became angry: 'How can the Sakyaputtiya Samanas ordain a robber who openly wears the emblems (of his deeds)?' Some Bhikkhus heard those people that were annoyed, murmured, and had become angry; these Bhikkhus told the thing to the Blessed One. The Blessed One thus addressed the Bhikkhus: 'Let no robber, O Bhikkhus, who wears the emblems (of his deeds), receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkata offence.' p. 197 42. 1. At that time the Magadha king Seniya Bimbisâra had issued the following decree: 'No one is to do any harm to those who are ordained among the Sakyaputtiya Samanas; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.' Now at that time a certain person who had committed robbery was imprisoned in the jail. He broke out of the jail, ran away, and received the pabbaggâ ordination with the Bhikkhus.

Now at that time a certain person who had committed robbery was imprisoned in the jail. He broke out of the jail, ran away, and received the pabbaggâ ordination with the Bhikkhus. 2. The people who saw him, said: 'Here is the robber who has broken out of jail; come, let us bring him (before the authorities).' But some people replied: 'Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisâra: 'No one is to do any harm to those who are ordained, &c.' People were annoyed, murmured, and became angry, thinking: 'Indeed these Sakyaputtiya Samanas are secure from anything; it is not allowed to do any harm to them. How can they ordain a robber who has broken out of jail?' They told this thing to the Blessed One. 'Let no robber, O Bhikkhus, who has broken out of jail, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of a dukkata offence.' p. 198 43. At that time a certain person who had committed robbery had run away and had become ordained with the Bhikkhus. At the royal palace a proclamation was written: 'Wherever he is seen, he is to be killed.' The people who saw him, said: 'Here is the proclaimed robber; come, let us kill him' (&c., as in chap. 42). 'Let no proclaimed robber, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a robber), is guilty of a dukkata offence.'

'Let no proclaimed robber, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a robber), is guilty of a dukkata offence.' 44. At that time a certain person who had been punished by scourging had been ordained with the Bhikkhus. People were annoyed, &c.: 'How can these Sakyaputtiya Samanas ordain a person that has been punished by scourging?' They told this thing to the Blessed One. 'Let no one, O Bhikkhus, who has been punished by scourging, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on such a person), is guilty of dukkata offence.' 45. At that time a certain person who had been punished by branding (&c., as in chap. 44, down to the end). p. 199 46. At that time a certain person who was in debt, ran away and was ordained with the Bhikkhus. When his creditors saw him, they said: 'There is our debtor; come, let us lead him (to prison).' But some people replied: 'Do not say so, Sirs. A decree has been issued by the Magadha king Seniya Bimbisâra: 'No one is to do any harm to those who are ordained with the Sakyaputtiya Samanas; well taught is their doctrine; let them lead a holy life for the sake of the complete extinction of suffering.' People were annoyed, murmured, and became angry: 'Indeed these Sakyaputtiya Samanas are secure from anything; it is not allowed to do anything to them. How can they ordain a debtor?'

People were annoyed, murmured, and became angry: 'Indeed these Sakyaputtiya Samanas are secure from anything; it is not allowed to do anything to them. How can they ordain a debtor?' They told this thing to the Blessed One. 'Let no debtor, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on a debtor), is guilty of a dukkata offence.' 47. At that time a slave ran away and was ordained with the Bhikkhus. When his masters saw him, they said: 'There is our slave; come, let us lead him away (back to our house),' (&c., as in chap. 46). 'Let no slave, O Bhikkhus, receive the pabbaggâ ordination. He who confers the pabbaggâ ordination (on a slave), is guilty of a dukkata offence.' p. 200 48. 1. At that time a certain smith1 who was bald-headed, having had a quarrel with his father and mother, had gone to the Ârâma and received pabbaggâ with the Bhikkhus. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, came to the Ârâma and asked the Bhikkhus: 'Pray, reverend Sirs, have you seen such and such a boy?' The Bhikkhus, who did not know him, said: 'We do not know him;' having not seen him, they said: 'We have not seen him.' 2. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, found him ordained with the Bhikkhus; they were annoyed, &c.: 'These Sakyaputtiya Samanas are shameless, wicked, and liars. They knew him and said: "We do not know him;" they had seen him and said: "We have not seen him." This boy has been ordained with the Bhikkhus.'

2. Now the father and mother of that bald-headed smith, searching after that bald-headed smith, found him ordained with the Bhikkhus; they were annoyed, &c.: 'These Sakyaputtiya Samanas are shameless, wicked, and liars. They knew him and said: "We do not know him;" they had seen him and said: "We have not seen him." This boy has been ordained with the Bhikkhus.' Now some Bhikkhus heard the father and mother of that bald-headed smith, who were annoyed, &c. Those Bhikkhus told the thing to the Blessed One. 'I prescribe, O Bhikkhus, that the Samgha's permission is asked for having (the new coming Bhikkhus) shaved.' p. 201 49. 1. At that time there was in Râgagaha a company of seventeen boys, friends of each other; young Upâli1 was first among them. Now Upâli's father and mother thought: 'How will Upâli after our death live a life of ease and without pain?' Then Upâli's father and mother said to themselves: 'If Upâli could learn writing, he would after our death live a life of ease and without pain.' But then Upâli's father and mother thought again: 'If Upâli learns writing, his fingers will become sore. But if Upâli could learn arithmetic, he would after our death live a life of ease and without pain.' 2. But then Upâli's father and mother thought again: 'If Upâli learns arithmetic, his breast will become diseased2. But if Upâli could learn money-changing3, he would after our death live a life of ease and comfort, and without pain.' But then Upâli's father and mother said to themselves: 'If Upâli learns money-changing, his eyes will suffer. Now here are the Sakyaputtiya Samanas, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from the wind. If Upâli could be ordained with the

p. 202 Sakyaputtiya Samanas, he would after our death live a life of ease and without pain.' 3. Now young Upâli heard his father and mother talking thus. Then young Upâli went to the other boys; having approached them, he said to those boys: 'Come, Sirs, let us get ordained with the Sakyaputtiya Samanas.' (They replied): 'If you will get ordained, Sir, we will be ordained also.' Then those boys went each to his father and mother and said to them: 'Give me your consent for leaving the world and going forth into the houseless state.' Then the parents of those boys, who thought, 'It is a good thing what all these boys are wishing so unanimously for, gave their consent. They went to the Bhikkhus and asked them for the pabbaggâ ordination. The Bhikkhus conferred the pabbaggâ and upasampadâ ordinations on them. 4. In the night, at dawn, they rose and began to cry: 'Give us rice-milk, give us soft food, give us hard food!' The Bhikkhus said: 'Wait, friends, till day-time. If there is rice-milk, you shall drink; if there is food, soft or hard, you shall eat; if there is no rice-milk and no food, soft or hard, you must go out for alms, and then you will eat.' But those Bhikkhus, when they were thus spoken to by the other Bhikkhus, threw their bedding about and made it wet, calling out: 'Give us rice-milk, give us soft food, give us hard food!' 5. Then the Blessed One, having arisen in the night, at dawn, heard the noise which those boys made; hearing it he said to the venerable Ânanda: 'Now, Ânanda, what noise of boys is that?'

5. Then the Blessed One, having arisen in the night, at dawn, heard the noise which those boys made; hearing it he said to the venerable Ânanda: 'Now, Ânanda, what noise of boys is that?' Then the venerable Ânanda told the thing to the Blessed One. p. 203 'Is it true, O Bhikkhus, that the Bhikkhus knowingly confer the upasampadâ ordination on persons under twenty years of age?' 'It is true, Lord.' Then the Blessed One rebuked those Bhikkhus: 'How can those foolish persons, O Bhikkhus, knowingly confer the upasampadâ ordination on persons under twenty years of age? 6. 'A person under twenty years, O Bhikkhus, cannot endure coldness and heat, hunger and thirst, vexation by gadflies and gnats, by storms and sun-heat, and by reptiles; (he cannot endure) abusive, offensive language; he is not able to bear bodily pains which are severe, sharp, grievous, disagreeable, unpleasant, and destructive to life; whilst a person that has twenty years of age, O Bhikkhus, can endure coldness, &c. This will not do, O Bhikkhus, for converting the unconverted and for augmenting the number of the converted.' Having rebuked those Bhikkhus and delivered a religious discourse, he thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, knowingly confer the upasampadâ ordination on a person under twenty years of age. He who does, is to be treated according to the law1.' p. 204 50. At that time a certain family had died of pestilence1; only a father and his son were left; they received the pabbaggâ ordination with the Bhikkhus and went together on their rounds for alms. Now that boy, when food was given to his father, ran up to him and said: 'Give some to me too, father; give some to me too, father.'

At that time a certain family had died of pestilence1; only a father and his son were left; they received the pabbaggâ ordination with the Bhikkhus and went together on their rounds for alms. Now that boy, when food was given to his father, ran up to him and said: 'Give some to me too, father; give some to me too, father.' People were annoyed, &c.: 'These Sakyaputtiya Samanas live an impure life; this boy is a Bhikkhunî's son.' Some Bhikkhus heard, &c. They told this thing to the Blessed One, &c. 'Let no one, O Bhikkhus, confer the pabbaggâ ordination on a boy under fifteen years of age. He who does, is guilty of a dukkata offence.' 51. At that time a believing, pious family, who devoted themselves to the (especial) service of the venerable Ânanda, had died of pestilence. Only two boys were left; these, when seeing Bhikkhus, ran up to them according to their old custom, but the Bhikkhus turned them away. When they were turned away by the Bhikkhus, they cried. Now the venerable Ânanda thought: 'The Blessed One has forbidden us to confer the pabbaggâ ordination p. 205 on a boy under fifteen years of age, and these boys are under fifteen years of age. What can be done in order that these boys may not perish?' And the venerable Ânanda told this thing to the. Blessed One. 'Are these boys able, Ânanda, to scare crows?' 'They are, Lord.' In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to confer the pabbaggâ ordination on crow-keeper boys even under fifteen years of age.'

In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, to confer the pabbaggâ ordination on crow-keeper boys even under fifteen years of age.' 52. At that time the venerable Upananda, of the Sakya tribe, had two novices, Kandaka and Mahaka; these committed sodomy with each other. The Bhikkhus were annoyed, &c.: 'How can novices abandon themselves to such bad conduct?' They told this thing to the Blessed One, &c. 'Let no one, O Bhikkhus, ordain two novices. He who does, is guilty of a dukkata offence1.' 53. 1. At that time the Blessed One dwelt at Râgagaha during the rainy season, and remained at the same place during winter and summer. The people were annoyed, &c.: 'The (four) regions are2 . . . . and p. 206 covered by darkness to the Sakyaputtiya Samanas; they cannot discern the (four) regions.' Some Bhikkhus heard, &c. 2. Then the Blessed One said to the venerable Ânanda: 'Go, Ânanda, take a key and tell the Bhikkhus in every cell: "Friends, the Blessed One wishes to go forth to Dakkhinâgiri. Let any one of the venerable brethren who thinks fit, come to him."' The venerable Ânanda accepted this order of the Blessed One (by saying), 'Yes, Lord,' took a key, and said to the Bhikkhus in every cell: 'Friends, the Blessed One,' &c. 3. The Bhikkhus replied: 'Friend Ânanda, the Blessed One has prescribed1 that Bhikkhus are to live (the first) ten years in dependence (on their âkariyas and upagghâyas), and that he who has completed his tenth year, may give a nissaya himself. Now if we go there, we shall be obliged to take a nissaya there; then we shall stay there for a short time, then we must go back again and take a new nissaya. If our âkariyas and upagghâyas go, we will go also; if our âkariyas and upagghâyas do not go, we will not go either. Otherwise our light-mindedness, friend Ânanda, will become manifest.'

4. Thus the Blessed One went forth to Dakkhinâgiri fonowed only by a few Bhikkhus. And the Blessed One, after having dwelt at Dakkhinâgiri as long as he thought fit, went back to Râgagaha again. Then the Blessed One said to the venerable Ânanda: 'How is it, Ânanda, that the perfect p. 207 One has gone forth to Dakkhinâgiri with so few Bhikkhus?' Then the venerable Ânanda told the thing to the Blessed One. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, O Bhikkhus, that a learned, competent Bhikkhu lives five years in dependence (on his âkariya and upagghâya), an unlearned one all his life. 5. 'In five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya (i.e. independent of âkariya and upagghâya): when he does not possess full perfection in what belongs to moral practices (&c., as in chap. 36. 2). In these five cases, O Bhikkhus, a Bhikkhu should not live without a nlssaya. 'In five cases, O Bhikkhus, a Bhikkhu may live without a nissaya: when he possesses full perfection in what belongs to moral practices (&c., as in chap. 36. 3). In these five cases, O Bhikkhus, a Bhikkhu may live without a nissaya. 6-13. 'And also in other five cases, &c.1' End of the eighth Bhânavâra, which is called the Abhayûvara Bhânavâra2. 54. 1. Then the Blessed One, after having resided at Râgagaha as long as he thought fit, went forth to

1. Then the Blessed One, after having resided at Râgagaha as long as he thought fit, went forth to p. 208 Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sakka country, near Kapilavatthu, in the Nigrodhârâma (Banyan Grove). And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl and with his kîvara on went to the residence of the Sakka Suddhodana (his father). Having gone there, he sat down on a seat laid out for him. Then the princess, who was the mother of Râhula1, said to young Râhula: 'This is your father, Râhula; go and ask him for your inheritance.' 2. Then young Râhula went to the place where the Blessed One was; having approached him, he stationed himself before the Blessed One (and said): 'Your shadow, Samana, is a place of bliss.' Then the Blessed One rose from his seat and went away, and young Râhula followed the Blessed One from behind and said: 'Give me my inheritance, Samana; give me my inheritance, Samana.' Then the Blessed One said to the venerable Sâriputta: 'Well, Sâriputta, confer the pabbaggâ. ordination on young Râhula.' (Sâriputta replied): 'How shall I confer, Lord, the pabbaggâ ordination on young Râhula?' 3. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: 'I prescribe, p. 209 O Bhikkhus, the pabbaggâ ordination of novices by the threefold declaration of taking refuge.

O Bhikkhus, the pabbaggâ ordination of novices by the threefold declaration of taking refuge. 'And you ought, O Bhikkhus, to confer the pabbaggâ ordination (on a novice) in this way: Let him first have his hair and beard cut off; let him put on yellow robes, adjust his upper robe so as to cover one shoulder, salute the feet of the Bhikkhus (with his head), and sit down squatting; then let him raise his joined hands and tell him to say: "I take my refuge in the Buddha, I take my refuge in the Dhamma, I take my refuge in the Samgha. And for the second time, &c. And for the third time, &c." 'I prescribe, O Bhikkhus, the pabbaggâ ordination of novices by this threefold declaration of taking refuge.' Thus the venerable Sâriputta conferred the pabbaggâ ordination on young Râhula. 4. Then the Sakka Suddhodana went to the place where the Blessed One was; having approached him and having respectfully saluted the Blessed One, he sat down near him. Sitting near him the Sakka Suddhodana said to the Blessed One: 'Lord, I ask one boon of the Blessed One.' (The Buddha replied): 'The perfect Ones, Gotama, are above granting boons (before they know what they are1).' (Suddhodana said): 'Lord, it is a proper and unobjectionable demand.' 'Speak, Gotama.' 5. 'Lord, when the Blessed One gave up the p. 210 world, it was a great pain to me; so it was when Nanda1 did the same; my pain was excessive when Râhula too did so. The love 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, it reaches the marrow and dwells in the marrow. Pray, Lord, let their reverences not confer the pabbaggâ ordination on a son without his father's and mother's permission.'

Then the Blessed One taught the Sakka Suddhodana (&c., see chap. 39. 7). 'Let no son, O Bhikkhus, receive the pabbaggâ ordination without his father's and mother's permission. He who confers the pabbaggâ ordination (on a son without that permission), is guilty of a dukkata offence.' 55. Then the Blessed One, after having resided at Kapilavatthu as long as he thought fit, went forth to Sâvatthi. Wandering from place to place he came to Sâvatthi. There the Blessed One dwelt at Sâvatthi, in the Getavana, the Ârâma of Anâthapindika. At that time a family who devoted themselves to the (especial) service of the venerable Sâriputta sent a boy to the venerable Sâriputta (with this message): p. 211 'Might the Thera confer the pabbaggâ ordination on this boy.' Now the venerable Sâriputta thought: 'The Blessed One has established the rule1 that no one may ordain two novices, and I have already one novice, Râhula. Now what am I to do?' He told the thing to the Blessed One. 'I allow, O Bhikkhus, a learned, competent Bhikkhu to ordain two novices, or to ordain as many novices as he is able to administer exhortation and instruction to.' 56. Now the novices thought: 'How many precepts2 are there for us, and in what (precepts) are we to exercise ourselves?' They told this thing to the Blessed One. 'I prescribe, O Bhikkhus, ten precepts for the novices, and the exercise of the novices in these (ten precepts), viz. abstinence from destroying life; abstinence from stealing; abstinence from impurity; abstinence from lying; abstinence from arrack and strong drink and intoxicating liquors, which cause indifference (to religion); abstinence from eating at forbidden times; abstinence from dancing, singing, music, and seeing spectacles; abstinence from garlands, scents, unguents, ornaments, and finery; abstinence from (the use of) high or broad beds; abstinence from accepting gold or silver. I prescribe,