Vinaya Texts, Part I: The Pâtimokkha and the Mahâvagga I–IV — SBE Vol. 13 (trans. Rhys Davids & Oldenberg, 1881)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·238 passages
The text · part 8 of 12
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 Samazas 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.’
1 Buddhaghosa explains kamm4rabhazdu by tulataramundako (read tuladharam.) suvammak4raputto. At Dhammapada, v. 239, kamméra is said of a silversmith. There was probably no distinction in these early times between gold, silver, copper, and iron smiths; the same man being an artificer in all kinds of metal.
p. 201
49,
1. At that time there was in Ragagaha a company of seventeen boys, friends of each other; young Upéli? was first among them. Now Upéali’s father and mother thought: ‘How will Updali after our death live a life of ease and without pain?’ Then Upali’s father and mother said to themselves: ‘If Upali could learn writing, he would after our death live a life of ease and without pain.’ But then Upiali’s father and mother thought again: ‘If Upali learns writing, his fingers will become sore. But if Upali could learn arithmetic, he would after our death live a life of ease and without pain.’ _
2. But then Upéali’s father and mother thought again: ‘If Upali learns arithmetic, his breast will become diseased’. But if Up4li could learn moneychanging’, he would after our death live a life of ease and comfort, and without pain.’ But then Upali’s father and mother said to themselves: ‘If Upéali learns money-changing, his eyes will suffer. Now here are the Sakyaputtiya Samazas, who keep commodious precepts and live a commodious life ; they have good meals and lie down on beds protected from the wind. If Updli could be ordained with the
* This Upali is different from the famous Up4li who belonged to the chief disciples of Buddha; the latter came not from Ragagaha, but from the Sakya country.
? Buddhaghosa: ‘ He who learns arithmetic, must think much; therefore his breast will become diseased.’
5 We prefer this translation of ripa to translating it by ‘ painting,’ on account of Buddhaghosa’s note: ‘He who learns the rdpa-sutta must turn over and over many karshapamas and look at them,’
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Sakyaputtiya Samamas, he would after our death live a life of ease and without pain.’
I, 49, 3-
Sakyaputtiya Samamas, he would after our death live a life of ease and without pain.’
3. Now young Upéali heard his father and mother talking thus. Then young Upéli went to the other boys; having approached them, he said to those boys: ‘Come, Sirs, let us get ordained with the Sakyaputtiya Samazas.’ (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 isa good thing what all these boys are wishing so unanimously for,’ gave their consent. They went to the Bhikkhus and asked them for the pabbagg4 ordination, The Bhikkhus conferred the pabbaggaé and upasampada 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 Ananda : ‘Now, Ananda, what noise of boys is that ?’
Then the venerable Ananda told the thing to the Blessed One,
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‘Is it true, O Bhikkhus, that the Bhikkhus knowingly confer the upasampada4 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 upasampada 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 sunheat, 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 | upasampada ordination on a person under twenty years of age. He who does, is to be treated according to the law?’
He who does, is to be treated according to the law?’
* The law alluded to is the 65th paittiya rule. Generally in the Khandhakas, which presuppose, as we have stated in our preface, the existence of the Patimokkha;, direct repetition of the rules laid down there has been avoided. If, nevertheless, in the Khandhakas a transgression alluded to in the Patimokkha had to be mentioned again, then in most cases the Khandhakas, instead of directly indicating the penance incurred thereby, use of the guilty Bhikkhu the expression, ‘yathddhammo k4retabbo,’ i.e. ‘he is to be treated according to the law.’ See H. O.’s Introduction to his edition of the Mah4vagga, p. xx note.
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50.
At that time a certain family had died of pestilence!; only a father and his son were left; they received the pabbag4 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 Samamas live an impure life; this boy is a Bhikkhuni's son.
Some Bhikkhus heard, &c.
They told this thing to the Blessed One, &c.
‘Let no one, O Bhikkhus, confer the pabbagga ordination on a boy under fifteen years of age. He who does, is guilty of a dukka/¢a offence.
51.
At that time a believing, pious family, who devoted themselves to the (especial) service of the venerable Ananda, 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 Ananda thought: ‘The Blessed One has forbidden us to confer the pabbagygé ordination
? Buddhaghosa explains ahivatakaroga by m4riby4dhi, and says: ‘When this plague befalls a house, men and beasts in that house die; but he who breaks through wall or roof, or is “roga madigato (?),” may be saved.’
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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 Ananda told this thing to the Blessed One.
‘Are these boys able, Ananda, 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 pabbagg4 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, Kazdaka 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 dukkaZa offence?!’
53.
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 dukkaZa offence?!’
53.
1. At that time the Blessed One dwelt at Ragagaha during the rainy season, and remained at the same place during winter and summer. The people were annoyed, &c.: ‘The (four) regions are?.... and
1 This seems very unpractical: and the rule is accordingly practically abrogated again by chapter 55.
2 We must leave ‘ 4hundarika’ untranslated; Buddhaghosa says nothing about this obscure word.
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covered by darkness to the Sakyaputtiya Samamas ; they cannot discern the (four) regions.’ Some Bhikkhus heard, &c.
2. Then the Blessed One said to the venerable Ananda: ‘Go, Ananda, take a key and tell the Bhikkhus in every cell: “Friends, the Blessed One wishes to go forth to Dakkhiz4giri. Let any one of the venerable brethren who thinks fit, come to him.”’
The venerable Ananda 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 Ananda, the Blessed One has prescribed? that Bhikkhus are to live (the first) ten years in dependence (on their 4ariyas and upagghAyas), 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 4#ariyas and upagghayas go, we will go also; if our 4éariyas and upagghayas do not go, we will not go either. Otherwise our light-mindedness, friend Ananda, will become manifest.’
4. Thus the Blessed One went forth to Dakkhinagiri followed only by a few Bhikkhus. And the Blessed One, after having. dwelt at Dakkhizagiri as long as he thought fit, went back to Ragagaha again.
Then the Blessed One said to the venerable Ananda: ‘How is it, Ananda, that the perfect
1 See chap. 32. 1.
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One has gone forth to DakkhizAgiri with so few Bhikkhus ?’
Then the venerable Ananda 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 4£ariya and upagghaya), an unlearned one all his life.
5. ‘In five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya (i.e. independent of dariya and upagghaya): 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 nissaya.
‘In five cases, O Bhikkhus, a Bhikkhu may live without a nissaya: when he possesses full perfection
36. 2). In these five cases, O Bhikkhus, a Bhikkhu should not live without a nissaya.
‘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.?’
End of the eighth Bhavavara, which is called the Abhaydvara Bhazavara*,
54.
1. Then the Blessed One, after having resided at Ragagaha as long as he thought fit, went forth to
1 Supply these pentads and hexads, respectively, from chaps. 36. 6,7; 8,95 14,153 16,175; 37-1, 23 5,6; 7,83 13,14.
2 Abhayfvara means, ‘secure from anything. This refers to the expression used in chap. 42, § 2.
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Kapilavatthu. Wandering from place to place he came to Kapilavatthu. There the Blessed One dwelt in the Sakka country, near Kapilavatthu, in the Nigrodh4érama (Banyan Grove).
And in the forenoon the Blessed One, having put on his under-robes, took his alms-bowl and with his £ivara 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 R4éhula’, said to young Rahula: ‘ This is your father, Rahula ; go and ask him for your inheritance.’
2. Then young Rahula went to the place where the Blessed One was; having approached him, he stationed himself before the Blessed One (and said) : ‘Your shadow, Samaza, is a place of bliss.’
Then the Blessed One rose from his seat and went away, and young R4hula followed the Blessed One from behind and said: ‘Give me my inheritance, Samaza; give me my inheritance, Samaza.’
Then the Blessed One said to the venerable Sdriputta: ‘Well, Sdriputta, confer the pabbaggA ordination on young Réhula.’
(Sariputta replied): ‘How shall I confer, Lord, the pabbagg4 ordination on young R4hula?’
3. In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkhus: ‘I prescribe,
1 The Buddha’s former wife. This is, as far as we know, the only passage in the Pali Pifakas which mentions this lady, and it deserves notice that her name is not mentioned. Probably this name was unknown to the Buddhists in early times, and thus we may best account for the difference of the simply invented names given to this lady by later writers. Compare Rh. D., Buddhism,
Pp. 50 seq.
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O Bhikkhus, the pabbagg4 ordination of novices by the threefold declaration of taking refuge.
Compare Rh. D., Buddhism,
Pp. 50 seq.
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O Bhikkhus, the pabbagg4 ordination of novices by the threefold declaration of taking refuge.
‘And you ought, O Bhikkhus, to confer the pabbagg4 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 pabbagg4 ordination of novices by this threefold declaration of taking refuge.’
Thus the venerable Sariputta conferred the pabbagg4 ordination on young Réhula.
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 are’).’ (Suddhodana said): ‘ Lord, it is a proper and unobjectionable demand.’ ‘Speak, Gotama.’
5. ‘Lord, when the Blessed One gave up the
1 Granting a boon (vara) is a constant phrase used of princes when making an open promise to give to any one whatever they should ask. See, for instance, the GAtaka Story, No. 9, where the person to whom the boon was given laid it by for a convenient season ; and then asked the king to make her son heir-apparent, in violation of all ancient law and custom.
[13] Pp. 53 world, it was a great pain to me; so it was when Nanda? did the same; my pain was excessive when R&hula 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 pabbagyA4 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 pabbagg4 ordination without his father’s and mother’s permission. He who confers the pabbagg4 ordination (on a son without that permission), is guilty of a dukkaZa offence.’
55,
Then the Blessed One, after having resided at Kapilavatthu as lorig as he thought fit, went forth to Savatthi. Wandering from place to place he came to Sdvatthi. There the Blessed One dwelt at Savatthi, in the Getavana, the Arama of Anjthapizdika.
At that time a family who devoted themselves to the (especial) service of the venerable SAriputta sent a boy to the venerable Sariputta (with this message) :
Wandering from place to place he came to Sdvatthi. There the Blessed One dwelt at Savatthi, in the Getavana, the Arama of Anjthapizdika.
At that time a family who devoted themselves to the (especial) service of the venerable SAriputta sent a boy to the venerable Sariputta (with this message) :
+ Nanda was a son of Mahapag4pati, a half-brother of the Buddha. See the story of his conversion in Rh. D.’s Buddhist Birth Stories, p. 128 (later and fuller accounts can be seen in Hardy, Manual, p. 204 seq.; Beal, Romantic Legend, p. 369 seq.)
I, 56. ADMISSION TO THE ORDER OF BHIKKHUS. 2II
‘Might the Thera confer the pabbagg4 ordination on this boy.’ Now the venerable S4riputta thought: ‘The Blessed One has established the rule! that no one may ordain two novices, and I have already one novice, Rahula. 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 precepts? 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 pre-
' See chap. 52. * Sikkhapadani, literally, ‘Paths of Training.’ Compare chap. 60. P 2
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scribe, O Bhikkhus, these ten precepts for the novices, and the exercise of the novices in these (ten precepts)’
57.
1. At that time novices did not show reverence and confidence towards the Bhikkhus, and did not live in harmony with them. The Bhikkhus were annoyed, murmured, and became angry : ‘ How can the novices not show reverence and confidence towards the Bhikkhus, and not live in harmony with them ?’
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you inflict punishment upon a novice in five cases: When he is intent on the Bhikkhus’ receiving no alms; when he is intent on the Bhikkhus’ meeting with misfortune ; when he is intent on the Bhikkhus’ finding no residence ; when he abuses and reviles the Bhikkhus ; when he causes divisions between Bhikkhus and Bhikkhus. I prescribe, O Bhikkhus, that in these five cases you inflict punishment upon a novice.’
2. Now the Bhikkhus thought: ‘What punishment are we to inflict ?’
They told this thing to the Blessed One.
I prescribe, O Bhikkhus, that in these five cases you inflict punishment upon a novice.’
2. Now the Bhikkhus thought: ‘What punishment are we to inflict ?’
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you forbid them (certain places, for instance, their own residences).’
At that time Bhikkhus forbad novices the whole Samghérama. The novices, who were not admitted to the Samgh4rdma, went away, or returned to the world, or went over to Titthiya schools.
They told this thing to the Blessed One.
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‘Let them not, O Bhikkhus, forbid (novices) the whole Samgh4rama. He who does so, commits a dukkaZa offence. I prescribe, O Bhikkhus, that (the Bhikkhus) forbid (a novice) the place where he lives or which he uses to frequent.’
3. At that time Bhikkhus forbad the novices the use of (certain kinds of) food that is taken with the mouth. People, when they prepared rice-milk to drink or meals for the Samgha, said to the novices: ‘Come, reverend Sirs, drink rice-milk ; come, reverend Sirs, take food.’ The novices replied: ‘It is impossible, friends; the Bhikkhus have issued a-forewarning (against us).’ The people were annoyed, murmured, and became angry, thinking: ‘ How can their reverences forbid novices the use of all food that is taken with the mouth ?’
They told this thing to the Blessed One.
‘Let them not, O Bhikkhus, forbid (novices) food that is taken with the mouth. He who does so, commits a dukkadZa offence.’
End of the section about punishment (of novices).
58.
At that time the Kabbaggiya! Bhikkhus laid a ban upon novices without the consent of the upagghayas (of those novices). The upagg/dyas
1 Here first appear the Khabbaggiya Bhikkhus (the company of the ‘six Bhikkhus’, with their attendants), the constant and indefatigable evil-doers throughout the whole Vinaya-Pi/aka. Buddhaghosa (on Xullavagga I, 1) says that Paduka and Lohitaka belonged to this company, and also Assagi and Punabbasu are mentioned as Khabbaggiyas (see Childers s. v. Ahabbaggiyo).
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searched after them, thinking: ‘How is it that our novices have disappeared?’ The Bhikkhus said: ‘The Khabbaggiya Bhikkhus, friends, have laid a ban upon them.’ The upagg4yas were annoyed, &c.: ‘How can the Ahabbaggiya Bhikkhus lay a ban upon our novices without having obtained our consent ?’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, lay a ban (upon novices) without consent of the upagg#A4yas. He who does, commits a dukka/Za offence.’
59.
At that time the Aabbaggiya Bhikkhus drew the novices of senior Bhikkhus over (to themselves). The Theras, who were obliged to get themselves teeth-cleansers and water to rinse their mouths with, became tired.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, draw the followers of another Bhikkhu over to himself. He who does, commits a dukka/Za offence.’
60.
The Theras, who were obliged to get themselves teeth-cleansers and water to rinse their mouths with, became tired.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, draw the followers of another Bhikkhu over to himself. He who does, commits a dukka/Za offence.’
60.
At that time a novice, Kazdaka by name, who was a follower of the venerable Upananda Sakyaputta, had sexual intercourse with a Bhikkhunt, Kandaké by name. The Bhikkhus were annoyed, &c.: ‘How can a novice abandon himself to such conduct ?’
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They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you expel a novice (from the fraternity) in the following ten cases: When he destroys life; when he commits theft ; when he commits impurity; when he is a liar; when he drinks strong drinks; when he speaks against the Buddha; when he speaks against the Dhamma; when he speaks against the Samgha; when he holds false doctrines ; when he has sexual intercourse with Bhikkhunis!. In these ten cases I prescribe, O Bhikkhus, that you expel the novice (from the fraternity).
61,
At that time, &c.?
‘Let a eunuch, O Bhikkhus, who has not received the upasampada ordination, not receive it; if he has received it, let him be expelled (from the fraternity).’
1 The case of the novice’s committing sexual intercourse with a Bhikkhunf can have found its place here only by a negligence of the redactor, as it is comprised already in the third of the ten cases (the novice’s committing impurity). Buddhaghosa (who of course never admits anything like an inadvertence of the holy Theras by whom the Vinaya is compiled) says that the third case and the tenth are distinguished here, because a person that has simply committed an impurity may receive the ordination, if he is willing to refrain himself in future; whilst a bhikkhunfdfisaka cannot be ordained in any case (see chap. 67).
® Tena kho pana samayena afifiataro pandako bhikkhfisu pabbagito hoti, so dahare dahare bhikkhf upasamkamitva evam vadeti: etha mam dyasmanto dfsetha ’ti. Bhikkhf apasddenti: nassa pandaka, vinassa pandaka, ko taya attho’ti. So bhikkh@hi apasddito mahante mahante moligalle (Buddhaghosa: thflasarfre) sdmanere upasamkamitva evam vadeti: etha mam 4vuso dfisetha
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62.
1. At that time there was a certain person of an old family, whose kinsmen had died away; he was delicately nurtured. Now this person of an old family, whose kinsmen had died away, thought: ‘I am delicately nurtured; I am not able to acquire new riches or to augment the riches which I possess. What shall I do in order that I may live a life of ease and without pain?’
Now this person of an old family, whose kinsmen had died away, thought: ‘I am delicately nurtured; I am not able to acquire new riches or to augment the riches which I possess. What shall I do in order that I may live a life of ease and without pain?’
Then this person of an old family, whose kinsmen had died away, gave himself the following answer: ‘There are the Sakyaputtiya Samazas, who keep commodious precepts and live a commodious life; they have good meals and lie down on beds protected from wind. What if I were to procure myself an alms-bowl and robes on my own account, and were to have my hair and beard cut off, to put on yellow robes, to go to the ArAma, and to live there with the Bhikkhus.’
2. Then that person of an old family, whose kinsmen had died away, procured himself an almsbowl and robes on his own account, had his hair and beard cut off, put on yellow robes, went to the Ardma, and respectfully saluted the Bhikkhus. The
’ti. S&mamner4 apasddenti: nassa pamdaka, vinassa pandaka, ko taya attho’ti. So samamerehi apasddito hatthibhande assabhande upasamkamitva evam vadeti: etha mam 4vuso dfiseth4 ’ti. Hatthibhanda assabhanda disesum. Te ugghayanti khiyanti vipaéenti: pavdaka ime samana Sakyaputtiy4, ye pi imesam na pandaké te pi pandake diisenti, evam ime sabbeva abrahmafarino ’ti. Assosum kho bhikkhfi hatthibhavdanam assabhandinam ugghayantanam khiyantanam vipaentanam. Atha kho te bhikkhf bhagavato etam attham drokesum.
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Bhikkhus said to him: ‘ How many years, friend, have elapsed since your upasam pada ?’
‘What does that mean, friends, “years elapsed since the upasampadaé?”’
‘And who is your upagg4ya, friend ?’
‘ What does that word upagg44ya mean, friends ?’
The Bhikkhus said to the venerable Updli: ‘ Pray, friend Up4li, examine this ascetic.’
3. Then that person of an old family, whose kinsmen had died away, when being examined by the venerable Updli, told him the whole matter. The venerable U p4li told this thing to the Bhikkhus ; the Bhikkhus told this thing to the Blessed One.
‘Let a person, O Bhikkhus, who has furtively attached himself to the Samgha, if he has not received the upasampada4 ordination, not receive it ; if he has received it, let him be expelled (from the fraternity).
‘Let a person, O Bhikkhus, who has gone over to the Titthiyas’ (&c., as in chap. 61).
63.
1. At that time there was a serpent who was aggrieved at, ashamed of, and conceived aversion for his having been born as a serpent. Now this serpent thought: ‘What am I to do in order to become released from being a serpent, and quickly to obtain human nature?’ Then this serpent gave himself the following answer: ‘ These Sakyaputtiya Samazas lead indeed a virtuous, tranquil, holy life ; they speak the truth; they keep the precepts of morality, and are endowed with all virtues. If
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If
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I could obtain pabbagg4 with the Sakyaputtiya Samamas, I should be released from being a serpent and quickly obtain human nature.’ -
2. Then that serpent, in the shape of a youth, went to the Bhikkhus, and asked them for the pabbagg4 ordination; the Bhikkhus conferred on him the pabbagg4 and upasampada ordinations.
At that time that serpent dwelt together with a certain Bhikkhu in the last Vihara (near the boun- _ dary wall of the Getavana). Now that Bhikkhu, having arisen in the night, at dawn, was walking up and down in the open air. When that Bhikkhu had left (the Vihdra), that serpent, who thought himself safe (from discovery), fell asleep (in his natural shape). The whole Vihara was filled with the snake’s body; his windings jutted out of the window.
3. Then that’ Bhikkhu thought: ‘I will go back to the Vihara,’ opened the door, and saw the whole Vihara filled with the snake’s body, the windings jutting out of the window. Seeing that he was terrified and cried out. The Bhikkhus ran up, and said to that Bhikkhu: ‘Why did you cry out, friend ?’ ‘ This whole Vihara, friends, is filled with a snake’s body ; the windings jut out of the window.’
Then that serpent awoke from that noise and sat down on his seat. The Bhikkhus said to him: ‘Who are you, friend?’ ‘I ama serpent, reverend Sirs.” ‘And why have you done such a thing, friend?’ Then that N4ga told the whole matter to the Bhikkhus; the Bhikkhus told it to the Blessed One.
4. In consequence of that and on this occasion the Blessed One, having ordered the fraternity of
p. 219
Bhikkhus to assemble, said to that serpent: ‘You serpents are not capable of (spiritual) growth in this doctrine and discipline. However, serpent, go and observe fast on the fourteenth, fifteenth, and eighth day of each half month; thus will you be released from being a serpent and quickly obtain human nature.’
Then that serpent, who thought, ‘I am not capable of (spiritual) growth in this doctrine and discipline, became sad and sorrowful, shed tears, made an outcry, and went away.
5. Then the Blessed One said to the Bhikkhus: ‘There are two occasions, O Bhikkhus, on which a serpent (who has assumed human shape) manifests his true nature : when he has sexual intercourse with a female of his species, and if he thinks himself safe (from discovery) and falls asleep. These, O Bhikkhus, are the two occasions on which a serpent manifests his true nature.
‘ Let an animal, O Bhikkhus, that has not received the upasampadaA ordination, not receive it; if it has received it, let it be expelled (from the fraternity).’
64,
These, O Bhikkhus, are the two occasions on which a serpent manifests his true nature.
‘ Let an animal, O Bhikkhus, that has not received the upasampadaA ordination, not receive it; if it has received it, let it be expelled (from the fraternity).’
64,
1. At that time a certain young man deprived his mother of life. He was grieved, ashamed, and loathed this sinful deed. Now this young man thought: ‘What am I to do to get rid of my sinful deed?’ Then this young man gave himself this answer: ‘ These Sakyaputtiya Samamas lead indeed a virtuous, tranquil, holy life, &c. If I could obtainp. 2 pabbagg4 with the Sakyaputtiya Samamas, I might get rid of my sinful deed.’
2. Then that young man went to the Bhikkhus and asked them for the pabbagg4 ordination. The Bhikkhus said to the venerable Updali: ‘ Formerly, friend Updli, a serpent in the shape of a youth received the pabbagg4 ordination with the Bhikkhus; pray, friend Upéli, examine this young man.’ Then that young man, when examined by the venerable UpAli, told him the whole matter. The venerable Upéli told it to the Bhikkhus; the Bhikkhus told it to the Blessed One.
‘ Let a person, O Bhikkhus, that is guilty of matricide, if he has not received the upasampada ordination, not receive it; if he has received it, let him be expelled (from the fraternity).’
65.
At that time a certain young man deprived his father of life (&c., as in chap. 64).
‘Let a person, O Bhikkhus, that is guilty of parricide, &c.’
66.
1, At that time a number of Bhikkhus were travelling on the road from SAéketa to SAvatthi. On the road robbers broke forth, robbed some of the Bhikkhus, and killed some of them. Then royal soldiers came from Savatthi and caught some of the robbers; others of them escaped. Those who had escaped, received pabbagga with the Bhikkhus; those who had been caught, were led to death.
"e
p. 221
2. Then those who had been ordained, saw those robbers who were being led to death; seeing them they said: ‘It is well that we have escaped; had we been caught, we should also be killed thus.’ The Bhikkhus said to them: ‘Why, what have you done, friends?’ Then those (robbers) who had been ordained, told the whole matter to the Bhikkhus. The Bhikkhus told this thing to the Blessed One.
‘Those Bhikkhus, O Bhikkhus, were Arahats. Let a person, O Bhikkhus, that has murdered an Arahat, if this person has not received the upasampadA ordination, not receive it; if he has received it, let him be expelled (from the fraternity).’
67.
At that time a number of Bhikkhunis were travelling on the road from Saketa to Savatthi. On the road robbers broke forth, robbed some of the Bhikkhunis, and violated some of them. Then royal soldiers (&c., as in chap. 66).
The Bhikkhus told this thing to the Blessed One.
‘Let a person, O Bhikkhus, that has violated a Bhikkhuni (or, that has had sexual intercourse with a Bhikkhunt), (&c., as in chap. 66).
Then royal soldiers (&c., as in chap. 66).
The Bhikkhus told this thing to the Blessed One.
‘Let a person, O Bhikkhus, that has violated a Bhikkhuni (or, that has had sexual intercourse with a Bhikkhunt), (&c., as in chap. 66).
‘Let a person, O Bhikkhus, that has caused a schism among the Samgha, &c.
‘Let a person, O Bhikkhus, that has shed (a Buddha’s) blood,’ &c.
p. 68
68.
At that time a certain hermaphrodite had received pabbaggA with the Bhikkhus; so karoti pi karapeti pi.
They told this thing to the Blessed One.
‘Let a hermaphrodite, O Bhikkhus,’ &c.
69.
1, At that time the Bhikkhus conferred the upasampada ordination on a person that had no upagghaya.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, who has no upagg aya, receive the upasampada ordination. He who confers the upasampada ordination (on such a person), commits a dukka/a offence.’
2. At that time the Bhikkhus conferred the upasampada ordination with the Samgha as upagghaya.
They told this thing to the Blessed One.
‘Let no one receive the upasampada ordination with the Samgha as upagghAya. He who confers the upasampada ordination (in such a way), commits a dukkaZa offence.’
3. At that time the Bhikkhus conferred the upasampada ordination with a number of Bhikkhus? as upagghaya (&c., as before).
4. At that time the Bhikkhus conferred the upa-
1 Le. not with the whole fraternity residing at that place, but with a part of it.
p. 223
sampad4 ordination with a eunuch as upagghaya, &c.; with a person that had furtively attached him- — self (to the Samgha) as upaggh4ya; with a person that was gone over to the Titthiyas as upagghaya; with an animal as upagghdya; with a person that was guilty of matricide as upaggA4ya; with a person that was guilty of parricide as upaggéya; with a person that had murdered an Arahat as upagghaya; with a person that had violated a Bhikkhuni as upagghaya; with a person that had caused a schism among the Samgha as upagghaya; with a person that had shed (a Buddha’s) blood as upagghaya; with a hermaphrodite as upagghaya.
They told this thing to the Blessed One.
‘Let no one,’ &c. (as in the first clause).
70.
1. At that time the Bhikkhus conferred the upasampad4 ordination on persons that had no almsbowl. They received alms with their hands. People were annoyed, murmured, and became angry, saying, ‘ Like the Titthiyas.’
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, receive the upasampad ordination without having an alms-bowl. He who confers the upasampada ordination (on a person that has not), commits a dukka/#a offence.’
2. At that time the Bhikkhus conferred the upasampada ordination on persons that had no robes. They went out for alms naked. People were annoyed (&c., as in § 1).
3. At that time the Bhikkhus conferred the upa-
p. 4
At that time the Bhikkhus conferred the upasampada ordination on persons that had no robes. They went out for alms naked. People were annoyed (&c., as in § 1).
3. At that time the Bhikkhus conferred the upap. 4sampad4 ordination on persons that had neither alms-bowl nor robes. They went out for alms naked and (received alms) with their hands. People were annoyed (&c., as in §.1).
4. At that time the Bhikkhus conferred the upasam pada ordination on persons that had borrowed alms-bowls. After the ordination (the owners) took their alms-bowls back ; (the Bhikkhus) received alms with their hands. People were annoyed (&c..... down to): ‘ Like the Titthiyas.’
They told this thing to the Blessed One.
‘Let no. one, O Bhikkhus, receive the upasampada ordination who has borrowed the alms-bowl. He who confers,’ &c. (as in the first clause).
5. At that time the Bhikkhus conferred the upasampada4 ordination on persons that had borrowed robes. After the ordination (the owners) took their robes back ; (the Bhikkhus) went out for alms naked. People were annoyed (&c., as in § 1 to the end).
6. At that time the Bhikkhus conferred the upasampada ordination on persons that had borrowed alms-bowls and robes, &c.
Here end the twenty cases in which upasampad4 is forbidden.
71.
1. At that time the Bhikkhus conferred the pabbagg4 ordination on a person whose hands were cut off, on a person whose feet were cut off, whose hands and feet were cut off, whose ears were cut off, whose nose was cut off, whose ears and nose were cut off, whose fingers were cut off, whosep. 225 thumbs were cut off, whose tendons (of the feet) were cut, who had hands like a snake’s hood!, who was a hump-back, or a dwarf, or a person that had a goitre, that had been branded, that had been scourged, on a proclaimed robber, on a person that had elephantiasis, that was afflicted with bad illness, that gave offence (by any deformity) to those who saw him, on a one-eyed person, on a person with a crooked limb, on a lame person, on a person that was paralysed on one side, on a cripple’, on a person weak from age, on a blind man, on a dumb man, on a deaf man, on a blind and dumb man, on a blind and deaf man, on a deaf and dumb man, on a blind, deaf and dumb man.
They told this thing to the Blessed One.
‘Let no person, O Bhikkhus, whose hands are cut off, receive the pabbagg4 ordination. Let no person whose feet are cut off, receive the pabbag va ordination, &c. (each of the above cases being here repeated). He who confers the pabbagg4 ordination (on such persons), is guilty of a dukka¢a - offence.’
Here end the thirty-two cases in which pabbag ga is forbidden.
End of the ninth Bhazavara.
1 «Whose fingers are grown together, like bats’ wings’ (Buddhaghosa).
8 Buddhaghosa (Berlin MS.) explains ‘A#inniriyapatha’ by ‘pidhasappi.’ We ought to read, no doubt, pi/2asappi, which
End of the ninth Bhazavara.
1 «Whose fingers are grown together, like bats’ wings’ (Buddhaghosa).
8 Buddhaghosa (Berlin MS.) explains ‘A#inniriyapatha’ by ‘pidhasappi.’ We ought to read, no doubt, pi/2asappi, which is Sanskrit pi¢#asarpin, a cripple that is moved on in a rolling chair.
[13] Q
p. 1
72.
1. At that time the Aabbaggiya Bhikkhus gave a nissaya to shameless Bhikkhus.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, give a nissaya to shameless Bhikkhus. He who does, is guilty of a dukkaZa offence.’
At that time some Bhikkhus lived in dependence on shameless Bhikkhus (i.e. they received a nissaya from them, they chose them for their upagghayas or Akariyas); ere long they became also shameless, bad Bhikkhus.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, live in dependence on shameless Bhikkhus. He who does, is guilty of a dukkaZa offence.’
2. Now the Bhikkhus thought: ‘The Blessed One has prescribed that we shall not give a nissaya to shameless Bhikkhus, nor live in dependence on shameless Bhikkhus. Now how are we to discern modest and shameless persons ?’
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you wait first four or five days until you have seen how a Bhikkhu behaves to the other Bhikkhus.’
73.
1. At that time a certain Bhikkhu was travelling on the road in the Kosala country. Now this Bhikkhu thought: ‘ The Blessed One has prescribed that we shall not live without a nissaya (of an 4éariya andp. 227 an upagghaya); now I want a nissaya, but I am travelling. What am I to do?’
They told this thing to the Blessed One.
‘T allow, O Bhikkhus, a travelling Bhikkhu who can get no nissaya, to live without a nissaya.’
2. At that time two Bhikkhus were travelling on the road in the Kosala country. They came to a certain residence; there one of the two Bhikkhus was taken ill. Now that sick Bhikkhu thought: ‘The Blessed One has prescribed that we shall not live without a nissaya; now | want a nissaya, but I am sick. What am I to do?’
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, a sick Bhikkhu who can get no nissaya, to live without a nissaya,
3. Now the other Bhikkhu, who nursed that sick Bhikkhu, thought: ‘The Blessed One has prescribed, &c.; now I want a nissaya, but this Bhikkhu is sick. What am I to do?’
They told this thing to the Blessed One.
‘T allow, O Bhikkhus, a Bhikkhu who is nursing a sick Bhikkhu, if he can get no nissaya and the sick asks him (to remain with him), to live without a nissaya.’
4. At that time a certain Bhikkhu lived in the forest; he had a dwelling-place where he lived pleasantly. Now this Bhikkhu thought: ‘The Blessed One has prescribed, &c.; now I want a nissaya, but I live in the forest and have a dwelling-place where I live pleasantly. What am I to do?’
They told this thing to the Blessed One.
Now this Bhikkhu thought: ‘The Blessed One has prescribed, &c.; now I want a nissaya, but I live in the forest and have a dwelling-place where I live pleasantly. What am I to do?’
They told this thing to the Blessed One.
‘I allow, O Bhikkhus, a Bhikkhu living in the forest who finds a place where he may live pleasantly,
Q2
p. 1
and who can get (there) no nissaya, to live without a nissaya (saying to himself): “Ifa proper person to give me nissaya comes hither, I will take nissaya of that person.”’
74,
1. At that time there was a person that desired to receive the upasampada ordination from the venerable Mahakassapa. Then the venerable Mahakassapa sent a messenger to the venerable Ananda : ‘Come, Ananda, and recite the upasampada proclamation for this person.’ The venerable Ananda said: ‘I cannot pronounce the Thera’s (i.e. Mahakassapa’s) name; the Thera is too venerable compared with me.’
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to use also the family name (of the upagghaya, instead of his proper name) in the proclamation.’
2. At that time there were two persons that desired to receive the upasam pada ordination from the venerable Mahdkassapa. They quarrelled with each other. (One said): ‘I will receive the upasam pada ordination first.’ (The other said): ‘ Nay, I will receive it first.’
They told this thing to the Blessed One.
‘I allow you, O Bhikkhus, to ordain two persons by one proclamation.’
3. At that time there were persons who desired to receive the upasampada ordination from different Theras. They quarrelled with each other. (One said): ‘I will receive the upasam pada ordinap. 229tion first.’ (The other said): ‘Nay, I will receive it first. The Theras said: ‘ Well, friends, let us ordain them altogether by one proclamation.’
They told this thing to the Blessed One.
‘T allow you, O Bhikkhus, to ordain two or three persons by one proclamation, provided they have the same upaggh4ya, but not if they have different upagghayas.’
75.
At that time the venerable Kumfrakassapa had received the upasampadaA ordination when he had completed the twentieth year from his conception (but not from his birth). Now the venerable Kumérakassapa thought: ‘The Blessed One has forbidden us to confer the upasam pada ordination on persons under twenty years of age!, and I have completed my twentieth year (only) from my conception. Have I, therefore, received the upasampada4 ordination, or have I not received it ?’
They told this thing to the Blessed One.
‘When, O Bhikkhus, in the womb the first thought rises up (in the nascent being), the first consciousness manifests itself, according to this the (true) birth should be reckoned. I allow you, O Bhikkhus, to confer the upasampada ordination on persons that have completed the twentieth year from their conception (only).’
1 See chap. 49. 6.
p. 1
76.
I allow you, O Bhikkhus, to confer the upasampada ordination on persons that have completed the twentieth year from their conception (only).’
1 See chap. 49. 6.
p. 1
76.
1. At that time ordained Bhikkhus were seen who were afflicted with leprosy, boils, dry leprosy, consumption, and fits.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that he who confers the upasampada ordination, ask (the person to be ordained) about the Disqualifications (for receiving the ordination). And let him ask, O Bhikkhus, in this way:
‘Are you afflicted with the following diseases, leprosy, boils, dry leprosy, consumption, and fits ?
‘Are you a man?
‘Are you a male ?
‘Are you a freeman ?
‘Have you no debts ?
‘Are you not in the royal service ?
‘ Have your father and mother given their consent?
‘Are you full twenty years old?
‘Are your alms-bowl and your robes in due state ?
‘What is your name ?
‘What is your upagg4ya’s name?’
2. At that time the Bhikkhus asked the persons who desired to receive the upasampada ordination about the Disqualifications, without having them instructed beforehand (how to answer). The persons that desired to be ordained, became ‘disconcerted, perplexed, and could not answer.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you first instruct (the persons desirous of being ordained), and then ask them about the Disqualifications.’
p. 231
3. Then they instructed (the candidates) in the midst of the assembly; the persons desirous of being ordained became disconcerted, perplexed, and could not answer nevertheless.
They told this thing to the Blessed One.
‘I prescribe, O Bhikkhus, that you instruct them aside, and ask them about the Disqualifications before the assembly. And you ought, O Bhikkhus, to instruct them in this way: You ought first to cause them to choose an upaggdya; when they have chosen an upagghA4ya, their alms-bowl and robes must be shown to them, “ This is your almsbowl, this is your samgh4déi, this is your upper robe, this is your under garment; come and place yourself here.” ’
4. Ignorant, unlearned Bhikkhus instructed them; the persons desirous of being ordained, though they had been instructed, became disconcerted, perplexed, and could not answer.
They told this thing to the Blessed One.
‘Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukkaéa offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.’
5. At that time persons instructed them who were not appointed thereto.
They told this thing to the Blessed One.
‘Let no ignorant, unlearned Bhikkhus, O Bhikkhus, instruct them. If they do, they commit a dukkaéa offence. I prescribe, O Bhikkhus, that a learned, competent Bhikkhu instruct them.’
5. At that time persons instructed them who were not appointed thereto.
They told this thing to the Blessed One.
‘Let no one, O Bhikkhus, instruct them without being appointed thereto. He who so instructs, commits a dukkaéa offence. I prescribe, O Bhikkhus, that an appointed Bhikkhu is to instruct them. And (this Bhikkhu), O Bhikkhus, is to be appointed in this way: One may either appoint himself, or one may appoint another person. And how is (a Bhikkhu) top. 6 appoint himself? Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hear me. N.N. desires to receive the upasampada4 ordination from the venerable N.N. If the Samgha is ready, I will instruct N.N.” Thus one may appoint himself.
6. ‘And how is (a Bhikkhu) to appoint another person? Let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “ Let the Samgha, &c. N.N. desires to receive the upasampada ordination from the venerable N.N. If the Samgha is ready, let N. N. instruct N.N.” Thus one may appoint another person.
7. ‘Then let that appointed Bhikkhu go to the person who desires to_be ordained, and thus address him: “Do you hear, N.N.? This is the time for you to speak the truth, and to say that which is. When I ask you before the assembly about that which is, you ought, if it is so, to answer: ‘It is;’ if it is not so, you ought to answer: ‘It is not. Be not disconcerted, be not perplexed. I shall ask you thus: ‘Are you afflicted with the following diseases, &c?’”’
8. (After the instruction, the instructor and the candidate) appeared together before the assembly.
‘Let them not appear together. Let the instructor come first and proclaim the following #zatti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. N.N. desires to receive the upasampada ordination from the venerable N.N.; he has been instructed by me. If the Samgha is ready, let N.N. come.” Then let him be told: “Come on.” Let him be told to adjust his upper robe (&c., see chap. 29. 2), to raise his joined hands, and to ask (the Samgha) for the upasampada ordination (by sayp. 233ing), “I ask the Samgha, reverend Sirs, for the upasampada4 ordination; might the Samgha, reverend Sirs, draw me out (of the sinful world) out of compassion towards me. And for the second time, reverend Sirs, I ask, &c. And for-the third time, reverend Sirs, I ask, &c.”
g. ‘ Then let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hearme. This person N.N. desires to receive the upasampada ordination from the venerable N.N.. If the Samgha is ready, let me ask N.N. about the Disqualifications.
‘ Then let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “Let the Samgha, reverend Sirs, hearme. This person N.N. desires to receive the upasampada ordination from the venerable N.N.. If the Samgha is ready, let me ask N.N. about the Disqualifications.
‘“Do you hear, N.N.? This is the time for you (&c., see § 7, down to:) you ought to answer: ‘It is not.’”
‘“Are you afflicted with the following diseases, &c.?”
10. ‘Then let a learned, competent Bhikkhu proclaim the following #atti before the Samgha: “ Let the Samgha, reverend Sirs, hear me. This person N. N. desires to receive the upasampada ordination from the venerable N.N.; he is free from the Disqualifications; his alms-bowl and robes are in due state. N.N. asks the Samgha for the upasampada ordination with N.N.as upagghaya. If the Samgha is ready, &c.?”’
End of the regulations for the upasampada ordination?.
1 Here follows the usual complete formula of a #attizatuttha kamma; see chaps. 28. 4-6; 29. 3, &c.
2 With these sections compare the previous chapters 12, 28 and following, 36 and following. The #attis prescribed in this chapter, together with the Three Refuges Formula prescribed in chap. 12, § 4, the whole of chap. 77, and the Four Interdictions form together
p. 77
77.
‘Then let them measure the shadow, tell (the newly-ordained Bhikkhu) what season and what date it is, tell him what part of the day it is, tell him the whole formula’, and tell him the four Resources: “ The religious life has the morsels of food given in alms for its resource (&c., as in chap. 30. 4).”’
End of the four Resources.
78.
1. At that time the Bhikkhus, after having conferred the upasampada ordination on a certain Bhikkhu, left him alone and went away. Afterwards, as he went alone (to the Arama), he met on the way his former wife. She said to him: ‘Have you now embraced the religious life?? (He replied): ‘Yes, I have embraced the religious life.’ ‘It is difficult to persons who have embraced religious life, to obtain sexual intercourse; come, let us have intercourse.’ He practised intercourse with her, and, in consequence, came late (to the Arama). The Bhikkhus said: ‘ How is it, friend, that you are so late?’
2. Then that Bhikkhu told the whole matter to the Bhikkhus. The Bhikkhus told it to the Blessed One.
the current ceremony of ordination (the upasampada4-kammavada) as now still in use in the Order. See the Journal of the Royal Asiatic Society, New Series, VII, p. 1.
1 T.e., according to Buddhaghosa, repeat to him all the data specified before together, in order that he might be able to give a correct answer when asked about his spiritual age.
p. 235
‘I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions :
p. 235
‘I prescribe, O Bhikkhus, that you give a companion to a newly-ordained Bhikkhu, and that you tell him the four Interdictions :
‘“ A Bhikkhu who has received the upasampada ordination, ought to abstain from all sexual intercourse even with an animal. A Bhikkhu who practises sexual intercourse is no Samaza and no follower of the Sakyaputta. As a man whose head is cut off, cannot live any longer with his trunk alone, thus a Bhikkhu who practises sexual intercourse is no Samaza and no follower of the Sakyaputta. Abstain from doing so as long as your life lasts.
3. ‘“A Bhikkhu who has received the upasampada ordination, ought to abstain from taking what is not given to him, and from theft, even of a blade of grass. A Bhikkhu who takes what is not given to him, or steals it, if it is a pAda(iie.a quarter of a karshApamza), or of the value of a pada, or worth more than a pada, is no Samamwa and no follower of the Sakyaputta. Asa sear leaf loosed from its stalk cannot become green again, thus a Bhikkhu who takes, &c. Abstain from doing so as long as your life lasts.
4. ‘“ A Bhikkhu who has received the upasampada ordination, ought not intentionally to destroy the life of any being down to a worm or an ant. A Bhikkhu who intentionally kills a human being, down to procuring abortion, is no Samaza and no follower of the Sakyaputta. As a great stone which is broken in two, cannot be reunited, thus a Bhikkhu who intentionally, &c. Abstain from doing so as long as your life lasts.
5. ‘“A Bhikkhu who has received the upasampada ordination, ought not to attribute top. 1 himself any superhuman condition, and not to say even: ‘I find delight in sojourning in an empty place.’ A Bhikkhu who with bad intention and out of covetousness attributes to himself a superhuman condition, which he has not, and which he is not possessed of, a state of gz4na (mystic meditation), or one of the vimokkhas}, or one of the samAdhis (states of self-concentration), or one of the samépattis (the attainment of the four g/Anas and four of the eight vimokkhas), or one of the Paths (of sanctification), or one of the Fruits thereof, is no Samaza and no follower of the Sakyaputta. Asa palm tree of which the top sprout has been cut off, cannot grow again, thus a Bhikkhu who with bad intention, &c. Abstain from doing so as long as your life lasts.”’
End of the four Interdicts.
79.
1. At that time a certain Bhikkhu against whom expulsion? had been pronounced for his refusal to see an offence (committed by himself), returned to
* The vimokkhas (literally, deliverances) are eight stages of meditation different from the four ganas. The characteristics of the different vimokkhas are specified by Childers s. v.