7. 'In five cases, O Bhikkhus, it is right to turn away a saddhiviharika: when he does not feel
1 68 MAHAVAGGA. I, 27, 8.
great affection, &c. In these five cases, O Bhikkhus, it is right to turn away a saddhiviharika.
' In five cases, O Bhikkhus, it is not right, &c.
8. 'In five cases, O Bhikkhus, an upa^Mya
who does not turn away a saddhiviharika, tres-
passes (against the law), and an upa^Mya 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 upa^^aya who
turns away a saddhiviharika, trespasses (against
the law), and an upa^Mya who does not turn him
away, does not trespass, &c/
1. At that time a certain Brahma^a came to the
Bhikkhus and asked them for the pabba^a ordi-
nation. The Bhikkhus were not willing to ordain
him. As he did not obtain the pabba^a ordina-
tion .from the Bhikkhus, he became emaciated, lean,
discoloured, more and more livid, and the veins be-
came visible all over his body.
And the Blessed One saw this Brahma^a, who
had become emaciated, &c. When he had seen him,
he said to the Bhikkhus : ' How is it, O Bhikkhus,
that this Brahma/za has become emaciated, &c. ?'
' This Brahma^a, Lord, came to the Bhikkhus and
asked them for the pabba^a 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 Brahma^a ?'
I, 28, 4. ADMISSION TO THE ORDER OF BHIKKHUS. 1 69
When he had spoken thus, the venerable Sariputta
said to the Blessed One : ' I remember something,
Lord, about this Brahma^a/
' And what is it you remember, Sariputta, about this Brahma^a ? '
'This Brahma/za, Lord, one day, when I went
through Ra^agaha for alms, ordered a spoonful of
food to be given to me ; this is what I remember,
Lord, about this Brahma^a/
3. ' Good, good, Sariputta ; pious men, Sariputta,
are grateful and remember what has been done to
them. Therefore, Sariputta, confer you the p ab-
ba^ a and upasampada ordinations on that
Brahma^a.'
'Lord, how shall I confer the pabba^a and upasampada ordinations on this Brahma^a?'
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 upasampada ordination by the threefold
declaration of taking refuge1, which I had prescribed.
I prescribe, O Bhikkhus, that you confer the upa-
sampada ordination by a formal act of the Order
in which the announcement ($atti) is followed by
three questions2.
4. 'And you ought, O Bhikkhus, to confer the
1 See chap. 12 and the note on chap. 1. 1.
2 The form for bringing a formal motion before the Order is the following : The mover first announces to the assembled Bhikkhus what resolution he is going to propose ; this announcement is called watti (see, for instance, § 4). After the watti follows the question put to the Bhikkhus present if they approve the resolution. This question is put either once or three times ; in the first case we have a wattidutiya kamma (see, for instance, II, chap. 6); in the second case, a watti^atuttha kamma (as in this chapter).
1 70 MAHAVAGGA. I, 28, 5.
upasampada ordination in this way: Let a learned,
competent Bhikkhu proclaim the following /zatti
before the Sa^gha:
* Let the Sawgha, reverend Sirs, hear me. This
person N. N. desires to receive the upasampada
ordination from the venerable N. N. (i. e. with the
venerable N. N. as his upa^Aaya). If the Sa^gha
is ready, let the Sa/^gha confer on N. N. the upa-
sampada ordination with N. N. as upa^Mya.
This is the /zatti.
5, 6. 'Let the Sa^gha, reverend Sirs, hear me.
This person N. N. desires to receive the upasam-
pada ordination from the venerable N. N. The
Sa^gha confers on N. N. the upasampada ordi-
nation with N. N. as upa^^aya. Let any one of
the venerable brethren who is in favour of the upa-
sampada ordination of N. N. with N. N. as upa^-
^Mya, 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 Sa/^gha (&c, as before).
* And for the third time I thus speak to you : Let the Samgha, &c.
' N. N. has received the upasampada ordination
from the Sawgha with N. N. as upa^Mya. The
Sawgha 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 upasampada ordination, aban-
1 With this and the following chapters should be compared the corresponding ordinance laid down in chapters 74-76.
I, 29, 3. ADMISSION TO THE ORDER OF BHIKKHUS. 171
doned 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 upasampada 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 dukka/a 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 upasam-
pada ordination, go to the Sa^gha, 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 Sawgha,
reverend Sirs, for the upasampada ordination;
might the Sa^gha, 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 pro-
claim the following #atti before the Sa;/?gha : "Let
the Sawgha, reverend Sirs, hear me. This person
N. N. desires to receive the upasampada ordina-
tion from the venerable N. N. ; N. N. asks the Saw-
gha for the upasampada ordination with N. N.
as upa^Mya. If the Sa^gha is ready, &c.1"'
1 Here follows the complete formula of a watti^atuttha kamma, as in chap. 28. 4-6. The only difference is, that here in the watti, as well as in the three questions, the words 'N. N. asks the Sawgha for the upasampada ordination with N. N. as up&ggMya.' are inserted after the words 'desires to receive the upasampada ordination from the venerable N. N.'
I 72 MAHAVAGGA. I, 30, I.
1. At that time an arrangement had been made
at Rafagaha that the Bhikkhus were to receive
excellent meals successively (in the houses of different
rich upasakas). Now (one day) a certain Brah-
ma^a thought: 'Indeed the precepts which these
Sakyaputtiya Samaras 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
Samaras?' Then this Brahma^a went to the Bhik-
khus and asked them for the pabba^a ordination ;
the Bhikkhus conferred the pabba^a and upa-
sampada ordinations on him.
2. When he had been ordained, the arrangement
of successive meals (with the rich upasakas) 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 ?'
' Yes, friends/
3. The moderate Bhikkhus were annoyed, mur-
mured, and became angry : 'How can a Bhikkhu
embrace the religious life in so well-taught a doctrine
and discipline for his belly's sake ?'
1 On this curious expression, compare ^ullavagga IV, 4, 8. It is frequently repeated below.
I, 30, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 73
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 upasampada 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 Sa^gha, 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 dwelling at the foot
of a tree for its resource. Thus you must endea-
vour to live all your life. Viharas, aafo^ayogas,
storied dwellings, attics, caves1 are extra allowances.
1 These are the five kinds of dwellings (paw£a lenani) which are declared to be allowable, ^ullavagga VI, 1, 2. The single expres-
1 74 MAHAVAGGA. I, 31, 1.
'The religious life has decomposing urine as
medicine1 for its resource. Thus you must endea-
vour to live all your life. Ghee, butter, oil, honey,
and molasses are extra allowances/
Here ends the fifth Bha^avara, which contains the duties towards upa^Myas.
1. At that time a certain youth came to the Bhik-
khus 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 dukka^a offence. I prescribe,
O Bhikkhus, that you tell the Resources (to the
newly-ordained Bhikkhus) immediately after their
upasampada/
sions are explained by Buddhaghosa in his note on iTullavagga 1. 1. as follows : ' zddh&yogo 'ti suva^^avangagehaw, pasado 'ti digha- p&sado, hammiyan ti upariakasatale pati///$itaku/agaro pas&do yeva, guha 'ti i//^akaguha: silaguM daruguha pa^suguha/ i.e. 'Add ka- yo ga, is a gold-coloured Bengal house. Pas ad a is a long storied mansion (or, the whole of an upper storey). Hammiya is a Posada, which has an upper chamber placed on the topmost storey. Guha is a hut made of bricks, or in a rock, or of wood/ 1 Compare Mah&vagga VI, 1 4, 6.
I, 31, 4. ADMISSION TO THE ORDER OF BHIKKHUS. I 75
2. At that time some Bhikkhus performed the
upasampada service with a chapter of two or
three Bhikkhus.
They told this thing to the Blessed One.
' Let no one, O Bhikkhus, receive the upasam-
pada ordination before a chapter of less than ten
Bhikkhus. He who performs the upasampadd
service (with a smaller number of Bhikkhus), is
guilty of a dukka/a offence. I prescribe you, O
Bhikkhus, the holding of upasampada services
with a chapter of ten Bhikkhus or more than ten/
3. At that time some Bhikkhus conferred the
upasampada ordination on their saddhiviha-
rikas one or two years after their own upasam-
pada. l Thus also the venerable Upasena Van-
gantaputta conferred the upasampada ordination
on a saddhiviharika of his one year after his own
upasampada. When he had concluded the vassa
residence, after two years from his own upasam-
pada had elapsed, he went with his saddhiviha-
rika, who had completed the first year after his
upasampadd, 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 ; 4 Do things go well with you, Bhik-
khu ? Do you get enough to support your life ?
Have you made your journey with not too great
fatigue ?'