1 According to Buddhaghosa, moral transgression (adhisila) is said with regard to offences against the para^ika and sa^gha- disesa rules, while transgressions in conduct (zggh a k&x a) consist in offences against the minor rules of the Patimokkha. Buddha- ghosa's explanation is confirmed by the Mahavagga IV, 16, 12.
2 According to Buddhaghosa, this refers to instruction in the
I, 36, 16. ADMISSION TO THE ORDER OF BHIKKHUS. 1 85
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 five 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 Patimokkhas 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 ;
khandhakavatta (i.e. in the rules contained in the Khandhaka texts, Mahavagga and iTullavagga ?). See also Spence Hardy, Manual, p. 492.
1 This means instructing him in the sekhapa?matti (Buddha- ghosa). We cannot say what is the accurate meaning of the last term, which apparently, as its verbal meaning seems to imply, refers to ordinances for those Bhikkhus who have entered the path of sanctification, but have not yet attained Arahatship. Spence Hardy (Manual, p. 493) gives the term sekha-sila, which he explains as the observance of precepts in order to become a sekha. See also Hardy's note on adibrahma^ariya-sila, 1. 1. p. 492.
1 86 MAHAVAGGA. I, 36, 17.
or when he has not completed the tenth year (after his upasampada). 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 upasampada). In these five cases, &c/
End of the sixteen times five cases concerning the admissibility of upasampada.
'In six cases, O Bhikkhus, a Bhikkhu should not confer, &C.1'
End of the sixteen times2 six cases concerning the admissibility of upasampada.
1. At that time that Bhikkhu who, having formerly
belonged to a Titthiya school, had (by reasoning)
put to silence his upa^'Mya, 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 upasampada ordination.
The Bhikkhus told, &c.
' That Bhikkhu, O Bhikkhus, who having formerly
1 Chap. 37 is exactly identical with chap. 36. 2-15, but for the sixth case, which, throughout chap. 37, is added each time at the end of the five cases given in chap. 36, ' When he has not com- pleted the tenth year (after his upasampada);' and respectively, ' When he has completed ten years or more than ten years (after his upasampada)/
2 It should be, 'Fourteen times/ 3 See chap. 31, § 6.
I, 38,3. ADMISSION TO THE ORDER OF BHIKKHUS. I 87
belonged to a Titthiya school, has put to silence his
upa^Mya when he remonstrated with him accord-
ing to the Dhamma, and has returned to that same
Titthiya school, must not receive the upasampada
ordination, if he comes back. On other persons,
O Bhikkhus, who have formerly belonged to Titthiya
schools and desire to receive the pabba^^a and
upasampada ordinations in this doctrine and disci-
pline, you ought to impose a parivasa (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 ordi-
nation) 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 Sa/^gha. 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 Sawgha."
3. 'Let that person, O Bhikkhus, who has formerly
belonged to a Titthiya school, approach 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,
N. N., reverend Sirs, who have formerly belonged to
a Titthiya school, desire to receive the upasam-
pada ordination in this doctrine and discipline, and
ask the Sa/^gha, reverend Sirs, for a parivasa of
four months/' Let him ask thus a second time. Let
him ask thus a third time.
1 88 MAHAVAGGA. I, 38, 4.
'Then let a learned, competent Bhikkhu proclaim
the following /zatti before the Sa^gha: " Let the Sa;^-
gha, reverend Sirs, hear me. This person N. N., who
has formerly belonged to a Titthiya school, desires to
receive the upasampadS, ordination in this doctrine
and discipline. He asks the Sa;^gha for a parivasa
of four months. If the Sa;;^gha is ready, let the
Sa^gha impose on N. N., who has formerly belonged
to a Titthiya school, a parivasa of four months.
This is the natti.
4. ' " Let the Sa^gha, reverend Sirs, hear me.
This person N. N., who has, &c He asks the
Sa^gha for a parivasa of four months. The
Sa^gha imposes on N. N., who has formerly be-
longed to a Titthiya school, a parivasa of four
months. Let any one of the venerable brethren
who is in favour of imposing a parivasa 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 parivasa of four months
has been imposed by the Sa^gha on N. N., who
has formerly belonged to a Titthiya school. The
Sa^gha 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 upasampadd when the probation-
time is over).
' What is the way, O 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
I, 38, 7. ADMISSION TO THE ORDER OF BHIKKHUS. I 89
too early, and comes back (to the Vihara) too late,
thus, O Bhikkhus, a person that has formerly be-
longed 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 Bhikkhunts, 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.
1 ' 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 formerly 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 satis-
fied, 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, dissatis-
fied, when people speak in praise of the Buddha, the
1 90 MAHAVAGGA. I, 38, 8.
Dhamma, and the Sa/^gha ; this, 0 Bhikkhus, is a
decisive moment for the failure of a person that has
formerly belonged to a Titthiya school (in obtaining
admission to the Sawgha).
' 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 upasam-
pad& 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).
i When a person comes, O Bhikkhus, that has
formerly belonged to a Titthiya school, and has thus
succeeded in satisfying (the Bhikkhus), the upasam-
pada ordination ought to be conferred on him.
11. ' If a person, O Bhikkhus, that has formerly
belonged to a Titthiya school, comes (to the Bhik-
khus) naked, it is incumbent on his upa^^aya to
get a robe for him. If he comes with unshaven hair,
the Sa^gha's permission ought to be asked for having
his hair shaved1.
' If fire-worshippers and GWilas come to you, O
Bhikkhus, they are to receive the upasampada
ordination (directly), and no parivasa is to be im-
posed on them. And for what reason ? These, O
Bhikkhus, hold the doctrine that actions receive their
1 Compare chap. 48.
I, 39, 2, ADMISSION TO THE ORDER OF BHIKKHUS. 191
reward, and that our deeds have their result (accord- ing to their moral merit).
' If a Sakya by birth, O Bhikkhus, who has be-
longed to a Titthiya school, comes to you, he is to
receive the upasampada ordination (directly), and
no parivasa is to be imposed on him. This ex-
ceptional 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 Bha^avara.
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 £ivaka
Komarabhaiia1 and said: ' Pray, doctor, cure us.'
' I have too many duties, Sirs, and am too occu-
pied. I have to treat the Magadha king Seniya
Bimbisara, 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/
1 1 have too many duties, Sirs,&c. ; I cannot cure you/
2. Now those people thought: ' Indeed the pre- cepts which these Sakyaputtiya Samaras keep and
1 (zivaka was physician to king Bimbisara, and one of the chief partisans of Buddha at the court of Rag-agaha. See VIII, 1, the introduction of the Sama^maphala Sutta, &c.
192 Mahavagga. 1,39,3-
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 Samaras : then the Bhikkhus will
nurse us, and Givaka Komarabha^a will cure us/
Thus these persons went to the Bhikkhus and
asked them for the pabba^a ordination ; the Bhik-
khus conferred on them the pabba^a and upa-
sampada ordinations; and the Bhikkhus nursed
them, and £fvaka Komarabha^a 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 : 4 Give us
food for the sick; give us food for the tenders of
the sick ; give us medicine for the sick/ And also
£fvaka Komarabha/cv£a, 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 £ivaka Komarabhai'ia and
said : ' Pray, doctor, cure me/
* I have too many duties, Sir, and am too occupied ;
I have to treat the Magadha king Seniya Bimbisara,
and the royal seraglio, and the fraternity of Bhikkhus
with the Buddha at their head ; I cannot cure you/