[ Mahāvagga Contents | Mv I Contents ]

I mahākhandhako

The Great Khandhaka

vinayapiṭake mahāvaggassa paṭhamo bhāgo
namo tassa bhagavato arahato sammāsambuddhassa.

The first section of the Mahāvagga in the Vinaya Piṭaka
Homage to the Blessed One, worthy and rightly self-awakened.

1. bodhikathā (Mv.I.1.1)

The Discussion of the Bodhi (Tree)

[1] Tena samayena buddho bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.

Now on that occasion the Buddha, the Blessed One, was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree—the tree of awakening—newly fully awakened.

athakho bhagavā bodhirukkhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Then he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.1.2) athakho bhagavā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi

Then, in the first watch of the night, he gave close attention to dependent co-arising in forward and reverse order:

avijjāpaccayā saṅkhārā

From ignorance as a requisite condition come fabrications.

saṅkhārapaccayā viññāṇaṁ

From fabrications as a requisite condition comes consciousness.

viññāṇapaccayā nāmarūpaṁ

From consciousness as a requisite condition comes name-&-form.

nāmarūpapaccayā saḷāyatanaṁ

From name-&-form as a requisite condition come the six sense media.

saḷāyatanapaccayā phasso

From the six sense media as a requisite condition comes contact.

phassapaccayā vedanā

From contact as a requisite condition comes feeling.

vedanāpaccayā taṇhā

From feeling as a requisite condition comes craving.

taṇhāpaccayā upādānaṁ

From craving as a requisite condition comes clinging/sustenance.

upādānapaccayā bhavo

From clinging/sustenance as a requisite condition comes becoming.

bhavapaccayā jāti

From becoming as a requisite condition comes birth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti

From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play.

evametassa kevalassa dukkhakkhandhassa samudayo hoti

Such is the origination of this entire mass of suffering & stress.

avijjāya tveva asesavirāganirodhā saṅkhāranirodho

From the remainderless fading and cessation of ignorance comes the cessation of fabrications.

saṅkhāranirodhā viññāṇanirodho

From the cessation of fabrications comes the cessation of consciousness.

viññāṇanirodhā nāmarūpanirodho

From the cessation of consciousness comes the cessation of name-&-form.

nāmarūpanirodhā saḷāyatananirodho

From the cessation of name-&-form comes the cessation of the six sense media.

saḷāyatananirodhā phassanirodho

From the cessation of the six sense media comes the cessation of contact.

phassanirodhā vedanānirodho

From the cessation of contact comes the cessation of feeling.

vedanānirodhā taṇhānirodho

From the cessation of feeling comes the cessation of craving.

taṇhānirodhā upādānanirodho

From the cessation of craving comes the cessation of clinging/sustenance.

upādānanirodhā bhavanirodho

From the cessation of clinging/sustenance comes the cessation of becoming.

bhavanirodhā jātinirodho

From the cessation of becoming comes the cessation of birth.

jātinirodhā jarāmaraṇaṁ

sokaparidevadukkhadomanassupāyāsā nirujjhanti

From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease.

evametassa kevalassa dukkhakkhandhassa nirodho hotīti.

Such is the cessation of this entire mass of suffering & stress.

(Mv.I.1.3) athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

yadā have pātubhavanti dhammā

ātāpino jhāyato brāhmaṇassa

athassa kaṅkhā vapayanti sabbā

yato pajānāti sahetudhammanti.

“As phenomena grow clear

to the brahman—ardent, in jhāna—

his doubts all vanish

when he discerns

a phenomenon with its cause.” [Ud 1:1]

(Mv.I.1.4) [2] athakho bhagavā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi

Then, in the middle watch of the night, he gave close attention to dependent co-arising in forward and reverse order:

avijjāpaccayā saṅkhārā

From ignorance as a requisite condition come fabrications.

saṅkhārapaccayā viññāṇaṁ

From fabrications as a requisite condition comes consciousness.

viññāṇapaccayā nāmarūpaṁ

From consciousness as a requisite condition comes name-&-form.

nāmarūpapaccayā saḷāyatanaṁ

From name-&-form as a requisite condition come the six sense media.

saḷāyatanapaccayā phasso

From the six sense media as a requisite condition comes contact.

phassapaccayā vedanā

From contact as a requisite condition comes feeling.

vedanāpaccayā taṇhā

From feeling as a requisite condition comes craving.

taṇhāpaccayā upādānaṁ

From craving as a requisite condition comes clinging/sustenance.

upādānapaccayā bhavo

From clinging/sustenance as a requisite condition comes becoming.

bhavapaccayā jāti

From becoming as a requisite condition comes birth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti

From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play.

evametassa kevalassa dukkhakkhandhassa samudayo hoti

Such is the origination of this entire mass of suffering & stress.

avijjāya tveva asesavirāganirodhā saṅkhāranirodho

From the remainderless fading and cessation of ignorance comes the cessation of fabrications.

saṅkhāranirodhā viññāṇanirodho

From the cessation of fabrications comes the cessation of consciousness.

viññāṇanirodhā nāmarūpanirodho

From the cessation of consciousness comes the cessation of name-&-form.

nāmarūpanirodhā saḷāyatananirodho

From the cessation of name-&-form comes the cessation of the six sense media.

saḷāyatananirodhā phassanirodho

From the cessation of the six sense media comes the cessation of contact.

phassanirodhā vedanānirodho

From the cessation of contact comes the cessation of feeling.

vedanānirodhā taṇhānirodho

From the cessation of feeling comes the cessation of craving.

taṇhānirodhā upādānanirodho

From the cessation of craving comes the cessation of clinging/sustenance.

upādānanirodhā bhavanirodho

From the cessation of clinging/sustenance comes the cessation of becoming.

bhavanirodhā jātinirodho

From the cessation of becoming comes the cessation of birth.

jātinirodhā jarāmaraṇaṁ

sokaparidevadukkhadomanassupāyāsā nirujjhanti

From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease.

evametassa kevalassa dukkhakkhandhassa nirodho hotīti.

Such is the cessation of this entire mass of suffering & stress.

(Mv.I.1.5) athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

yadā have pātubhavanti dhammā

ātāpino jhāyato brāhmaṇassa

athassa kaṅkhā vapayanti sabbā

yato khayaṁ paccayānaṁ avedīti.

“As phenomena grow clear

to the brahman—ardent, in jhāna—

his doubts all vanish

when he penetrates the ending

of requisite conditions.” [Ud 1:2]

(Mv.I.1.6) [3] athakho bhagavā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi

Then, in the last watch of the night, he gave close attention to dependent co-arising in forward and reverse order:

avijjāpaccayā saṅkhārā

From ignorance as a requisite condition come fabrications.

saṅkhārapaccayā viññāṇaṁ

From fabrications as a requisite condition comes consciousness.

viññāṇapaccayā nāmarūpaṁ

From consciousness as a requisite condition comes name-&-form.

nāmarūpapaccayā saḷāyatanaṁ

From name-&-form as a requisite condition come the six sense media.

saḷāyatanapaccayā phasso

From the six sense media as a requisite condition comes contact.

phassapaccayā vedanā

From contact as a requisite condition comes feeling.

vedanāpaccayā taṇhā

From feeling as a requisite condition comes craving.

taṇhāpaccayā upādānaṁ

From craving as a requisite condition comes clinging/sustenance.

upādānapaccayā bhavo

From clinging/sustenance as a requisite condition comes becoming.

bhavapaccayā jāti

From becoming as a requisite condition comes birth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti

From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play.

evametassa kevalassa dukkhakkhandhassa samudayo hoti

Such is the origination of this entire mass of suffering & stress.

avijjāya tveva asesavirāganirodhā saṅkhāranirodho

From the remainderless fading and cessation of ignorance comes the cessation of fabrications.

saṅkhāranirodhā viññāṇanirodho

From the cessation of fabrications comes the cessation of consciousness.

viññāṇanirodhā nāmarūpanirodho

From the cessation of consciousness comes the cessation of name-&-form.

nāmarūpanirodhā saḷāyatananirodho

From the cessation of name-&-form comes the cessation of the six sense media.

saḷāyatananirodhā phassanirodho

From the cessation of the six sense media comes the cessation of contact.

phassanirodhā vedanānirodho

From the cessation of contact comes the cessation of feeling.

vedanānirodhā taṇhānirodho

From the cessation of feeling comes the cessation of craving.

taṇhānirodhā upādānanirodho

From the cessation of craving comes the cessation of clinging/sustenance.

upādānanirodhā bhavanirodho

From the cessation of clinging/sustenance comes the cessation of becoming.

bhavanirodhā jātinirodho

From the cessation of becoming comes the cessation of birth.

jātinirodhā jarāmaraṇaṁ

sokaparidevadukkhadomanassupāyāsā nirujjhanti

From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease.

evametassa kevalassa dukkhakkhandhassa nirodho hotīti.

Such is the cessation of this entire mass of suffering & stress.

(Mv.I.1.7) athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

yadā have pātubhavanti dhammā

ātāpino jhāyato brāhmaṇassa

vidhūpayaṁ tiṭṭhati mārasenaṁ

suriyova obhāsayamantalikkhanti.

“As phenomena grow clear

to the brahman—ardent, in jhāna—

he stands,

routing Māra’s army,

as the sun,

illumining the sky.” [Ud 1:3]

Bodhikathā niṭṭhitā.

The Discussion of the Bodhi (Tree) is finished.

2. ajapālakathā (Mv.I.2.1)

The Discussion of the Goatherd’s (Banyan Tree)

[4] athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami upasaṅkamitvā ajapālanigrodharukkhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Bodhi tree—the tree of awakening—to the Goatherd’s Banyan tree, and sat at the root of the Goatherd’s Banyan tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.2.2) athakho aññataro huṁhukajātiko brāhmaṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṁ sammodi sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.

Then a certain overbearing brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side.

ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca kittāvatā nu kho bho gotama brāhmaṇo hoti katame ca pana brāhmaṇakaraṇā dhammāti.

As he was standing there, he said to the Blessed One, “To what extent, Master Gotama, is one a brahman? And which are the qualities that make one a brahman?”

(Mv.I.2.3) athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

yo brāhmaṇo bāhitapāpadhammo

nīhuṁhuko nikkasāvo yatatto

vedantagū vūsitabrahmacariyo

“Any brahman

who has banished evil qualities,1

—not overbearing,

not stained,

his mind controlled—

gone to the end of wisdom,2

the holy life completed:

dhammena so brahmavādaṁ vadeyya

yassussadā natthi kuhiñci loketi.

Rightly would that brahman

speak the holy teaching.

He has no swelling of pride3

anywhere in the world.” [Ud 1:4]

1. This line contains a wordplay on the words brāhmaṇa and bāhita (banished)–the same wordplay used in Dhp 388 and Ud 1:5.

2. This line plays with the term vedanta, which can mean “end of wisdom,” “end of the Vedas,” or “supplement to the Vedas.” In the latter two cases, it would be a term referring to a brahman-by-birth who has studied all the Vedas and their supplements, but the Buddha is obviously giving this term a different meaning here.

3. See Sn 4:10 and Sn 4:14.

Ajapālanigrodhakathā niṭṭhitā.

The Discussion of the Goatherd’s Banyan Tree is finished.

3. mucalindakathā (Mv.I.3.1)

The Discussion of the Mucalinda (Tree)

[5] athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami upasaṅkamitvā mucalindamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Goatherd’s Banyan tree to the Mucalinda (tree) and sat at the root of the Mucalinda tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.3.2) tena kho pana samayena mahāakālamegho udapādi.

And on that occasion a great, out-of-season storm-cloud rose up,

Sattāhavaddalikā sītavātaduddinī.

with seven days of rainy weather, cold winds, & intense darkness.

athakho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ karitvā aṭṭhāsi

Then Muccalinda the nāga king—leaving his dwelling place and encircling the Blessed One’s body seven times with his coils—stood with his great hood spread over the Blessed One, (thinking,)

mā bhagavantaṁ sītaṁ mā bhagavantaṁ uṇhaṁ mā bhagavantaṁ ḍaṁsamakasavātātapasiriṁsapasamphassoti.

“Don’t let the Blessed One be disturbed by cold. Don’t let the Blessed One be disturbed by heat. Don’t let the Blessed One be disturbed by the touch of flies, mosquitoes, wind, sun, & creeping things.”

(Mv.I.3.3) athakho mucalindo nāgarājā sattāhassa accayena viddhaṁ vigatabalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge vinīveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi añjaliko bhagavantaṁ namassamāno.

Then, with the passing of seven days, Muccalinda the nāga king, realizing that the sky had cleared and was free of clouds, unraveled his coils from the body of the Blessed One, abandoned his own appearance and, assuming the appearance of a young man, stood in front of the Blessed One with hands before his heart, paying homage.

(Mv.I.3.4) athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

sukho viveko tuṭṭhassa

sutadhammassa passato

abyāpajjhaṁ sukhaṁ loke

pāṇabhūtesu saññamo

“Blissful is solitude

for one who’s content,

who has heard the Dhamma,

who sees.

Blissful is non-affliction

with regard for the world,

restraint for living beings.

sukhā virāgatā loke

kāmānaṁ samatikkamo

asmimānassa yo vinayo

etaṁ ve paramaṁ sukhanti.

Blissful is dispassion

with regard for the world,

the overcoming of sensuality.

But the subduing of the conceit “I am”

That is truly

the ultimate bliss.”

Mucalindakathā niṭṭhitā.

The Discussion of the Mucalinda (Tree) is finished.

4. rājāyatanakathā (Mv.I.4.1)

The Discussion of the Rājāyatana [King’s Realm] (Tree)

[6] athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṁ tenupasaṅkami upasaṅkamitvā rājāyatanamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Mucalinda (tree) to the Rājāyatana (tree) and sat at the root of the Rājāyatana tree for seven days in one session, sensitive to the bliss of release.

(Mv.I.4.2) tena kho pana samayena tapussabhallikā vāṇijā ukkalā taṁ desaṁ addhānamaggapaṭipannā honti.

Now on that occasion the merchants Tapussa and Bhallika were traveling on the road from Ukkalā to that district.

athakho tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā tapussabhallike vāṇije etadavoca

Then a devatā who had been a blood-relative of Tapussa and Bhallika said to the merchants,

ayaṁ mārisā bhagavā rājāyatanamūle viharati paṭhamābhisambuddho gacchatha taṁ bhagavantaṁ manthena ca madhupiṇḍikāya ca paṭimānetha taṁ vo bhavissati dīgharattaṁ hitāya sukhāyāti.

“There is the Blessed One, my dears, staying at the root of the Rājāyatana tree, newly fully awakened. Go and serve the Blessed One cooked grain-meal and honey balls. That will be for your long-term welfare & happiness.”

(Mv.I.4.3) athakho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

Then the merchants Tapussa and Bhallika, taking cooked grain-meal and honey balls, went to the Blessed One and, on arrival, having bowed down to him, stood to one side.

ekamantaṁ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṁ etadavocuṁ paṭiggaṇhātu no bhante bhagavā manthañca madhupiṇḍikañca yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyāti.

As they were standing there, the merchants Tapussa and Bhallika said to the Blessed One, “Lord, May the Blessed One accept our cooked grain-meal and honey balls, for that will be for our long-term welfare & happiness.”

(Mv.I.4.4) athakho bhagavato etadahosi na kho tathāgatā hatthesu paṭiggaṇhanti kimhi nu kho ahaṁ paṭiggaṇheyyaṁ manthañca madhupiṇḍikañcāti.

Then the thought occurred to the Blessed One, “Tathāgatas do not accept things with their hands. How shall I accept the cooked grain-meal and honey balls?”

athakho cattāro mahārājā bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ idha bhante bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcāti.

Then the Four Great Kings, having known with their awareness the train of thought in the Blessed One’s awareness, presented four stone bowls from the four directions to the Blessed One, (thinking) “May the Blessed One accept the cooked grain-meal and honey balls here [in the bowls].”

Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca paṭiggahetvā ca paribhuñji.

The Blessed One accepted the exquisite stone bowls and the cooked grain-meal and honey balls. Having accepted them, he consumed them.

(Mv.I.4.5) athakho tapussabhallikā vāṇijā [ME: onītapattapāṇiṁ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ] bhagavantaṁ etadavocuṁ ete mayaṁ bhante bhagavantaṁ saraṇaṁ gacchāma dhammañca upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gateti.

Then the merchants Tapussa and Bhallika [ME: knowing that the Blessed One had finished his meal and withdrawn his hand from the bowl, fell down with their heads at the Blessed One’s feet and] said to the Blessed One, “We go to the Blessed One for refuge, & to the Dhamma. May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”

Te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā.

And they were the first two-statement1 lay followers in the world.

1. dvevācikā: As the third member of the triple gem, the Noble Saṅgha, had not yet arisen, they went for refuge in the Buddha and Dhamma.

Rājāyatanakathā niṭṭhitā.

The Discussion of the Rājāyatana (Tree) is finished.

5. brahmayācanakathā (Mv.I.5.1)

The Discussion of the Brahmā’s Request

[7] athakho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami.

Then, with the passing of seven days, after emerging from that concentration, the Blessed One went from the root of the Rājāyatana tree to the Goatherd’s Banyan tree.

Tatra sudaṁ bhagavā ajapālanigrodhamūle viharati.

He stayed there at the root of the Goatherd’s Banyan tree.

(Mv.I.5.2) athakho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

Then, while he was alone and in seclusion, this line of thinking arose in his awareness:

adhigato kho mayāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo

“This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise.

ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā

“But this generation delights in attachment, is excited by attachment, enjoys attachment.

ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo

“For a generation delighting in attachment, excited by attachment, enjoying attachment, these things are hard to see: this/that conditionality and dependent co-arising.

idaṁpi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ

“This state, too, is very hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding.

ahañceva kho pana dhammaṁ deseyyaṁ pare ca me na ājāneyyuṁ so mamassa kilamatho sā mamassa vihesāti.

“And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me.”

(Mv.I.5.3) apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā

Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:

kicchena me adhigataṁ

halandāni pakāsituṁ.

rāgadosaparetehi

nāyaṁ dhammo susambudho.

“Enough now with teaching

what

only with difficulty

I reached.

This Dhamma is not easily realized

by those overcome

with aversion & passion.

paṭisotagāmiṁ nipuṇaṁ

gambhīraṁ duddasaṁ aṇuṁ

rāgarattā na dakkhanti

tamokkhandhena āvuṭāti.

What is fine, subtle,

deep,

hard to see,

going against the flow—

those delighting in passion,

cloaked in the mass of darkness,

won’t see.”

(Mv.I.5.4) Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya.

As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.

[8] athakho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi

Then Brahmā Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, thought:

nassati vata bho loko vinassati vata bho loko yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati no dhammadesanāyāti.

“The world is lost! The world is destroyed! In that the mind of the Tathāgata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!”

(Mv.I.5.5) athakho brahmā sahampati seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva brahmaloke antarahito bhagavato purato pāturahosi.

Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā-world and reappeared in front of the Blessed One.

(Mv.I.5.6) athakho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ paṭhaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca

Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him:

desetu bhante bhagavā dhammaṁ desetu sugato dhammaṁ santi sattā apparajakkhajātikā assavanatā dhammassa parihāyanti bhavissanti dhammassa aññātāroti.

“Lord, let the Blessed One teach the Dhamma! Let the One Well-Gone teach the Dhamma! There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”

(Mv.I.5.7) Idamavoca brahmā sahampati idaṁ vatvā athāparaṁ etadavoca

That is what Brahmā Sahampati said. Having said that, he further said this:

pāturahosi magadhesu pubbe

dhammo asuddho samalehi cintito.

“In the past

there appeared among the Magadhans

an impure Dhamma

devised by the stained.

apāpuretaṁ amatassa dvāraṁ

suṇantu dhammaṁ vimalenānubuddhaṁ.

Throw open the door to the Deathless!

Let them hear the Dhamma

realized by the Stainless One!

sele yathā pabbatamuddhaniṭṭhito

yathāpi passe janataṁ samantato

Just as one standing on a rocky crag

might see people

all around below,

tathūpamaṁ dhammamayaṁ sumedha

pāsādamāruyha samantacakkhu

So, O wise one, with all-around vision,

ascend the palace

fashioned of the Dhamma.

sokāvatiṇṇaṁ janataṁ apetasoko

avekkhassu jātijarābhibhūtaṁ.

Free from sorrow, behold the people

submerged in sorrow,

oppressed by birth & aging.

Uṭṭhehi vīra vijitasaṅgāma

satthavāha anaṇa vicara loke.

Rise up, hero, victor in battle!

O Caravan-leader, wander without debt in the world.

Desassu bhagavā dhammaṁ

aññātāro bhavissantīti.

Teach the Dhamma, O Blessed One:

There will be those who will understand.”1

1. In the Thai and JBE recension, the request only occurs once; in the Burmese and PTS, three times.

(Mv.I.5.8) ME: [evaṃ vutte bhagavā brahmānaṃ sahampatiṃ etadavoca — “mayhampi kho, brahme, etadahosi — ‘adhigato kho myāyaṃ dhammo gambhīro …

When that was said, the Blessed One said to Brahmā Sahampati, “To me, Brahmā, this thought occurred, ‘This Dhamma that I have attained is deep …’

itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāyā”ti.

“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.”

dutiyampi kho brahmā sahampati bhagavantaṃ etadavoca — “desetu, bhante, bhagavā dhammaṃ …

A second time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! …”

dutiyampi kho bhagavā brahmānaṃ sahampatiṃ etadavoca — “mayhampi kho, brahme, etadahosi — ‘adhigato kho myāyaṃ dhammo gambhīro …

A second time, the Blessed One said to Brahmā Sahampati, “Brahmā, this thought occurred to me, ‘This Dhamma that I have attained is deep …’

itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāyā”ti.

“As I reflected thus, Brahmā, my mind inclined to dwelling at ease, not to teaching the Dhamma.”

tatiyampi kho brahmā sahampati bhagavantaṃ etadavoca — “desetu, bhante, bhagavā dhammaṃ …

A third time, Brahmā Sahampati said to the Blessed One, “Lord, let the Blessed One teach the Dhamma! …

desassu bhagavā dhammaṃ.

aññātāro bhavissantī”ti.]

Teach the Dhamma, O Blessed One:

There will be those who will understand.”

(Mv.I.5.10) [9] athakho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi.

Then the Blessed One, having understood Brahmā’s invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One.

Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante.

As he surveyed the world with the eye of an Awakened One, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.

(Mv.I.5.11) Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma tiṭṭhanti anupalittāni udakena

Just as in a pond of blue or red or white lotuses, some blue or red or white lotuses—born and growing in the water—might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water—

(Mv.I.5.12) evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino viharante

so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace and danger in the other world.

disvāna brahmānaṁ sahampatiṁ gāthāya ajjhabhāsi

Having seen this, he answered Brahmā Sahampati in verse:

apārutā te amatassa dvārā

ye sotavanto pamuñcantu saddhaṁ.

“Open are the doors to the Deathless.

Let those with ears

unleash their conviction.

vihiṁsasaññī paguṇaṁ na bhāsiṁ

dhammaṁ paṇītaṁ manujesu brahmeti.

Perceiving trouble, O Brahmā,

I did not tell people the refined,

sublime Dhamma.”

(Mv.I.5.13) athakho brahmā sahampati katāvakāso khomhi bhagavatā dhammadesanāyāti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

Then Brahmā Sahampati, thinking, “I’m the one who created the opportunity for the teaching of the Dhamma by the Blessed One,” bowed down to the Blessed One, circumambulated him, keeping him to his right, and disappeared right there.

Brahmayācanakathā niṭṭhitā

The Discussion of the Brahmā’s Request is finished.

6. pañcavaggiyakathā (Mv.I.6.1)

The Discussion of the Group of Five

[10] athakho bhagavato etadahosi kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatīti.

Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?”

athakho bhagavato etadahosi ayaṁ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ so imaṁ dhammaṁ khippameva ājānissatīti.

Then the thought occurred to him, “This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.”

(Mv.I.6.2) athakho devatā antarahitā bhagavato ārocesi sattāhakālakato bhante āḷāro kālāmoti.

Then an invisible devatā informed the Blessed One, “Lord, Āḷāra Kālāma died seven days ago.”

Bhagavatopi kho ñāṇaṁ udapādi sattāhakālakato āḷāro kālāmoti.

And knowledge & vision arose within him: “Āḷāra Kālāma died seven days ago.”

athakho Bhagavato etadahosi mahājāniyo kho āḷāro kālāmo sace hi so imaṁ dhammaṁ suṇeyya khippameva ājāneyyāti.

The thought occurred to him, “A great loss has Āḷāra Kālāma suffered. If he had heard this Dhamma, he would have quickly understood it.”

(Mv.I.6.3) athakho bhagavato etadahosi kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatīti.

Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?”

athakho bhagavato etadahosi ayaṁ kho uddako rāmaputto paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko yannūnāhaṁ uddakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ so imaṁ dhammaṁ khippameva ājānissatīti.

Then the thought occurred to him, “This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. What if I were to teach him the Dhamma first? He will quickly understand this Dhamma.”

(Mv.I.6.4) athakho devatā antarahitā bhagavato ārocesi abhidosakālakato bhante uddako rāmaputtoti.

Then an invisible devatā informed the Blessed One, “Lord, Uddaka Rāmaputta died last night.”

Bhagavatopi kho ñāṇaṁ udapādi abhidosakālakato uddako rāmaputtoti.

And knowledge & vision arose within him: “Uddaka Rāmaputta died last night.”

athakho bhagavato etadahosi mahājāniyo kho uddako rāmaputto sace hi so imaṁ dhammaṁ suṇeyya khippameva ājāneyyāti.

The thought occurred to him, “A great loss has Uddaka Rāmaputta suffered. If he had heard this Dhamma, he would have quickly understood it.”

(Mv.I.6.5) athakho bhagavato etadahosi kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ ko imaṁ dhammaṁ khippameva ājānissatīti.

Then the thought occurred to the Blessed One, “To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?”

athakho bhagavato etadahosi bahūpakārā kho me pañcavaggiyā bhikkhū ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyanti.

Then the thought occurred to him, “They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. What if I were to teach them the Dhamma first?”

(Mv.I.6.6) athakho bhagavato etadahosi kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantīti.

Then the thought occurred to the Blessed One, “Where is the group of five monks staying now?”

addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.

And with the divine eye, purified & surpassing the human, he saw that they were staying near Bārāṇasī at the Deer Park in Isipatana.

athakho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.

Then, having stayed at Uruvelā as long as he liked, the Blessed One set out to wander by stages to Bārāṇasī.

(Mv.I.6.7) [11] Addasā kho upako ājīvako bhagavantaṁ antarā ca gayaṁ antarā ca bodhiṁ addhānamaggapaṭipannaṁ disvāna bhagavantaṁ etadavoca vippasannāni kho te āvuso indriyāni parisuddho chavivaṇṇo pariyodāto kaṁsi tvaṁ āvuso uddissa pabbajito ko vā te satthā kassa vā tvaṁ dhammaṁ rocesīti.

Upaka the Ājīvaka saw the Blessed One traveling on the road between Gayā and the (place of) Awakening, and on seeing him said to him, “Clear, my friend, are your faculties. Pure your complexion, and bright. On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?”

(Mv.I.6.8) evaṁevaṁ vutte bhagavā upakaṁ ājīvakaṁ gāthāhi ajjhabhāsi

When this was said, the Blessed One replied to Upaka the Ājīvaka in verses:

sabbābhibhū sabbavidūhamasmi

sabbesu dhammesu anūpalitto

“All-vanquishing,

all-knowing am I,

with regard to all things,

unadhering.

sabbañjaho taṇhakkhaye vimutto

sayaṁ abhiññāya kamuddiseyyaṁ.

All-abandoning,

released in the ending of craving:

having fully known on my own,

to whom should I point as my teacher? [Dhp 353]

Na me ācariyo atthi

sadiso me na vijjati

sadevakasmiṁ lokasmiṁ

natthi me paṭipuggalo.

I have no teacher,

and one like me can’t be found.

In the world with its devas,

I have no counterpart.

Ahañhi arahā loke

ahaṁ satthā anuttaro

ekomhi sammāsambuddho

sītibhūtosmi nibbuto.

For I am an arahant in the world;

I, the unexcelled teacher.

I, alone, am rightly self-awakened.

Cooled am I, unbound.

Dhammacakkaṁ pavattetuṁ

gacchāmi kāsinaṁ puraṁ

andhabhūtasmiṁ lokasmiṁ

ahaññiṁ amatadundubhinti.

To set rolling the wheel of Dhamma

I go to the city of the Kasis.

In a world become blind,

I beat the drum of the Deathless.”

(Mv.I.6.9) Yathā kho tvaṁ āvuso paṭijānāsi arahasi anantajinoti.

“From your claims, my friend, you deserve to be an infinite conqueror.”

Mādisā ve jinā honti

ye pattā āsavakkhayaṁ.

Jitā me pāpakā dhammā

tasmāhamupaka jinoti.

“Conquerors are those like me

who have reached fermentations’ end.

I’ve conquered evil qualities,

and so, Upaka, I’m a conqueror.”

evaṁ vutte upako ājīvako huveyyāvusoti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.

When this was said, Upaka said, “May it be so, my friend,” and—shaking his head, taking a side-road—he left.

(Mv.I.6.10) [12] athakho bhagavā anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkami.

Then, wandering by stages, the Blessed One arrived at Bārāṇasī, at the Deer Park in Isipatana, and went to where the group of five monks were staying.

Addasaṁsu kho pañcavaggiyā bhikkhū bhagavantaṁ dūrato va āgacchantaṁ disvāna aññamaññaṁ saṇṭhapesuṁ

From afar they saw him coming and, on seeing him, made a pact with one another, (saying,)

ayaṁ āvuso samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya

“Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance.

so neva abhivādetabbo na paccuṭṭhātabbo nāssa pattacīvaraṁ paṭiggahetabbaṁ

“He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received.

apica kho āsanaṁ ṭhapetabbaṁ sace ākaṅkhissati nisīdissatīti.

“Still, a seat should be set out; if he wants to, he can sit down.”

(Mv.I.6.11) Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati tathā tathā te pañcavaggiyā bhikkhū sakāya katikāya asaṇṭhahantā bhagavantaṁ paccuggantvā

But as the Blessed One approached, unable to keep to their pact, the group of five monks went out to greet the Blessed One.

eko bhagavato pattacīvaraṁ paṭiggahesi eko āsanaṁ paññāpesi eko pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipi.

One received his robe & bowl. Another laid out a seat. Another set out water for washing his feet, a foot-stand, and a pebble foot wiper.

Nisīdi bhagavā paññatte āsane.

The Blessed One sat down on the seat laid out.

Nisajja kho bhagavā pāde pakkhālesi.

Having sat down, he washed his feet.

Apissu bhagavantaṁ nāmena ca āvusovādena ca samudācaranti.

Still, they addressed the Blessed One by name and as “friend.”

(Mv.I.6.12) evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca mā bhikkhave tathāgataṁ nāmena ca āvusovādena ca samudācarittha

When this was said, the Blessed One said to them, “Don’t address the Tathāgata by name and as ‘friend.’

arahaṁ bhikkhave tathāgato sammāsambuddho

“The Tathāgata, monks, is a worthy one, rightly self-awakened.

odahatha bhikkhave sotaṁ amatamadhigataṁ

“Lend ear, monks: the Deathless has been attained.

ahamanusāsāmi ahaṁ dhammaṁ desemi

“I will instruct you. I will teach you the Dhamma.

yathānusiṭṭhaṁ paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathāti.

“Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which sons of good families rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.”

(Mv.I.6.13) evaṁ vutte pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ tāyapi kho tvaṁ āvuso gotama cariyāya tāya paṭipadāya tāya dukkarakārikāya nevajjhagā uttarimanussadhammaṁ alamariyañāṇadassanavisesaṁ

When this was said, the group of five monks replied to Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one.

kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammaṁ alamariyañāṇadassanavisesanti.

“So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?”

(Mv.I.6.14) evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca na bhikkhave tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya

When this was said, the Blessed One replied to them, “The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance.

arahaṁ bhikkhave tathāgato sammāsambuddho odahatha bhikkhave sotaṁ amatamadhigataṁ ahamanusāsāmi ahaṁ dhammaṁ desemi yathānusiṭṭhaṁ paṭipajjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti Tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathāti.

“The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.”

(Mv.I.6.15) Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ .pe.

A second time, the group of five monks replied to Blessed One, …

Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca .pe.

A second time, the Blessed One replied to them, …

Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ tāyapi kho tvaṁ āvuso gotama cariyāya tāya paṭipadāya tāya dukkarakārikāya nevajjhagā uttarimanussadhammaṁ alamariyañāṇadassanavisesaṁ kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammaṁ alamariyañāṇadassanavisesanti.

A third time, the group of five monks said to the Blessed One, “But, friend Gotama, by that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?”

(Mv.I.6.16) evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca abhijānātha me no tumhe bhikkhave ito pubbe bhāsitametanti.

When this was said, the Blessed One replied to the group of five monks, “Monks, do you remember my ever saying this before now?”

Nohetaṁ bhante.

“No, lord.”

Arahaṁ bhikkhave tathāgato sammāsambuddho odahatha bhikkhave sotaṁ amatamadhigataṁ ahamanusāsāmi ahaṁ dhammaṁ desemi yathānusiṭṭhaṁ paṭijjamānā nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathāti.

“The Tathāgata, monks, is a worthy one, rightly self-awakened. Lend ear, monks: the Deathless has been attained. I will instruct you. I will teach you the Dhamma. Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.”

Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṁ.

And so the Blessed One was able to convince them.

athakho pañcavaggiyā bhikkhū bhagavantaṁ sussūsiṁsu sotaṁ odahiṁsu aññāya cittaṁ upaṭṭhāpesuṁ.

Then the group of five monks were eager to listen to the Blessed One. They lent their ears and set their minds for the sake of knowledge.

(Mv.I.6.17) [13] athakho bhagavā pañcavaggiye bhikkhū āmantesi

Then he addressed the group of five monks: [SN 56:11]

dveme Bhikkhave antā pabbajitena na sevitabbā.

“These two extremes are not to be indulged in by one who has gone forth—

Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasañhito

“that which is devoted to sensual pleasure in sensuality: base, vulgar, common, ignoble, unprofitable;

yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasañhito

“and that which is devoted to self-affliction: painful, ignoble, unprofitable.

ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

“Avoiding both of these extremes, the middle way realized by the Tathāgata—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding.

(Mv.I.6.18) katamā ca sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati

“And what is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding?

ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

ayaṁ kho sā bhikkhave majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

This is the middle way realized by the Tathāgata that—producing vision, producing knowledge—leads to calm, to direct knowledge, to self-awakening, to Unbinding.

(Mv.I.6.19) [14] idaṁ kho pana bhikkhave dukkhaṁ ariyasaccaṁ jātipi dukkhā jarāpi dukkhā byādhīpi dukkhā maraṇampi dukkhaṁ appiyehi sampayogo dukkho piyehi vippayogo dukkho yampicchaṁ na labhati tampi dukkhaṁ saṅkhittena pañcupādānakkhandhā dukkhā.

“Now this, monks, is the noble truth of stress: Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

(Mv.I.6.20) idaṁ kho pana bhikkhave dukkhasamudayo ariyasaccaṁ yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatra tatrābhinandinī seyyathīdaṁ kāmataṇhā bhavataṇhā vibhavataṇhā.

“And this, monks, is the noble truth of the origination of stress: the craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming.

(Mv.I.6.21) idaṁ kho pana bhikkhave dukkhanirodho ariyasaccaṁ yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

“And this, monks, is the noble truth of the cessation of stress: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

(Mv.I.6.22) idaṁ kho pana bhikkhave dukkhanirodhagāminī paṭipadā ariyasaccaṁ ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammādiṭṭhi .pe. Sammāsamādhi.

“And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path—right view, … right concentration.

(Mv.I.6.23) [15] idaṁ dukkhaṁ ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of stress.’

taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyanti me bhikkhave .pe.

“… ‘This noble truth of stress is to be comprehended.’

Pariññātanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘ … has been comprehended.’

(Mv.I.6.24) idaṁ dukkhasamudayo ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the origination of stress.’

taṁ kho panidaṁ dukkhasamudayo ariyasaccaṁ pahātabbanti me bhikkhave .pe.

“… ‘This noble truth of the origination of stress is to be abandoned.’

Pahīnanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This noble truth of the origination of stress has been abandoned.’

(Mv.I.6.25) idaṁ dukkhanirodho ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the cessation of stress.’

taṁ kho panidaṁ dukkhanirodho ariyasaccaṁ sacchikātabbanti me bhikkhave .pe.

“… ‘This noble truth of the cessation of stress is to be directly experienced.’

sacchikatanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been directly experienced.’

(Mv.I.6.26) idaṁ dukkhanirodhagāminī paṭipadā ariyasaccanti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘This is the noble truth of the way of practice leading to the cessation of stress.’

taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbanti me bhikkhave .pe.

“… ‘This noble truth of the way of practice leading to the cessation of stress is to be developed.’

Bhāvitanti me bhikkhave pubbe ananussutesu dhammesu Cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi.

“Vision arose, insight arose, discernment arose, knowledge arose, illumination arose within me with regard to things never heard before: ‘… has been developed.’

(Mv.I.6.27) [16] yāvakīvañca me bhikkhave imesu catūsu ariyasaccesu evantiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi neva tāvāhaṁ bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ.

“And, monks, as long as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was not pure, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk.

(Mv.I.6.28) Yato ca kho me bhikkhave imesu catūsu ariyasaccesu evantiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi athāhaṁ bhikkhave sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho paccaññāsiṁ.

“But as soon as this—my three-round, twelve-permutation knowledge & vision concerning these four noble truths as they have come to be—was truly pure, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its deities, Māras & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk.

(Mv.I.6.29) ñāṇañca pana me dassanaṁ udapādi akuppā me vimutti ayamantimā jāti natthidāni punabbhavoti

Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”

imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi

And while this explanation was being given, there arose to Ven. Kondañña the dustless, stainless Dhamma eye—

yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

“Whatever is subject to origination is all subject to cessation.”

(Mv.I.6.30) [17] pavattite ca bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ etambhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

And when the Blessed One had set the Wheel of Dhamma in motion, the earth devas cried out: “At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone in the cosmos.”

Bhummānaṁ devānaṁ saddaṁ sutvā cātummahārājikā devā saddamanussāvesuṁ.

On hearing the earth devas’ cry, the devas of the Four Kings’ Heaven took up the cry.

Cātummahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā saddamanussāvesuṁ .pe.

On hearing the devas of the Four Great Kings’ cry, the devas of the Thirty-three took up the cry.

yāyāmā devā …

the Yama devas…

Tusitā devā …

the Tusita devas…

Nimmānaratī devā …

the Nimmānarati devas…

Paranimmitavasavattī devā …

the Paranimmita-vasavatti devas…

Brahmakāyikā devā saddamanussāvesuṁ.

the devas of Brahmā’s retinue took up the cry:

etambhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.

“At Bārāṇasī, in the Game Refuge at Isipatana, the Blessed One has set in motion the unexcelled Wheel of Dhamma that cannot be stopped by brahman or contemplative, deva, Māra, or Brahmā, or anyone at all in the cosmos.”

(Mv.I.6.31) itiha tena khaṇena tena muhuttena yāva brahmalokā saddo abbhuggacchi.

So in that moment, that instant, the cry shot right up to the Brahmā worlds.

ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhi.

And this ten-thousand fold cosmos shivered & quivered & quaked,

appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṁ devānubhāvaṁ.

while a great, measureless radiance appeared in the cosmos, surpassing the deva-effulgence of the devas.

athakho bhagavā udānaṁ udānesi aññāsi vata bho koṇḍañño aññāsi vata bho koṇḍaññoti.

Then the Blessed One exclaimed: “So you really know, Kondañña? So you really know?”

Itihidaṁ āyasmato koṇḍaññassa aññākoṇḍaññotveva nāmaṁ ahosi.

And that is how Ven. Kondañña acquired the name Aññā-Kondañña—Kondañña who knows.

(Mv.I.6.32) [18] athakho āyasmā aññākoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

Then Ven. Aññā-Koṇḍañña, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

labheyyāhaṁ bhante bhagavato santike pabbajjaṁ labheyyaṁ upasampadanti.

“May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

Ehi bhikkhūti bhagavā avoca svākkhāto dhammo cara brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, bhikkhu,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.” [BMC]

Sā va tassa āyasmato upasampadā ahosi.

Such was the venerable one’s Acceptance.

(Mv.I.6.33) [19] athakho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi.

Then the Blessed One taught and admonished the other monks with talk on the dhamma.

athakho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Ven. Vappa and Ven. Bhaddiya—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.6.34) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

Etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.6.35) athakho bhagavā tadavasese bhikkhū nīhārabhatto [PTS inserts ‘iminā nihārena’. Not in Thai, ME, or JBE.] dhammiyā kathāya ovadi anusāsi.

Then the Blessed One, subsisting on food brought back, taught and admonished the remaining monks with talk on the dhamma.

yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggo yāpeti.

Whatever three monks brought back, having gone on their almsround, with that the group of six sustained themselves.

(Mv.I.6.36) athakho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Then, being taught and admonished by the Blessed One with talk on the Dhamma, the dustless, spotless eye of Dhamma arose for Venerable Mahānāma and Venerable Assaji—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.6.37) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

They, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

Come, bhikkhus,” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.6.38) [20] athakho bhagavā pañcavaggiye bhikkhū āmantesi

Then the Blessed One addressed the group of five monks: [SN 22:59]

rūpaṁ bhikkhave anattā.

“Form, monks, is not self.

Rūpañca hidaṁ bhikkhave attā abhavissa nayidaṁ rūpaṁ ābādhāya saṁvatteyya labbhetha ca rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosīti.

“If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

yasmā ca kho bhikkhave rūpaṁ anattā tasmā rūpaṁ ābādhāya saṁvattati na ca labbhati rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosīti.

“But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’

(Mv.I.6.39) vedanā anattā.

“Feeling is not self.

vedanā ca hidaṁ bhikkhave attā abhavissa nayidaṁ vedanā ābādhāya saṁvatteyya labbhetha ca vedanāya evaṁ me vedanā hotu evaṁ me vedanā mā ahosīti.

“If feeling were the self, feeling would not lend itself to dis-ease. It would be possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’

yasmā ca kho bhikkhave vedanā anattā tasmā vedanā ābādhāya saṁvattati na ca labbhati vedanāya evaṁ me vedanā hotu evaṁ me vedanā mā ahosīti.

“But precisely because feeling is not self, feeling lends itself to dis-ease. And it is not possible (to say) with regard to feeling, ‘Let my feeling be thus. Let my feeling not be thus.’

(Mv.I.6.40) saññā anattā.

“Perception is not self.

saññā ca hidaṁ bhikkhave attā abhavissa nayidaṁ saññā ābādhāya saṁvatteyya. labbhetha ca saññāya evaṁ me saññā hotu evaṁ me saññā mā ahosīti.

“If perception were the self, perception would not lend itself to dis-ease. It would be possible (to say) with regard to perception, ‘Let my perception be thus. Let my form not be thus.’

yasmā ca kho bhikkhave saññā anattā tasmā saññā ābādhāya saṁvattati na ca labbhati saññāya evaṁ me saññā hotu evaṁ me saññā mā ahosīti.

“But precisely because perception is not self, perception lends itself to dis-ease. And it is not possible (to say) with regard to perception, ‘Let my perception be thus. Let my perception not be thus.’

saṅkhārā anattā.

“Fabrications are not self.

saṅkhārā ca hidaṁ bhikkhave attā abhavissaṁsu nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ labbhetha ca saṅkhāresu evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesunti.

“If fabrications were the self, fabrications would not lend themselves to dis-ease. It would be possible (to say) with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’

yasmā ca kho bhikkhave saṅkhārā anattā tasmā saṅkhārā ābādhāya saṁvattanti na ca labbhati saṅkhāresu evaṁ me saṅkhārā hontu evaṁ me saṅkhārā mā ahesunti.

“But precisely because fabrications are not self, fabrications lend themselves to dis-ease. And it is not possible with regard to fabrications, ‘Let my fabrications be thus. Let my fabrications not be thus.’

(Mv.I.6.41) viññāṇaṁ anattā.

“Consciousness is not self.

viññāṇañca hidaṁ bhikkhave attā abhavissa nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya labbhetha ca viññāṇe evaṁ me viññāṇaṁ hotu evaṁ me viññāṇaṁ mā ahosīti.

“If consciousness were the self, consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’

yasmā ca kho bhikkhave viññāṇaṁ anattā tasmā viññāṇaṁ ābādhāya saṁvattati na ca labbhati viññāṇe evaṁ me viññāṇaṁ hotu evaṁ me viññāṇaṁ mā ahosīti.

“But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’

(Mv.I.6.42) [21] taṁ kiṁ maññatha bhikkhave rūpaṁ niccaṁ vā aniccaṁ vāti.

“What do you think, monks? Is form constant or inconstant?”

aniccaṁ bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

“And is that which is inconstant easeful or stressful?”

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

no hetaṁ bhante.

“No, lord.”

(Mv.I.6.43) vedanā niccā vā aniccā vāti.

“Is feeling constant or inconstant?”

aniccā bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

“And is that which is inconstant easeful or stressful?”

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

no hetaṁ bhante.

“No, lord.”

saññā niccā vā aniccā vāti.

“Is perception constant or inconstant?”

aniccā bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

“And is that which is inconstant easeful or stressful?”

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

no hetaṁ bhante.

“No, lord.”

saṅkhārā niccā vā aniccā vāti.

“Are fabrications constant or inconstant?”

aniccā bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

“And is that which is inconstant easeful or stressful?”

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

no hetaṁ bhante.

“No, lord.”

viññāṇaṁ niccaṁ vā aniccaṁ vāti.

“Is consciousness constant or inconstant?”

aniccaṁ bhante.

“Inconstant, lord.”

yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti.

“And is that which is inconstant easeful or stressful?”

dukkhaṁ bhante.

“Stressful, lord.”

yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ etaṁ mama esohamasmi eso me attāti.

“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘This is mine. This is my self. This is what I am’?”

no hetaṁ bhante.

“No, lord.”

(Mv.I.6.44) [22] tasmātiha bhikkhave yaṅkiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre vā santike vā sabbaṁ rūpaṁ netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

(Mv.I.6.45) yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre vā santike vā sabbā vedanā netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“Any feeling whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every feeling is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre vā santike vā sabbā saññā netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“Any perception whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every perception is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā Hīnā vā paṇītā vā ye dūre vā santike vā sabbe saṅkhārā netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“Any fabrications whatsoever that are past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every fabrication is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

yaṅkiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre vā santike vā sabbaṁ viññāṇaṁ netaṁ mama nesohamasmi na meso attāti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

“Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen with right discernment as it has come to be: ‘This is not mine. This is not my self. This is not what I am.’

(Mv.I.6.46) [23] evaṁ passaṁ bhikkhave sutavā ariyasāvako rūpasmiṁpi nibbindati vedanāyapi nibbindati saññāyapi nibbindati saṅkhāresupi nibbindati viññāṇasmiṁpi nibbindati

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.

nibbindaṁ virajjati

“Disenchanted, he becomes dispassionate.

virāgā vimuccati

“Through dispassion, he is released.

vimuttasmiṁ vimuttamiti ñāṇaṁ hoti

“With release, there is the knowledge, ‘Released.’

khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti pajānātīti.

“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

(Mv.I.6.47) [24] idamavoca bhagavā.

That is what the Blessed One said.

attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinanduṁ.

Gratified, the group of five monks delighted in the Blessed One’s words.

imasmiṁ ca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu.

And while this explanation was being given, the minds of the group of five monks, through lack of clinging/sustenance, were released from effluents.

tena kho pana samayena cha loke arahanto honti.

At that time there were six arahants in the world.

paṭhamabhāṇavāraṁ

The first recitation section (is finished).

7. pabbajjākathā (Mv.I.7.1)

The Discussion of Going-forth

[25] tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti.

At that time in Bārāṇasī there was a son of a good family named Yasa—delicate, a money-lender’s son.

tassa tayo pāsādā honti eko hemantiko eko gimhiko eko vassiko.

He had three palaces: one for the cold season, one for the hot season, and one for the rainy season.

so vassike pāsāde cattāro māse nippurisehi turiyehi paricārayamāno na heṭṭhāpāsādaṁ orohati.

For four months, he was entertained in the rainy-season palace by minstrels without a single man among them, and he did not once come down from the palace.

athakho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgibhūtassa paricārayamānassa paṭikacceva niddā okkami parijanassapi pacchā niddā okkami.

Then the young man Yasa, enjoying himself, provided & endowed with the five strings of sensuality, fell asleep first. Then his retinue fell asleep afterwards.

sabbarattiyo ca telappadīpo jhāyati.

An oil lamp was left burning the whole night.

(Mv.I.7.2) athakho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ aññissā kacche vīṇaṁ aññissā kaṇṭhe mudiṅgaṁ aññissā ure ālambaraṁ aññaṁ vikesikaṁ aññaṁ vikheḷikaṁ aññā vippalapantiyo hatthappattaṁ susānaṁ maññe.

Then Yasa, waking up first, saw his retinue sleeping—one with a vīṇā under her arm, another with a mudiṅga drum around her neck, another with an āḷambara drum on her chest, another with disheveled hair, another drooling, others babbling in their sleep—like a charnel ground, as it were, right within reach.

disvānassa ādīnavo pāturahosi nibbidāya cittaṁ saṇṭhāsi.

Seeing this, the drawbacks (of sensuality) became apparent, and his mind became established in disenchantment.

athakho yaso kulaputto udānaṁ udānesi upaddūtaṁ vata bho upassaṭṭhaṁ vata bhoti.

Then Yasa exclaimed: “How distressing! How oppressive!”

(Mv.I.7.3) athakho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami.

Then Yasa put on his golden slippers and went to the door of the residence.

amanussā dvāraṁ vivariṁsu mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyāti.

Non-human beings opened the door, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.”

athakho yaso kulaputto yena nagaradvāraṁ tenupasaṅkami.

Then Yasa went to the city gate.

amanussā dvāraṁ vivariṁsu mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyāti.

Non-human beings opened the gate, (thinking) “May there be no obstacle to Yasa’s Going-forth from home into homelessness.”

athakho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.

Then Yasa went to the Deer Park in Isipatana.

(Mv.I.7.4) [26] tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati.

At that time, the Blessed One, having gotten up as the night was ending, was walking back and forth in the open.

addasā kho bhagavā yasaṁ kulaputtaṁ dūrato va āgacchantaṁ disvāna caṅkamā orohitvā paññatte āsane nisīdi.

The Blessed One saw Yasa coming from afar and, on seeing him, got down from the walking path and sat down on a seat laid out.

athakho yaso kulaputto bhagavato avidūre udānaṁ udānesi upaddūtaṁ vata bho upassaṭṭhaṁ vata bhoti.

Yasa, not far from the Blessed One, exclaimed: “How distressing! How oppressive!”

athakho bhagavā yasaṁ kulaputtaṁ etadavoca idaṁ kho yasa anupaddūtaṁ idaṁ anupassaṭṭhaṁ ehi yasa nisīda dhammaṁ te desessāmīti.

Then the Blessed One said to Yasa, “Yasa, This isn’t distressing. This isn’t oppressive. Come, Yasa. Sit down. I’ll teach you the Dhamma.”

(Mv.I.7.5) athakho yaso kulaputto idaṁ kira anupaddūtaṁ idaṁ anupassaṭṭhanti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Yasa, (thinking,) “He says this isn’t distressing, this isn’t oppressive,” thrilled and exultant, took off his golden slippers, went to the Blessed One, and on arrival bowed down to the Blessed One and sat to one side.

ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

(Mv.I.7.6) yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that Yasa’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva yasassa kulaputtassa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Yasa as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.7.7) [27] athakho yasassa kulaputtassa mātā pāsādaṁ abhirūhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhī gahapati tenupasaṅkami upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca putto te gahapati yaso na dissatīti.

Then Yasa’s mother, going up into the palace and not seeing Yasa, went to the money-lender and, on arrival, said to him, “Your son, Yasa, is nowhere to be seen, householder.”

athakho seṭṭhī gahapati catuddisā assadūte uyyojetvā sāmaññeva yena isipatanaṁ migadāyo tenupasaṅkami.

So the money-lender sent horseback messengers out in the four directions and went himself to the game reserve in Isipatana.

addasā kho seṭṭhī gahapati suvaṇṇapādukānaṁ nikkhepaṁ disvāna taññeva anugamā.

He saw the tracks of the golden slippers and, on seeing them, followed them.

(Mv.I.7.8) addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūrato va āgacchantaṁ.

The Blessed One saw him coming from afar,

disvāna bhagavato etadahosi yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhī gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyāti.

and, on seeing him, the thought occurred to him, “Why don’t I fabricate a fabrication of psychic power such that the money-lender householder, sitting here, wouldn’t see Yasa sitting here?”

athakho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi.

Then the Blessed One fabricated such a fabrication of psychic power.

(Mv.I.7.9) athakho seṭṭhī gahapati yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca api bhante bhagavā yasaṁ kulaputtaṁ passeyyāti.

The money-lender householder approached the Blessed One and said, “Could it be, lord, that the Blessed One has seen Yasa the son of a good family?”

tenahi gahapati nisīda appeva nāma tvaṁ idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsīti.

“Now then, householder, sit down. It could be that, sitting here, you might indeed see Yasa sitting here.”

athakho seṭṭhī gahapati idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmīti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then the money-lender—(thinking,) “He says I might, sitting right here, see Yasa sitting here,” thrilled and exultant, bowed down to the Blessed One and sat to one side.

(Mv.I.7.10) ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that the money-lender’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva seṭṭhissa gahapatissa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for the money-lender as he was sitting right there—

yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

“Whatever is subject to origination is all subject to cessation.”

athakho seṭṭhī gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

Then the money-lender, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca

“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.

upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti.

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

so ca loke paṭhamaṁ upāsako ahosi tevāciko.

And so he was the first three-statement lay disciple in the world.

(Mv.I.7.11) [28] athakho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci.

As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.

athakho bhagavato etadahosi yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ

Then the thought occurred to the Blessed One, “As Yasa’s father was being taught the Dhamma, and as Yasa was reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.

abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe āgārikabhūto yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyanti.

“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before, as a householder. Why don’t I make that fabrication of psychic power subside?”

athakho bhagavā taṁ iddhābhisaṅkhāraṁ paṭippassambhesi.

Then the the Blessed One made that fabrication of psychic power subside.

(Mv.I.7.12) addasā kho seṭṭhī gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna yasaṁ kulaputtaṁ etadavoca mātā te tāta yasa paridevi sokasamāpannā dehi mātuyā jīvitanti.

The money-lender saw Yasa sitting there and on seeing him said to him, “Yasa, my son, your mother is lamenting and full of grief. Give your mother her life (back?)!”

(Mv.I.7.13) athakho yaso kulaputto bhagavantaṁ ullokesi.

Then Yasa looked up at the the Blessed One.

athakho bhagavā seṭṭhiṁ gahapatiṁ etadavoca taṁ kiṁ maññasi gahapati yasassa kulaputtassa sekhena ñāṇena sekhena dassanena dhammo diṭṭho seyyathāpi tayā tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ bhabbo nu kho yaso gahapati hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe āgārikabhūtoti.

Then the Blessed One said to the money-lender, “What do you think, householder: For Yasa, who has seen and known the Dhamma with the knowledge and vision of one in training—just as you have—whose mind, as he reflected on the level (of mind) as he had seen and known it, was through lack of clinging/sustenance released from effluents: Would it be possible for him to revert to the lower life and indulge in sensuality as he did before as a householder?”

no hetaṁ bhanteti.

“No, lord.”

yasassa kho gahapati kulaputtassa sekhena ñāṇena sekhena dassanena dhammo diṭṭho seyyathāpi tayā

“Householder, Yasa has seen and known the Dhamma with the knowledge and vision of one in training, just as you have.

tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ

“Reflecting on the level (of mind) as he had seen and known it, his mind was, through lack of clinging/sustenance, released from effluents.

abhabbo kho gahapati yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe āgārikabhūtoti.

“It would be impossible for Yasa to revert to the lower life and indulge in sensuality as he did before as a householder.”

(Mv.I.7.14) lābhā bhante yasassa kulaputtassa suladdhaṁ bhante yasassa kulaputtassa yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ

[The money-lender:] “Lord, it’s a gain for Yasa, a great gain for Yasa, that his mind is, through lack of clinging/sustenance, released from effluents!

adhivāsetu me bhante bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenāti.

“May the Blessed One acquiesce to my meal tomorrow, with Yasa as your attendant monk.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho seṭṭhī gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then the money-lender, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

(Mv.I.7.15) athakho yaso kulaputto acirappakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca

Then Yasa, not long after the money-lender had left, said to the Blessed One,

labheyyāhaṁ bhante bhagavato santike pabbajjaṁ labheyyaṁ upasampadanti.

“May I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

ehi bhikkhūti bhagavā avoca svākkhāto dhammo cara brahmacariyanti.

“Come, monk.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life.”

sā va tassa āyasmato upasampadā ahosi.

Such was the venerable one’s Acceptance.

tena kho pana samayena satta loke arahanto honti.

At that time there were seven arahants in the world.

yasassa pabbajjā niṭṭhitā.

(The section on) Yasa’s Going-forth is finished.

catuggihisahāyakappabbajjā (Mv.I.8.1)

The Four Householder Friends’ Going-forth

[29] athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, with Venerable Yasa as his attendant monk—went to the money-lender’s residence and, on arrival, sat down on a seat laid out.

athakho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then Venerable Yasa’s mother and former wife went to the Blessed One and, on arrival, having bowed down, sat to one side.

(Mv.I.8.2) tāsaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā tā bhagavā aññāsi kallacittā muducittā vinīvaraṇacittā udaggacittā pasannacittā atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tāsaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.8.3) tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ

Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

etā mayaṁ bhante bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatāti.

“We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.

“May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”

tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.

They were the first three-statement female lay disciples in the world.

(Mv.I.8.4) athakho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu.

Then Venerable Yasa’s mother, father, and former wife, with their own hands, served & satisfied the Blessed One and Venerable Yasa with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side.

athakho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The Blessed One, having instructed, urged, roused, & encouraged Yasa’s mother, father, and former wife with Dhamma talk, got up from his seat and left.

(Mv.I.9.1) [30] assosuṁ kho āyasmato yasassa cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā vimalo subāhu puṇṇaji gavampati yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.

Yasa’s four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī—heard that, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”

sutvāna nesaṁ etadahosi na hi nūna so orako dhammavinayo na sā orakā pabbajjā yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.

Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.”

(Mv.I.9.2) te yenāyasmā yaso tenupasaṅkamiṁsu upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.

athakho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi

Then Ven. Yasa, taking his four householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.

ekamantaṁ nisinno kho āyasmā yaso etadavoca ime me bhante cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā vimalo subāhu puṇṇaji gavampati

As he was sitting there, Ven. Yasa said, “Lord, these are my four householder friends, Vimalo, Subāhu, Puṇṇaji, and Gavampati—sons of wealthy and moderately wealthy families in Bārāṇasī.

ime bhagavā ovadatu anusāsatūti.

“May the Blessed One teach and admonish them.”

(Mv.I.9.3) tesaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.9.4) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

athakho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.

Then the Blessed One taught and admonished the monks with talk on the Dhamma.

tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.

Being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.

tena kho pana samayena ekādasa loke arahanto honti.

At that time there were eleven arahants in the world.

catuggihisahāyakappabbajjā niṭṭhitā.

The Four Householder Friends’ Going-forth is finished.

paññāsagihisahāyakapabbajjā (Mv.I.10.1)

The Fifty Householder Friends’ Going-forth

[31] assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.

Ven. Yasa’s fifty householder friends from the countryside—sons of prominent and moderately prominent families—heard, “Yasa, they say, has shaved off his hair and beard, clothed himself in the ochre robes, and gone forth from the home life into homelessness.”

sutvāna nesaṁ etadahosi na hi nūna so orako dhammavinayo na sā orakā pabbajjā yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti.

Having heard that, the thought occurred to them, “It must not be lowly, this Dhamma and Discipline, nor lowly this Going-forth, in which Yasa—having shaved off his hair and beard and clothed himself in ochre robes—went forth from home into homelessness.”

(Mv.I.10.2) te yenāyasmā yaso tenupasaṅkamiṁsu upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

They went to Ven. Yasa and, on arrival, bowed down to him and stood to one side.

athakho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi

Then Ven. Yasa, taking his fifty householder friends, went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side.

ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca ime me bhante paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā

As he was sitting there, Ven. Yasa said to the Blessed One, “Lord, these are my fifty householder friends from the countryside—sons of prominent and moderately prominent families.

ime bhagavā ovadatu anusāsatūti.

“May the Blessed One teach and admonish them.”

(Mv.I.10.3) tesaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.10.4) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

athakho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi.

Then the Blessed One taught and admonished the monks with talk on the Dhamma.

tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu.

Then, being taught and admonished by the Blessed One with talk on the Dhamma, their minds were, through lack of clinging/sustenance, released from effluents.”

tena kho pana samayena ekasaṭṭhī loke arahanto honti.

At that time there were sixty-one arahants in the world.

8. mārakathā (Mv.I.11.1)

The Discussion of Māra

[32] athakho bhagavā bhikkhū āmantesi muttāhaṁ bhikkhave sabbapāsehi ye dibbā ye ca mānusā

Then the Blessed One addressed the monks, “I am released from all snares, whether human or divine.

tumhepi bhikkhave muttā sabbapāsehi ye dibbā ye ca mānusā

“Monks, you are also released from all snares, whether human or divine.

caratha bhikkhave cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ

“Wander, monks, for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings and devas.

mā ekena dve agamittha

“Don’t any two of you go the same way.

desetha bhikkhave dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha

“Teach the Dhamma fine in the beginning, fine in the middle, fine in the end. Expound the holy life both in its particulars and in its essence, entirely complete, surpassingly pure.

santi sattā apparajakkhajātikā assavanatā dhammassa parihāyanti bhavissanti dhammassa aññātāro

“There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.

ahampi bhikkhave yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyāti.

I will go to the military town of Uruvelā to teach the Dhamma.”

(Mv.I.11.2) [33] athakho māro pāpimā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi

Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence:

baddhosi sabbapāsehi

ye dibbā ye ca mānusā

mahābandhanabaddhosi

na me samaṇa mokkhasīti.

“You’re bound by all snares,

human and divine.

You’re bound by a great bond—

Contemplative, you’re not freed from me.”

muttohaṁ sabbapāsehi

ye dibbā ye ca mānusā

mahābandhanamuttomhi

nihato tvamasi antakāti.

[The Buddha:] “I’m released from all snares,

whether human or divine.

I’m freed from the great bond—

You’re struck down, End-maker.”

antalikkhacaro pāso

yvāyaṁ carati mānaso

tena taṁ bandhayissāmi

na me samaṇa mokkhasīti.

[Māra:] ”A snare of the mind,

that travels in the air—

I will bind you with it.

Contemplative, you’re not freed from me.”

rūpā saddā gandhā rasā

phoṭṭhabbā ca manoramā

ettha me vigato chando

nihato tvamasi antakāti.

[The Buddha:] Forms, sounds, aromas and tastes,

tactile sensations that delight the mind—

My desire there is gone.

You’re struck down, End-maker.”

athakho māro pāpimā jānāti maṁ bhagavā jānāti maṁ sugatoti dukkhī dummano tatthevantaradhāyi.

Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me”—vanished right there.

9. tīhi saraṇagamanehi upasampadākathā (Mv.I.12.1)

The Discussion of Acceptance by Three Goings-for-refuge [BMC]

[34] tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti.

At that time, the monks were bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) “The Blessed One will give them the Going-forth and the Acceptance.”

tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.

That tired the monks, along with those wanting the Going-forth and those wanting the Acceptance.

athakho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

Then, when the Blessed One was alone in seclusion, this train of thought arose in his awareness:

etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti

“At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’

tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca

“That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance.

yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ tumhevadāni bhikkhave tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethāti.

“Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction’?”

(Mv.I.12.2) athakho bhagavā sāyaṇhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then, in the evening, rising from seclusion, the Blessed One, having assembled the Saṅgha of monks and given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

idha mayhaṁ bhikkhave rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

“Monks, just now, when I was alone in seclusion, this train of thought arose in my awareness:

etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti bhagavā ne pabbājessati upasampādessatīti

“‘At this time, the monks are bringing those wanting the Going-forth and those wanting the Acceptance from many countries and many directions, (thinking,) ‘The Blessed One will give them the Going-forth and the Acceptance.’

tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca

“‘That tires the monks, along with those wanting the Going-forth and those wanting the Acceptance.

yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ tumhevadāni bhikkhave tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethāti

“‘Why don’t I allow the monks: ‘Monks, you may now give the Going-forth and the Acceptance in whatever country, in whatever direction.’?

(Mv.I.12.3) anujānāmi bhikkhave tumhevadāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha.

“I allow you, monks, to now give the Going-forth and the Acceptance in whatever country, in whatever direction. [Mv.I.28.3]

evañca pana bhikkhave pabbājetabbo upasampādetabbo.

“The Going-forth and Acceptance should be given like this:

paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā evaṁ vadehīti vattabbo

“First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this:

(Mv.I.12.4) buddhaṁ saraṇaṁ gacchāmi dhammaṁ saraṇaṁ gacchāmi saṅghaṁ saraṇaṁ gacchāmi dutiyampi buddhaṁ saraṇaṁ gacchāmi dutiyampi dhammaṁ saraṇaṁ gacchāmi dutiyampi saṅghaṁ saraṇaṁ gacchāmi tatiyampi buddhaṁ saraṇaṁ gacchāmi tatiyampi dhammaṁ saraṇaṁ gacchāmi tatiyampi saṅghaṁ saraṇaṁ gacchāmīti.

“‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’

anujānāmi bhikkhave imehi tīhi saraṇagamanehi pabbajjaṁ upasampadanti.

“Monks, I allow the Going-forth and the Acceptance by means of these three goings for refuge.”

tīhi saraṇagamanehi upasampadākathā niṭṭhitā.

The Discussion of Acceptance by Three Goings-for-refuge is finished.

10. dutiyamārakathā (Mv.I.13.1)

The Second Discussion of Māra

[35] athakho bhagavā vassaṁ vuttho bhikkhū āmantesi

At that time, having spent the Rains, the Blessed One addressed the monks,

mayhaṁ kho bhikkhave yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā anuttarā vimutti sacchikatā

”It was from appropriate attention and appropriate right exertion that I attained unexcelled release, that I realized unexcelled release.

tumhepi bhikkhave yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha anuttaraṁ vimuttiṁ sacchikarothāti.

”From appropriate attention and appropriate right exertion, you, too, attain1 unexcelled release—realize unexcelled release.”

1. This is a command.

(Mv.I.13.2) athakho māro pāpimā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi

Then Mara the Evil One went to the Blessed One and, on arrival, recited this verse in his presence:

baddhosi mārapāsehi

ye dibbā ye ca mānusā

mārabandhanabaddhosi

na me samaṇa mokkhasīti.

“You’re bound by Māra’s snares,

human and divine.

You’re bound by Māra’s bond—

Contemplative, you’re not freed from me.”

muttohaṁ mārapāsehi

ye dibbā ye ca mānusā

mārabandhanamuttomhi

nihato tvamasi antakāti.

[The Buddha:] “I’m released from Māra’s snares,

whether human or divine.

I’m freed from Māra’s bond—

You’re struck down, End-maker.”

athakho māro pāpimā jānāti maṁ bhagavā jānāti maṁ sugatoti dukkhī dummano tatthevantaradhāyi.

Then Māra the Evil One—sad & dejected (at realizing), “The Blessed One knows me; the One Well-Gone knows me”—vanished right there.

11. bhaddavaggiyavatthu (Mv.I.14.1)

The Discussion of the Auspicious Group

[36] athakho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena uruvelā tena cārikaṁ pakkāmi.

Then the Blessed One, having stayed near Bārāṇasī as long as he liked, set out wandering to Uruvelā.

athakho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle nisīdi.

Coming down from the road, the Blessed One went to a certain forest grove, plunged into it, and sat down at the root of a certain tree.

tena kho pana samayena tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṁ vanasaṇḍe paricārenti.

At that time, the Auspicious Group of thirty friends, were entertaining themselves with their wives in the forest grove.

bhaddavaggiyāti te kira rājakumārā rūpena ca cittena ca bhaddakā vaggabandhena ca vicaranti, tasmā “bhaddavaggiyā”ti vuccanti.

“Bhaddavaggiyas”: They say that they were princes/sons of chiefs, auspicious in physical appearance and in mind, and that they traveled around bound together (metaphorically) in a group. That’s why they were called “Bhaddavaggiyas”.

ekassa pajāpati nāhosi. tassatthāya vesī ānītā ahosi.

One of them had no wife, so, for that purpose, they brought a prostitute along.

athakho sā vesī tesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha.

As they were heedlessly entertaining themselves, the prostitute took his belongings and ran off.

(Mv.I.14.2) athakho te sahāyakā sahāyakassa veyyāvaccaṁ karontā taṁ itthiṁ gavesantā taṁ vanasaṇḍaṁ āhiṇḍantā addasaṁsu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ

Then the other friends, as they were helping him out—searching for the woman and wandering around in the forest grove—saw the Blessed One sitting at the root of a certain tree.

disvāna yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ etadavocuṁ api bhante bhagavā itthiṁ passeyyāti.

On seeing him, they went to the Blessed One and on arrival said to him, “Could it be, lord, that the Blessed One has seen a woman?”

kiṁ pana vo kumārā itthiyāti.

“Young men, what do you want with a woman?”

idha mayaṁ bhante tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṁ vanasaṇḍe paricārayimhā

“Just now, lord, we, the Auspicious Group of thirty friends, were entertaining ourselves with our wives in the forest grove.

ekassa pajāpati nāhosi tassatthāya vesī ānītā ahosi

“One of us has no wife, so, for that purpose, we brought a prostitute along.

athakho sā bhante vesī amhesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha

“Then, as we were heedlessly entertaining ourselves, the prostitute took his belongings and ran off.

tena mayaṁ bhante sahāyakā sahāyakassa veyyāvaccaṁ karontā taṁ itthiṁ gavesantā imaṁ vanasaṇḍaṁ āhiṇḍāmāti.

“So we were helping our friend out—searching for the woman and wandering around in the forest grove.”

(Mv.I.14.3) taṁ kiṁ maññatha vo kumārā katamaṁ nu kho tumhākaṁ varaṁ yaṁ vā tumhe itthiṁ gaveseyyātha yaṁ vā attānaṁ gaveseyyāthāti.

“What do you think, young men, which is better for you: that you search for a woman, or that you search for the self?”

etadeva bhante amhākaṁ varaṁ yaṁ mayaṁ attānaṁ gaveseyyāmāti.

“Surely, lord, it’s better for us to search for the self1.”

1. This is an example of the Buddha using the concept of self as a strategy [Dhp 160, AN 3:40]. By encouraging the Auspicious Group to search for the self, he is not implying the existence of a self in a metaphysical sense.

tenahi vo kumārā nisīdatha dhammaṁ vo desessāmīti.

“In that case, young men, sit down. I’ll teach you the Dhamma.”

evaṁ bhanteti kho te bhaddavaggiyā sahāyakā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Responding, “Yes, lord” to the Blessed One, the the Auspicious Group of friends bowed down to the Blessed One and sat to one side.

(Mv.I.14.4) tesaṁ bhagavā anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

The Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they sat right there—“Whatever is subject to origination is all subject to cessation.”

(Mv.I.14.5) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ

Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

“May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

bhaddavaggiyasahāyakānaṁ vatthu niṭṭhitaṁ.

The story of the Auspicious Group of Friends is finished.

dutiyabhāṇavāraṁ.

The second recitation section (is finished).

12. uruvelapāṭihāriyakathā (Mv.I.15.1)

The Discussion of the Marvels at Uruvelā

[37] athakho bhagavā anupubbena cārikaṁ caramāno yena uruvelā tadavasari.

Then the Blessed One, traveling by stages, arrived at Uruvelā.

tena kho pana samayena uruvelāyaṁ tayo jaṭilā paṭivasanti uruvelakassapo nadīkassapo gayākassapoti.

At that time, three coiled-hair ascetics were staying in Uruvelā: Uruvelakassapa, Nadīkassapa [Kassapa of the River], and Gayākassapa.

tesu uruvelakassapo jaṭilo pañcannaṁ jaṭilasatānaṁ nāyako hoti vināyako aggo pamukho pāmokkho.

Among them, Uruvelakassapa was the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief.

nadīkassapo jaṭilo tiṇṇaṁ jaṭilasatānaṁ nāyako hoti vināyako aggo pamukho pāmokkho.

Nadīkassapa was the leader of three hundred coiled-hair ascetics—their trainer, foremost, and chief.

gayākassapo jaṭilo dvinnaṁ jaṭilasatānaṁ nāyako hoti vināyako aggo pamukho pāmokkho.

Gayākassapa was the leader of two hundred coiled-hair ascetics—their trainer, foremost, and chief.

(Mv.I.15.2) athakho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami upasaṅkamitvā uruvelakassapaṁ jaṭilaṁ etadavoca

Then the Blessed One went to Uruvelakassapa’s ashram and, on arrival, said to him,

sace te kassapa agaru vaseyyāma ekarattiṁ agyāgāreti.

“If it’s not a burden for you, we would stay one night in your fire-hall.”

na kho me mahāsamaṇa garu apica kho caṇḍettha nāgarājā iddhimā āsīviso ghoraviso so taṁ mā viheṭhesīti.

“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.

dutiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca sace te kassapa agaru vaseyyāma ekarattiṁ agyāgāreti.

A second time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.”

na kho me mahāsamaṇa garu apica kho caṇḍettha nāgarājā iddhimā āsīviso ghoraviso so taṁ mā viheṭhesīti.

“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.”

tatiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca sace te kassapa agaru vaseyyāma ekarattiṁ agyāgāreti.

A third time, the Blessed One said to Uruvelakassapa, “If it’s not a burden for you, we would stay one night in your fire-hall.”

na kho me mahāsamaṇa garu apica kho caṇḍettha nāgarājā iddhimā āsīviso ghoraviso so taṁ mā viheṭhesīti.

“It’s not a burden for me, great contemplative. But there is a fierce nāga king there—powerful, with poisonous fangs, terrifyingly poisonous—may he not harass you.”

appeva maṁ na viheṭheyya iṅgha tvaṁ kassapa anujānāhi agyāgāranti.

“Perhaps he wouldn’t harass me. Please, Kassapa, allow the fire-hall.”

vihara mahāsamaṇa yathāsukhanti.

“Stay as you like, great contemplative.”

(Mv.I.15.3) athakho bhagavā agyāgāraṁ pavisitvā tiṇasantharakaṁ paññāpetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

Then the Blessed One, having entered the fire-hall and laid out a grass mat, sat down cross-legged with his body erect, establishing mindfulness to the fore.

[38] athakho so nāgo addasa bhagavantaṁ paviṭṭhaṁ disvāna dukkhī dummano padhūpāsi.

The nāga saw that the Blessed One had entered and, on seeing him, upset and disgruntled, emitted smoke.

athakho bhagavato etadahosi yannūnāhaṁ imassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādeyyanti.

The thought occurred to the Blessed One, “Why don’t I—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—consume (the nāga’s) fire with (my own) fire?

(Mv.I.15.4) athakho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharitvā padhūpāsi.

Then the Blessed One fabricated such a fabrication of psychic power that he emitted smoke.

athakho so nāgo makkhaṁ asahanto pajjali.

The nāga, unable to bear the insult, blazed up.

bhagavāpi tejodhātuṁ samāpajjitvā pajjali.

The Blessed One entered the fire property and blazed up.

ubhinnaṁ sañjotibhūtānaṁ agyāgāraṁ ādittaṁ viya hoti sampajjalitaṁ sañjotibhūtaṁ.

With both of them all ablaze, it was as if the fire-hall were on fire—flaming and blazing.

athakho te jaṭilā agyāgāraṁ parivāretvā evamāhaṁsu abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatīti.

Then the coiled-hair ascetics surrounded the fire-hall and thought, “That fine-looking great contemplative is being harassed by the nāga!”

(Mv.I.15.5) athakho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādayitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi

Then, as the night was ending, the Blessed One, having consumed (the nāga’s) fire with (his own) fire—without damaging his outer skin, inner skin, flesh, tendons, bones, or bone marrow—put him in his bowl and showed him to Uruvelakassapa the coiled-hair ascetic, (saying,)

ayante kassapa nāgo pariyādinno assa tejasā tejoti.

“Here, Kassapa, is your nāga. His fire was consumed by fire.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma caṇḍassa nāgarājassa iddhimato āsīvisassa ghoravisassa tejasā tejaṁ pariyādayissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that, with his own fire, he consumed the fire of the fierce nāga king—powerful, with poisonous fangs, terrifyingly poisonous! But still, he’s not an arahant like me.”

(Mv.I.15.6) [39] nerañjarāya bhagavā

uruvelakassapaṁ jaṭilamavoca

sace te kassapa agaru

viharemu ajjuṇho aggisaraṇamhīti. [ME: aggisālamhīti]

At the Nerañjarā, the Blessed One

said to the coiled-hair ascetic Uruvelakassapa,

“If it’s not a burden, Kassapa,

I’ll stay a day in your fire-refuge [or: fire-hall].”

na kho me mahāsamaṇa garu

phāsukāmo ca taṁ nivāremi

caṇḍettha nāgarājā

iddhimā āsīviso ghoraviso

so taṁ mā viheṭhesīti.

“It’s no burden, great contemplative,

but desiring your comfort, I forbid it.

A fierce nāga king is there,

powerful, with poisonous fangs,

terrifyingly poisonous.

I don’t want him to harass you.”

appeva maṁ na viheṭheyya

iṅgha tvaṁ kassapa anujānāhi agyāgāranti.

“Perhaps he won’t harass me.

Come now, Kassapa, allow me the fire-hall.”

dinnanti naṁ viditvā

abhīto pāvisi bhayamatīto.

Knowing that, “It’s given,”

fearless—beyond fear—he entered.

disvā isiṁ paviṭṭhaṁ

ahināgo dummano padhūpāsi.

Seeing the seer enter,

the nāga-snake, disgruntled,

emitted smoke.

sumanamānaso na vimano

[ME: sumanamanaso adhimano]

manussanāgopi tattha padhūpāsi.

With a joyous mind, a confident mind,

the nāga1 among men

also emitted smoke.

1. Here meaning ‘great being’

makkhañca asahamāno

ahināgo pāvakova pajjali.

Not bearing the insult,

the nāga-snake blazed up like an inferno.

tejodhātukusalo

manussanāgopi tattha pajjali.

Skilled in the fire property,

the nāga of a man

blazed up right there as well.

ubhinnaṁ sañjotibhūtānaṁ

agyāgāraṁ [ME: ādittaṁ hoti

sampajjalitaṁ sajotibhūtaṁ.]

With both of them ablaze,

the fire-hall was burning,

flaming and blazing.

udiccare jaṭilā

abhirūpo vata bho mahāsamaṇo

nāgena viheṭhiyatīti bhaṇanti.

The coiled-hair ascetics stared—

“That fine-looking great contemplative,

is being harassed by the nāga!”

they said.

(Mv.I.15.7) atha rattiyā accayena

ahināgassa acciyo na honti.

Then at the night’s end

the nāga-snake’s flames were no more.

iddhimato pana ṭhitā

anekavaṇṇā acciyo honti.

But the many-colored flames

of the Powerful One remained.

nīlā atha lohitakā

mañjeṭṭhā pītakā phalikavaṇṇāyo

Blue, and also red,

crimson, yellow,

and the color of quartz,

aṅgirasassa kāye

anekavaṇṇā acciyo honti.

on the body of the Radiant One:

Many-colored were the flames.

pattamhi odahitvā

ahināgaṁ brāhmaṇassa dassesi

ayaṁ te kassapa nāgo

pariyādinno assa tejasā tejoti.

Putting him in his bowl,

he showed the nāga snake to the brahman.

“This is your nāga, Kassapa,

his fire by fire consumed.”

athakho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca

Then Uruvelakassapa, the coiled-hair ascetic, impressed at this marvel of psychic power of the Blessed One, said to him,

idheva mahāsamaṇa viharaṁ [ME: vihara] ahante dhuvabhattenāti.

“Stay right here, great contemplative. I’ll provide you with regular meals.”

paṭhamaṁ pāṭihāriyaṁ

First marvel.

(Mv.I.16.1) [40] athakho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi.

So the Blessed One stayed in a certain forest grove not far from the ashram of Uruvelakassapa the coiled-hair ascetic.

athakho cattāro mahārājā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā.

Then, in the far extreme of the night, the Four Great Kings, their extreme radiance lighting up the entirety of the forest grove, went to the Blessed One, and on arrival, bowed down, and stood in the four directions (from the Blessed One) like great masses of fire.

(Mv.I.16.2) athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him,

kālo mahāsamaṇa niṭṭhitaṁ bhattaṁ

“It’s time, great contemplative. The meal is ready.

ke nu kho te mahāsamaṇa abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhāti.

“But who were they, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you, and on arrival bowed down, and stood in the four directions like great masses of fire?”

ete kho kassapa cattāro mahārājā yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyāti.

“Those, Kassapa, were the Four Great Kings, who came to me to listen to the Dhamma.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma cattāropi mahārājā upasaṅkamissanti dhammassavanāya na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Four Great Kings come to him to listen to the Dhamma. But still, he’s not an arahant like me.”

athakho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

dutiyaṁ pāṭihāriyaṁ.

Second marvel.

(Mv.I.17.1) [41] athakho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.

Then Sakka, King of the Devas, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove, went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color.

(Mv.I.17.2) athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca kālo mahāsamaṇa niṭṭhitaṁ bhattaṁ

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

ko nu kho so mahāsamaṇa abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cāti.

“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival, bowed down and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?”

eso kho kassapa sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyāti.

“That, Kassapa, was Sakka, King of the Devas, who came to me to listen to the Dhamma.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma sakko devānamindo upasaṅkamissati dhammassavanāya na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even Sakka, King of the Devas, comes to him to listen to the Dhamma. But still, he’s not an arahant like me.”

athakho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

tatiyaṁ pāṭihāriyaṁ.

Third marvel.

(Mv.I.18.1) [42] athakho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.

Then the Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of the forest grove went to the Blessed One and, on arrival, bowed down and stood to one side, like a great mass of fire—more extreme and refined than the previous radiances of color.

(Mv.I.18.2) athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca kālo mahāsamaṇa niṭṭhitaṁ bhattaṁ

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

ko nu kho so mahāsamaṇa abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkami upasaṅkamitvā taṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cāti.

“But who was that, whose extreme radiance lit up the entirety of the forest grove in the far extreme of the night, and who went to you and, on arrival bowed down, and stood to one side like a great mass of fire—more extreme and refined than the previous radiances of color?”

eso kho kassapa brahmā sahampati yenāhaṁ tenupasaṅkami dhammassavanāyāti.

“That, Kassapa, was the Brahmā Sahampati, who came to me to listen to the Dhamma.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma brahmā sahampati upasaṅkamissati dhammassavanāya na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that even the Brahmā Sahampati comes to him to listen to the Dhamma. But still, he’s not an arahant like me.”

athakho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

catutthaṁ pāṭihāriyaṁ.

Fourth Marvel.

(Mv.I.19.1) [43] tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti.

At that time, Uruvelakassapa had prepared a great sacrifice.

kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamitukāmā honti.

(People from) the whole area of Magadha and Aṅga wanted to come, bringing along lots of staple and non-staple food.

athakho uruvelakassapassa jaṭilassa etadahosi etarahi kho me mahāyañño paccupaṭṭhito kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti

Then the thought occurred to Uruvelakassapa, “Right now I have prepared a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food.

sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati mahāsamaṇassa lābhasakkāro abhivaḍḍhissati mama lābhasakkāro parihāyissati

“If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish.

aho nūna mahāsamaṇo svātanāya nāgaccheyyāti.

“Oh, I hope the great contemplative doesn’t come tomorrow!”

(Mv.I.19.2) athakho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsi.

Then the Blessed One, having known with his awareness the train of thought in Uruvelakassapa’s awareness, went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta [Unheated] Lake and spent the day right there.

athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca kālo mahāsamaṇa niṭṭhitaṁ bhattaṁ

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

kiṁ nu kho mahāsamaṇa hiyyo nāgamāsi

“Why didn’t you come yesterday, great contemplative?

apica mayaṁ taṁ sarāma kiṁ nu kho mahāsamaṇo nāgacchatīti

“And we even thought of you, ‘Why isn’t the great contemplative coming?’

khādanīyassa ca [ME: bhojanīyassa ca] te paṭiviso ṭhapitoti.

“Your share of staple and non-staple food was set aside.”

(Mv.I.19.3) nanu te kassapa etadahosi etarahi kho me mahāyañño paccupaṭṭhito kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti

“Didn’t it occur to you, ‘Right now I am preparing a great sacrifice, and (people from) the whole area of Magadha and Aṅga will come, bringing along lots of staple and non-staple food.

sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati mahāsamaṇassa lābhasakkāro abhivaḍḍhissati mama lābhasakkāro parihāyissati

“‘If the great contemplative performs a marvel in front of the large crowd of people, his gains and honor will increase while my gains and honor diminish.

aho nūna mahāsamaṇo svātanāya nāgaccheyyāti

“‘Oh, I hope the great contemplative doesn’t come tomorrow!’?

(Mv.I.19.4) so kho ahaṁ kassapa tava cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsinti.

“Kassapa, having known with my awareness the train of thought in your awareness, I went to the northern Kuru country and, taking almsfood from there, consumed it at Anotatta Lake and spent the day there.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma cetasāpi cittaṁ pajānissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he knew (my) awareness with (his) awareness. But still, he’s not an arahant like me.”

athakho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

pañcamaṁ pāṭihāriyaṁ.

Fifth Marvel.

(Mv.I.20.1) [44] tena kho pana samayena bhagavato paṁsukūlaṁ uppannaṁ hoti.

At that time a cast-off cloth accrued to the Blessed One.

athakho bhagavato etadahosi kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyanti.

He thought, “Where could I wash this cast-off cloth?”

athakho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khanitvā bhagavantaṁ etadavoca

Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, dug a reservoir with his hand and said to the Blessed One,

idha bhante bhagavā paṁsukūlaṁ dhovatūti.

“Lord, may the Blessed One wash the cast-off cloth here.”

athakho bhagavato etadahosi kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyanti.

The Blessed One thought, “What will I scrub the cast-off cloth on?”

athakho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi idha bhante bhagavā paṁsukūlaṁ parimaddatūti.

Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One scrub the cast-off cloth here.”

(Mv.I.20.2) athakho bhagavato etadahosi kimhi nu kho ahaṁ ālambitvā uttareyyanti.

The Blessed One thought, “What will I hold on to to come out (of the water?)”

athakho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi idha bhante bhagavā ālambitvā uttaratūti.

Then the deva living in the kakudha1 tree, having known with her awareness the train of thought in the Blessed One’s awareness, bent down a branch, (saying,) “Lord, may the Blessed One hold on here and come out (of the water.)”

1. Terminalia arjuna, according to Margaret Cone, A Dictionary of Pāḷi.

athakho bhagavato etadahosi kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyanti.

The Blessed One thought, “What will I spread out the cast-off cloth on (to dry)?”

athakho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi idha bhante bhagavā paṁsukūlaṁ vissajjetūti.

Then Sakka, King of the Devas, having known with his awareness the train of thought in the Blessed One’s awareness, placed a large rock nearby, (saying,) “Lord, may the Blessed One set out the cast-off cloth here (to dry).”

(Mv.I.20.3) athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca kālo mahāsamaṇa niṭṭhitaṁ bhattaṁ

Then, as the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

kiṁ nu kho mahāsamaṇa nāyaṁ pubbe idha pokkharaṇī sāyaṁ idha pokkharaṇī

“Why is it, great contemplative, that before there wasn’t a reservoir here, and now there is a reservoir here?

nayimā silā pubbe upanikkhittā

“Before this rock wasn’t placed here.

kenimā silā upanikkhittā

“Who placed this rock here?

nayimassa kakudhassa pubbe sākhā onatā sāyaṁ sākhā onatāti.

“Before the branch of this kakudha tree wasn’t bent down—now it’s bent down.”

(Mv.I.20.4) idha me kassapa paṁsukūlaṁ uppannaṁ ahosi

“Just now, Kassapa, a cast-off cloth accrued to me.

tassa mayhaṁ kassapa etadahosi kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyanti

“I thought, ‘Where should I wash this cast-off cloth?’

athakho kassapa sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khanitvā maṁ etadavoca idha bhante bhagavā paṁsukūlaṁ dhovatūti

“Then Sakka, King of the Devas, having known with his awareness the train of thought in my awareness, dug a reservoir with his hand and said to me, ‘Lord, may the Blessed One wash the cast-off cloth here.’

sāyaṁ amanussena pāṇinā khanitā pokkharaṇī

“Kassapa, this reservoir was dug with a non-human hand.

tassa mayhaṁ kassapa etadahosi kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyanti

“I thought, ‘What will I scrub the cast-off cloth on?’’

athakho kassapa sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi idha bhante bhagavā paṁsukūlaṁ parimaddatūti

“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One scrub the cast-off cloth here.’

sāyaṁ amanussena nikkhittā silā

“Kassapa, this rock was placed by a non-human being.

(Mv.I.20.5) tassa mayhaṁ kassapa etadahosi kimhi nu kho ahaṁ ālambitvā uttareyyanti

“I thought, ‘What will I hold on to to come out (of the water?)’

athakho kassapa kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṁ onāmesi idha bhante bhagavā ālambitvā uttaratūti

“Then the deva living in the kakudha tree, having known with her awareness the train of thought in my awareness, bent down a branch, (saying,) ‘Lord, may the Blessed One hold on here and come out (of the water.)’

svāyaṁ āharahattho kakudho

“This kakudha tree was brought to my hand.

tassa mayhaṁ kassapa etadahosi kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyanti

“I thought, ‘What will I set out the cast-off cloth on (to dry)?’

athakho kassapa sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi idha bhante bhagavā paṁsukūlaṁ vissajjetūti

“Then Sakka, King of the Devas, having known with his awareness the train of thought in the my awareness, placed a large rock nearby, (saying,) ‘Lord, may the Blessed One set out the cast-off cloth here (to dry).’

sāyaṁ amanussena nikkhittā silāti.

“Kassapa, this rock was placed by a non-human being.”

(Mv.I.20.6) athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma sakko devānamindo veyyāvaccaṁ karissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that Sakka, King of the Devas, performed services for him. But still, he’s not an arahant like me.”

athakho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

(Mv.I.20.7) [45] athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavato kālaṁ ārocesi kālo mahāsamaṇa niṭṭhitaṁ bhattanti.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival said to him, “It’s time, great contemplative. The meal is ready.

gaccha tvaṁ kassapa āyāmahanti. uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā jambudīpo paññāyati tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.

Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a fruit from the rose-apple tree after which the Rose-apple Continent1 is named, arrived first and sat down in the fire-hall.

1. The Indian subcontinent.

(Mv.I.20.8) addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ disvāna bhagavantaṁ etadavoca

Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said to him,

katamena tvaṁ mahāsamaṇa maggena āgato

“By which road did you come, great contemplative?

ahaṁ tayā paṭhamataraṁ pakkanto so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinnoti.

“I set out before you, but you, arriving first, are sitting in the fire-hall.”

(Mv.I.20.9) idhāhaṁ kassapa taṁ uyyojetvā yāya jambuyā jambudīpo paññāyati tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno

“Just now, Kassapa, sending you away and then taking1 a fruit from the rose-apple tree after which the Rose-apple Continent is named, I arrived first, and am sitting down in the fire-hall.

1. There is a different word, ‘pacināti’ for picking things from a tree. Given that the Buddha later formulated a rule against damaging plants, including picking fruit, ‘gahetvā’ here may mean picking up fallen fruit.

idaṁ kho kassapa jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ

“This is the rose-apple, consummate in color, consummate in aroma, and consummate in flavor.

sace ākaṅkhasi paribhuñjāti.

“Eat it if you like.”

alaṁ mahāsamaṇa tvaṁyevetaṁ āharasi tvaṁyevetaṁ paribhuñjāti.

“Enough, great contemplative, you yourself brought1 it, you eat it yourself.”

1. ME and PTS here read arahasi in place of āharasi, yielding “you alone are worthy of it.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma maṁ paṭhamataraṁ uyyojetvā yāya jambuyā jambudīpo paññāyati tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, took a fruit from the rose-apple tree after which the Rose-apple Continent is named, arrived first and sat down in the fire-hall. But still, he’s not an arahant like me.”

athakho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

Then the Blessed One ate the meal provided by Uruvelakassapa and stayed on in the forest grove.

(Mv.I.20.10) athakho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavato kālaṁ ārocesi kālo mahāsamaṇa niṭṭhitaṁ bhattanti.

As the night was ending, Uruvelakassapa went to the Blessed One and, on arrival, said to him, “It’s time, great contemplative. The meal is ready.

gaccha tvaṁ kassapa āyāmahanti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā jambudīpo paññāyati tassā avidūre ambo .pe.

Sending away Uruvelakassapa: “You go on, Kassapa. I’m coming,” he took a mango from not far from the rose-apple tree after which the Rose-apple Continent is named, …

tassā avidūre āmalakī .pe.

… a myrobalan from not far from it …

tassā avidūre harītakī .pe.

… a yellow myrobalan from not far from it …

tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.

… having gone to the (Heaven of the) Thirty-Three he took a coral tree flower, arrived first, and sat down in the fire-hall.

addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ disvāna bhagavantaṁ etadavoca katamena tvaṁ mahāsamaṇa maggena āgato

Uruvelakassapa the coiled-hair ascetic saw the Blessed One sitting in the fire-hall and said, “By which road did you come, great contemplative?

ahaṁ tayā paṭhamataraṁ pakkanto so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinnoti.

“I set out before you, but you, arriving first, are sitting in the fire-hall.”

(Mv.I.20.11) idhāhaṁ kassapa taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno

“Just now, Kassapa, sending you away and then going to the (Heaven of the) Thirty-Three, I took a coral tree flower, arrived first, and am sitting down in the fire-hall.

idaṁ kho kassapa pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannanti.

“This is the coral tree flower, consummate in color and consummate in aroma.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma maṁ paṭhamataraṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he, sending me away first, went to the (Heaven of the) Thirty-Three, took a coral tree flower, arrived first, and sat down in the fire-hall. But still, he’s not an arahant like me.”

(Mv.I.20.12) [46] tena kho pana samayena te jaṭilā aggī paricaritukāmā na sakkonti kaṭṭhāni phāletuṁ.

At that time the coiled-hair ascetics, wanting to tend to the fires, were unable to split the firewood.

athakho tesaṁ jaṭilānaṁ etadahosi nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo yathā mayaṁ na sakkoma kaṭṭhāni phāletunti.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to split the firewood.”

athakho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca phāliyantu kassapa kaṭṭhānīti.

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the firewood be split!”

phāliyantu mahāsamaṇāti.

“May it be split, great contemplative!”

sakideva pañca kaṭṭhasatāni phāliyiṁsu.

At once, five hundred pieces of firewood were split.

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma kaṭṭhānipi phāliyissanti na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the pieces of firewood were split. But still, he’s not an arahant like me.”

(Mv.I.20.13) [47] tena kho pana samayena te jaṭilā aggī paricaritukāmā na sakkonti aggī ujjaletuṁ.

At that time the coiled-hair ascetics, wanting to attend to the fires, were unable to light the fires.

athakho tesaṁ jaṭilānaṁ etadahosi nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo yathā mayaṁ na sakkoma aggī ujjaletunti.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to light the fires.”

athakho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca ujjaliyantu kassapa aggīti.

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires be lit!”

ujjaliyantu mahāsamaṇāti.

“May they be lit, great contemplative!”

sakideva pañca aggisatāni ujjaliṁsu.

At once, five hundred fires were lit.

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma aggīpi ujjaliyissanti na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires were lit. But still, he’s not an arahant like me.”

(Mv.I.20.14) [48] tena kho pana samayena te jaṭilā aggī paricaritvā na sakkonti aggī vijjhāpetuṁ.

At that time the coiled-hair ascetics, having attended to the fires, were unable to put out the fires.

athakho tesaṁ jaṭilānaṁ etadahosi nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo yathā mayaṁ na sakkoma aggī vijjhāpetunti.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that we are unable to put out the fires.”

athakho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca vijjhāyantu kassapa aggīti.

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires go out!”

vijjhāyantu mahāsamaṇāti.

“May they go out, great contemplative!”

sakideva pañca aggisatāni vijjhāyiṁsu.

At once, five hundred fires went out.

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma aggīpi vijjhāyissanti na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that the fires went out. But still, he’s not an arahant like me.”

(Mv.I.20.15) [49] tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāyaṁ nimujjantipi ummujjantipi ummujjanimujjampi karonti.

Then at that time, the coiled-hair ascetics, in the cold, winter “Eight In-between1” days, the time of snowfall—were emerging and submerging in the Nerañjarā River—doing submerging-and-emerging.

1. The “Eight In-between” days is a period in February, regarded in northern India as the coldest part of the year.

Commentary to MN 12: antaraṭṭhakāti māghamāsassa avasāne catasso, phagguṇamāsassa ādimhi catassoti evaṃ ubhinnaṃ antare aṭṭharatti.

‘Eight In-between’: ‘four at the end of the month of Māgha, four at the beginning of the month of Phagguṇa’ thus eight days in between the two.

athakho bhagavā pañcamattāni mandāmukhisatāni abhinimmini yattha te jaṭilā uttaritvā visibbesuṁ.

The Blessed One materialized five hundred charcoal heaters, where, having come out, the coiled-hair ascetics warmed up [lit: unsewed].

athakho tesaṁ jaṭilānaṁ etadahosi nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo yathāyimā mandāmukhiyo nimmitāti.

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that these charcoal heaters have materialized.”

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma tāvabahū mandāmukhiyopi abhinimminissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he materialized so many charcoal heaters. But still, he’s not an arahant like me.”

(Mv.I.20.16) [50] tena kho pana samayena mahāakālamegho pāvassi mahāudakavāhako sañjāyi.

At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced.

yasmiṁ padese bhagavā viharati so padeso udakena otthato hoti.

[ME: so padeso udakena na otthaṭo hoti.]

The place where the Blessed One was staying was inundated with water.

athakho bhagavato etadahosi yannūnāhaṁ samantā udakaṁ ussādetvā majjhe reṇuhatāya bhūmiyā caṅkameyyanti.

He thought, “Why don’t I push back the water all around and walk back and forth in the middle on dusty ground?”

athakho bhagavā samantā udakaṁ ussādetvā majjhe reṇuhatāya bhūmiyā caṅkami.

Then the Blessed One pushed back the water all around and walked back and forth in the middle on dusty ground.

athakho uruvelakassapo jaṭilo mā heva kho mahāsamaṇo udakena vuḷho ahosīti. nāvāya sambahulehi jaṭilehi saddhiṁ yasmiṁ padese bhagavā viharati taṁ padesaṁ agamāsi.

Then Uruvelakassapa, (thinking,) “May the great contemplative not be carried away by the water!” went by boat with several coiled-hair ascetics to the place where the Blessed One was staying.

addasā kho uruvelakassapo jaṭilo bhagavantaṁ samantā udakaṁ ussādetvā majjhe reṇuhatāya bhūmiyā caṅkamantaṁ

Uruvelakassapa saw the Blessed One, having pushed back the water all around, walking back and forth in the middle on dusty ground.

disvāna bhagavantaṁ etadavoca idha nu tvaṁ mahāsamaṇāti.

On seeing him, he said, “Are you here, great contemplative?”

āma ahamasmi kassapāti bhagavā vehāsaṁ abbhuggantvā nāvāya paccuṭṭhāsi.

(Saying,) “Yes, It’s me, Kassapa,” the Blessed One rose up into the air and came down in the boat.

athakho uruvelakassapassa jaṭilassa etadahosi mahiddhiko kho mahāsamaṇo mahānubhāvo yatra hi nāma udakaṁpi nappavāhissati na tveva ca kho arahā yathā ahanti.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he wasn’t carried away by the water. But still, he’s not an arahant like me.”

(Mv.I.20.17) [51] athakho bhagavato etadahosi ciraṁpi kho imassa moghapurisassa evaṁ bhavissati mahiddhiko kho mahāsamaṇo mahānubhāvo na tveva ca kho arahā yathā ahanti

Then the thought occurred to the Blessed One, “For a long time this worthless man keeps having the thought, ‘The great contemplative is powerful and mighty. But still, he’s not an arahant like me.’

yannūnāhaṁ imaṁ jaṭilaṁ saṁvejeyyanti.

“What if I were to terrify this coiled-hair ascetic?”

athakho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca neva kho tvaṁ kassapa arahā nāpi arahattamaggaṁ samāpanno

So he said to Uruvelakassapa, “You’re not an arahant, Kassapa. You’re not even endowed with the path to arahantship.

sāpi te paṭipadā natthi yāya tvaṁ arahā vā assasi arahattamaggaṁ vā samāpannoti.

“You don’t even have a practice by which you would become an arahant, or become endowed with the path to arahantship.”

athakho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca labheyyāmahaṁ bhante bhagavato santike pabbajjaṁ labheyyāmi upasampadanti.

Then Uruvelakassapa, putting his head down at the feet of the Blessed One, said, “Lord, may I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

(Mv.I.20.18) tvaṁ khosi kassapa pañcannaṁ jaṭilasatānaṁ nāyako vināyako aggo pamukho pāmokkho

“Kassapa, you are the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief.

tepi tāva apalokehi yathā te maññissanti tathā karissantīti.

“Inform them of this, (so that) they will do what they think (is appropriate).”

athakho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami upasaṅkamitvā te jaṭile etadavoca

Then Uruvelakassapa went to the coiled-hair ascetics and on arrival said to them,

icchāmahaṁ bho mahāsamaṇe brahmacariyaṁ carituṁ

“Sirs, I want to live the holy life under the great contemplative.

yathā bhavanto maññanti tathā karontūti.

“May you do what you think (is appropriate).”

cirapaṭikā mayaṁ bho mahāsamaṇe abhippasannā sace bhavaṁ mahāsamaṇe brahmacariyaṁ carissati sabbe va mayaṁ mahāsamaṇe brahmacariyaṁ carissāmāti.

“For a long time, sir, we have been highly impressed with the great contemplative. If you are going to live the holy life under the great contemplative, all of us will likewise live the holy life under the great contemplative.”

(Mv.I.20.19) athakho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihuttamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.20.20) [52] addasā kho nadīkassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihuttamissaṁ udake vuyhamāne.

Then Nadīkassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water.

disvānassa etadahosi mā heva me bhātuno upasaggo ahosīti.

On seeing them he thought, “I hope my brother hasn’t met with disaster!”

jaṭile pāhesi gacchatha me bhātaraṁ jānāthāti

So he sent the coiled-hair ascetics, “Go to find out about my brother.”

sāmañca tīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca

And he himself went with the three hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa,

idaṁ nu kho kassapa seyyoti.

“Is this better, Kassapa?”

āmāvuso idaṁ seyyoti.

“Yes, friend, it’s better.”

(Mv.I.20.21) athakho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihuttamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.20.22) [53] addasā kho gayākassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihuttamissaṁ udake vuyhamāne.

disvānassa etadahosi mā heva me bhātūnaṁ upasaggo ahosīti.

Then Gayākassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brothers haven’t met with disaster!”

jaṭile pāhesi gacchatha me bhātaro jānāthāti

So he sent the coiled-hair ascetics, “Go to find out about my brothers.”

sāmañca dvīhi jaṭilasatehi yenāyasmā uruvelakassapo tenupasaṅkami upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca idaṁ nu kho kassapa seyyoti.

And he himself went with the two hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?”

āmāvuso idaṁ seyyoti.

“Yes, friend, it’s better.”

(Mv.I.20.23) athakho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihuttamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

(Mv.I.20.24) [54] bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṁsu phāliyiṁsu aggī na ujjaliṁsu ujjaliṁsu na vijjhāyiṁsu vijjhāyiṁsu pañca mandāmukhisatāni abhinimmini.

By the Blessed One’s determination, five hundred pieces of firewood were not split and then split, (five hundred) fires were not lit and then lit, (five hundred) fires couldn’t be put out and then were put out, and five hundred charcoal heaters were materialized.

etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.

By this reckoning, there were three and a half thousand marvels.

(Mv.I.21.1) [55] athakho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena gayāsīsaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.

Then the Blessed One, having stayed near Uruvelā as long as he liked, set out for Gayā Head1 with a large Saṅgha of monks—a thousand monks, all of them former coiled-hair ascetics.

1. A hill outside of the town of Gayā, said to be shaped like an elephant (gayā, a variant of gaja: ‘elephant’). It’s current name is ‘Brahmayoni’.

tatra sudaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena.

And the Blessed One stayed right there at Gayā Head with the thousand monks.

(Mv.I.21.2) tatra kho bhagavā bhikkhū āmantesi

There the Blessed One addressed the monks: [SN 35:28]

sabbaṁ bhikkhave ādittaṁ

“Monks, the All is aflame.

kiñca bhikkhave sabbaṁ ādittaṁ

“What All is aflame?

cakkhuṁ bhikkhave ādittaṁ

“The eye is aflame.

rūpā ādittā

“Forms are aflame.

cakkhuviññāṇaṁ ādittaṁ

“Consciousness at the eye is aflame.

cakkhusamphasso āditto

“Contact at the eye is aflame.

yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ

“And whatever there is that arises in dependence on contact at the eye—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame.

kena ādittaṁ

“Aflame with what?

ādittaṁ rāgagginā dosagginā mohagginā

“Aflame with the fire of passion, the fire of aversion, the fire of delusion.

ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

“Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

(Mv.I.21.3) sotaṁ ādittaṁ saddā ādittā .pe.

“The ear is aflame. Sounds are aflame…

ghānaṁ ādittaṁ gandhā ādittā .pe.

“The nose is aflame. Aromas are aflame…

jivhā ādittā rasā ādittā .pe.

“The tongue is aflame. Flavors are aflame…

kāyo āditto phoṭṭhabbā ādittā .pe.

“The body is aflame. Tactile sensations are aflame…

mano āditto dhammā ādittā manoviññāṇaṁ ādittaṁ manosamphasso āditto yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ kena ādittaṁ ādittaṁ rāgagginā dosagginā mohagginā ādittaṁ jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

(Mv.I.21.4) evaṁ passaṁ bhikkhave sutavā ariyasāvako cakkhusmiṁpi nibbindati rūpesupi nibbindati cakkhuviññāṇepi nibbindati cakkhusamphassepi nibbindati yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁpi nibbindati

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

sotasmiṁpi nibbindati saddesupi nibbindati .pe.

“He grows disenchanted with the ear…

ghānasmiṁpi nibbindati gandhesupi nibbindati .pe.

“He grows disenchanted with the nose…

jivhāyapi nibbindati rasesupi nibbindati .pe.

“He grows disenchanted with the tongue…

kāyasmiṁpi nibbindati phoṭṭhabbesupi nibbindati .pe.

“He grows disenchanted with the body…

manasmiṁpi nibbindati dhammesupi nibbindati manoviññāṇepi nibbindati manosamphassepi nibbindati yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmiṁpi nibbindati

“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too.

nibbindaṁ virajjati

“Disenchanted, he becomes dispassionate.

virāgā vimuccati

“Through dispassion, he is released.

vimuttasmiṁ vimuttamiti ñāṇaṁ hoti

“With release, there is the knowledge, ‘Released.’

khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti pajānātīti.

“He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’”

imasmiṁ ca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsu.

And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents.

ādittapariyāyaṁ niṭṭhitaṁ.

The Fire explanation is finished.

uruvelapāṭihāriyaṁ tatiyabhāṇavāraṁ niṭṭhitaṁ.

The third recitation section, on the Marvels at Uruvelā, is finished.

13. bimbisārasamāgamakathā (Mv.I.22.1)

The Discussion of the Meeting with (King) Bimbisāra

[56] athakho bhagavā gayāsīse yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.

Then the Blessed One, having stayed at Gayā Head as long as he liked, set out on a wandering tour toward Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics.

athakho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.

Traveling by stages he arrived at Rājagaha.

tatra sudaṁ bhagavā rājagahe viharati laṭṭhivanuyyāne suppatiṭṭhe cetiye.

And there at Rājagaha the Blessed One stayed at the Suppatiṭṭha Shrine in the Sapling-forest Park.

(Mv.I.22.2) [57] assosi kho rājā māgadho seniyo bimbisāro samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṁ anuppatto rājagahe viharati laṭṭhivanuyyāne suppatiṭṭhe cetiye

King Seniya Bimbisāra of Magadha heard, “Master Gotama the contemplative—a son of the Sakyans, having gone forth from the Sakyan clan—has arrived at Rājagaha and is staying at the Suppatiṭṭha Shrine in the Sapling-forest Park.

taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti

“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.

so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti

“‘He makes known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk;

so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti

“‘he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.’

sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotīti.

“It is good to see such a worthy one.”

(Mv.I.22.3) athakho rājā māgadho seniyo bimbisāro dvādasanahutehi māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then King Seniya Bimbisāra of Magadha, accompanied by 120,000 Magadhan householders and brahmans, went to the Blessed One. On arrival, he bowed down and sat to one side.

tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu

Some of the 120,000 Magadhan householders and brahmans also bowed down to the Blessed One and sat to one side.

appekacce bhagavatā saddhiṁ sammodiṁsu sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu

Some of them exchanged courteous greetings with the Blessed One, and after an exchange of friendly greetings & courtesies, sat to one side.

appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu

Some of them, having raised their hands palm-to-palm in front of the heart to the Blessed One, sat to one side.

appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu

Some of them, after announcing their name and clan in the Blessed One’ presence, sat to one side.

appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Some of them, staying silent, sat to one side.

(Mv.I.22.4) athakho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi kiṁ nu kho mahāsamaṇo uruvelakassape brahmacariyaṁ carati udāhu uruvelakassapo mahāsamaṇe brahmacariyaṁ caratīti.

Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Is the great contemplative living the holy life under Uruvelakassapa or is Uruvelakassapa living the holy life under the great contemplative?”

athakho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ uruvelakassapaṁ gāthāya ajjhabhāsi

The Blessed One, having known with his awareness the train of thought in the awarenesses of the 120,000 Magadhan householders and brahmans, addressed Uruvelakassapa in verse:

kimeva disvā uruvelavāsi

pahāsi aggiṁ kisakovadāno.

“Having seen what,

while living at Uruvelā,

has the teacher of ascetics,

abandoned the fire?

pucchāmi taṁ kassapa etamatthaṁ

kathaṁ pahīnaṁ tava aggihuttaṁ.

I ask you about this matter, Kassapa:

Why has your fire oblation been abandoned?”

rūpe ca sadde ca atho rase ca

kāmitthiyo cābhivadanti yaññā

[Uruvelakassapa:] “Forms, sounds, and flavors too,

Sensuality and women—sacrifices promise these.

etaṁ malanti upadhīsu ñatvā

tasmā na yiṭṭhe na hute arañjiṁ.

Having known of acquisitions: ‘This is stained,’

I no longer delight in oblations or sacrifices.”

dutiyagāthāya ayamattho — ete rūpādike kāme itthiyo ca yaññā abhivadanti, svāhaṁ etaṁ sabbampi rūpādikaṁ kāmappabhedaṁ khandhupadhīsu malanti ñatvā yasmā ime yiṭṭhahutappabhedā yaññā malameva vadanti, tasmā na yiṭṭhe na hute arañjiṁ; yiṭṭhe vā hute vā nābhiraminti attho.

The meaning of the second verse: Sacrifices promise these sensual pleasures of form, etc., and women. Having known of all of these various kinds of sensual pleasures, starting with forms, that “In regard to the acquisition of aggregates, they are stained,” and because these various kinds of oblations and sacrifices speak of just what is stained, I no longer delight in oblations or sacrifices. “I don’t enjoy oblations or sacrifices.” That’s the meaning.

(Mv.I.22.5) ettha ca te mano na ramittha (kassapāti bhagavā)

rūpesu saddesu atho rasesu

[The Buddha to Kassapa:] “Now your mind doesn’t delight,

in forms, sounds, or flavors.

atha kocarahi devamanussaloke

rato mano kassapa brūhi metaṁ.

Then, in the world with its humans and devas,

what is your mind’s delight? Explain it to me, Kassapa.”

disvā padaṁ santamanūpadhīkaṁ

akiñcanaṁ kāmabhave asattaṁ

[Uruvelakassapa:] “Having seen the state of peace,

without acquisitions,

having nothing,

unattached in sensuality and becoming,

anaññathābhāvimanaññaneyyaṁ

tasmā na yiṭṭhe na hute arañjinti.

the state unchanging,

leading to nothing else,

I no longer delight in oblations or sacrifices.”

(Mv.I.22.6) [58] athakho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca satthā me bhante bhagavā sāvakohamasmi satthā me bhante bhagavā sāvakohamasmīti.

Then Ven. Uruvelakassapa got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said, “The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.”

athakho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi uruvelakassapo mahāsamaṇe brahmacariyaṁ caratīti.

Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Uruvelakassapa is living the holy life under the great contemplative.”

(Mv.I.22.7) athakho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya anupubbikathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

Then the Blessed One, having known with his awareness the train of thought in the minds of the 120,000 Magadhan householders and brahmans, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

(Mv.I.22.8) seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva ekādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ bimbisārappamukhānaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless eye of Dhamma arose for 110,000 Magadhan householders and brahmans, headed by Bimbisāra, as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

ekanahutaṁ upāsakattaṁ paṭivedesi.

(The remaining) 10,000 declared themselves lay-followers.

(Mv.I.22.9) [59] athakho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

Then King Seniya Bimbisāra of Magadha, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

pubbe me bhante kumārassa sato pañca assāsakā ahesuṁ te me etarahi samiddhā

“Lord, before, when I was still a prince [young man], I had five aspirations. They are now fulfilled for me.

pubbe me bhante kumārassa sato etadahosi aho vata maṁ rajje abhisiñceyyunti ayaṁ kho me bhante paṭhamo assāsako ahosi so me etarahi samiddho

“Lord, before, when I was still a prince, I thought, ‘O! may I be consecrated as king!’ That, Lord, was my first aspiration. Now it is fulfilled for me.

tassa me vijitaṁ arahaṁ sammāsambuddho okkameyyāti ayaṁ kho me bhante dutiyo assāsako ahosi so me etarahi samiddho

“‘And may an arahant, rightly self-awakened, alight in my kingdom!’ This, Lord, was my second aspiration. Now it is fulfilled for me.

(Mv.I.22.10) tañcāhaṁ bhagavantaṁ payirupāseyyanti ayaṁ kho me bhante tatiyo assāsako ahosi so me etarahi samiddho

“‘And may I attend on that Blessed One!’ That, Lord, was my third aspiration. Now it is fulfilled for me.

so ca me bhagavā dhammaṁ deseyyāti ayaṁ kho me bhante catuttho assāsako ahosi so me etarahi samiddho

“‘And may that Blessed One teach me the Dhamma!’ That, Lord, was my fourth aspiration. Now it is fulfilled for me.

tassa cāhaṁ bhagavato dhammaṁ ājāneyyanti ayaṁ kho me bhante pañcamo assāsako ahosi so me etarahi samiddho

“‘And may I understand that Blessed One’s Dhamma!’ That, Lord, was my fifth aspiration. Now it is fulfilled for me.

pubbe me bhante kumārassa sato ime pañca assāsakā ahesuṁ te me etarahi samiddhā

“Lord, before, when I was still a prince, I had these five aspirations. They are now fulfilled for me.

(Mv.I.22.11) abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca

“I go to the Blessed One for refuge, and the Dhamma and the Saṅgha of monks.

upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.

adhivāsetu ca me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

“And may the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

(Mv.I.22.12) athakho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then King Seniya Bimbisāra of Magadha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

[60] athakho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

As the night was ending, King Seniya Bimbisāra of Magadha, having ordered exquisite staple & non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṅghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, entered Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics.

(Mv.I.22.13) [61] tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṁ abhinimminitvā buddhappamukhassa bhikkhusaṅghassa purato purato gacchati imā gāthāyo gāyamāno

Now at that time, Sakka, King of the Devas, assuming the form of a brahman youth, went along ahead of the Saṅgha of monks, headed by the Buddha, singing this verse:

danto dantehi saha purāṇajaṭilehi

vippamutto vippamuttehi

“The Tamed One,

with the tamed—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

siṅgīnikkhasuvaṇṇo

rājagahaṁ pāvisi bhagavā.

The color of golden ginger,

The Blessed One entered Rājagaha.

mutto muttehi saha purāṇajaṭilehi

vippamutto vippamuttehi

siṅgīnikkhasuvaṇṇo

rājagahaṁ pāvisi bhagavā.

The Released One,

with the released—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

tiṇṇo tiṇṇehi saha purāṇajaṭilehi

vippamutto vippamuttehi

siṅgīnikkhasuvaṇṇo

rājagahaṁ pāvisi bhagavā.

The One who has Crossed Over,

with those who have crossed over—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

santo santehi saha purāṇajaṭilehi

vippamutto vippamuttehi

siṅgīnikkhasuvaṇṇo

rājagahaṁ pāvisi bhagavā.

The Peaceful One,

with the peaceful ones—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

dasavāso dasabalo

dasadhammavidū dasabhi cupeto

so dasasataparivāro

[line break here? ME has after rājagahaṁ]

rājagahaṁ pāvisi bhagavāti.

He has ten spheres of influence,

ten powers—

knower of ten Dhammas,

possessing ten—

surrounded by ten hundreds,

the Blessed One entered Rājagaha.”

(Mv.I.22.14) [62] manussā sakkaṁ devānamindaṁ passitvā evamāhaṁsu abhirūpo vatāyaṁ māṇavako dassanīyo vatāyaṁ māṇavako pāsādiko vatāyaṁ māṇavako

On seeing Sakka, King of the Devas, the people said, “How handsome, that brahman youth. How good-looking, that brahman youth. How inspiring, that brahman youth.”

kassa nu kho ayaṁ māṇavakoti.

“Whose (son/student) is that brahman youth?”

evaṁ vutte sakko devānamindo te manusse gāthāya ajjhabhāsi

When that was said, Sakka, King of the Devas, addressed the people in verse:

yo dhīro sabbadhidanto

suddho appaṭipuggalo

arahaṁ sugato loke

tassāhaṁ paricārakoti.

“That Enlightened One,

everywhere tamed,

that pure, matchless individual,

worthy, well-gone in the world—

his attendant am I.”

(Mv.I.22.15) [63] athakho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One went to King Seniya Bimbisāra of Magadha’s residence and sat down on a seat laid out, along with the Saṅgha of monks.

athakho rājā māgadho seniyo bimbisāro buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then King Seniya Bimbisāra of Magadha, with his own hands, served & satisfied the Saṅgha of monks, headed by the Blessed One, with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, the king sat to one side.

(Mv.I.22.16) ekamantaṁ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi kattha nu kho bhagavā vihareyya yaṁ assa gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appakiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhaseyyakaṁ paṭisallānasāruppanti.

As he was sitting there, the thought occurred to him, “Where should the Blessed One stay, that would be neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion?”

(Mv.I.22.17) athakho rañño māgadhassa seniyassa bimbisārassa etadahosi idaṁ kho amhākaṁ veḷuvanaṁ uyyānaṁ gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appakiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhaseyyakaṁ paṭisallānasāruppaṁ

The thought occurred to him, “I have this Bamboo Grove (Veḷuvana) Park, which is neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion

yannūnāhaṁ veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dadeyyanti.

“What if I were to give the Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One?”

(Mv.I.22.18) athakho rājā māgadho seniyo bimbisāro sovaṇṇamayaṁ bhiṅgāraṁ gahetvā bhagavato oṇojesi etāhaṁ bhante veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṅghassa dammīti.

So King Seniya Bimbisāra of Magadha, taking a golden water vessel1 made this offering to the Blessed One, “I give this Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One.”

1. This refers to the custom of pouring water from a ceremonial vessel while making a gift.

paṭiggahesi bhagavā ārāmaṁ.

The Blessed One accepted the monastery.

athakho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The Blessed One, having instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with Dhamma talk, got up from his seat and left.

athakho bhagavā etasmiṁ nidāne dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave ārāmanti.

“Monks, I allow a monastery.” [BMC]

14. sāriputtamoggallānapabbajjākathā (Mv.I.23.1)

The Discussion of Sāriputta and Moggallāna’s Going-forth

[64] tena kho pana samayena sañjayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ aḍḍhateyyehi paribbājakasatehi.

Now at that time Sañjaya the wanderer was staying in Rājagaha with a large assembly of wanderers—250 in all.

tena kho pana samayena sārīputtamoggallānā sañjaye paribbājake brahmacariyaṁ caranti.

And at that time Sāriputta and Moggallāna were living the holy life under Sañjaya.

tehi katikā katā hoti yo paṭhamaṁ amataṁ adhigacchati so itarassa ārocetūti.

They had made this agreement: “May whoever attains the Deathless first inform the other.”

(Mv.I.23.2) athakho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena sammiñjitena pasāritena okkhittacakkhu iriyāpathasampanno.

Then, early in the morning, Ven. Assaji adjusted his under robe and—carrying his bowl & robes, entered Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate.

addasā kho sārīputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena sammiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ

Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate.

disvānassa etadahosi ye vata loke arahanto vā arahattamaggaṁ vā samāpannā ayaṁ tesaṁ bhikkhu aññataro

On seeing him, the thought occurred to him: “Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one.

yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ

“What if I were to go to him and question him:

kaṁsi tvaṁ āvuso uddissa pabbajito ko vā te satthā kassa vā tvaṁ dhammaṁ rocesīti.

“‘Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?’”

(Mv.I.23.3) athakho sārīputtassa paribbājakassa etadahosi akālo kho imaṁ bhikkhuṁ pucchituṁ antaragharaṁ paviṭṭho piṇḍāya carati

But then the thought occurred to Sāriputta the wanderer: “This is the wrong time to question him. Having entered among houses, he is going for alms.

yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ atthikehi upaññātaṁ magganti.

“What if I were to follow behind this monk? The path is found by those who seek it.”

atthikehi upaññātaṁ magganti etaṁ anubandhanassa kāraṇavacanaṁ; idañhi vuttaṁ hoti—“yaṁnūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ, kasmā? yasmā idaṁ piṭṭhito piṭṭhito anubandhanaṁ nāma atthikehi upaññātaṁ maggaṁ ñāto ceva upagato ca maggo”ti attho. atha vā atthikehi amhehi “maraṇe sati amatenāpi bhavitabban”ti evaṁ kevalaṁ atthīti upaññātaṁ nibbānaṁ nāma, taṁ magganto pariyesantoti evampettha attho daṭṭhabbo.

“The path (is) found by those who seek it”: This is an adverb modifying following-behind. Here it is said, “What if I were to follow behind this monk? Why? Because of this following-behind, the path is discovered by those who seek it; the path is known and reached.” That’s the meaning. Or “By us, who are seeking, (thinking) ‘Because death exists, there must be the Deathless,’ thus ‘It really exists.’ Unbinding has been found: I have been going after it, searching for it.” Here this meaning may also be seen.

Atthikehi upaññātanti ‘‘maraṇe sati amatenapi bhavitabban’ti evaṃ anumānañāṇena ‘‘atthī’ti upagataṃ nibbānaṃ nāma, taṃ magganto pariyesanto yannūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyanti sambandho.

“Found by those who seek it”: “Because death exists, there must be the Deathless”: In connection with this inference, “’It exists’: Unbinding has been reached. What if I, going after it, searching for it, were to follow behind this monk?”

athakho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami.

Then Ven. Assaji, having gone for alms in Rājagaha, took his almsfood and left.

athakho sārīputto paribbājako yenāyasmā assaji tenupasaṅkami upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.

Then Sāriputta the wanderer went to Ven. Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies he stood to one side.

ekamantaṁ ṭhito kho sārīputto paribbājako āyasmantaṁ assajiṁ etadavoca vippasannāni kho te āvuso indriyāni parisuddho chavivaṇṇo pariyodāto

As he was standing there, Sāriputta the wanderer said to Ven. Assaji, “Clear, my friend, are your faculties—pure your complexion, and bright.

kaṁsi tvaṁ āvuso uddissa pabbajito ko vā te satthā kassa vā tvaṁ dhammaṁ rocesīti.

“Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”

(Mv.I.23.4) atthāvuso mahāsamaṇo sakyaputto sakyakulā pabbajito tāhaṁ bhagavantaṁ uddissa pabbajito so ca me bhagavā satthā tassa cāhaṁ bhagavā dhammaṁ rocemīti.

“There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma.

kiṁvādī panāyasmato satthā kimakkhāyīti.

“What is your teacher’s doctrine? What is his teaching?”

ahaṁ kho āvuso navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ apica te saṅkhittena atthaṁ vakkhāmīti.

“I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I will tell you the essence of it in brief.”

ME inserts: atha kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca “hotu, āvuso

Then Sāriputta the wanderer said to Ven. Assaji, “May it be so, friend—

appaṁ vā bahuṁ vā bhāsassu

atthaṁyeva me brūhi

“Speak a little or a lot,

but tell me just the gist.

attheneva me attho

kiṁ kāhasi byañjanaṁ bahunti.

The gist is what I want.

What use is a lot of verbosity?”

(Mv.I.23.5) [65] athakho āyasmā assaji sārīputtassa paribbājakassa imaṁ dhammapariyāyaṁ abhāsi

So Ven. Assaji spoke this Dhamma-explanation to Sāriputta the wanderer:

ye dhammā hetuppabhavā

tesaṁ hetuṁ tathāgato (āha)

tesañca yo nirodho

evaṁvādī mahāsamaṇoti.

“Whatever phenomena arise from cause:

their cause

& their cessation.

Such is the teaching of the Tathāgata,

the Great Contemplative.”

[66] athakho sārīputtassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Then, when he had heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Sāriputta the wanderer—“Whatever is subject to origination is all subject to cessation.”

eseva dhammo yadi tāvadeva

paccabyathā [ME: paccabyattha] padamasokaṁ

adiṭṭhaṁ abbhatītaṁ

bahukehi kappanahutehīti.

[Narrator addressing Sāriputta the wanderer:]

“Just this Dhamma,

even if just this much,

and you experienced

the sorrowless state—

unseen, neglected,

for many ten-thousands of eons.”

eseva dhammo yadi tāvadevāti sacepi ito uttari natthi, ettakameva idaṃ sotāpattiphalamattameva pattabbaṃ, tathāpi eso eva dhammoti attho. paccabyattha padamasokanti yaṁ mayaṁ pariyesamānā vicarāma, taṁ padamasokaṁ paṭividdhāttha tumhe; pattaṁ taṁ tumhehīti attho.

“Just this Dhamma, even if just this much,” The meaning is: “Even if there is nothing higher than this, there is just this much, this measure of the fruit of stream-entry to be attained, still this is the Dhamma.” “You experienced the sorrowless state,” The meaning is: “That which we are searching for, wandering after: You penetrated that sorrowless state. It has been attained by you.”

(Mv.I.23.6) [67] athakho sārīputto paribbājako yena moggallāno paribbājako tenupasaṅkami.

Then Sāriputta the wanderer went to Moggallāna the wanderer.

addasā kho moggallāno paribbājako sārīputtaṁ paribbājakaṁ dūrato va āgacchantaṁ disvāna sārīputtaṁ paribbājakaṁ etadavoca

Moggallāna the wanderer saw Sāriputta the wanderer coming in the distance, and said to him,

vippasannāni kho te āvuso indriyāni parisuddho chavivaṇṇo pariyodāto

“Clear, my friend, are your faculties—pure your complexion, and bright.

kacci nu tvaṁ āvuso amatamadhigatoti.

“Have you attained the Deathless, friend?”

āma āvuso amatamadhigatoti.

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

yathā kathaṁ pana tvaṁ āvuso amatamadhigatoti.

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

(Mv.I.23.7) idhāhaṁ āvuso addasaṁ assajiṁ bhikkhuṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena sammiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ

“Just now, friend, I saw the monk Assaji entering Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate.

disvāna me etadahosi ye vata loke arahanto vā arahattamaggaṁ vā samāpannā ayaṁ tesaṁ bhikkhu aññataro

“On seeing him, the thought occurred to me: ‘Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one.

yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ kaṁsi tvaṁ āvuso uddissa pabbajito ko vā te satthā kassa vā tvaṁ dhammaṁ rocesīti

“‘What if I were to go to him and question him: “Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”’

(Mv.I.23.8) tassa mayhaṁ āvuso etadahosi akālo kho imaṁ bhikkhuṁ pucchituṁ antaragharaṁ paviṭṭho piṇḍāya carati yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ atthikehi upaññātaṁ magganti

“But then the thought occurred to me: ‘This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this monk? The path is found by those who seek it.’

athakho āvuso assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami

“Then the monk Assaji, having gone for alms in Rājagaha, took his almsfood and left.

athakhvāhaṁ āvuso yena assaji bhikkhu tenupasaṅkamiṁ upasaṅkamitvā assajinā bhikkhunā saddhiṁ sammodiṁ sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsiṁ

“I went to the monk Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies I stood to one side.

ekamantaṁ ṭhito kho ahaṁ āvuso assajiṁ bhikkhuṁ etadavocaṁ vippasannāni kho te āvuso indriyāni parisuddho chavivaṇṇo pariyodāto

“As I was standing there, I said to the monk Assaji, ‘Clear, my friend, are your faculties—pure your complexion, and bright.

kaṁsi tvaṁ āvuso uddissa pabbajito ko vā te satthā kassa vā tvaṁ dhammaṁ rocesīti

“‘On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?”

(Mv.I.23.9) atthāvuso mahāsamaṇo sakyaputto sakyakulā pabbajito tāhaṁ bhagavantaṁ uddissa pabbajito so ca me bhagavā satthā tassa cāhaṁ bhagavato dhammaṁ rocemīti

“‘There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma.’

kiṁvādī panāyasmato satthā kimakkhāyīti

“‘What is your teacher’s doctrine? What is his teaching?’

ahaṁ kho āvuso navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ apica te saṅkhittena atthaṁ vakkhāmīti

“‘I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I can tell you the essence of it in brief.’

[ME: atha khvāhaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ “hotu, āvuso,]

“Then I said to the monk Assaji, ‘May it be so, friend—

appaṁ vā bahuṁ vā bhāsassu

atthaṁyeva me brūhi

attheneva me attho

kiṁ kāhasi byañjanaṁ bahunti.

“‘Speak a little or a lot,

but tell me just the gist.

The gist is what I want.

What use is a lot of verbosity?’

(Mv.I.23.10) [68] athakho āvuso assaji bhikkhu imaṁ dhammapariyāyaṁ abhāsi

“So the monk Assaji spoke this Dhamma-explanation:

ye dhammā hetuppabhavā

tesaṁ hetuṁ tathāgato (āha)

tesañca yo nirodho

evaṁvādī mahāsamaṇoti.

“‘Whatever phenomena arise from cause:

their cause

& their cessation.

Such is the teaching of the Tathāgata,

the Great Contemplative.’”

[69] athakho moggallānassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Having heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Moggallāna the wanderer—“Whatever is subject to origination is all subject to cessation.”

eseva dhammo yadi tāvadeva

paccabyathā [ME: paccabyattha] padamasokaṁ

adiṭṭhaṁ abbhatītaṁ

bahukehi kappanahutehīti.

[Narrator addressing Moggallāna the wanderer:]

Just this Dhamma,

even if just this much,

and you experienced

the sorrowless state—

unseen, neglected,

for many ten-thousands of eons.

(Mv.I.24.1) [70] athakho moggallāno paribbājako sārīputtaṁ paribbājakaṁ etadavoca gacchāma mayaṁ āvuso bhagavato santike so no bhagavā satthāti.

Then Moggallāna the wanderer said to Sāriputta the wanderer, “Let’s go to the Blessed One’s presence. the Blessed One is our teacher.”

imāni kho āvuso aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti tepi tāva apalokema

[Sāriputta:] “There are these 250 wanderers who live here in dependence on us and look up to us. Let’s inform them of this.

yathā te maññissanti tathā karissantīti.

“They will do whatever they think (is appropriate).”

athakho sārīputtamoggallānā yena te paribbājakā tenupasaṅkamiṁsu upasaṅkamitvā te paribbājake etadavocuṁ gacchāma mayaṁ āvuso bhagavato santike so no bhagavā satthāti.

So Sāriputta and Moggallāna went to the wanderers and, on arrival, said to them, “Friends, we are going to the Blessed One’s presence. The Blessed One is our teacher.”

mayaṁ āyasmante nissāya āyasmante sampassantā idha viharāma sace āyasmantā mahāsamaṇe brahmacariyaṁ carissanti sabbe va mayaṁ mahāsamaṇe brahmacariyaṁ carissāmāti.

“We are living here in dependence on the venerables and look up to the venerables. If the venerables are going to live the holy life under the great contemplative, then we will all live the holy life under the great contemplative.”

(Mv.I.24.2) athakho sārīputtamoggallānā yena sañjayo paribbājako tenupasaṅkamiṁsu upasaṅkamitvā sañjayaṁ paribbājakaṁ etadavocuṁ gacchāma mayaṁ āvuso bhagavato santike so no bhagavā satthāti.

Then Sāriputta and Moggallāna went to Sañjaya the wanderer and, on arrival, said to him, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.”

alaṁ āvuso mā gamittha sabbe va tayo imaṁ gaṇaṁ pariharissāmāti.

“Enough, friends. Don’t go. Let all three of us look after this group.”

dutiyampi kho .pe.

A second time …

tatiyampi kho sārīputtamoggallānā sañjayaṁ paribbājakaṁ etadavocuṁ gacchāma mayaṁ āvuso bhagavato santike so no bhagavā satthāti.

A third time Sāriputta and Moggallāna said to Sañjaya the wanderer, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.”

alaṁ āvuso mā gamittha sabbe va tayo imaṁ gaṇaṁ pariharissāmāti.

“Enough, friends. Don’t go. Let all three of us look after this group.”

(Mv.I.24.3) athakho sārīputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu.

Then Sāriputta and Moggallāna, taking along the 250 wanderers, went to the Bamboo Grove.

sañjayassa pana paribbājakassa tattheva uṇhaṁ lohitaṁ mukhato uggacchi

But Sañjaya the wanderer coughed up hot blood from his mouth right there.

[71] addasā kho bhagavā sārīputtamoggallāne dūrato va āgacchante disvāna bhikkhū āmantesi

The Blessed One saw Sāriputta and Moggallāna coming in the distance, and on seeing them addressed the monks,

ete bhikkhave dve sahāyā āgacchanti kolito upatisso ca etaṁ me sāvakayugaṁ bhavissati aggaṁ bhaddayuganti.

“Monks, these two friends who are approaching, Kolita and Upatissa: They will by my highest, most auspicious pair of disciples.

gambhīre ñāṇavisaye

anuttare upadhisaṅkhaye

Deep their range of knowledge,

unsurpassed in the destruction of acquisitions,

vimutte appatte veḷuvanaṁ

atha ne satthā byākāsi

released, they’ve arrived at the Bamboo Grove.

Then the Teacher said of them:

ete dve sahāyā

āgacchanti kolito upatisso ca.

“These two friends are who approaching,

Kolita and Upatissa:

etaṁ me sāvakayugaṁ

bhavissati aggaṁ bhaddayuganti.

They will by my highest,

most auspicious pair of disciples.”

(Mv.I.24.4) [72] athakho sārīputtamoggallānā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ labheyyāma mayaṁ bhante bhagavato santike pabbajjaṁ labheyyāma upasampadanti.

Then Sāriputta and Moggallāna went to the Blessed One and, on arrival, put their heads at the Blessed One’s feet and said, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?"

etha bhikkhavoti bhagavā avoca svākkhāto dhammo caratha brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

“Come, monks.” Said the Blessed One. “The Dhamma is well-taught. Live the holy life for the right ending of stress.”

sā va tesaṁ āyasmantānaṁ upasampadā ahosi.

Such was the venerable ones’ Acceptance.

abhiññātānaṃ pabbajjā (Mv.I.24.5)

The Going-forth of Well-known Sons

[73] tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṁ caranti.

At that time, many sons of well-known Magadhan families were living the holy life under the Blessed One.

manussā ujjhāyanti khīyanti vipācenti aputtakatāya paṭipanno samaṇo gotamo vedhabyāya paṭipanno samaṇo gotamo kulupacchedāya paṭipanno samaṇo gotamo idāni tena jaṭilasahassaṁ pabbājitaṁ imāni ca aḍḍhateyyāni paribbājakasatāni sañjayāni pabbājitāni ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantīti.

People criticized and complained and spread it about, “The contemplative Gotama is practicing for the sake of heirlessness. The contemplative Gotama is practicing for the sake of widowhood. The contemplative Gotama is practicing for the sake of cutting off family lineages. Now the thousand coiled-hair ascetics have been given the Going-forth by him, and also these two hundred and fifty wanderers of Sañjaya. And many many well-known sons of Magadhan families are living the holy life under him.

apissu bhikkhū disvā imāya gāthāya codenti

It got so bad that on seeing monks, they would taunt them with this verse:

āgato kho mahāsamaṇo

māgadhānaṁ giribbajaṁ

sabbe sañjaye netvāna

kaṁsudāni nayissatīti.

“The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?”

(Mv.I.24.6) [74] assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing, complaining, and spreading this about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

na bhikkhave so saddo ciraṁ bhavissati sattāhameva bhavissati sattāhassa accayena antaradhāyissati tenahi bhikkhave ye tumhe imāya gāthāya codenti

“Monks, the noise won’t last long. After seven days it will disappear. Monks, in case anybody taunts you with this verse,

āgato kho mahāsamaṇo

māgadhānaṁ giribbajaṁ

sabbe sañjaye netvāna

kaṁsudāni nayissatīti.

“‘The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?’

[75] te tumhe imāya gāthāya paṭicodetha

“counter the taunt with this one:

nayanti ve mahāvīrā

saddhammena tathāgatā

dhammena nīyamānānaṁ

kā usuyyā vijānatanti.

“‘The Tathāgatas, great heroes,

do lead

with the true Dhamma.

For those who know,

who lead by the Dhamma,

what’s the jealousy?’” [SN 4.25]

(Mv.I.24.7) tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti āgato kho mahāsamaṇo māgadhānaṁ giribbajaṁ sabbe sañjaye netvāna kaṁsudāni nayissatīti.

Then at that time, on seeing monks, people would taunt them with the verse:

“The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?”

bhikkhū te manusse imāya gāthāya paṭicodenti

The monks would counter the taunt with this verse:

nayanti ve mahāvīrā

saddhammena tathāgatā

dhammena nīyamānānaṁ

kā usuyyā vijānatanti.

“The Tathāgatas, great heroes,

do lead

with the true Dhamma.

For those who know,

who lead by the Dhamma,

what’s the jealousy?”

[76] manussā evamāhaṁsu dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti.

The people said, “The Sakyan-son contemplatives lead by Dhamma, not by non-Dhamma, they say.”

sattāhameva so saddo ahosi sattāhassa accayena antaradhāyi.

The noise lasted just seven days. After seven days it disappeared.

sārīputtamoggallānapabbajjā niṭṭhitā.

(The section on) Sāriputta and Moggallāna’s Going-forth is finished.

catutthabhāṇavāraṁ niṭṭhitaṁ.

The fourth recitation section is finished.

15. upajjhāyavattakathā (Mv.I.25.1)

The Discussion of Duties Toward a Preceptor [BMC: 1 2]

[77] tena kho pana samayena bhikkhū anupajjhāyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti

Now at that time monks, lacking a preceptor, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior.

manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti uparipānīyepi uttiṭṭhapattaṁ upanāmenti sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti bhattaggepi uccāsaddā mahāsaddā viharanti.

As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall.

(Mv.I.25.2) manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojaneti.

People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?”

(Mv.I.25.3) [78] assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā te ujjhāyanti khīyanti vipācenti

Those monks who were modest, content, had a sense of shame and concern, were sincere about the training, criticized and complained and spread it about:

kathaṁ hi nāma bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissantīti.

“How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?”

(Mv.I.25.4) athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

[79] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them:

saccaṁ kira bhikkhave bhikkhū dunnivatthā duppārutā anākappasampannā piṇḍāya caranti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti uparikhādanīyepi uttiṭṭhapattaṁ upanāmenti uparisāyanīyepi uttiṭṭhapattaṁ upanāmenti uparipānīyepi uttiṭṭhapattaṁ upanāmenti sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti bhattaggepi uccāsaddā mahāsaddā viharantīti.

“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?”

Saccaṁ bhagavāti.

“It’s true, O Blessed One.”

(Mv.I.25.5) Vigarahi Buddho bhagavā ananucchavikaṁ bhikkhave tesaṁ moghapurisānaṁ ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ

The Buddha, the Blessed One, rebuked them, “Monks, it’s unseemly of these worthless men, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done.

kathaṁ hi nāma te bhikkhave moghapurisā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi uttiṭṭhapattaṁ upanāmessanti uparisāyanīyepi uttiṭṭhapattaṁ upanāmessanti uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissanti

“How can these worthless men go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?

netaṁ bhikkhave appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya athakhvetaṁ bhikkhave appasannānañceva appasādāya pasannānañca ekaccānaṁ aññathattāyāti.

“Monks, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.”

(Mv.I.25.6) [80] athakho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhatāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa dhūtassa sallekhassa pāsādikassa appaccayassa viriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having in many ways rebuked the monks, having spoken in dispraise of being burdensome, demanding, arrogant, discontented, entangled, and indolent; in various ways having spoken in praise of being unburdensome, undemanding, modest, content, scrupulous, austere, gracious, self-effacing, and energetic; having given a Dhamma talk on what is seemly and becoming for monks, addressed the monks:

anujānāmi bhikkhave upajjhāyaṁ

“Monks, I allow a preceptor.

upajjhāyo bhikkhave saddhivihārikamhi puttacittaṁ Upaṭṭhapessati

“The preceptor will foster the attitude he would have toward a son [‘son-mind’] with regard to the student.

saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati

“The student will foster the attitude he would have toward a father [‘father-mind’] with regard to the preceptor.

evante aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharantā imasmiṁ dhammavinaye vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissanti.

“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya.

(Mv.I.25.7) evañcaevañca pana bhikkhave upajjhāyo gahetabbo.

“And a preceptor is to be taken like this:

Ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo

“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this:

upajjhāyo me bhante hohi upajjhāyo me bhante hohi upajjhāyo me bhante hohīti.

“‘Venerable sir, be my preceptor. Venerable sir, be my preceptor. Venerable sir, be my preceptor.’

Sāhūti vā lahūti vā opāyikanti vā paṭirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti gahito hoti upajjhāyo

“If he (the preceptor) indicates by gesture, by speech, or by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way,’ he is taken as preceptor.

na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na gahito hoti upajjhāyo.

“If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as preceptor.” [BMC]

(Mv.I.25.8) [81] Saddhivihārikena bhikkhave upajjhāyamhi sammā vattitabbaṁ.

“A student should behave rightly toward his preceptor.

Tatrāyaṁ sammāvattanā.

“Here, this is the proper behavior:

Kālasseva uṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ

“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the student) should provide tooth wood.

kālasseva uṭṭhāya upāhanā omuñcitvāti sacassa paccūsakāle caṅkamanatthāya vā dhotapādapariharaṇatthāya vā paṭimukkā upāhanā pādagatā honti, tā kālasseva uṭṭhāya apanetvā.

“Having gotten up early, having taken off his sandals”: If—for the purpose of doing walking meditation or keeping his washed feet clean—his sandals are fastened and on his feet, then: having gotten up early, having removed them.

dantakaṭṭhaṃ dātabbanti mahantaṃ majjhimaṃ khuddakanti tīṇi dantakaṭṭhāni upanetvā tato yaṃ tīṇi divasāni gaṇhāti, catutthadivasato paṭṭhāya tādisameva dātabbaṃ. sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ.


“He should provide tooth wood”: “Long, medium, and short”: Having offered three (lengths) of tooth wood, then whichever one he takes for three days, starting from the fourth day, he should provide just that same kind. If he is not particular—he takes now this and now that—provide him with whatever kind is available.

mukhodakaṁ dātabbaṁ

He should provide water for washing the face/rinsing the mouth.

mukhodakaṃ dātabbanti sītañca uṇhañca udakaṃ upanetvā tato yaṃ tīṇi divasāni vaḷañjeti, catutthadivasato paṭṭhāya tādisameva mukhadhovanodakaṃ dātabbaṃ. sace aniyamaṃ katvā yaṃ vā taṃ vā gaṇhāti, atha yādisaṃ labhati tādisaṃ dātabbaṃ. sace duvidhampi vaḷañjeti, duvidhampi upanetabbaṃ. udakaṃ mukhadhovanaṭṭhāne ṭhapetvā vaccakuṭito paṭṭhāya sammajjitabbaṃ. there vaccakuṭiṃ gate pariveṇaṃ sammajjitabbaṃ; evaṃ pariveṇaṃ asuññaṃ hoti. there vaccakuṭito anikkhanteyeva āsanaṃ paññapetabbaṃ.

“He should provide water for washing the face/rinsing the mouth.”: Having offered cold and warm water, then whichever one he uses for three days, starting from the fourth day, he should provide just that same kind of water for washing the face/rinsing the mouth. If he is not particular—he takes now this and now that—provide him with whatever kind is available. If he uses both kinds, both kinds should be provided. Aside from the place he is washing his face/rinsing his mouth, (the student) should sweep, starting from the restroom. When the senior monk has gone into the restroom, the surrounding area [courtyard] should be swept, that way the surrounding area won’t be empty. Only when the senior monk comes out of the restroom, should (the student) lay out his seat.

āsanaṁ paññāpetabbaṁ sace yāgu hoti bhājanaṁ dhovitvā yāgu upanāmetabbā

“(The student) should lay out a seat. If there is conjey, then having washed a shallow bowl, he should offer the conjey to the preceptor. [Mv.VI.24.5]

yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā paṭisāmetabbaṁ

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the student) should wash it carefully without scraping it and then put it away.

upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ

“When the preceptor has gotten up, (the student) should put away the seat.

sace so deso uklāpo hoti so deso sammajjitabbo.

“If the place is dirty, (the student) should sweep it.

uklāpoti kenaci kacavarena saṅkiṇṇo, sace pana añño kacavaro natthi, udakaphusitāneva honti, hatthenapi pamajjitabbo.

“Dirty”: Strewn with any sort of dust/trash. But if there is no other dust/trash, but there are splashes of water, he should rub it with his hand.

(Mv.I.25.9) sace upajjhāyo gāmaṁ Pavisitukāmo hoti nivāsanaṁ dātabbaṁ paṭinivāsanaṁ paṭiggahetabbaṁ

“If the preceptor wishes to enter the village for alms, (the student) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.1

1. This is one of the few passages showing that the practice of having spare robes was already current when the Canon was being compiled.

kāyabandhanaṁ dātabbaṁ saguṇaṁ katvā saṅghāṭiyo dātabbā

“(The student) should give him his waistband, and, making (the upper robe) a lining (for the outer robe), give him the outer [lit: joined1] robes.

1. In other words, aligning them and putting them together. The two robes stay together just from the friction of the cloth, and are not fastened together. The word for the double-layer outer robe, saṅghāṭi, comes from the verb saṅghaṭeti: ‘joins together’. As a singular, it refers to the two permanently joined layers of the outer robe, but here, in the plural, it refers to the upper and outer robes that are put together temporarily.

saguṇaṃ katvāti dve cīvarāni ekato katvā, tā ekato katā dvepi saṅghāṭiyo dātabbā. sabbañhi cīvaraṃ saṅghaṭitattā “saṅghāṭī”ti vuccati. tena vuttaṃ — “saṅghāṭiyo dātabbā”ti.

“Making a lining”: Putting the two robes together. Having put them together, (the student) should give him the two joined robes. For with all robes, they are called “saṅghāṭi” because of their joined-ness. Thus it is said, “(The student) should give him the two joined robes.”

dhovitvā patto saudako dātabbo

“Having rinsed out the bowl, (the student) should give it to him while it is still wet. [i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry].

sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā

“If the preceptor desires an attendant, (the student) should put on one’s lower robe so as to cover the three circles all around.

kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ

“Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the outer robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the student) should be the preceptor’s attendant.

nātidūre gantabbaṁ nāccāsanne gantabbaṁ

“(The student) not walk too far behind him, nor too close.

nātidūre gantabbaṃ nāccāsanneti ettha sace upajjhāyaṃ nivattitvā olokentaṃ ekena vā dvīhi vā padavītihārehi sampāpuṇāti, ettāvatā nātidūre nāccāsanne gato hotīti veditabbaṃ.

“(The student) should not walk too far behind him, nor too close”: Here, if with one or two steps, one could catch up to the preceptor who has turned around and is looking (back/for the student), it should be known that “To this extent one is walking not too far behind him, nor too close.

pattapariyāpannaṁ paṭiggahetabbaṁ

“(The student) should receive the contents of his bowl.

pattapariyāpannaṃ paṭiggahetabbanti sace upajjhāyena bhikkhācāre yāguyā vā bhatte vā laddhe patto uṇho vā bhāriko vā hoti, attano pattaṃ tassa datvā so patto gahetabboti attho.

“(The student) should receive the contents of his bowl.” The meaning is: If the bowl—when the preceptor, going for alms, has received conjey or food—is warm or heavy, (the student) should give him his own bowl and take that bowl.

(Mv.I.25.10) na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā

“(The student) should not interrupt the preceptor when he is speaking.

na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbāti antaraghare vā aññatra vā bhaṇamānassa aniṭṭhite tassa vacane aññā kathā na samuṭṭhāpetabbā. ito paṭṭhāya ca pana yattha yattha nakārena paṭisedho kariyati, sabbattha dukkaṭāpatti veditabbā. ayañhi khandhakadhammatā.

“(The student) should not interrupt the preceptor when he is speaking”: Whether among the houses or elsewhere, when his words are unfinished, another topic shouldn’t be raised. Starting from here, wherever there is a prohibition made about something that is not to be done, it should be understood to be an offense of wrong doing in each case, for this is the nature of the khandhakas.

Sabbattha dukkaṭāpatti veditabbāti ‘‘īdisesu gilānopi na muccatī’ti dassanatthaṃ vuttaṃ. Aññampi hi yathāvuttaṃ upajjhāyavattaṃ anādariyena akarontassa agilānassa vattabhede sabbattha dukkaṭameva. Teneva vakkhati ‘‘agilānena hi saddhivihārikena saṭṭhivassenapi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. Na-kārapaṭisaṃyuttesu pana padesu gilānassapi paṭikkhittakiriyaṃ karontassa dukkaṭamevā’ti (mahāva. aṭṭha. 64).

“It should be understood to be an offense of wrong doing in all cases.” Explaining the meaning, it is said, “In cases like this, even one who is sick doesn’t avoid an offense.” And for one who is not sick who, out of disrespect, doesn’t perform the other duties toward a preceptor that have been discussed, in breaking the duty there is an offense of wrong doing in each case. Thus it will be said, “A student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing1. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”

upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo

“If the preceptor is bordering on an offense, (the student) should stop him.

āpattisāmantā bhaṇamānoti padasodhammaduṭṭhullādivasena āpattiyā āsannavācaṃ bhaṇamāno. nivāretabboti “kiṃ bhante īdisaṃ nāma vattuṃ vaṭṭati, āpatti na hotī”ti evaṃ pucchantena viya vāretabbo. vāressāmīti pana katvā “mahallaka, mā evaṃ bhaṇā”ti na vattabbo.

“If he is bordering on an offense, one should stop him”: He is saying something near to the offenses such as (having a lay person recite) Dhamma line by line (Pc 4) or (addressing) lewd (words to a woman) (Sg 3). “One should stop him.” One should hold him back by asking something like, “Venerable sir, is something like this allowable to say? Is it not an offense? But one should not, (thinking,) “I will hold him back,” say, “Elder, don’t say that.”

nivattantena paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ

“Returning ahead of the preceptor, (the student) should lay out a seat.

paṭhamataraṃ āgantvāti sace āsanne gāmo hoti, vihāre vā gilāno bhikkhu hoti, gāmato paṭhamataraṃ āgantabbaṃ. sace dūre gāmo hoti, upajjhāyena saddhiṃ āgacchanto natthi, teneva saddhiṃ gāmato nikkhamitvā cīvarena pattaṃ veṭhetvā antarāmaggato paṭhamataraṃ āgantabbaṃ. evaṃ nivattantena paṭhamataraṃ āgantvā āsanapaññāpanādi sabbaṃ kiccaṃ kātabbaṃ.

“Returning ahead”: If the village is near or if there is a sick monk at the residence, (the student) should return first from the village. If the village is far and there is no one returning with the preceptor, (the student) should set out from the village with him. Then, having wrapped the bowl with the robe, he should return ahead, starting from (somewhere) along the road. Thus, returning first, he should perform all the duties, such as laying out the seat.

pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“(The student) should put out washing water for the feet, a foot stand, and a pebble foot wiper.

paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ

“Having gone to meet him, (the student) should receive his bowl and robe.

paṭinivāsanaṁ dātabbaṁ nivāsanaṁ paṭiggahetabbaṁ.

“(The student) should give him his spare lower robe and receive the lower robe (that he has been wearing) in return.

sace cīvaraṁ sinnaṁ hoti muhuttaṁ uṇhe otāpetabbaṁ na ca uṇhe cīvaraṁ nidahitabbaṁ

“If the (upper and outer) robes are damp with perspiration, (the student) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long).

cīvaraṁ saṁharitabbaṁ cīvaraṁ saṁharantena caturaṅgulaṁ kaṇṇaṁ ussādetvā cīvaraṁ saṁharitabbaṁ mā majjhe bhaṅgo ahosīti

“(The student) should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart, (thinking,) may it not become creased in the middle.

caturaṅgulaṃ kaṇṇaṃ ussāretvāti kaṇṇaṃ caturaṅgulappamāṇaṃ atirekaṃ katvā evaṃ cīvaraṃ saṃharitabbaṃ. kiṃ kāraṇā? majjhe bhaṅgo ahosīti. samaṃ katvā saṃharitassa hi majjhe bhaṅgo hoti, tato niccaṃ bhijjamānaṃ dubbalaṃ hoti taṃ nivāraṇatthametaṃ vuttaṃ. tasmā yathā ajja bhaṅgaṭṭhāneyeva sve na bhijjati, tathā divase divase caturaṅgulaṃ ussāretvā saṃharitabbaṃ.

“Keeping the edges four fingerbreadths apart”: Making the corners (on one side) stick out the amount of four fingerbreadths, he should fold up the robes like that. For what reason? (Thinking,) “May it not become creased in the middle.” If (the corners) were made even, then when folded up it would have a crease in the middle. Being creased constantly, it would become weak. That is said to be the purpose of the prohibition. So in whatever way it is not creased tomorrow in the place it is creased today, in that way he should—day by day—making the corners come out, fold them up.

obhoge kāyabandhanaṁ kātabbaṁ.

“(The student) should place the waistband in the fold (of the robe). (From these statements it would appear that when monks were in their dwelling places they wore only their lower robes, even while eating.)

obhoge kāyabandhanaṃ kātabbanti kāyabandhanaṃ saṃharitvā cīvarabhoge pakkhipitvā ṭhapetabbaṃ.

“He should place the waistband in the fold”: Having folded the waistband, he should put it in the fold of the robe and set it aside.

sace piṇḍapāto hoti upajjhāyo ca bhuñjitukāmo hoti udakaṁ datvā piṇḍapāto upanāmetabbo

“If there is almsfood, and the preceptor wishes to eat, (the student) should give him water and offer the almsfood to him.

sace piṇḍapāto hotīti ettha yo gāmeyeva vā antaraghare vā paṭikkamane vā bhuñjitvā āgacchati, piṇḍaṃ vā na labhati, tassa piṇḍapāto na hoti, gāme abhuttassa pana laddhabhikkhassa vā hoti; tasmā “sace piṇḍapāto hotī”tiādi vuttaṃ. sacepi tassa na hoti, bhuñjitukāmo ca hoti, udakaṃ datvā attanā laddhatopi piṇḍapāto upanetabbo.

“If there is almsfood”: Here he either comes back, having eaten in the village, among the houses, or on the way back, or he didn’t get alms and has no almsfood, or has gained food that he didn’t eat in the village. Therefore it is said, “if there is almsfood,” etc. And if he doesn’t have any, and wants to eat, then (the student) should give him water and even offer him the alms (the student) received himself.

(Mv.I.25.11) upajjhāyo pānīyena pucchitabbo

“(The student) should ask if the preceptor wants drinking water.

pānīyena pucchitabboti bhuñjamāno tikkhattuṃ “pānīyaṃ bhante āhariyatū”ti pānīyena pucchitabbo. sace kālo atthi, upajjhāye bhutte sayaṃ bhuñjitabbaṃ. sace upakaṭṭho kālo, pānīyaṃ upajjhāyassa santike ṭhapetvā sayampi bhuñjitabbaṃ.

“He should ask if he wants drinking water.” As he is eating, (the student) should ask him about drinking water three times, “May drinking water be brought, venerable sir?” If there is enough time (before noon), he should eat his own meal when (the preceptor) is finished. If the time is approaching (noon), he should set out drinking water in the preceptor’s presence and then eat his own meal.

Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo na ca uṇhe patto nidahitabbo

“When he has finished his meal, then having given him water, (the student) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

pattacīvaraṁ nikkhipitabbaṁ pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“(The student) should put away his bowl and robes. When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

anantarahitāyāti taṭṭikadhammakhaṇḍādīsu yena kenaci anatthatāya paṃsusakkharamissāya bhūmiyā pattho na ṭhapetabboti attho. sace pana kāḷavaṇṇakatā vā sudhābaddhā vā hoti nirajamattikā, tathārūpāya bhūmiyā ṭhapetuṃ vaṭṭati. dhotavālikāyapi ṭhapetuṃ vaṭṭati. paṃsurajasakkharādīsu na vaṭṭati. tatra pana paṇṇaṃ vā ādhārakaṃ vā ṭhapetvā tatra nikkhipitabbo.

“On bare ground”: The meaning is, “He shouldn’t set the bowl on dusty, gravelly ground without anything at all spread out, such as a piece of mat of some kind.” But if it’s treated with blackening [i.e. polished] or cemented with lime, and free of dust or clay, it is allowable to set it on that sort of ground. It is also allowable to set it on clean sand. On dirt, dust, or gravel it’s not allowable. But there, having put down leaves or a stand, he may put it away there.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

pārato antaṃ orato bhoganti idaṃ cīvaravaṃsādīnaṃ heṭṭhā hatthaṃ pavesetvā abhimukhena hatthena saṇikaṃ nikkhipanatthaṃ vuttaṃ. ante pana gahetvā bhogena cīvaravaṃsādīnaṃ upari nikkhipantassa bhittiyaṃ bhogo paṭihaññati, tasmā tathā na kātabbaṃ.

“With the edges away from him and the fold toward him”: Here, reaching the hand under the robe-bamboo, etc., then with the hand facing toward him, gently putting it there: that’s the meaning of what was said. But if he took the ends and put it over the robe-bamboo, etc. by the fold, the fold would scrape against the wall. So it shouldn’t be done that way.

upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ sace so deso uklāpo hoti so deso sammajjitabbo.

“When the preceptor has gotten up, (the student) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. If the place is dirty, he should sweep it.

(Mv.I.25.12) sace upajjhāyo nahāyitukāmo hoti nahānaṁ paṭiyādetabbaṁ sace sītena attho hoti sītaṁ paṭiyādetabbaṁ sace uṇhena attho hoti uṇhaṁ paṭiyādetabbaṁ.

“If the preceptor wishes to bathe, (the student) should prepare a bath. He should prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.

sace upajjhāyo jantāgharaṁ pavisitukāmo hoti cuṇṇaṁ sannetabbaṁ mattikā temetabbā jantāgharapīṭhaṁ ādāya upajjhāyassa piṭṭhito gantvā

“If the preceptor wishes to enter the sauna, (the student) should knead the powder (for bathing), moisten the bathing clay, take a sauna-bench, and follow closely behind him.

cuṇṇaṃ sannetabbanti nhānacuṇṇaṃ udakena temetvā piṇḍi kātabbā.

“He should knead the powder (for bathing)”: Moistening the bathing powder, he should make it into balls.

jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ

“(The student) should give him the bench, receive his robe in return, and lay it to one side.

ekamantaṃ nikkhipitabbanti ekasmiṃ niddhūme ṭhāne ṭhapetabbaṃ.

“He should lay it to one side”: To one side, in a place without soot/smoke.

cuṇṇaṁ dātabbaṁ mattikā dātabbā

“(The student) should give him the (moistened) powder for bathing and clay.

sace ussahati jantāgharaṁ pavisitabbaṁ

“If he is able to, (the student) should enter the sauna.

jantāgharaṁ pavisantena mattikāya sukhaṁ [below has mukhaṁ] makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ

“When entering the sauna, he should do so having smeared his face with the bathing clay and covering himself front and back (i.e., he shouldn’t expose oneself, but there is no need to cover the three “circles”).

(Mv.I.25.13) na there bhikkhū anūpakhajja nisīditabbaṁ na navā bhikkhū āsanena paṭibāhetabbā

“(He should) sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.

jantāghare upajjhāyassa parikammaṁ kātabbaṁ

“(He should) perform services for the preceptor in the sauna.

jantāghare parikammaṃ nāma aṅgāramattikauṇhodakadānādikaṃ sabbaṃ kiccaṃ.

Services in the sauna means all duties, beginning with (adding) charcoal (to the fire), and providing him with clay and hot water.

jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ

“When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back.

udakepi upajjhāyassa parikammaṁ kātabbaṁ

“Perform a service for the preceptor even in the bathing water.

udakepi parikammanti aṅgapaccaṅgaghaṃsanādikaṃ sabbaṃ kiccaṃ.

“A service, even in the water”: All duties, beginning with rubbing his limbs.

nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā

“Having bathed, the student should come out of the water first, dry himself, and put on his lower robe.

upajjhāyassa gattato udakaṁ pamajjitabbaṁ nivāsanaṁ dātabbaṁ saṅghāṭi dātabbā

“Then he should rub the water off the preceptor, give him his lower robe, and give him his outer robe.

jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“Taking the sauna-bench, the student should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

upajjhāyo pānīyena pucchitabbo.

“He should ask the preceptor if he wants drinking water.

pānīyena pucchitabboti jantāghare uṇhasantāpena pipāsā hoti, tasmā pucchitabbo.

“Ask him if he wants drinking water.” He will be thirsty because of the scorching heat in the sauna. So he should ask him.

(Mv.I.25.14) sace uddisāpetukāmo hoti uddisāpetabbo sace paripucchitukāmo hoti paripucchitabbo.

“If (the preceptor) wants him to recite (passages of Dhamma or Vinaya), he should recite. If (the preceptor) wants to interrogate him (on the meaning of the passages), he should answer (the preceptor’s) interrogation.

yasmiṁ vihāre upajjhāyo viharati sace so vihāro uklāpo hoti sace ussahati sodhetabbo

“If the dwelling where the preceptor is staying is dirty, (the student) should clean it if he is able to.

sace ussahatīti sace pahoti; na kenaci gelaññena abhibhūto hoti; agilānena hi saddhivihārikena saṭṭhivassenāpi sabbaṃ upajjhāyavattaṃ kātabbaṃ, anādarena akarontassa vattabhede dukkaṭaṃ. nakārapaṭisaṃyuttesu pana padesu gilānassāpi paṭikkhittakiriyaṃ karontassa dukkaṭameva.

“If he is able to”: If he can—he’s not overcome by any sickness. Because a student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”

vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.

nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the sitting cloth and sheet, he should lay them to one side.

bhisibimbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the mattress and pillow, he should lay them to one side.

(Mv.I.25.15) mañco nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbo

“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side.

appaṭighaṃsantenāti bhūmiyaṃ appaṭighaṃsantena. kavāṭapiṭṭhanti kavāṭañca piṭṭhasaṅghātañca acchupantena.

“Without scraping it”: without scraping it against the floor. “Door and frame”: without touching the door and the frame it is attached to.

pīṭhaṁ nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side.

mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā

“Taking out the supports for the bed, he should lay them to one side.

kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo

“Taking out the spittoon, he should lay them to one side.

apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the leaning board, he should lay it to one side.

bhummattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.

sace vihāre santānakaṁ hoti ullokā paṭhamaṁ ohāretabbaṁ

“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).

ālokasandhikaṇṇabhāgā pamajjitabbā

“He should wipe areas of the window frames and the corners (of the room).

ālokasandhikaṇṇabhāgāti ālokasandhibhāgā ca kaṇṇabhāgā ca antarabāhiravātapānakavāṭakāni ca gabbhassa ca cattāro koṇā pamajjitabbāti attho.

“Areas of the window frames and the corners”: The meaning is “The window portion, corner portion, inner and outer sides of the window panels, and the four corners of the chamber should be wiped.”

sace gerukaparikammakatā bhitti kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace akatā hoti bhūmi udakena paripphosetvā sammajjitabbā mā vihāro rajena ūhaññīti

“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’

saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ

“He should look for any rubbish and throw it away to one side.

(Mv.I.25.16) bhummattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).

yathāpaññattaṃ paññapetabbanti yathā paṭhamaṃ paññattaṃ ahosi, tatheva paññapetabbaṃ. etadatthameva hi yathāpaññattaṃ sallakkhetvā nīharitvā ekamantaṃ nikkhipitabbanti purimavattaṃ paññattaṃ. sace pana paṭhamaṃ ajānantena kenaci paññattaṃ ahosi, samantato bhittiṃ dvaṅgulamattena vā tivaṅgulamattena vā mocetvā paññapetabbaṃ. idañhi paññāpanavattaṃ. sace kaṭasārako hoti atimahanto ca, chinditvā koṭiṃ nivattetvā bandhitvā paññapetabbo. sace koṭiṃ nivattetvā bandhituṃ na jānāti, na chinditabbo.

“He should lay it out as it was laid out.” However it was laid out before, that’s how he should lay it out. It’s for this purpose that the previous duty is laid down: “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.” But if it was originally laid out unthinkingly, in any old way, then he should lay it out, separating it from the wall by a distance of two or three fingerbreadths all around. If it’s a reed mat, and too large, he should cut it, fold back the edges and bind them, and then lay it out. If he doesn’t know how to fold back the edges and bind it, he shouldn’t cut it.

mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā

“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.

mañco otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbo

“Having dried the bed in the sun, he should clean it, shake it out [‘pappoṭetvā’? maybe more like hitting the cushions than shaking.], lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

pīṭhaṁ otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

bhisibimbohanaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

nisīdanapaccattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo

“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.

apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ

“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.

(Mv.I.25.17) pattacīvaraṁ nikkhipitabbaṁ

“He should put away the robes and bowl.

pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

(Mv.I.25.18) sace puratthimā sarajā vātā vāyanti puratthimā vātapānā thaketabbā

“If dusty winds blow from the east, he should close the eastern windows.

sace pacchimā sarajā vātā vāyanti pacchimā vātapānā thaketabbā

“If dusty winds blow from the west, he should close the western windows.

sace uttarā sarajā vātā vāyanti uttarā vātapānā thaketabbā

“If dusty winds blow from the north, he should close the northern windows.

sace dakkhiṇā sarajā vātā vāyanti dakkhiṇā vātapānā thaketabbā

“If dusty winds blow from the south, he should close the southern windows.

sace sītakālo hoti divā vātapānā vivaritabbā rattiṁ thaketabbā

“If the weather is cool, he should open the windows by day and close them at night.

sace uṇhakālo hoti divā vātapānā thaketabbā rattiṁ vivaritabbā.

“If the weather is hot, he should close them by day and open them at night.

(Mv.I.25.19) sace pariveṇaṁ uklāpaṁ hoti pariveṇaṁ sammajjitabbaṁ

“If the surrounding area is dirty, he should sweep it.

sace koṭṭhako uklāpo hoti koṭṭhako sammajjitabbo

“If the porch is dirty, he should sweep it.

sace upaṭṭhānasālā uklāpā hoti upaṭṭhānasālā sammajjitabbā

“If the assembly hall is dirty, he should sweep it.

sace aggisālā uklāpā hoti aggisālā sammajjitabbā

“If the fire-hall is dirty, he should sweep it.

sace vaccakuṭī uklāpā hoti vaccakuṭī sammajjitabbā

“If the restroom is dirty, he should sweep it.

sace pānīyaṁ na hoti pānīyaṁ upaṭṭhāpetabbaṁ

“If there is no drinking water, he should set it out.

sace paribhojanīyaṁ na hoti paribhojanīyaṁ upaṭṭhāpetabbaṁ

“If there is no washing water, he should set it out.

sace ācamanakumbhiyā udakaṁ na hoti ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.

(Mv.I.25.20) sace upajjhāyassa anabhirati uppannā hoti saddhivihārikena vūpakāsetabbo vūpakāsāpetabbo dhammakathā vāssa kātabbā

“If dissatisfaction (with the holy life) arises in the preceptor, the student should allay it or get someone else to allay it or one should give him a Dhamma talk. [BMC]

sace upajjhāyassa kukkuccaṁ uppannaṁ hoti saddhivihārikena vinodetabbaṁ vinodāpetabbaṁ dhammakathā vāssa kātabbā

“If anxiety (over his conduct with regard to the rules) arises in the preceptor, the student should dispel it or get someone else to dispel it or one should give him a Dhamma talk.

sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti saddhivihārikena vivecetabbaṁ vivecāpetabbaṁ dhammakathā vāssa kātabbā.

“If a viewpoint1 arises in the preceptor, the student should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

(Mv.I.25.21) sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyassa parivāsaṁ dadeyyāti

“If the preceptor has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor probation?’ [BMC]

sace upajjhāyo mūlāya paṭikassanāraho hoti saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyaṁ mūlāya paṭikasseyyāti

“If the preceptor deserves to be sent back to the beginning, the student should make an effort, (thinking,) ‘How can the Saṅgha send my preceptor back to the beginning?’

sace upajjhāyo mānattāraho hoti saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyassa mānattaṁ dadeyyāti

“If the preceptor deserves penance, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor penance?’

sace upajjhāyo abbhānāraho hoti saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyaṁ abbheyyāti.

“If the preceptor deserves rehabilitation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor rehabilitation?’

(Mv.I.25.22) sace saṅgho upajjhāyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā saddhivihārikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho upajjhāyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti

“If the Saṅgha wants to carry out a transaction against the preceptor—censure, demotion, banishment, reconciliation, or suspension—the student should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my preceptor or else change it to a lighter one?’ [BMC]

kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā saddhivihārikena ussukkaṁ kātabbaṁ

“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the student should make an effort, (thinking,)

kinti nu kho upajjhāyo sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti.

“‘How can my preceptor behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’

(Mv.I.25.23) sace upajjhāyassa cīvaraṁ dhovitabbaṁ hoti saddhivihārikena dhovitabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa cīvaraṁ dhoviyethāti

“If the preceptor’s robe should be washed, the student should wash it or make an effort, (thinking,) ‘How can my preceptor’s robe be washed?’ [BMC]

sace upajjhāyassa cīvaraṁ kātabbaṁ hoti saddhivihārikena kātabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa cīvaraṁ kariyethāti

“If the preceptor’s robe should be made, the student should make it or make an effort, (thinking,) ‘How can my preceptor’s robe be made?’

sace upajjhāyassa rajanaṁ pacitabbaṁ hoti saddhivihārikena pacitabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa rajanaṁ paciyethāti

“If the preceptor’s dye should be boiled, the student should boil it or make an effort, (thinking,) ‘How can my preceptor’s dye be boiled?’

sace upajjhāyassa cīvaraṁ rajetabbaṁ hoti saddhivihārikena rajetabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho upajjhāyassa cīvaraṁ rajiyethāti

“If the preceptor’s robe should be dyed, the student should dye it or make an effort, (thinking,) ‘How can my preceptor’s robe be dyed?’

cīvaraṁ rajentena sādhukaṁ samparivattakaṁ samparivattakaṁ rajetabbaṁ na ca acchinne theve pakkamitabbaṁ.

“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.

na ca acchinne theve pakkamitabbanti yadi appamattakampi rajanaṃ gaḷati, na tāva pakkamitabbaṃ.

“He shouldn’t leave while the drips have not stopped.” As long as even a little bit of dye-water is dripping, he shouldn’t leave.

(Mv.I.25.24) na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo na ekaccassa patto paṭiggahetabbo

“Without having taken the preceptor’s leave, (the student) should not give an alms bowl to anyone, nor should he receive an alms bowl from that person. [BMC]

na upajjhāyaṃ anāpucchā ekaccassa patto dātabbotiādi sabbaṃ upajjhāyassa visabhāgapuggalavasena kathitaṃ.

“Without having taken the preceptor’s leave, the student should not give an alms bowl to anyone,” etc.: All of this discussion concerns individuals on bad terms with the preceptor.

na ekaccassa cīvaraṁ dātabbaṁ na ekaccassa cīvaraṁ paṭiggahetabbaṁ

“He shouldn’t give robe-cloth to that person or receive robe-cloth from that person.

na ekaccassa parikkhāro dātabbo na ekaccassa parikkhāro paṭiggahetabbo

“He shouldn’t give a requisite to that person or receive a requisite from that person.

na ekaccassa kesā chedetabbā na ekaccena kesā chedāpetabbā

“He shouldn’t cut that person’s hair or have (his own) hair cut by that person.

na ekaccassa parikammaṁ kātabbaṁ na ekaccena parikammaṁ kārāpetabbaṁ

“He shouldn’t perform a service for that person or have that person perform a service (for him).

na ekaccassa veyyāvacco kātabbo na ekaccena veyyāvacco kārāpetabbo

“He shouldn’t act as that person’s steward or have that person act as (his own) steward.

na ekaccassa pacchāsamaṇena hotabbaṁ na ekacco pacchāsamaṇo ādātabbo

“He shouldn’t be that person’s attendant or take that person as his own attendant.

na ekaccassa piṇḍapāto nīharitabbo na ekaccena piṇḍapāto nīharāpetabbo.

“He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him).

Na upajjhāyaṁ anāpucchā gāmo pavisitabbo na susānaṁ gantabbaṁ na disā pakkamitabbā.

“Without having taken the preceptor’s leave, he shouldn’t enter a village, shouldn’t go to a cemetery, shouldn’t leave for a faraway place.

na upajjhāyaṃ anāpucchā gāmo pavisitabboti piṇḍāya vā aññena vā karaṇīyena pavisitukāmena āpucchitvāva pavisitabbo. sace upajjhāyo kālasseva vuṭṭhāya dūraṃ bhikkhācāraṃ gantukāmo hoti, “daharā piṇḍāya pavisantū”ti vatvā gantabbaṃ. avatvā gate pariveṇaṃ gantvā upajjhāyaṃ apassantena gāmaṃ pavisituṃ vaṭṭati. sace gāmaṃ pavisantopi passati, diṭṭhaṭṭhānato paṭṭhāya āpucchituṃyeva vaṭṭati.

“Without having taken the preceptor’s leave, he shouldn’t enter a village”: Wanting to enter, for alms or some other business, he should take leave and then enter. If the preceptor, getting up early, wants to go far away for alms and says, “Let the young ones enter for alms.” then he may go. If he goes without saying (anything), and going to the preceptor’s courtyard [surrounding area], if he doesn’t see the preceptor, it is allowable to enter the village. If, entering the village, he sees him, then it is allowable to take his leave starting from the spot that he sees him.

na susānaṃ gantabbanti vāsatthāya vā dassanatthāya vā na gantabbaṃ. na disā pakkamitabbāti ettha pakkamitukāmena kammaṃ ācikkhitvā yāvatatiyaṃ yācitabbo. sace anujānāti, sādhu; no ce anujānāti, taṃ nissāya vasato cassa uddeso vā paripucchā vā kammaṭṭhānaṃ vā na sampajjati, upajjhāyo bālo hoti abyatto, kevalaṃ attano santike vasāpetukāmatāya eva gantuṃ na deti, evarūpe nivārentepi gantuṃ vaṭṭati.


“he shouldn’t go to a cemetery”: He shouldn’t go either to stay or to look. “He shouldn’t leave for a faraway place.” In this case, if he wants to leave, he should explain his business (there) and ask up to the third time. If (the preceptor) allows it, that is good. If he doesn’t allow it, and staying in dependence on him, one’s recitation, interrogation, or meditation is not succeeding, the preceptor is inexperienced and incompetent, and doesn’t let him go just out of a desire to have (the student) stay in his presence, then when he is forbidden in this sort of way, it is allowable to go. [BMC]

sace upajjhāyo gilāno hoti yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbanti.

“If the preceptor is sick, (the student) should tend to him as long as life lasts; he should stay (with him) until he recovers.” [BMC]

vuṭṭhānamassa āgametabbanti gelaññato vuṭṭhānaṃ assa āgametabbaṃ; na katthaci gantabbaṃ. sace añño bhikkhu upaṭṭhāko atthi, bhesajjaṃ pariyesitvā tassa hatthe datvā “bhante ayaṃ upaṭṭhahissatī”ti vatvā gantabbaṃ.

“He should stay (with him) until he recovers.” He should stay until the recovery from the sickness. Ne shouldn’t go anywhere. If there is another attendant monk, then searching for medicine and giving it to him in his hand [i.e., directly], saying, “Venerable sir, he will tend (to you).” he may go.

Upajjhāyavattaṁ niṭṭhitaṁ.

The Discussion of Duties Toward a Preceptor is finished.

16. saddhivihārikavattakathā (Mv.I.26.1)

The Discussion of Duties Toward a Student [BMC]

[82] Upajjhāyena bhikkhave saddhivihārikamhi sammāvattitabbaṁ.

“Monks, a preceptor should behave rightly toward his student.

Tatrāyaṁ sammāvattanā.

“Here, this is the proper behavior:

Upajjhāyena bhikkhave saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā.

“A preceptor should support and encourage his student by teaching him, counter-questioning him, teaching him, and admonishing him.

sace upajjhāyassa patto hoti saddhivihārikassa patto na hoti upajjhāyena saddhivihārikassa patto dātabbo ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa patto uppajjiyethāti

“If the preceptor has a bowl and the student doesn’t, the preceptor should give the student the bowl or make an effort, (thinking,) ‘How can my student get a bowl?’

sace upajjhāyassa patto hotīti sace atirekapatto hoti. esa nayo sabbattha.

“If the preceptor has a bowl”: if he has an extra bowl. This is the pattern everywhere.

sace upajjhāyassa cīvaraṁ hoti saddhivihārikassa cīvaraṁ na hoti upajjhāyena saddhivihārikassa cīvaraṁ dātabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa cīvaraṁ uppajjiyethāti

“If the preceptor has robe-cloth and the student doesn’t, the preceptor should give the student the robe-cloth or make an effort, (thinking,) ‘How can my student get robe-cloth?’

sace upajjhāyassa parikkhāro hoti saddhivihārikassa parikkhāro na hoti upajjhāyena saddhivihārikassa parikkhāro dātabbo ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti.

“If the preceptor has a requisite and the student doesn’t, the preceptor should give the student the requisite or make an effort, (thinking,) ‘How can my student get the requisite?’

parikkhāroti aññopi samaṇaparikkhāro. idha ussukkaṃ nāma dhammikena nayena uppajjamānaupāyapariyesanaṃ. ito paraṃ dantakaṭṭhadānaṃ ādiṃ katvā ācamanakumbhiyā udakāsiñcanapariyosānaṃ vattaṃ gilānasseva saddhivihārikassa kātabbaṃ. anabhirativūpakāsanādi pana agilānassāpi kattabbameva.

“Requisite”: another requisite of a contemplative. Making an effort, here, means a method of searching, in accordance with the Dhamma, so that it arises. After this, the duties, starting from providing tooth wood up to pouring water into the rinsing pot, should only be done for a student who is sick. But he should perform (the duties of) allaying dissatisfaction (with the holy life), etc. even when (the student) is not sick.

(Mv.I.26.2) sace saddhivihāriko gilāno hoti kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ mukhodakaṁ dātabbaṁ āsanaṁ paññāpetabbaṁ

“If the student is sick, (the preceptor) should provide tooth wood Pc 40 and water for washing the face/rinsing the mouth. He should lay out a seat.

sace yāgu hoti bhājanaṁ dhovitvā yāgu upanāmetabbā

“If there is conjey, then having washed a shallow bowl, he should offer the conjey to (the student). [Mv.VI.24.5]

yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā paṭisāmetabbaṁ

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the preceptor) should wash it carefully without scraping it and then put it away.

saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ sace so deso uklāpo hoti so deso sammajjitabbo.

“When the student has gotten up, (the preceptor) should take up the seat. If the place is dirty, (the preceptor) should sweep it.

(Mv.I.26.3) sace saddhivihāriko gāmaṁ pavisitukāmo hoti nivāsanaṁ dātabbaṁ paṭinivāsanaṁ paṭiggahetabbaṁ

“If the student wishes to enter the village (for alms), (the preceptor) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.

kāyabandhanaṁ dātabbaṁ saguṇaṁ katvā saṅghāṭiyo dātabbā

“(The preceptor) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes.

dhovitvā patto saudako dātabbo

“Having rinsed out the bowl, (the preceptor) should give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry).

(Mv.I.26.4 ??) ettāvatā nivattissatīti āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“(Thinking,) ‘He’ll be returning about now,’ (the preceptor) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ paṭinivāsanaṁ dātabbaṁ nivāsanaṁ paṭiggahetabbaṁ.

“Having gone to meet him, (the preceptor) should receive his bowl and robe. He should give him his spare lower robe and receive the lower robe (that he has been wearing) in return.

sace cīvaraṁ sinnaṁ hoti muhuttaṁ uṇhe otāpetabbaṁ na ca uṇhe cīvaraṁ nidahitabbaṁ

“If the (upper and outer) robes are damp with perspiration, (the preceptor) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long).

cīvaraṁ saṁharitabbaṁ cīvaraṁ saṁharantena caturaṅgulaṁ kaṇṇaṁ ussādetvā cīvaraṁ saṁharitabbaṁ mā majjhe bhaṅgo ahosīti

“He should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle.

obhoge kāyabandhanaṁ kātabbaṁ.

“He should place the waistband in the fold of the robe.

sace piṇḍapāto hoti saddhivihāriko ca bhuñjitukāmo hoti udakaṁ datvā piṇḍapāto upanāmetabbo

“If there is almsfood, and the student wishes to eat, (the preceptor) should give him water and offer the almsfood to him.

(Mv.I.26.5) saddhivihāriko pānīyena pucchitabbo

“(The preceptor) should ask if he wants drinking water.

bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo na ca uṇhe patto nidahitabbo

“When he has finished his meal, then having given him water, (the preceptor) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

Pattacīvaraṁ nikkhipitabbaṁ pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“(The preceptor) should put away his bowl and robes. When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ

“When the student has gotten up, (the preceptor) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper.

sace so deso uklāpo hoti so deso sammajjitabbo.

“If the place is dirty, (the preceptor) should sweep it.

(Mv.I.26.6) sace saddhivihāriko nahāyitukāmo hoti nahānaṁ paṭiyādetabbaṁ sace sītena attho hoti sītaṁ paṭiyādetabbaṁ sace uṇhena attho hoti uṇhaṁ paṭiyādetabbaṁ.

“If the student wishes to bathe, he should prepare a bath. He should prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.

sace saddhivihāriko jantāgharaṁ pavisitukāmo hoti cuṇṇaṁ sannetabbaṁ mattikā temetabbā jantāgharapīṭhaṁ ādāya gantvā

“If the student wishes to enter the sauna, he should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in.

jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ

“(The preceptor) should give him the bench, receive his robe in return, and lay it to one side.

cuṇṇaṁ dātabbaṁ mattikā dātabbā

“(The preceptor) should give him the (moistened) powder for bathing and clay.

sace ussahati jantāgharaṁ pavisitabbaṁ

“If he is able to, (the preceptor) should enter the sauna.

jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ

“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back.

na there bhikkhū anūpakhajja nisīditabbaṁ na navā bhikkhū āsanena paṭibāhetabbā

“He should sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.

jantāghare saddhivihārikassa parikammaṁ kātabbaṁ

“(The preceptor) should perform services for the student in the sauna.

jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ

“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back.

udakepi saddhivihārikassa parikammaṁ kātabbaṁ

“(The preceptor) should perform a service for the student even in the bathing water.

nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā

“Having bathed, he should come out of the water first, dry himself, and put on his lower robe.

saddhivihārikassa gattato udakaṁ pamajjitabbaṁ nivāsanaṁ dātabbaṁ saṅghāṭi dātabbā

“Then he should rub the water off the student, give him his lower robe, and give him his outer robe.

jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“Taking the sauna-bench, (the preceptor) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

saddhivihāriko pānīyena pucchitabbo.

“He should ask the student if he wants drinking water.

(Mv.I.26.7) yasmiṁ vihāre saddhivihāriko viharati sace so vihāro uklāpo hoti sace ussahati sodhetabbo

“If the dwelling where the student is staying is dirty, (the preceptor) should clean it if he is able to.

vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.

nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the sitting cloth and sheet, he should lay them to one side.

bhisibimbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the mattress and pillow, he should lay them to one side.

(Mv.I.26.8) mañco nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbo

“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side.

pīṭhaṁ nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side.

mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā

“Taking out the supports for the bed, he should lay them to one side.

kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo

“Taking out the spittoon, he should it them to one side.

apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the leaning board, he should lay it to one side.

bhummattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.

sace vihāre santānakaṁ hoti ullokā paṭhamaṁ ohāretabbaṁ

“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).

ālokasandhikaṇṇabhāgā pamajjitabbā

“He should wipe areas around the window frames and the corners (of the room).

sace gerukaparikammakatā bhitti kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace akatā hoti bhūmi udakena paripphosetvā sammajjitabbā mā vihāro rajena ūhaññīti

“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’

saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ

“He should look for any rubbish and throw it away to one side.

(Mv.I.26.9) bhummattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).

mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā

“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.

mañco otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbo

“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

pīṭhaṁ otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

bhisibimbohanaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

nisīdanapaccattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before).

kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo

“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.

apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ

“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.

(Mv.I.26.10) pattacīvaraṁ nikkhipitabbaṁ

“He should put away the robes and bowl.

pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā Pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

sace puratthimā sarajā vāyanti puratthimā vātapānā thaketabbā

“If dusty winds blow from the east, he should close the eastern windows.

sace pacchimā sarajā vātā vāyanti pacchimā vātapānā thaketabbā

“If dusty winds blow from the west, he should close the western windows.

sace uttarā sarajā vātā vāyanti uttarā vātapānā thaketabbā

“If dusty winds blow from the north, he should close the northern windows.

sace dakkhiṇā sarajā vātā vāyanti dakkhiṇā vātapānā thaketabbā

“If dusty winds blow from the south, he should close the southern windows.

sace sītakālo hoti divā vātapānā vivaritabbā rattiṁ thaketabbā

“If the weather is cool, he should open the windows by day and close them at night.

sace uṇhakālo hoti divā vātapānā thaketabbā rattiṁ vivaritabbā.

“If the weather is hot, he should close them by day and open them at night.

sace pariveṇaṁ uklāpaṁ hoti pariveṇaṁ sammajjitabbaṁ

“If the surrounding area is dirty, he should sweep it.

sace koṭṭhako uklāpo hoti koṭṭhako sammajjitabbo

“If the porch is dirty, he should sweep it.

sace upaṭṭhānasālā uklāpā hoti upaṭṭhānasālā sammajjitabbā

“If the assembly hall is dirty, he should sweep it.

sace aggisālā uklāpā hoti aggisālā sammajjitabbā

“If the fire-hall is dirty, he should sweep it.

sace vaccakuṭī uklāpā hoti vaccakuṭī sammajjitabbā

“If the restroom is dirty, he should sweep it.

sace pānīyaṁ na hoti pānīyaṁ upaṭṭhāpetabbaṁ

“If there is no drinking water, he should set it out.

sace paribhojanīyaṁ na hoti paribhojanīyaṁ upaṭṭhāpetabbaṁ

“If there is no washing water, he should set it out.

sace ācamanakumbhiyā udakaṁ na hoti ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.

sace saddhivihārikassa anabhirati uppannā hoti upajjhāyena vūpakāsetabbo vūpakāsāpetabbo dhammakathā vāssa kātabbā

“If dissatisfaction (with the holy life) arises in the student, the preceptor should allay it or get someone else to allay it or one should give him a Dhamma talk.

sace saddhivihārikassa kukkuccaṁ uppannaṁ hoti upajjhāyena vinodetabbaṁ vinodāpetabbaṁ dhammakathā vāssa kātabbā

“If anxiety (over his conduct with regard to the rules) arises in the student, the preceptor should dispel it or get someone else to dispel it or one should give him a Dhamma talk.

sace saddhivihārikassa diṭṭhigataṁ uppannaṁ hoti upajjhāyena vivecetabbaṁ vivecāpetabbaṁ dhammakathā vāssa Kātabbā.

“If a viewpoint1 arises in the student, the preceptor should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

sace saddhivihāriko garudhammaṁ ajjhāpanno hoti parivāsāraho upajjhāyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho saddhivihārikassa parivāsaṁ dadeyyāti

“If the student has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the preceptor should make an effort, (thinking,) ‘How can the Saṅgha grant my student probation?’ [BMC]

sace saddhivihāriko mūlāya paṭikassanāraho hoti upajjhāyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho saddhivihārikaṁ mūlāya paṭikasseyyāti

“If the student deserves to be sent back to the beginning, the preceptor should make an effort, (thinking,) “How can the Saṅgha send my student back to the beginning?”

sace saddhivihāriko mānattāraho hoti upajjhāyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho saddhivihārikassa mānattaṁ dadeyyāti

“If the student deserves penance, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student penance?”

sace saddhivihāriko abbhānāraho hoti upajjhāyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho saddhivihārikaṁ abbheyyāti.

“If the student deserves rehabilitation, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student rehabilitation?”

sace saṅgho saddhivihārikassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā upajjhāyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho saddhivihārikassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti

“If the Saṅgha wants to carry out a transaction against the student—censure, demotion, banishment, reconciliation, or suspension—the preceptor should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my student or else change it to a lighter one?’ [BMC]

kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā upajjhāyena ussukkaṁ kātabbaṁ kinti nu kho saddhivihāriko sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti.

“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the preceptor should make an effort, (thinking,) ‘How can my student behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’

(Mv.I.26.11) sace saddhivihārikassa cīvaraṁ dhovitabbaṁ hoti upajjhāyena ācikkhitabbaṁ evaṁ dhoveyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa cīvaraṁ dhoviyethāti

“If the student’s robe should be washed, the preceptor should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my student’s robe be washed?’

sace saddhivihārikassa cīvaraṁ kātabbaṁ hoti upajjhāyena ācikkhitabbaṁ evaṁ kareyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa cīvaraṁ kariyethāti

“If the student’s robe should be made, the preceptor should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my student’s robe be made?’

sace saddhivihārikassa rajanaṁ pacitabbaṁ hoti upajjhāyena ācikkhitabbaṁ evaṁ paceyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa rajanaṁ paciyethāti

“If the student’s dye should be boiled, the preceptor should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my student’s dye be boiled?’

sace saddhivihārikassa cīvaraṁ rajetabbaṁ hoti upajjhāyena ācikkhitabbaṁ evaṁ rajeyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho saddhivihārikassa cīvaraṁ rajiyethāti

“If the student’s robe should be dyed, the preceptor should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my student’s robe be dyed?’

cīvaraṁ rajentena sādhukaṁ samparivattakaṁ samparivattakaṁ rajetabbaṁ na ca acchinne theve pakkamitabbaṁ.

“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.

sace saddhivihāriko gilāno hoti yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbanti.

“If the student is sick, he (the preceptor) should tend to him as long as life lasts; he should stay with him until he recovers.”

Saddhivihārikavattaṁ niṭṭhitaṁ.

The Discussion of Duties Toward a Student is finished.

17. paṇāmitakathā (Mv.I.27.1)

The Discussion of Dismissed (Students) [BMC]

[83] tena kho pana samayena saddhivihārikā upajjhāyesu na sammāvattanti.

Now at that time students did not behave rightly toward their preceptors.

Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti

Those monks who were modest … criticized and complained and spread it about:

kathaṁ hi nāma saddhivihārikā upajjhāyesu na sammāvattissantīti.

“How can students not behave rightly toward their preceptors?”

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ

Then the monks reported the matter to the Blessed One.

saccaṁ kira bhikkhave saddhivihārikā upajjhāyesu na sammāvattantīti.

“Is it true, monks, that students are not behaving rightly toward their preceptors?”

Saccaṁ bhagavāti.

“It’s true, O Blessed One.”

Vigarahi buddho bhagavā kathaṁ hi nāma bhikkhave saddhivihārikā upajjhāyesu na sammāvattissantīti.

The Buddha, the Blessed One, rebuked them, “Monks, how can students not behave rightly toward their preceptors?”

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks,

na bhikkhave saddhivihārikena upajjhāyamhi na sammāvattitabbaṁ yo na sammāvatteyya āpatti Dukkaṭassāti.

“Monks, a student should not not behave rightly toward his preceptor. Whoever should do so: an offense of wrong-doing.”

(Mv.I.27.2) Neva sammāvattanti.

They still didn’t behave rightly.

bhagavato etamatthaṁ ārocesuṁ

They reported the matter to the Blessed One.

anujānāmi bhikkhave asammāvattantaṁ paṇāmetuṁ.

“I allow that one who does not behave rightly be dismissed.

evañca pana bhikkhave paṇāmetabbo

“And this is how he is to be dismissed:

paṇāmemi tanti vā māyidha paṭikkamīti vā nīhara te pattacīvaranti vā nāhaṁ tayā upaṭṭhātabboti vā kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti paṇāmito hoti saddhivihāriko

“‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: If one communicates this by way of the body, by way of speech, or by way of body and speech, the student is dismissed. [BMC]

na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na paṇāmito hoti saddhivihārikoti.

“If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the student is not dismissed.”

(Mv.I.27.3) tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti.

Now at that time, students, having been dismissed, did not ask for forgiveness.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave khamāpetunti.

“I allow that they ask for forgiveness.”

Neva khamāpenti.

They still didn’t ask for forgiveness.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave paṇāmitena na khamāpetabbo yo na khamāpeyya āpatti dukkaṭassāti.

“One who has been dismissed is not not to ask for forgiveness. Whoever does not ask for forgiveness: an offense of wrong doing.”

(Mv.I.27.4) tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti.

Now at that time, preceptors, having been asked for forgiveness, did not forgive.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave khamitunti.

“I allow that forgiveness be given.”

Neva khamanti.

They still didn’t forgive.

Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti.

The students left, renounced the training, and even joined other sects.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave khamāpiyamānena na khamitabbaṁ yo na khameyya āpatti dukkaṭassāti.

“Monks, one who has been asked to forgive should not not forgive. Whoever does not forgive: an offense of wrong doing.”

(Mv.I.27.5) [84] tena kho pana samayena upajjhāyā sammāvattantaṁ paṇāmenti asammāvattantaṁ na paṇāmenti.

Now at that time preceptors dismissed students who behaved rightly and didn’t dismiss students who didn’t behave rightly.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sammāvattanto paṇāmetabbo yo paṇāmeyya āpatti dukkaṭassa

“Monks, one who behaves rightly is not to be dismissed. Whoever dismisses (him): an offense of wrong doing.

na ca bhikkhave asammāvattanto na paṇāmetabbo yo na paṇāmeyya āpatti dukkaṭassa.

“One who does not behave rightly is not not to be dismissed. Whoever does not dismiss (him): an offense of wrong doing.

(Mv.I.27.6) pañcahi bhikkhave aṅgehi samannāgato saddhivihāriko paṇāmetabbo

“A student endowed with five qualities may be dismissed.

upajjhāyamhi nādhimattaṁ pemaṁ hoti

“With regard to his preceptor he does not have strong affection,

nādhimatto pasādo hoti

“does not have strong confidence,

nādhimattā hirī hoti

“does not have a strong sense of shame,

nādhimatto gāravo hoti

“does not have strong respect,

nādhimattā bhāvanā hoti

“does not have strong development (in the practice).

imehi kho bhikkhave pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo.

“A student endowed with these five qualities may be dismissed.

pañcahi bhikkhave aṅgehi samannāgato saddhivihāriko na paṇāmetabbo

“A student endowed with five qualities should not be dismissed.

upajjhāyamhi adhimattaṁ pemaṁ hoti

“With regard to his preceptor he has strong affection,

adhimatto pasādo hoti

“has strong confidence,

adhimattā hirī hoti

“has a strong sense of shame,

adhimatto gāravo hoti

“has strong respect,

adhimattā bhāvanā hoti

“has strong development.

imehi kho bhikkhave pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo.

“A student endowed with these five qualities should not be dismissed.”

(Mv.I.27.7) pañcahi bhikkhave aṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ

“When a student is endowed with five qualities he is fit to be dismissed.

upajjhāyamhi nādhimattaṁ pemaṁ hoti nādhimatto pasādo hoti nādhimattā hirī hoti nādhimatto gāravo hoti nādhimattā bhāvanā hoti

“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice).

imehi kho bhikkhave pañcahaṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ.

“A student endowed with these five qualities is fit to be dismissed.

pañcahi bhikkhave aṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ

“When a student is endowed with five qualities he is not fit to be dismissed.

upajjhāyamhi adhimattaṁ pemaṁ hoti adhimatto pasādo hoti adhimattā hirī hoti adhimatto gāravo hoti adhimattā bhāvanā hoti

“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development.

imehi kho bhikkhave pañcahaṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ.

“A student endowed with these five qualities is not fit to be dismissed.

(Mv.I.27.8) pañcahi bhikkhave aṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti paṇāmento anatisāro hoti

“When a student is endowed with five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

upajjhāyamhi nādhimattaṁ pemaṁ hoti nādhimatto pasādo hoti nādhimattā hirī hoti nādhimatto gāravo hoti nādhimattā bhāvanā hoti

“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice).

imehi kho bhikkhave pañcahaṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti paṇāmento anatisāro hoti.

“When a student is endowed with these five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

pañcahi bhikkhave aṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti appaṇāmento anatisāro hoti

“When a student is endowed with five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.

upajjhāyamhi adhimattaṁ pemaṁ hoti adhimatto pasādo hoti adhimattā hirī hoti adhimatto gāravo hoti adhimattā bhāvanā hoti

“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development.

imehi kho bhikkhave pañcahaṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti appaṇāmento anatisāro hotīti.

“When a student is endowed with these five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.”

(Mv.I.28.1) [85] tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

Now on that occasion a certain brahman went to the monks and requested the Going-forth.

taṁ bhikkhū na icchiṁsu pabbājetuṁ.

The monks didn’t want to give him the Going-forth.

So bhikkhūsu pabbajjaṁ alabhamāno kiso ahosi lūkho dubbaṇṇo Uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.

Not getting to go forth among the monks, he became thin, wretched, unattractive, and pale, his body covered with veins.

Addasā kho bhagavā taṁ brāhmaṇaṁ kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ disvāna bhikkhū āmantesi

The Blessed One saw him—thin, wretched, unattractive, and pale, his body covered with veins—and on seeing him, addressed the monks,

kinnu kho so bhikkhave brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.

“Monks, why is this brahman thin, wretched, unattractive, and pale, his body covered with veins?”

Eso bhante brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci taṁ bhikkhū na icchiṁsu pabbājetuṁ so bhikkhūsu pabbajjaṁ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagattoti.

“Lord, this brahman, having gone to the monks, requested the Going-forth. But the monks didn’t want to give him the Going-forth. Not getting to go forth among the monks, he has become thin, wretched, unattractive, and pale, his body covered with veins.”

(Mv.I.28.2) athakho bhagavā bhikkhū āmantesi ko nu kho bhikkhave tassa brāhmaṇassa adhikāraṁ saratīti.

Then the Blessed One addressed the monks, “Who can remember a service done by this brahman?”

evaṁ vutte āyasmā sārīputto bhagavantaṁ etadavoca ahaṁ kho bhante tassa brāhmaṇassa adhikāraṁ sarāmīti.

When that was said, Ven. Sāriputta said to the Blessed One, “I remember a service done by this brahman”

Kiṁ pana tvaṁ sārīputta tassa brāhmaṇassa adhikāraṁ sarasīti.

“But, Sāriputta, what service done by this brahman do you remember?”

Idha me bhante so brāhmaṇo rājagahe piṇḍāya carantassa ekaṁ kaṭacchubhikkhaṁ dāpesi idaṁ kho ahaṁ bhante tassa brāhmaṇassa adhikāraṁ sarāmīti.

“Lord, once when I was going on alms-round in Rājagaha, this brahman had them give one spoonful of alms to me. I remember this service done by this brahman.”

(Mv.I.28.3) Sādhu sādhu sārīputta kataññuno hi sārīputta sappurisā katavedino tenahi tvaṁ sārīputta taṁ brāhmaṇaṁ pabbājehi upasampādehīti.

“Good, good, Sāriputta. People of integrity have a sense of what was done, have gratitiude for what was done. In this case, Sāriputta, give this brahman the Going-forth. Give him Acceptance.”

Kathāhaṁ Bhante taṁ brāhmaṇaṁ pabbājemi upasampādemīti.

“Lord, how should I give this brahman the Going-forth and give him Acceptance?”

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

yā sā bhikkhave mayā tīhi saraṇagamanehi upasampadā anuññātā tāhaṁ ajjatagge paṭikkhipāmi

“Monks, I rescind from this day forth the Acceptance by means of the three goings for refuge (previously) allowed by me.

anujānāmi bhikkhave ñatticatutthena kammena upasampadaṁ

“I allow Acceptance by means of a transaction with one motion and three proclamations. [BMC Mv.I.76.1]

(Mv.I.28.4) evañca pana bhikkhave upasampādetabbo

“And monks, one should be accepted like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-sois venerable So-and-so’s candidate for Acceptance.

yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.

“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor.

esā ñatti.

“‘This is the motion.

(Mv.I.28.5) Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho

“‘Venerable sirs, may the listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

yassa nakkhamati so bhāseyya.

He to whom it is not agreeable should speak.

Dutiyampi etamatthaṁ vadāmi.

“‘A second time I speak about this matter.

Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

yassa nakkhamati so Bhāseyya.

He to whom it is not agreeable should speak.

(Mv.I.28.6) Tatiyampi etamatthaṁ vadāmi.

“‘A third time I speak about this matter.

Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

yassa nakkhamati so bhāseyya.

He to whom it is not agreeable should speak.

Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena.

“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

(Mv.I.29.1) [86] tena kho pana samayena aññataro bhikkhu upasampannasamanantarā anācāraṁ ācarati.

And on that occasion a certain monk engaged in misbehavior immediately after being accepted.

bhikkhū evamāhaṁsu mā āvuso evarūpaṁ akāsi netaṁ kappatīti.

The monks said to him, “Friend, don’t do such things. It’s not proper.”

So evamāha nevāhaṁ āyasmante yāciṁ upasampādetha manti kissa maṁ tumhe ayācitā upasampāditthāti.

So he said to them, “I didn’t request you to give me the Acceptance. Why did you you give me the Acceptance unrequested?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave ayācitena upasampādetabbo yo upasampādeyya āpatti dukkaṭassa.

“Monks, (a Saṅgha) that has not been requested should not give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

anujānāmi bhikkhave yācitena upasampādetuṁ.

“I allow that (a Saṅgha) that has been requested give Acceptance.

(Mv.I.29.2) evañca pana bhikkhave yācitabbo

“(A Saṅgha) should be requested like this:

tena upasampadāpekkhena saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīdatvā añjaliṁ paggahetvā evamassa vacanīyo

“Having arranged his robes over one shoulder, having approached the Saṅgha, having bowed down at the feet of the monks, sitting in the kneeling position with his hands placed palm-to-palm over the heart, he should say,

saṅghaṁ bhante upasampadaṁ yācāmi ullumpatu maṁ bhante saṅgho anukampaṁ upādāyāti.

“‘Venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha, out of kindness, lift me up.’

Dutiyampi yācitabbo tatiyampi yācitabbo.

“He should request a second time. He should request a third time.

(Mv.I.29.3) Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo.

“An experienced and competent monk should inform the Saṅgha:

Suṇātu me Bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.

“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so as preceptor.

yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.

“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor.

esā ñatti.

“‘This is the motion.

(Mv.I.29.4) Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.

“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so’s as preceptor.

Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

yassa nakkhamati so bhāseyya.

He to whom it is not agreeable should speak.

Dutiyampi etamatthaṁ vadāmi .pe.

“‘A second time I speak about this matter. …

Tatiyampi etamatthaṁ vadāmi .pe.

“‘A third time I speak about this matter. …

Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena.

“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

(Mv.I.30.1) [87] tena kho pana samayena rājagahe paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti.

Now at that time in Rājagaha a rotation had been set up of (offering) exquisite staple foods.

athakho aññatarassa brāhmaṇassa etadahosi ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nīvātesu sayanesu sayanti

Then the thought occurred to a certain brahman, “Now, these Sakyan-son contemplatives are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind.

yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyanti.

“What if I were to go forth among the Sakyan-son contemplatives?”

athakho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

So the brahman went to the monks and requested the Going-forth.

taṁ bhikkhū pabbājesuṁ upasampādesuṁ.

The monks gave him the Going-forth and the Acceptance.

(Mv.I.30.2) Tasmiṁ pabbajite bhattapaṭipāṭi khīyittha.

After he had gone forth, the meal rotation ran out.

bhikkhū evamāhaṁsu ehidāni āvuso piṇḍāya carissāmāti.

The monks said, “Come, friend, let’s go for alms.”

So evamāha nāhaṁ āvuso etaṁkāraṇā pabbajito piṇḍāya carissāmīti sace me dassatha bhuñjissāmi no ce me dassatha vibbhamissāmīti.

He said, “Friends, I didn’t go forth for this reason, (thinking,) ‘I’ll go for alms.’ If you give me (food), I’ll eat it. If you don’t, I’ll disrobe.”

Kiṁ pana tvaṁ āvuso udarassa kāraṇā pabbajitoti.

“But, friend, did you go forth for the sake of your stomach?”

Evamāvusoti.

“Yes. friends.”

(Mv.I.30.3) Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti

Those monks who were modest … criticized and complained and spread it about:

kathaṁ hi nāma bhikkhu evaṁ svākkhāte dhammavinaye udarassa kāraṇā pabbajissatīti.

“How can this monk go forth in such a well-expounded Dhamma and Discipline for the sake of his stomach?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

Saccaṁ kira tvaṁ bhikkhu udarassa kāraṇā pabbajitoti.

“Is it true that you went forth for the sake of your stomach?”

Saccaṁ bhagavāti.

“It’s true, O Blessed One.”

Vigarahi buddho bhagavā kathaṁ hi nāma tvaṁ moghapurisa evaṁ svākkhāte dhammavinaye udarassa kāraṇā pabbajissasi

The Buddha, the Blessed One, rebuked them, “Worthless man, how can you go forth in such a well-expounded Dhamma and Discipline for the sake of your stomach?

netaṁ moghapurisa appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya .pe.

“Worthless man, this neither inspires faith in the faithless nor increases the faithful. …”

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks,

(Mv.I.30.4) anujānāmi bhikkhave upasampādentena cattāro nissaye ācikkhituṁ

“I allow, when giving Acceptance, that the four supports be told.” [BMC]

piṇḍiyālopabhojanaṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo

“Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that.

atirekalābho saṅghabhattaṁ uddesabhattaṁ nimantanaṁ salākabhattaṁ pakkhikaṁ uposathikaṁ pāṭipadikaṁ.

“The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the uposatha day, a meal on the day after the Uposatha.

Paṁsukūlacīvaraṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo

“Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that.

atirekalābho khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgaṁ.

“The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp.

Rukkhamūlasenāsanaṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo

“Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that.

atirekalābho Vihāro aḍḍhayogo pāsādo hammiyaṁ guhā.

“The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.

Pūtimuttabhesajjaṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo

“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that.

atirekalābho sappi navanītaṁ telaṁ madhu phāṇitanti.

“The extra allowances are: ghee, fresh butter, oil, honey, sugar.

Upajjhāyavattabhāṇavāraṁ niṭṭhitaṁ.

The recitation section on Duties toward a Preceptor is finished.

18. ācariyavattakathā (Mv.I.31.1)

The Discussion of Duties Toward a Teacher [BMC: 1 2]

[88] tena kho pana samayena aññataro māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

Now at that time a certain young brahman went to the monks and requested the Going-forth.

Tassa bhikkhū paṭikacceva nissaye ācikkhiṁsu.

The monks told him the supports beforehand.

So evamāha sace me bhante pabbajite nissaye ācikkheyyātha abhirameyyāmahaṁ nadānāhaṁ bhante pabbajissāmi jegucchā me nissayā paṭikūlāti.

He said, “Venerable sirs, if you had told me the supports after I had gone forth, I would have delighted (in following them). But now I won’t go forth. The supports are disgusting and revolting to me.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave paṭikacceva nissayā ācikkhitabbā yo ācikkheyya āpatti dukkaṭassa.

“The supports should not be told beforehand. Whoever should tell (them beforehand): an offense of wrong doing.

anujānāmi bhikkhave upasampannasamanantarā nissaye ācikkhitunti.

“I allow the supports to be told immediately after one has been given Acceptance.”

(Mv.I.31.2) [89] tena kho pana samayena bhikkhū duvaggenapi tivaggenapi catuvaggenapi gaṇena upasampādenti.

Now at that time the monks gave Acceptance by a group of two, a group of three, or a group of four.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave ūnadasavaggena gaṇena upasampādetabbo yo upasampādeyya āpatti dukkaṭassa.

“Monks, (a candidate) should not be given Acceptance by a group of fewer than ten. Whoever should (so) give Acceptance: an offense of wrong doing.

anujānāmi bhikkhave dasavaggena vā atirekadasavaggena vā gaṇena upasampādetunti.

“Monks, I allow that (a candidate) be given Acceptance by a group of ten or more.” [BMC: 1 2]

(Mv.I.31.3) [90] tena kho pana samayena bhikkhū ekavassāpi duvassāpi saddhivihārikaṁ upasampādenti.

Now at that time monks with one or two rains gave Acceptance to their students.

Āyasmāpi upaseno vaṅgantaputto ekavasso saddhivihārikaṁ upasampādesi.

Ven. Upasena the Vaṅganta-son, having been ordained for one rains, gave Acceptance to a student.

So vassaṁ vuttho duvasso ekavassaṁ saddhivihārikaṁ ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Having spent the rains, he, with two rains, taking his student who had one rains, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.

It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks.

(Mv.I.31.4) athakho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca kacci bhikkhave khamanīyaṁ kacci yāpanīyaṁ kaccittha appakilamathena addhānaṁ āgatāti.

Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness?”

Khamanīyaṁ bhagavā yāpanīyaṁ bhagavā appakilamathena ca mayaṁ bhante addhānaṁ āgatāti.

“It’s agreeble, O Blessed One. We’re getting by. And we came along the road with little weariness, lord.”

Jānantāpi tathāgatā pucchanti jānantāpi na pucchanti

Knowing, Tathāgatas ask. Knowing, they don’t ask.

kālaṁ viditvā pucchanti kālaṁ viditvā na pucchanti

Considering the time, they ask. Considering the time, they don’t ask.

atthasañhitaṁ tathāgatā pucchanti no anatthasañhitaṁ anatthasañhite setughāto tathāgatānaṁ.

Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare.

Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti dhammaṁ vā desessāma sāvakānaṁ vā sikkhāpadaṁ paññāpessāmāti.

Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”

(Mv.I.31.5) athakho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca kativassosi tvaṁ bhikkhūti.

Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Monk, how many rains do you have?”

Duvasso ahaṁ bhagavāti.

“I have two rains, O Blessed One.”

Ayaṁ pana bhikkhu kativassoti.

“And how many rains does this monk have?”

Ekavasso bhagavāti.

“One rains, O Blessed One.”

Kintāyaṁ bhikkhu hotīti.

“Is this monk your (student)?”

kintāyaṃ bhikkhu hotīti kiṃ te ayaṃ bhikkhu hoti.

“Is this monk your (student)?” Is he yours, this monk?

Saddhivihāriko me bhagavāti.

“He’s my student, O Blessed One.”

Vigarahi buddho bhagavā ananucchavikaṁ moghapurisa ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done.

Kathaṁ hi nāma tvaṁ moghapurisa aññehi ovadiyo anusāsiyo aññaṁ ovadituṁ anusāsituṁ maññissasi

“Worthless man, how can you, being taught and admonished by another, think to teach and admonish another?

atilahuṁ kho tvaṁ moghapurisa bāhullāya āvatto yadidaṁ gaṇabandhikaṁ

“All too quickly has this worthless man backslid into abundance, in this case, forming a following.

netaṁ moghapurisa appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya .pe.

“Worthless man, this neither inspires faith in the faithless …”

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi.

Having rebuked him and given a Dhamma talk, he addressed the monks,

na bhikkhave ūnadasavassena upasampādetabbo yo upasampādeyya āpatti dukkaṭassa

“Monks, one with fewer than ten Rains shouldn’t give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

anujānāmi bhikkhave dasavassena vā atirekadasavassena vā upasampādetunti.

“I allow one with ten Rains or more to give Acceptance.”

(Mv.I.31.6) [91] tena kho pana samayena bhikkhū dasavassamha dasavassamhāti bālā abyattā upasampādenti.

Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave Acceptance.

Dissanti upajjhāyā bālā saddhivihārikā paṇḍitā dissanti upajjhāyā abyattā saddhivihārikā byattā dissanti upajjhāyā appassutā saddhivihārikā bahussutā dissanti upajjhāyā duppaññā saddhivihārikā paññavanto.

There were seen to be foolish preceptors and wise students; there were seen to be inexperienced preceptors and experienced students; there were seen to be unlearned preceptors and learned students; there were seen to be preceptors with poor discernment and discerning students.

Aññataropi aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkami.

A certain (monk) who was previously a member of another religion, being spoken to by his preceptor (regarding a rule), refuted his preceptor and went over to the fold of that very religion.

(Mv.I.31.7) Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti

Those monks who were modest … criticized and complained and spread it about:

kathaṁ hi nāma bhikkhū dasavassamha dasavassamhāti bālā abyattā upasampādenti

“How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance?

dissanti upajjhāyā bālā saddhivihārikā paṇḍitā dissanti upajjhāyā Abyattā saddhivihārikā byattā dissanti upajjhāyā appassutā saddhivihārikā bahussutā dissanti upajjhāyā duppaññā saddhivihārikā paññavantoti.

“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.”

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

Saccaṁ kira bhikkhave bhikkhū dasavassamha dasavassamhāti bālā abyattā upasampādenti

“Monks, is it true, as they say, that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance,

dissanti upajjhāyā bālā saddhivihārikā paṇḍitā dissanti upajjhāyā abyattā saddhivihārikā byattā dissanti upajjhāyā appassutā saddhivihārikā bahussutā dissanti upajjhāyā duppaññā saddhivihārikā paññavantoti.

“(so that) there are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students?”

Saccaṁ bhagavāti.

“It’s true, O Blessed One.”

(Mv.I.31.8) Vigarahi buddho bhagavā kathaṁ hi nāma te bhikkhave moghapurisā dasavassamha dasavassamhāti bālā abyattā upasampādessanti

The Buddha, the Blessed One, rebuked them, “Foolish men, how can you inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance?

dissanti upajjhāyā bālā saddhivihārikā paṇḍitā dissanti upajjhāyā abyattā saddhivihārikā byattā dissanti upajjhāyā appassutā saddhivihārikā bahussutā dissanti upajjhāyā duppaññā saddhivihārikā paññavanto netaṁ bhikkhave appasannānaṁ vā pasādāya .pe.

“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.”

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks,

na bhikkhave bālena abyattena upasampādetabbo yo upasampādeyya āpatti dukkaṭassa

“An inexperienced, incompetent monk shouldn’t give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

anujānāmi bhikkhave byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetunti.

“I allow a monk with ten rains or more who is experienced and competent to give Acceptance.” [BMC]

(Mv.I.32.1) [92] tena kho pana samayena bhikkhū upajjhāyesu pakkamantesupi vibbhamantesupi kālakatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti.

Now at that time, when their preceptors had gone away, monks—left, renounced the training, died, or gone over to (another) faction—not having a teacher, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior.

manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti uparikhādanīyepi …

uparisāyanīyepi …

uparipānīyepi uttiṭṭhapattaṁ upanāmenti sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti bhattaggepi uccāsaddā mahāsaddā viharanti.

As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall.

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

kathaṁ hi nāma samaṇā sakyaputtiyā dunnivatthā duppārutā anākappasampannā piṇḍāya carissanti manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmessanti uparikhādanīyepi … uparisāyanīyepi …

uparipānīyepi uttiṭṭhapattaṁ upanāmessanti sāmaṁ sūpampi odanampi viññāpetvā bhuñjissanti bhattaggepi uccāsaddā mahāsaddā viharissanti seyyathāpi brāhmaṇā brāhmaṇabhojaneti.

“How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?”

assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti

Those monks who were modest … criticized and complained and spread it about:

kathaṁ hi nāma bhikkhū dunnivatthā duppārutā anākappasampannā … Viharissantīti.

“How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?”

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ .pe.

Then the monks reported the matter to the Blessed One. …

Saccaṁ kira bhikkhave bhikkhū dunnivatthā duppārutā anākappasampannā … Viharantīti.

“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?”

Saccaṁ bhagavāti.

“It’s true, O Blessed One.”

Vigarahi buddho bhagavā .pe.

The Buddha, the Blessed One, rebuked them, …

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks,

anujānāmi bhikkhave ācariyaṁ.

“I allow a teacher.

Ācariyo bhikkhave antevāsikamhi puttacittaṁ upaṭṭhāpessati

“The teacher will foster the attitude he would have toward a son [‘son-mind’] with regard to the pupil.

antevāsiko ācariyamhi pitucittaṁ upaṭṭhāpessati

“The pupil will foster the attitude he would have toward a father [‘father-mind’] with regard to the teacher.

evante aññamaññaṁ sagāravā sappatissā sabhāgavuttikā viharantā imasmiṁ dhammavinaye vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissanti.

“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya.

anujānāmi bhikkhave dasavassaṁ nissāya vatthuṁ dasavassena nissayaṁ dātuṁ.

“I allow one to live in dependence for ten Rains, and for dependence to be given by one with ten Rains.”

(Mv.I.32.2) evañca pana bhikkhave ācariyo gahetabbo.

“And here is how a teacher is to be taken.

Ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo

“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this:

ācariyo me bhante hohi āyasmato nissāya vacchāmi ācariyo me bhante hohi āyasmato nissāya vacchāmi ācariyo me bhante hohi āyasmato nissāya vacchāmīti.

“‘Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one.’”

Sāhūti vā lahūti vā opāyikanti vā paṭirūpanti vā pāsādikena samapādehīti vā kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti gahito hoti ācariyo

“If he (the teacher) indicates by gesture, by speech, by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way’ he is taken as teacher. [BMC]

na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na gahito hoti ācariyo.

“If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as teacher.”

[93] Antevāsikena bhikkhave ācariyamhi sammāvattitabbaṁ.

“A pupil should behave rightly toward his teacher.

Tatrāyaṁ sammāvattanā.

“Here, this is the proper behavior:

[BMC]

Kālasseva uṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ mukhodakaṁ dātabbaṁ

“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the pupil) should provide tooth wood [Pc 40] and water for washing the face/rinsing the mouth.

āsanaṁ paññāpetabbaṁ sace yāgu hoti bhājanaṁ dhovitvā yāgu Upanāmetabbā

“(The pupil) should lay out a seat. If there is conjey, then having washed a shallow bowl, he should offer the conjey to the teacher. [Mv.VI.24.5]

yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā paṭisāmetabbaṁ

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the pupil) should wash it carefully without scraping it and then put it away.

ācariyamhi vuṭṭhite āsanaṁ uddharitabbaṁ

“When the teacher has gotten up, (the pupil) should take up the seat.

sace so deso uklāpo hoti so deso sammajjitabbo.

“If the place is dirty, (the pupil) should sweep it.

sace ācariyo gāmaṁ pavisitukāmo hoti nivāsanaṁ dātabbaṁ paṭinivāsanaṁ paṭiggahetabbaṁ

“If the teacher wishes to enter the village for alms, (the pupil) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.

kāyabandhanaṁ dātabbaṁ saguṇaṁ katvā saṅghāṭiyo dātabbā

“(The pupil) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes.

dhovitvā patto saudako dātabbo

“Having rinsed out the bowl, he should give it to (the teacher) while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry).

sace ācariyo pacchāsamaṇaṁ ākaṅkhati timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā

“If the teacher desires an attendant, he should put on his lower robe so as to cover the three circles all around.

kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā ācariyassa pacchāsamaṇena hotabbaṁ

“Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the joined robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the pupil) should be the teacher’s attendant.

nātidūre gantabbaṁ nāccāsanne gantabbaṁ pattapariyāpannaṁ paṭiggahetabbaṁ

“(The pupil) should not walk too far behind him; he should not walk too close. He should receive the contents of (the teacher’s) bowl.

na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā ācariyo āpattisāmantā bhaṇamāno nivāretabbo

“(The pupil) should not interrupt the teacher when he is speaking. If the teacher is bordering on an offense, (the pupil) should stop him.

nivattantena paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ

“Returning ahead of the teacher, he should lay out a seat.

pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“(The pupil) should put out washing water for the feet, a foot stand, and a pebble foot wiper.

paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ

“Having gone to meet him, (the pupil) should receive his bowl and robe.

paṭinivāsanaṁ dātabbaṁ nivāsanaṁ paṭiggahetabbaṁ.

“(The pupil) should give him his spare lower robe and receive the lower robe in return.

sace cīvaraṁ sinnaṁ hoti muhuttaṁ uṇhe otāpetabbaṁ na ca uṇhe cīvaraṁ nidahitabbaṁ

“If the (upper and outer) robes are damp with perspiration, (the pupil) should dry them for a short time in the (sun’s) warmth, but do not leave them in the (sun’s) warmth (for long).

cīvaraṁ saṁharitabbaṁ cīvaraṁ saṁharantena caturaṅgulaṁ kaṇṇaṁ ussādetvā cīvaraṁ saṁharitabbaṁ mā majjhe bhaṅgo ahosīti

“(The pupil) should fold up the robes, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle.

obhoge kāyabandhanaṁ kātabbaṁ.

“He should place the waistband in the fold of the robe.

sace piṇḍapāto hoti ācariyo ca bhuñjitukāmo hoti udakaṁ datvā piṇḍapāto upanāmetabbo

“If there is almsfood, and the teacher wishes to eat, (the pupil) should give him water and offer the almsfood to him.

ācariyo pānīyena pucchitabbo

“(The pupil) should ask if he wants drinking water.

bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo na ca uṇhe patto nidahitabbo

“When he has finished his meal, then having given him water, (the pupil) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

pattacīvaraṁ nikkhipitabbaṁ

“He should put away the robes and bowl.

pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

ācariyamhi vuṭṭhite āsanaṁ uddharitabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ sace so deso uklāpo hoti so deso sammajjitabbo.

“When the teacher has gotten up, (the pupil) should take up the seat. Put away the washing water for the feet, the foot-stand, and the pebble foot wiper. If the place is dirty, sweep it.

sace ācariyo nahāyitukāmo hoti nahānaṁ paṭiyādetabbaṁ sace sītena attho hoti sītaṁ paṭiyādetabbaṁ sace uṇhena attho hoti uṇhaṁ paṭiyādetabbaṁ.

“If the teacher wishes to bathe, (the pupil) should prepare a bath. Prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.

sace ācariyo jantāgharaṁ pavisitukāmo hoti cuṇṇaṁ sannetabbaṁ mattikā temetabbā jantāgharapīṭhaṁ ādāya ācariyassa piṭṭhito piṭṭhito gantvā

“If the teacher wishes to enter the sauna, (the pupil) should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and follow closely behind him.

jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ

“(The pupil) should give him the bench, receive his robe in return, and lay it to one side.

cuṇṇaṁ dātabbaṁ mattikā dātabbā

“(The pupil) should give him the (moistened) powder for bathing and clay.

sace ussahati jantāgharaṁ pavisitabbaṁ

“If he is able to, (the pupil) should enter the sauna.

jantāgharaṁ Pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ

“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back.

na there bhikkhū anūpakhajja nisīditabbaṁ na navā bhikkhū āsanena paṭibāhetabbā

“He should sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.

jantāghare ācariyassa parikammaṁ kātabbaṁ

“(The pupil) should perform services for the teacher in the sauna.

jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ

“When leaving the sauna, he should do so taking the sauna-bench and having covered himself front and back.

udakepi ācariyassa parikammaṁ kātabbaṁ

“(The pupil) should perform a service for the teacher even in the bathing water.

nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā

“Having bathed, (the pupil) should come out of the water first, dry himself, and put on his lower robe.

ācariyassa gattato udakaṁ pamajjitabbaṁ nivāsanaṁ dātabbaṁ saṅghāṭi dātabbā

“Then he should rub the water off the teacher, give him his lower robe, and give him his outer robe.

jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“Taking the sauna-bench, (the pupil) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

ācariyo pānīyena pucchitabbo.

“He should ask the teacher if he wants drinking water.

sace uddisāpetukāmo hoti uddisāpetabbo sace paripucchitukāmo hoti paripucchitabbo.

“If (the teacher) wants him to recite, he should recite. If (the teacher) wants to interrogate him, he should answer (the teacher’s) interrogation.

yasmiṁ vihāre ācariyo viharati sace so vihāro uklāpo hoti sace ussahati sodhetabbo

“If the dwelling where the teacher is staying is dirty, (the pupil) should clean it if he is able to.

vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.

nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the sitting cloth and sheet, he should lay them to one side.

bhisibimbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the mattress and pillow, he should lay them to one side.

mañco nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbo

“Having lowered the bed, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts [doorframe], and then lay it to one side.

pīṭhaṁ nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having lowered the bench, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts, and then lay it to one side.

mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā

“Taking out the supports for the bed, he should lay them to one side.

kheḷamallako nīharitvā ekamantaṁ Nikkhipitabbo

“Taking out the spittoon, he should it them to one side.

apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the leaning board, he should lay it to one side.

bhummattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ.

“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.

sace vihāre santānakaṁ hoti ullokā paṭhamaṁ ohāratabbaṁ

“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).

ālokasandhikaṇṇabhāgā pamajjitabbā

“He should wipe areas around the window frames and the corners (of the room).

sace gerukaparikammakatā bhitti kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace akatā hoti bhūmi udakena paripphosetvā sammajjitabbā mā vihāro rajena ūhaññīti

“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’

saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ

“He should look for any rubbish and throw it away to one side.

bhummattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).

mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā

“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.

mañco otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbo

“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

pīṭhaṁ otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

bhisibimbohanaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

nisīdanapaccattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before).

kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo

“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.

apassenaphalakaṁ otāpetvā Pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ

“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.

pattacīvaraṁ nikkhipitabbaṁ

“He should put away the robes and bowl.

pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo

na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

sace puratthimā sarajā vātā vāyanti puratthimā vātapānā thaketabbā

“If dusty winds blow from the east, he should close the eastern windows.

sace pacchimā sarajā vātā vāyanti pacchimā vātapānā thaketabbā

“If dusty winds blow from the west, he should close the western windows.

sace uttarā sarajā vātā vāyanti uttarā vātapānā thaketabbā

“If dusty winds blow from the north, he should close the northern windows.

sace dakkhiṇā sarajā vātā vāyanti dakkhiṇā vātapānā thaketabbā

“If dusty winds blow from the south, he should close the southern windows.

sace sītakālo hoti divā vātapānā vivaritabbā rattiṁ thaketabbā

“If the weather is cool, he should open the windows by day and close them at night.

sace uṇhakālo hoti divā vātapānā thaketabbā rattiṁ vivaritabbā.

“If the weather is hot, he should close them by day and open them at night.

sace pariveṇaṁ uklāpaṁ hoti pariveṇaṁ sammajjitabbaṁ

“If the surrounding area is dirty, he should sweep it.

sace koṭṭhako uklāpo hoti koṭṭhako sammajjitabbo

“If the porch is dirty, he should sweep it.

sace upaṭṭhānasālā uklāpā hoti upaṭṭhānasālā sammajjitabbā

“If the assembly hall is dirty, he should sweep it.

sace aggisālā uklāpā hoti aggisālā sammajjitabbā

“If the fire-hall is dirty, he should sweep it.

sace vaccakuṭī uklāpā hoti vaccakuṭī sammajjitabbā

“If the restroom is dirty, he should sweep it.

sace pānīyaṁ na hoti pānīyaṁ upaṭṭhāpetabbaṁ

“If there is no drinking water, he should set it out.

sace paribhojanīyaṁ na hoti paribhojanīyaṁ upaṭṭhāpetabbaṁ

“If there is no washing water, he should set it out.

sace ācamanakumbhiyā udakaṁ na hoti Ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.

sace ācariyassa anabhirati uppannā hoti antevāsikena vūpakāsetabbo vūpakāsāpetabbo dhammakathā vāssa kātabbā

“If dissatisfaction (with the holy life) arises in the teacher, the pupil should allay it or get someone else to allay it or one should give him a Dhamma talk. [BMC]

sace ācariyassa kukkuccaṁ uppannaṁ hoti antevāsikena vinodetabbaṁ vinodāpetabbaṁ dhammakathā vāssa kātabbā

“If anxiety (over his conduct with regard to the rules) arises in the teacher, the pupil should dispel it or get someone else to dispel it or one should give him a Dhamma talk.

sace ācariyassa diṭṭhigataṁ uppannaṁ hoti antevāsikena vivecetabbaṁ vivecāpetabbaṁ dhammakathā vāssa kātabbā.

“If a viewpoint1 arises in the teacher, the pupil should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

sace ācariyo garudhammaṁ ajjhāpanno hoti parivāsāraho antevāsikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho ācariyassa parivāsaṁ dadeyyāti

“If the teacher has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the pupil should make an effort, (thinking,) ‘How can the Saṅgha grant my teacher probation?’ [BMC]

sace ācariyo mūlāya paṭikassanāraho hoti antevāsikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho ācariyaṁ mūlāya paṭikasseyyāti

“If the teacher deserves to be sent back to the beginning, the pupil should make an effort, (thinking,) “How can the Saṅgha send my teacher back to the beginning?”

sace ācariyo mānattāraho hoti antevāsikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho ācariyassa mānattaṁ dadeyyāti

“If the teacher deserves penance, the pupil should make an effort, (thinking,) “How can the Saṅgha grant my teacher penance?”

sace ācariyo abbhānāraho hoti antevāsikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho ācariyaṁ abbheyyāti.

“If the teacher deserves rehabilitation, the pupil should make an effort, (thinking,) “How can the Saṅgha grant my teacher rehabilitation?”

sace saṅgho ācariyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā antevāsikena ussukkaṁ kātabbaṁ kinti nu kho saṅgho ācariyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti

“If the Saṅgha wants to carry out a transaction against the teacher—censure, demotion, banishment, reconciliation, or suspension—the pupil should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my teacher or else change it to a lighter one?’ [BMC]

kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā Paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā antevāsikena ussukkaṁ kātabbaṁ

“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the pupil should make an effort, (thinking,)

kinti nu kho ācariyo sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti.

“‘How can my teacher behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’

sace ācariyassa cīvaraṁ dhovitabbaṁ hoti antevāsikena dhovitabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho ācariyassa cīvaraṁ dhoviyethāti

“If the teacher’s robe should be washed, the pupil should wash it or make an effort, (thinking,) ‘How can my teacher’s robe be washed?’or should he receive an alms bowl from that p

sace ācariyassa cīvaraṁ kātabbaṁ hoti antevāsikena kātabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho ācariyassa cīvaraṁ kariyethāti

“If the teacher’s robe should be made, the pupil should make it or make an effort, (thinking,) ‘How can my teacher’s robe be made?’

sace ācariyassa rajanaṁ pacitabbaṁ hoti antevāsikena pacitabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho ācariyassa rajanaṁ paciyethāti

“If the teacher’s dye should be boiled, the pupil should boil it or make an effort, (thinking,) ‘How can my teacher’s dye be boiled?’

sace ācariyassa cīvaraṁ rajetabbaṁ hoti antevāsikena rajetabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho ācariyassa cīvaraṁ rajiyethāti

“If the teacher’s robe should be dyed, the pupil should dye it or make an effort, (thinking,) ‘How can my teacher’s robe be dyed?’

cīvaraṁ rajentena sādhukaṁ samparivattakaṁ samparivattakaṁ rajetabbaṁ na ca acchinne theve pakkamitabbaṁ.

“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.

Na ācariyaṁ anāpucchā ekaccassa patto dātabbo na ekaccassa patto paṭiggahetabbo

“Without having taken the teacher’s leave, the pupil should not give an alms bowl to anyone, [on bad terms with the teacher] nor should he receive an alms bowl from that person.

na ekaccassa cīvaraṁ dātabbaṁ na ekaccassa cīvaraṁ paṭiggahetabbaṁ

“He shouldn’t give robe-cloth to that person or receive robe-cloth from that person.

na ekaccassa parikkhāro dātabbo na ekaccassa parikkhāro paṭiggahetabbo

“He shouldn’t give a requisite to that person or receive a requisite from that person.

na ekaccassa kesā chedetabbā na ekaccena kesā chedāpetabbā

“He shouldn’t cut that person’s hair or have (his own) hair cut by that person.

na ekaccassa parikammaṁ kātabbaṁ na ekaccena parikammaṁ kārāpetabbaṁ

“He shouldn’t perform a service for that person or have that person perform a service (for him).

na ekaccassa veyyāvacco kātabbo na ekaccena veyyāvacco kārāpetabbo

“He shouldn’t act as that person’s steward or have that person act as (his own) steward.

na ekaccassa Pacchāsamaṇena hotabbaṁ na ekacco pacchāsamaṇo ādātabbo

“He shouldn’t be that person’s attendant or take that person as his own attendant.

na ekaccassa piṇḍapāto nīharitabbo na ekaccena piṇḍapāto nīharāpetabbo.

“He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him).

na ācariyaṁ anāpucchā gāmo pavisitabbo na susānaṁ gantabbaṁ na disā pakkamitabbā.

“Without having taken the teacher’s leave, he shouldn’t enter a town, shouldn’t go to a cemetery, shouldn’t leave the district.

sace ācariyo gilāno hoti yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbanti.

“If the teacher is sick, he (the pupil) should tend to him as long as life lasts; he should stay with him until he recovers.” [BMC]

Ācariyavattaṁ niṭṭhitaṁ.

The Discussion of Duties Toward a Teacher is finished.

19. antevāsikavattakathā (Mv.I.33.1)

The Discussion of Duties Toward a Pupil [BMC]

[94] ācariyena bhikkhave antevāsikamhi sammāvattitabbaṁ.

“Monks, a teacher should behave rightly toward his pupil.

tatrāyaṁ sammāvattanā.

“Here, this is the proper behavior:

ācariyena bhikkhave antevāsiko saṅgahetabbo anuggahetabbo uddasena paripucchāya ovādena anusāsaniyā.

“A teacher should support and encourage his pupil by teaching him, counter-questioning him, teaching him, and admonishing him.

sace ācariyassa patto hoti antevāsikassa patto na hoti ācariyena antevāsikassa patto dātabbo ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa patto uppajjiyethāti

“If the teacher has a bowl and the pupil doesn’t, the teacher should give the pupil the bowl or make an effort, (thinking,) ‘How can my pupil get a bowl?’

sace ācariyassa cīvaraṁ hoti antevāsikassa cīvaraṁ na hoti ācariyena antevāsikassa cīvaraṁ dātabbaṁ ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa cīvaraṁ uppajjiyethāti

“If the teacher has robe-cloth and the pupil doesn’t, the teacher should give the pupil the robe-cloth or make an effort, (thinking,) ‘How can my pupil get robe-cloth?’

sace ācariyassa parikkhāro hoti antevāsikassa parikkhāro na hoti ācariyena antevāsikassa parikkhāro dātabbo ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa parikkhāro uppajjiyethāti.

“If the teacher has a requisite and the pupil doesn’t, the teacher should give the pupil the requisite or make an effort, (thinking,) ‘How can my pupil get the requisite?’

sace antevāsiko gilāno hoti kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ mukhodakaṁ dātabbaṁ āsanaṁ paññāpetabbaṁ

“If the pupil is sick, (the teacher) should provide tooth wood (see Pc 40) and water for washing the face/rinsing the mouth. He should lay out a seat.

sace yāgu hoti bhājanaṁ dhovitvā yāgu upanāmetabbā

“If there is conjey, then having washed a shallow bowl, (the teacher) should offer the conjey to the pupil. [Mv.VI.24.5]

yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā paṭisāmetabbaṁ

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the teacher) should wash it carefully without scraping it [knocking it against the floor] and then put it away.

antevāsikamhi vuṭṭhite āsanaṁ uddharitabbaṁ sace so deso uklāpo hoti so deso sammajjitabbo.

“When the pupil has gotten up, (the teacher) should take up the seat. If the place is dirty, he should sweep it.

sace antevāsiko gāmaṁ pavisitukāmo hoti nivāsanaṁ dātabbaṁ paṭinivāsanaṁ paṭiggahetabbaṁ

“If the pupil wishes to enter the village (for alms), (the teacher) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.

kāyabandhanaṁ dātabbaṁ saguṇaṁ katvā saṅghāṭiyo dātabbā

“(The teacher) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes.

dhovitvā patto saudako dātabbo

“Having rinsed out the bowl, (the teacher) should give it to him while it is still wet.

ettāvatā nivattissatīti āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhitabbaṁ

“(Thinking,) ‘He’ll be returning about now,’ (the teacher) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ paṭinivāsanaṁ dātabbaṁ nivāsanaṁ paṭiggahetabbaṁ.

“Having gone to meet him, (the teacher) should receive his bowl and robe. He should give him his spare lower robe; receive the lower robe (that he has been wearing) in return.

sace cīvaraṁ sinnaṁ hoti muhuttaṁ uṇhe otāpetabbaṁ na ca uṇhe cīvaraṁ nidahitabbaṁ

“If the (upper and outer) robes are damp with perspiration, (the teacher) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long).

cīvaraṁ saṁharitabbaṁ cīvaraṁ saṁharantena caturaṅgulaṁ kaṇṇaṁ ussādetvā cīvaraṁ saṁharitabbaṁ mā majjhe bhaṅgo ahosīti

“(The teacher) should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle.

obhoge kāyabandhanaṁ kātabbaṁ.

“He should place the waistband in the fold of the robe.

sace piṇḍapāto hoti antevāsiko ca bhuñjitukāmo hoti udakaṁ datvā piṇḍapāto upanāmetabbo

“If there is almsfood, and the pupil wishes to eat, (the teacher) should give him water and offer the almsfood to him.

antevāsiko pānīyena pucchitabbo

“(The teacher) should ask if he wants drinking water.

bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo na ca uṇhe patto nidahitabbo

“When he has finished his meal, then having given him water, (the teacher) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

pattacīvaraṁ nikkhipitabbaṁ

“He should put away the robes and bowl.

pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā Parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

antevāsikamhi vuṭṭhite āsanaṁ uddharitabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ

“When the pupil has gotten up, (the teacher) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper.

sace so deso uklāpo hoti so deso sammajjitabbo.

“If the place is dirty, (the teacher) should sweep it.

sace antevāsiko nahāyitukāmo hoti nahānaṁ paṭiyādetabbaṁ sace sītena attho hoti sītaṁ paṭiyādetabbaṁ sace uṇhena attho hoti uṇhaṁ paṭiyādetabbaṁ.

“If the pupil wishes to bathe, he should prepare a bath. He should prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.

sace antevāsiko jantāgharaṁ pavisitukāmo hoti cuṇṇaṁ sannetabbaṁ mattikā temetabbā jantāgharapīṭhaṁ ādāya gantvā

“If the pupil wishes to enter the sauna, (the teacher) should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in.

jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ

“(The teacher) should give him the bench, receive his robe in return, and lay it to one side.

cuṇṇaṁ dātabbaṁ mattikā dātabbā

“(The teacher) should give him the (moistened) powder for bathing and clay.

sace ussahati jantāgharaṁ pavisitabbaṁ

“If he is able to, (The teacher) should enter the sauna.

jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ

“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back (i.e., one shouldn’t expose oneself, but there is no need to cover the three “circles”).

na there bhikkhū anūpakhajja nisīditabbaṁ na navā bhikkhū āsanena paṭibāhetabbā

“He should sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.

jantāghare antevāsikassa parikammaṁ kātabbaṁ

“(The teacher) should perform services for the pupil in the sauna.

jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ

“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back.

udakepi antevāsikassa parikammaṁ kātabbaṁ

“(The teacher) should perform a service for the pupil even in the bathing water.

nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā

“Having bathed, he should come out of the water first, dry himself, and put on his lower robe.

antevāsikassa gattato udakaṁ pamajjitabbaṁ nivāsanaṁ dātabbaṁ saṅghāṭi dātabbā

“Then he should rub the water off the pupil, give give him his lower robe, and give him his outer robe.

jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññāpetabbaṁ pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ

“Taking the sauna-bench, (the teacher) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

antevāsiko pānīyena pucchitabbo.

“He should ask the pupil if he wants drinking water.

yasmiṁ vihāre antevāsiko viharati sace so vihāro uklāpo hoti sace ussahati sodhetabbo

“If the dwelling where the pupil is staying is dirty, (the teacher) should clean it if he is able to.

vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“In cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.

nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the sitting cloth and sheet, he should lay them to one side.

bhisibimbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the mattress and pillow, he should lay them to one side.

mañco nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbo

“Having lowered the bed, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts [doorframe], and then lay it to one side.

pīṭhaṁ nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having lowered the bench, he should take it out carefully, without scraping it [along the floor] or knocking it against the door or doorposts, and then lay it to one side.

mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā

“Taking out the supports for the bed, he should lay them to one side.

kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo

“Taking out the spittoon, he should it them to one side.

apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ

“Taking out the leaning board, he should lay it to one side.

bhummattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ

“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.

sace vihāre santānakaṁ (hoti) ullokā paṭhamaṁ ohāretabbaṁ

[‘hoti’ missing in Thai just here.]

“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).

ālokasandhikaṇṇabhāgā pamajjitabbā

“He should wipe areas around the window frames and the corners (of the room).

sace gerukaparikammakatā bhitti kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti coḷakaṁ temetvā pīḷetvā pamajjitabbā

“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

sace akatā hoti bhūmi udakena paripphosetvā sammajjitabbā mā vihāro rajena ūhaññīti

“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’

saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ

“He should look for any rubbish and throw it away to one side.

(Mv.I.26.9) bhummattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).

mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā

“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.

mañco otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbo

“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

pīṭhaṁ otāpetvā sodhetvā pappoṭetvā nīcaṁ katvā sādhukaṁ aparighaṁsantena asaṅghaṭṭantena kavāṭapiṭṭhaṁ atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

bhisibimbohanaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

nisīdanapaccattharaṇaṁ otāpetvā sodhetvā pappoṭetvā atiharitvā yathāpaññattaṁ paññāpetabbaṁ

“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before).

kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo

“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.

apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ

“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.

(Mv.I.26.10) pattacīvaraṁ nikkhipitabbaṁ

“He should put away the robes and bowl.

pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo na ca anantarahitāya bhūmiyā patto nikkhipitabbo

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā Pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

sace puratthimā sarajā vāyanti puratthimā vātapānā thaketabbā

“If dusty winds blow from the east, he should close the eastern windows.

sace pacchimā sarajā vātā vāyanti pacchimā vātapānā thaketabbā

“If dusty winds blow from the west, he should close the western windows.

sace uttarā sarajā vātā vāyanti uttarā vātapānā thaketabbā

“If dusty winds blow from the north, he should close the northern windows.

sace dakkhiṇā sarajā vātā vāyanti dakkhiṇā vātapānā thaketabbā

“If dusty winds blow from the south, he should close the southern windows.

sace sītakālo hoti divā vātapānā vivaritabbā rattiṁ thaketabbā

“If the weather is cool, he should open the windows by day and close them at night.

sace uṇhakālo hoti divā vātapānā thaketabbā rattiṁ vivaritabbā.

“If the weather is hot, he should close them by day and open them at night.

sace pariveṇaṁ uklāpaṁ hoti pariveṇaṁ sammajjitabbaṁ

“If the surrounding area is dirty, he should sweep it.

sace koṭṭhako uklāpo hoti koṭṭhako sammajjitabbo

“If the porch is dirty, he should sweep it.

sace upaṭṭhānasālā uklāpā hoti upaṭṭhānasālā sammajjitabbā

“If the assembly hall is dirty, he should sweep it.

sace aggisālā uklāpā hoti aggisālā sammajjitabbā

“If the fire-hall is dirty, he should sweep it.

sace vaccakuṭī uklāpā hoti vaccakuṭī sammajjitabbā

“If the restroom is dirty, he should sweep it.

sace pānīyaṁ na hoti pānīyaṁ upaṭṭhāpetabbaṁ

“If there is no drinking water, he should set it out.

sace paribhojanīyaṁ na hoti paribhojanīyaṁ upaṭṭhāpetabbaṁ

“If there is no washing water, he should set it out.

sace ācamanakumbhiyā udakaṁ na hoti ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.

sace antevāsikassa anabhirati uppannā hoti ācariyena vūpakāsetabbā vūpakāsāpetabbā dhammakathā vāssa kātabbā

“If dissatisfaction (with the holy life) arises in the pupil, the teacher should allay it or get someone else to allay it or one should give him a Dhamma talk.

sace antevāsikassa kukkuccaṁ uppannaṁ hoti ācariyena vinodetabbaṁ vinodāpetabbaṁ dhammakathā vāssa kātabbā

“If anxiety (over his conduct with regard to the rules) arises in the pupil, the teacher should dispel it or get someone else to dispel it or one should give him a Dhamma talk.

sace antevāsikassa diṭṭhigataṁ uppannaṁ hoti ācariyena vivecetabbaṁ vivecāpetabbaṁ dhammakathā vāssa kātabbā.

“If a viewpoint1 arises in the pupil, the teacher should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

sace antevāsiko garudhammaṁ ajjhāpanno hoti parivāsāraho ācariyena Ussukkaṁ kātabbaṁ kinti nu kho saṅgho antevāsikassa parivāsaṁ dadeyyāti

“If the pupil has committed an offense against a heavy (saṅghādisesa) rule and deserves probation, the teacher should make an effort, (thinking,) ‘How can the Saṅgha grant my pupil probation?’ [BMC]

sace antevāsiko mūlāya paṭikassanāraho hoti ācariyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho antevāsikaṁ mūlāya paṭikasseyyāti

“If the pupil deserves to be sent back to the beginning, the teacher should make an effort, (thinking,) “How can the Saṅgha send my pupil back to the beginning?”

sace antevāsiko mānattāraho hoti ācariyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho antevāsikassa mānattaṁ dadeyyāti

“If the pupil deserves penance, the teacher should make an effort, (thinking,) “How can the Saṅgha grant my pupil penance?”

sace antevāsiko abbhānāraho hoti ācariyena ussukkaṁ kātabbaṁ kinti nu kho saṅgho antevāsikaṁ abbheyyāti.

“If the pupil deserves to be sent back to the beginning, the teacher should make an effort, (thinking,) “How can the Saṅgha send my pupil back to the beginning?”

sace saṅgho antevāsikassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā ācariyena ussukkaṁ kātabbaṁ kinti nukho saṅgho antevāsikassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti

“If the Saṅgha wants to carry out a transaction against the pupil—censure, demotion, banishment, reconciliation, or suspension—the teacher should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my pupil or else change it to a lighter one?’ [BMC]

kataṁ vā panassa hoti saṅghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā ācariyena ussukkaṁ kātabbaṁ kinti nu kho antevāsiko sammāvatteyya lomaṁ pāteyya netthāraṁ vatteyya saṅgho taṁ kammaṁ paṭippassambheyyāti.

“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the teacher should make an effort, (thinking,) ‘How can my pupil behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’

sace antevāsikassa cīvaraṁ dhovitabbaṁ hoti ācariyena ācikkhitabbaṁ evaṁ dhoveyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa cīvaraṁ dhoviyethāti

“If the pupil’s robe should be washed, the teacher should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my pupil’s robe be washed?’

sace antevāsikassa cīvaraṁ kātabbaṁ hoti ācariyena ācikkhitabbaṁ evaṁ kareyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa cīvaraṁ kariyethāti

“If the pupil’s robe should be made, the teacher should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my pupil’s robe be made?’

sace antevāsikassa rajanaṁ pacitabbaṁ hoti ācariyena ācikkhitabbaṁ evaṁ paceyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa rajanaṁ paciyethāti

“If the pupil’s dye should be boiled, the teacher should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my pupil’s dye be boiled?’

sace antevāsikassa cīvaraṁ rajetabbaṁ hoti ācariyena ācikkhitabbaṁ evaṁ rajeyyāsīti ussukkaṁ vā kātabbaṁ kinti nu kho antevāsikassa cīvaraṁ rajiyethāti

“If the pupil’s robe should be dyed, the teacher should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my pupil’s robe be dyed?’

cīvaraṁ rajentena sādhukaṁ samparivattakaṁ samparivattakaṁ rajetabbaṁ na ca acchinne theve pakkamitabbaṁ.

“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.

sace antevāsiko gilāno hoti yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbanti.

“If the pupil is sick, he (the teacher) should tend to him as long as life lasts; he should stay with him until he recovers.”

Antevāsikavattaṁ niṭṭhitaṁ.

The Discussion of Duties Toward a Pupil is finished.

20. paṇāmanā khamāpanā (Mv.I.34.1)

The Discussion of Dismissal and Asking Forgiveness [BMC]

[95] tena kho pana samayena antevāsikā ācariyesu na sammāvattanti.

Now at that time pupils did not behave rightly toward their teachers.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave antevāsikena ācariyamhi na sammāvattitabbaṁ yo na sammāvatteyya āpatti dukkaṭassāti.

“Monks, a pupil should not not behave rightly toward his teacher. Whoever should do so: an offense of wrong-doing.”

Neva sammā vattanti.

They still didn’t behave rightly.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave asammāvattantaṁ paṇāmetuṁ.

“I allow that one who does not behave rightly be dismissed.

evañca pana bhikkhave paṇāmetabbo.

“And this is how he is to be dismissed:

Paṇāmemi tanti vā māyidha paṭikkamīti vā nīhara te pattacīvaranti vā nāhaṁ tayā upaṭṭhātabboti vā kāyena viññāpeti vācāya viññāpeti kāyena vācāya viññāpeti paṇāmito hoti antevāsiko

“‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: If one communicates this by way of the body, by way of speech, or by way of body and speech, the pupil is dismissed. [BMC]

na kāyena viññāpeti na vācāya viññāpeti na kāyena vācāya viññāpeti na paṇāmito hoti antevāsikoti.

“If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the pupil is not dismissed.”

tena kho pana samayena antevāsikā paṇāmitā na khamāpenti.

Now at that time, pupil, having been dismissed, did not ask for forgiveness.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave khamāpetunti.

“I allow that they ask for forgiveness.”

neva khamāpenti.

They still didn’t ask for forgiveness.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave paṇāmitena na khamāpetabbo yo na khamāpeyya āpatti dukkaṭassāti.

“One who has been dismissed is not not to ask for forgiveness. Whoever does not ask for forgiveness: an offense of wrong doing.”

tena kho pana samayena ācariyā khamāpiyamānā na khamanti.

Now at that time, teachers, having been asked for forgiveness, did not forgive.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave khamitunti.

“I allow that forgiveness be given.”

neva khamanti.

They still didn’t forgive.

antevāsikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti.

The pupils left, renounced the training, or joined other religions.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave khamāpiyamānena na khamitabbaṁ yo na khameyya āpatti dukkaṭassāti.

“Monks, one who has been asked to forgive should not not forgive. Whoever does not forgive: an offense of wrong doing.”

tena kho pana samayena ācariyā sammāvattantaṁ paṇāmenti asammāvattantaṁ na paṇāmenti.

Now at that time teachers dismissed pupils who behaved rightly and didn’t dismiss pupils who didn’t behave rightly.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sammāvattanto paṇāmetabbo yo paṇāmeyya āpatti dukkaṭassa

“Monks, one who behaves rightly is not to be dismissed. Whoever dismisses (him): an offense of wrong doing.

na ca bhikkhave asammāvattanto na paṇāmetabbo yo na paṇāmeyya āpatti dukkaṭassa.

“One who does not behave rightly is not not to be dismissed. Whoever does not dismiss (him): an offense of wrong doing.

pañcahi bhikkhave aṅgehi samannāgato antevāsiko paṇāmetabbo ācariyamhi nādhimattaṁ pemaṁ hoti nādhimatto pasādo hoti nādhimattā hirī hoti nādhimatto gāravo hoti nādhimattā bhāvanā hoti imehi kho bhikkhave pañcahaṅgehi samannāgato antevāsiko paṇāmetabbo.

“A pupil endowed with five qualities may be dismissed. With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame, does not have strong respect, does not have strong development (in the practice). A pupil endowed with these five qualities may be dismissed.

pañcahi bhikkhave aṅgehi samannāgato antevāsiko na paṇāmetabbo ācariyamhi adhimattaṁ pemaṁ hoti adhimatto pasādo hoti Adhimattā hirī hoti adhimatto gāravo hoti adhimattā bhāvanā hoti imehi kho bhikkhave pañcahaṅgehi samannāgato antevāsiko na paṇāmetabbo.

“A pupil endowed with five qualities should not be dismissed. With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. A pupil endowed with these five qualities should not be dismissed.

pañcahi bhikkhave aṅgehi samannāgato antevāsiko alaṁ paṇāmetuṁ ācariyamhi nādhimattaṁ pemaṁ hoti nādhimatto pasādo hoti nādhimattā hirī hoti nādhimatto gāravo hoti nādhimattā bhāvanā hoti imehi kho bhikkhave pañcahaṅgehi samannāgato antevāsiko alaṁ paṇāmetuṁ.

“When a pupil is endowed with five qualities he is fit to be dismissed. With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). A pupil endowed with these five qualities is fit to be dismissed.

pañcahi bhikkhave aṅgehi samannāgato antevāsiko nālaṁ paṇāmetuṁ ācariyamhi adhimattaṁ pemaṁ hoti adhimatto pasādo hoti adhimattā hirī hoti adhimatto gāravo hoti adhimattā bhāvanā hoti imehi kho bhikkhave pañcahaṅgehi samannāgato antevāsiko nālaṁ paṇāmetuṁ.

“When a pupil is endowed with five qualities he is not fit to be dismissed. With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. A pupil endowed with these five qualities is not fit to be dismissed.

pañcahi bhikkhave aṅgehi samannāgataṁ antevāsikaṁ appaṇāmento ācariyo sātisāro hoti paṇāmento anatisāro hoti ācariyamhi nādhimattaṁ pemaṁ hoti nādhimatto pasādo hoti nādhimattā hirī hoti nādhimatto gāravo hoti nādhimattā bhāvanā hoti imehi kho bhikkhave pañcahaṅgehi samannāgataṁ antevāsikaṁ appaṇāmento ācariyo sātisāro hoti paṇāmento anatisāro hoti.

“When a pupil is endowed with five qualities, the teacher, in not dismissing him, has transgressed; in dismissing him, he has not transgressed. With regard to his teacher he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice). When a pupil is endowed with these five qualities, the teacher, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

pañcahi bhikkhave aṅgehi samannāgataṁ antevāsikaṁ paṇāmento ācariyo sātisāro hoti appaṇāmento anatisāro hoti ācariyamhi adhimattaṁ pemaṁ hoti adhimatto pasādo hoti Adhimattā hirī hoti adhimatto gāravo hoti adhimattā bhāvanā hoti imehi kho bhikkhave pañcahaṅgehi samannāgataṁ antevāsikaṁ paṇāmento ācariyo sātisāro hoti appaṇāmento anatisāro hotīti.

“When a pupil is endowed with five qualities, the teacher, in dismissing him, has transgressed; in not dismissing him, he has not transgressed. With regard to his teacher he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development. When a pupil is endowed with these five qualities, the teacher, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.”

21. bālābyattavatthu (Mv.I.35.1)

The Discussion of Inexperienced, Incompetent (Monks)

[96] tena kho pana samayena bhikkhū dasavassamha dasavassamhāti bālā abyattā nissayaṁ denti.

Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave dependence.

Dissanti ācariyā bālā antevāsikā paṇḍitā dissanti ācariyā abyattā antevāsikā byattā dissanti ācariyā appassutā antevāsikā bahussutā dissanti ācariyā duppaññā antevāsikā paññavanto.

There were seen to be foolish teachers and wise pupils; there were seen to be inexperienced teachers and experienced pupils; there were seen to be unlearned teachers and learned pupils; there were seen to be teachers with poor discernment and discerning pupils.

Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti

Those monks who were modest … criticized and complained and spread it about:

kathaṁ hi nāma bhikkhū dasavassamha dasavassamhāti bālā abyattā nissayaṁ dassanti

“How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give dependence?

dissanti ācariyā bālā antevāsikā paṇḍitā dissanti ācariyā abyattā antevāsikā byattā dissanti ācariyā appassutā antevāsikā bahussutā dissanti ācariyā duppaññā antevāsikā paññavantoti.

“There are seen to be foolish teachers and wise pupils; there are seen to be inexperienced teachers and experienced pupils; there are seen to be unlearned teachers and learned pupils; there are seen to be teachers with poor discernment and discerning pupils.”

(Mv.I.35.2) athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

Saccaṁ kira bhikkhave bhikkhū dasavassamha dasavassamhāti bālā abyattā nissayaṁ denti

“Monks, is it true that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give dependence,

dissanti ācariyā bālā … Antevāsikā paññavantoti.

“(so that) there are seen to be foolish teachers … and discerning pupils?”

Saccaṁ bhagavāti.

“It’s true, O Blessed One.”

Vigarahi buddho bhagavā …

The Buddha, the Blessed One, rebuked them, …

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks,

na bhikkhave bālena abyattena nissayo dātabbo yo dadeyya āpatti dukkaṭassa.

“Dependence should not be given by an inexperienced, incompetent (monk). Whoever should (so) give it: an offense of wrong doing.

anujānāmi bhikkhave byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā nissayaṁ dātunti.

“I allow a monk with ten rains or more who is experienced and competent to give dependence.” [BMC]

22. nissayapaṭippassaddhikathā (Mv.I.36.1)

The Discussion of Lapses in Dependence [BMC]

[97] tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālakatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti.

Now at that time, monks—when their teachers had gone away, renounced the training, died, or gone over to (another) faction1—did not know if their dependence had lapsed.

1. According to the Commentary, this means another religion, but it could also mean another faction in a split Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

pañcimā bhikkhave nissayapaṭippassaddhiyo upajjhāyamhā upajjhāyo pakkanto vā hoti vibbhanto vā kālakato vā pakkhasaṅkanto vā āṇattiyeva pañcamī imā kho bhikkhave pañca nissayapaṭippassaddhiyo upajjhāyamhā.

“There are these five lapses in dependence on one’s preceptor: The preceptor goes away, renounces the training, dies, joins (another) faction, or, as the fifth, (gives) a command. These are the five lapses in dependence on one’s preceptor.

Chayimā bhikkhave nissayapaṭippassaddhiyo ācariyamhā ācariyo pakkanto vā hoti vibbhanto vā kālakato vā pakkhasaṅkanto vā āṇattiyeva pañcamī upajjhāyena vā samodhānagato hoti imā kho bhikkhave cha nissayapaṭippassaddhiyo ācariyamhā.

“There are these six lapses in dependence on one’s teacher: The teacher goes away, renounces the training, dies, joins (another) faction, or, as the fifth, (gives) a command. Or, one is joined with one’s preceptor. These are the six lapses in dependence on one’s teacher.” [BMC]

23. upasampādetabbapañcakaṃ (Mv.I.36.2)

Sets of Five on Who Should Give Acceptance [BMC]

[98] pañcahi bhikkhave aṅgehi samannātatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

na asekhena sīlakkhandhena samannāgato hoti

“He is not endowed with the aggregate of virtue of one beyond training.

na asekhena samādhikkhandhena samannāgato hoti

“He is not endowed with the aggregate of concentration of one beyond training.

na asekhena paññākkhandhena samannāgato hoti

“He is not endowed with the aggregate of discernment of one beyond training.

na asekhena vimuttikkhandhena samannāgato hoti

“He is not endowed with the aggregate of release of one beyond training.

na asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti

“He is not endowed with the aggregate of knowledge and vision of release of one beyond training.

imehi kho bhikkhave pañcahaṅgehi Samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.3) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

asekhena sīlakkhandhena samannāgato hoti

“He is endowed with the aggregate of virtue of one beyond training.

asekhena samādhikkhandhena samannāgato hoti

“He is endowed with the aggregate of concentration of one beyond training.

asekhena paññākkhandhena samannāgato hoti

“He is endowed with the aggregate of discernment of one beyond training.

asekhena vimuttikkhandhena samannāgato hoti

“He is endowed with the aggregate of release of one beyond training.

asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti

“He is endowed with the aggregate of knowledge and vision of release of one beyond training.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.4) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

attanā na asekhena sīlakkhandhena samannāgato hoti na paraṁ asekhe sīlakkhandhe samādapetā

“He himself is not endowed with the aggregate of virtue of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

attanā na asekhena samādhikkhandhena samannāgato hoti na paraṁ asekhe samādhikkhandhe samādapetā

“He himself is not endowed with the aggregate of concentration of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

attanā na asekhena paññākkhandhena samannāgato hoti na paraṁ asekhe paññākkhandhe samādapetā

“He himself is not endowed with the aggregate of discernment of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

attanā na asekhena vimuttikkhandhena samannāgato hoti na paraṁ asekhe vimuttikkhandhe samādapetā

“He himself is not endowed with the aggregate of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

attanā na asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti na paraṁ asekhe vimuttiñāṇadassanakkhandhe samādapetā

“He himself is not endowed with the aggregate of knowledge and vision of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ Na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.5) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

attanā asekhena sīlakkhandhena samannāgato hoti paraṁ asekhe sīlakkhandhe samādapetā

“He himself is endowed with the aggregate of virtue of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

attanā asekhena samādhikkhandhena samannāgato hoti paraṁ asekhe samādhikkhandhe samādapetā

“He himself is endowed with the aggregate of concentration of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

attanā asekhena paññākkhandhena samannāgato hoti paraṁ asekhe paññākkhandhe samādapetā

“He himself is endowed with the aggregate of discernment of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

attanā asekhena vimuttikkhandhena samannāgato hoti paraṁ asekhe vimuttikkhandhe samādapetā

“He himself is endowed with the aggregate of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

attanā asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti paraṁ asekhe vimuttiñāṇadassanakkhandhe samādapetā

“He himself is endowed with the aggregate of knowledge and vision of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.6) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

assaddho hoti

“He is without conviction,

ahiriko hoti

“without a sense of shame,

anottāpī hoti

“without compunction1,

1. In the American sense of the term, i.e., an unwillingness to do wrong for fear of its consequences.

kusīto hoti

“lazy,

muṭṭhassati hoti

“and of muddled mindfulness.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.7) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo Dātabbo sāmaṇero upaṭṭhāpetabbo saddho hoti hirimā hoti ottāpī hoti āraddhaviriyo hoti upaṭṭhitassati hoti imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.8) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

adhisīle sīlavipanno hoti

“He is one who, in terms of heightened virtue, is defective in his virtue.

ajjhācāre ācāravipanno hoti

“He is one who, in terms of heightened conduct, is defective in his conduct.

atidiṭṭhiyā diṭṭhivipanno hoti

“He is one who, in terms of higher views, is defective in his views.

appassuto hoti

“He is not learned.

duppañño hoti

“He is undiscerning.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.9) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

na adhisīle sīlavipanno hoti na ajjhācāre ācāravipanno hoti na atidiṭṭhiyā diṭṭhivipanno hoti bahussuto hoti paññavā hoti

“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.10) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ Vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā

“He is not competent to tend or to get someone else to tend to a sick student or pupil;

anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā

“to allay or to get someone else to allay dissatisfaction (with the celibate life);

uppannaṁ kukkuccaṁ dhammato vinodetuṁ vā vinodāpetuṁ vā

“to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen.

āpattiṁ na jānāti

“He does not know what is an offense.

āpattiyā vuṭṭhānaṁ na jānāti

“He does not know the method for removing [lit: getting up out of] an offense.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.11) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā uppannaṁ kukkuccaṁ dhammato vinodetuṁ vā vinodāpetuṁ vā āpattiṁ jānāti āpattiyā vuṭṭhānaṁ jānāti imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He is competent to tend or to get someone else to tend to a sick student or pupil; to allay or to get someone else to allay dissatisfaction (with the celibate life); to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. He knows what is an offense, and he knows the method for removing an offense. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.12) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ

“He is not competent to get his pupil or student to train in the training of the (monks’) customs.

ādibrahmacariyakāya sikkhāya vinetuṁ

“He is not competent to discipline him in the training that is basic to the celibate life;

abhidhamme vinetuṁ

“to discipline him in the higher Dhamma;

abhivinaye vinetuṁ

“to discipline him in the higher Vinaya;

uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ [PTS adds: vivecāpetuṁ]

“to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ Na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.13) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ ādibrahmacariyakāya sikkhāya vinetuṁ abhidhamme vinetuṁ abhivinaye vinetuṁ uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ [PTS adds: vivecāpetuṁ] imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He is competent to get his pupil or student to train in the training of the (monks’) customs. He is competent to discipline him in the training that is basic to the celibate life; to discipline him in the higher Dhamma; to discipline him in the higher Vinaya; to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.14) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

āpattiṁ na jānāti

“He does not know what is an offense.

anāpattiṁ na jānāti

“He does not know what is not an offense.

lahukaṁ āpattiṁ na jānāti

“He does not know what is a light offense.

garukaṁ āpattiṁ na jānāti

“He does not know what is a heavy offense.

ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso

“Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.15) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo āpattiṁ jānāti anāpattiṁ jānāti lahukaṁ āpattiṁ jānāti garukaṁ āpattiṁ jānāti ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso Anubyañjanaso imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.36.16) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with five further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

āpattiṁ na jānāti

“He does not know what is an offense.

anāpattiṁ na jānāti

“He does not know what is not an offense.

lahukaṁ āpattiṁ na jānāti

“He does not know what is a light offense.

garukaṁ āpattiṁ na jānāti

“He does not know what is a heavy offense.

ūnadasavasso hoti

“He has fewer than ten rains.”

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these five qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.36.17) pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo āpattiṁ jānāti anāpattiṁ jānāti lahukaṁ āpattiṁ jānāti garukaṁ āpattiṁ jānāti dasavasso vā hoti atirekadasavasso vā imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabboti.

“Endowed with five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him. He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. He has ten rains or more. Endowed with these five qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.”

Upasampādetabbapañcakasoḷasavāraṁ niṭṭhitaṁ.

The Sixteen Sets of Five on Who Should Give Acceptance is finished.

24. upasampādetabbachakkaṃ (Mv.I.37.1)

Sets of Six on Who Should Give Acceptance

[99] Chahi bhikkhave aṅgehi sanannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

na asekhena sīlakkhandhena samannāgato hoti

“He is not endowed with the aggregate of virtue of one beyond training.

na asekhena samādhikkhandhena samannāgato hoti

“He is not endowed with the aggregate of concentration of one beyond training.

na asekhena paññākkhandhena samannāgato hoti

“He is not endowed with the aggregate of discernment of one beyond training.

na asekhena vimuttikkhandhena samannāgato hoti

“He is not endowed with the aggregate of release of one beyond training.

na asekhena Vimuttiñāṇadassanakkhandhena samannāgato hoti

“He is not endowed with the aggregate of knowledge and vision of release of one beyond training.

ūnadasavasso hoti

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.2) Chahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

asekhena sīlakkhandhena samannāgato hoti

asekhena samādhikkhandhena samānnāgato hoti

asekhena paññākkhandhena samannāgato hoti

asekhena vimuttikkhandhena samannāgato hoti

asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti

dasavasso vā hoti atirekadasavasso vā

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

“He is endowed with the aggregate of virtue of one beyond training.

“He is endowed with the aggregate of concentration of one beyond training.

“He is endowed with the aggregate of discernment of one beyond training.

“He is endowed with the aggregate of release of one beyond training.

“He is endowed with the aggregate of knowledge and vision of release of one beyond training.

“He has ten rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.37.3) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

attanā na asekhena sīlakkhandhena samannāgato hoti na paraṁ asekhe sīlakkhandhe samādapetā

attanā na asekhena samādhikkhandhena samannāgato hoti na paraṁ asekhe samādhikkhandhe samādapetā

attanā na asekhena paññākkhandhena samannāgato hoti na paraṁ asekhe paññākkhandhe samādapetā

attanā na asekhena vimuttikkhandhena samannāgato hoti na paraṁ asekhe vimuttikkhandhe samādapetā

attanā na asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti na paraṁ asekhe Vimuttiñāṇadassanakkhandhe samādapetā

ūnadasavasso hoti

“He himself is not endowed with the aggregate of virtue of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

“He himself is not endowed with the aggregate of concentration of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

“He himself is not endowed with the aggregate of discernment of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

“He himself is not endowed with the aggregate of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

“He himself is not endowed with the aggregate of knowledge and vision of release of one beyond training, nor does he get others to undertake the aggregate of virtue of one beyond training.

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.4) Chahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

attanā asekhena sīlakkhandhena samannāgato hoti paraṁ asekhe sīlakkhandhe samādapetā

attanā asekhena samādhikkhandhena samannāgato hoti paraṁ asekhe samādhikkhandhe samādapetā

attanā asekhena paññākkhandhena samannāgato hoti paraṁ asekhe paññākkhandhe samādapetā

attanā asekhena vimuttikkhandhena samannāgato hoti paraṁ asekhe vimuttikkhandhe samādapetā

attanā asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti paraṁ asekhe vimuttiñāṇadassanakkhandhe samādapetā

dasavasso vā hoti atirekadasavasso vā

“He himself is endowed with the aggregate of virtue of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

“He himself is endowed with the aggregate of concentration of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

“He himself is endowed with the aggregate of discernment of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

“He himself is endowed with the aggregate of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

“He himself is endowed with the aggregate of knowledge and vision of release of one beyond training and he gets others to undertake the aggregate of virtue of one beyond training.

“He has ten rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.37.5) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

assaddho hoti

ahiriko hoti

anottāpī hoti

kusīto hoti

muṭṭhassati hoti

ūnadasavasso hoti

“He is without conviction,

“without a sense of shame,

“without compunction,

“lazy,

“and of muddled mindfulness.

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.6) Chahi bhikkhave aṅgehi samannagātena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

saddho hoti hirimā hoti ottāpī hoti āraddhaviriyo hoti upaṭṭhitassati hoti dasavasso vā hoti atirekadasavasso vā imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. He has ten rains or more. Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.37.7) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

adhisīle sīlavipanno hoti

ajjhācāre ācāravipanno hoti

atidiṭṭhiyā diṭṭhivipanno hoti

appassuto hoti

duppañño hoti

ūnadasavasso hoti

“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

“He is one who, in terms of heightened virtue, is defective in his virtue.

“He is one who, in terms of heightened conduct, is defective in his conduct.

“He is one who, in terms of higher views, is defective in his views.

“He is not learned.

“He is undiscerning.

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.8) Chahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

na adhisīle sīlavipanno hoti na ajjhācāre ācāravipanno hoti na atidiṭṭhiyā diṭṭhivipanno hoti bahussuto hoti paññavā hoti dasavasso vā hoti atirekadasavasso vā

“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. He has ten rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.37.9) aparehipi bhikkhave chahaṅgehi Samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā

anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā

uppannaṁ kukkuccaṁ dhammato vinodetuṁ vā vinodāpetuṁ vā

āpattiṁ na jānāti

āpattiyā vuṭṭhānaṁ na jānāti

ūnadasavasso hoti

“He is not competent to tend or to get someone else to tend to a sick student or pupil;

“to allay or to get someone else to allay dissatisfaction (with the celibate life);

“to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen.

“He does not know what is an offense.

“He does not know the method for removing an offense.

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.10) Chahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā anabhiratiṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā uppannaṁ kukkuccaṁ dhammato vinodetuṁ vā vinodāpetuṁ vā āpattiṁ jānāti āpattiyā vuṭṭhānaṁ jānāti dasavasso vā hoti atirekadasavasso vā

“He is competent to tend or to get someone else to tend to a sick student or pupil; to allay or to get someone else to allay dissatisfaction (with the celibate life); to dispel or to get someone else to dispel, in line with the Dhamma, anxiety that has arisen. He knows what is an offense, and he knows the method for removing an offense. He has ten rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.37.11) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ

ādibrahmacariyakāya sikkhāya vinetuṁ

abhidhamme Vinetuṁ

avivinaye (above has abhivinaye) vinetuṁ

uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ

ūnadasavasso hoti

“He is not competent to get his pupil or student to train in the training of the (monks’) customs.

“He is not competent to discipline him in the training that is basic to the celibate life;

“to discipline him in the higher Dhamma;

“to discipline him in the higher Vinaya;

“to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen.

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.12) Chahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ ādibrahmacariyakāya sikkhāya vinetuṁ abhidhamme vinetuṁ abhivinaye vinetuṁ uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ dasavasso vā hoti atirekadasavasso vā

“He is competent to get his pupil or student to train in the training of the (monks’) customs. He is competent to discipline him in the training that is basic to the celibate life; to discipline him in the higher Dhamma; to discipline him in the higher Vinaya; to pry away, in line with the Dhamma, a (wrong) viewpoint that has arisen. He has ten rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

(Mv.I.37.13) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo

“Endowed with six further qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

āpattiṁ na jānāti

anāpattiṁ na jānāti

lahukaṁ āpattiṁ na jānāti

garukaṁ āpattiṁ na jānāti

ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubbayañjanaso

ūnadasavasso hoti

“He does not know what is an offense.

“He does not know what is not an offense.

“He does not know what is a light offense.

“He does not know what is a heavy offense.

“Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter.

“He has fewer than ten rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ na nissayo dātabbo na sāmaṇero upaṭṭhāpetabbo.

“Endowed with these six qualities, a monk should not give Acceptance, should not give dependence, and a novice should not be made to attend to him.

(Mv.I.37.14) chahi bhikkhave aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabbo

“Endowed with six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.

āpattiṁ jānāti anāpattiṁ jānāti lahukaṁ āpattiṁ jānāti garukaṁ āpattiṁ jānāti ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso dasavasso vā hoti atirekadasavasso vā

“He knows what is an offense, what is not an offense, what is a light offense, what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. He has ten rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ nissayo dātabbo sāmaṇero upaṭṭhāpetabboti.

“Endowed with these six qualities, a monk may give Acceptance, may give dependence, and a novice may be made to attend to him.”

upasampādetabbachakkasoḷasavāraṁ niṭṭhitaṁ.

The Sixteen Sets of Six on Who Should Give Acceptance is finished.

25. aññatitthiyapubbakathā (Mv.I.38.1)

The Discussion of Those Previously a Member of Another Religion [BMC]

[100] tena kho pana samayena yo so aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkami.

Now at that time a (monk) who was previously a member of another religion, being reprimanded by his preceptor in accordance with a rule, repudiated his preceptor’s reprimand and went over to the fold of that very religion.

so puna paccāgantvā bhikkhū upasampadaṁ yāci.

Coming back again, he requested Acceptance from the monks.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yo so bhikkhave aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkanto so āgato na upasampādetabbo.

“Monks, one who was previously a member of another religion and who, when reprimanded by his preceptor in accordance with a rule, repudiates his preceptor’s reprimand and goes over to the fold of that very religion, on returning should not be given Acceptance.

yo bhikkhave aññopi aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ ākaṅkhati upasampadaṁ tassa cattāro māse parivāso dātabbo.

“But whoever else was previously a member of another religion and desires the Going-forth, desires Acceptance in this Dhamma-Vinaya, is to be given probation for four months.”

(Mv.I.38.2) evañca pana bhikkhave dātabbo.

“Monks, it should be given like this:

paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde Vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā evaṁ vadehīti vattabbo

“First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this:

buddhaṁ saraṇaṁ gacchāmi dhammaṁ saraṇaṁ gacchāmi saṅghaṁ saraṇaṁ gacchāmi dutiyampi buddhaṁ saraṇaṁ gacchāmi dutiyampi dhammaṁ saraṇaṁ gacchāmi dutiyampi saṅghaṁ saraṇaṁ gacchāmi tatiyampi buddhaṁ saraṇaṁ gacchāmi tatiyampi dhammaṁ saraṇaṁ gacchāmi tatiyampi saṅghaṁ saraṇaṁ gacchāmīti.

“‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’

(Mv.I.38.3) Tena bhikkhave aññatitthiyapubbena saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo

“The previous member of another religion should go to the Saṅgha, arrange his robe over one shoulder, bow down at the feet of the monks, sit in the kneeling position, raise his hands palm-to-palm in front of the heart, and say,

ahaṁ bhante itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhāmi upasampadaṁ

“‘Venerable sirs, I, named So-and-so, previously a member of another religion, desire Acceptance in this Dhamma-vinaya.

sohaṁ bhante saṅghaṁ cattāro māse parivāsaṁ yācāmīti.

“‘I request the Saṅgha for probation for four months.’

Dutiyampi yācitabbo tatiyampi yācitabbo.

“He should request a second time. He should request a third time.

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho ayaṁ itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati upasampadaṁ

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so, previously a member of another religion, desires Acceptance in this Dhamma-vinaya.

so saṅghaṁ cattāro māse parivāsaṁ yācati.

“‘He requests the Saṅgha for probation for four months.

yadi saṅghassa pattakallaṁ saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṁ dadeyya.

“‘If the Saṅgha is ready, it should grant So-and-so, previously a member of another religion, probation for four months.

esā ñatti.

“‘This is the motion.

(Mv.I.38.4) Suṇātu me bhante saṅgho ayaṁ itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati upasampadaṁ.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so, previously a member of another religion, desires Acceptance in this Dhamma-vinaya.

so saṅghaṁ cattāro māse parivāsaṁ yācati.

“‘He requests the Saṅgha for probation for four months.

Saṅgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṁ deti.

“‘The Saṅgha is granting So-and-so, previously a member of another religion, probation for four months.

yassāyasmato khamati itthannāmassa aññatitthiyapubbassa cattāro māse parivāsassa dānaṁ so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the granting of probation of four months to So-and-so, previously a member of another religion, is agreeable should remain silent. He to whom it is not agreeable should speak.

dinno saṅghena itthannāmassa aññatitthiyapubbassa cattāro māse parivāso.

“‘Probation for four months has been granted by the Saṅgha to So-and-so, previously a member of another religion.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’

(Mv.I.38.5) evaṁ kho bhikkhave aññatitthiyapubbo ārādhako hoti.

“Monks, this is how one who was previously a member of another religion wins approval;

evaṁ anārādhako.

“this is how he doesn’t win approval:

kathañca bhikkhave aññatitthiyapubbo anārādhako hoti.

“And how does one who was previously a member of another religion not win approval?

Idha bhikkhave aññatitthiyapubbo atikālena gāmaṁ pavisati atidivā paṭikkamati.

“There is the case where one who was previously a member of another religion enters the village too early, returns too late in the day.

evaṁpi bhikkhave aññatitthiyapubbo anārādhako hoti.

“This, too, is how one who was previously a member of another religion does not win approval.

puna caparaṁ bhikkhave aññatitthiyapubbo vesiyagocaro vā hoti vidhavagocaro vā hoti thullakumārikagocaro vā hoti paṇḍakagocaro vā hoti bhikkhunīgocaro vā hoti.

“Then again one who was previously a member of another religion associates with a prostitute, associates with a widow/divorced woman, associates with a ‘fat princess’ [old maid], associates with a paṇḍaka, associates with a bhikkhunī.

thullakumārikāti yobbannappattā yobbannātītā vā kumāriyo; tā purisādhippāyāva vicaranti, yena kenaci saddhiṁ mittabhāvaṁ patthenti.

“Fat princesses”: Girls who have reached youth or passed it. They go around looking for men; they desire friendship with any (man) whatsoever.

evaṁpi bhikkhave aññatitthiyapubbo anārādhako hoti.

“This, too, is how one who was previously a member of another religion does not win approval.

(Mv.I.38.6) puna caparaṁ bhikkhave aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni kiṁkaraṇīyāni tattha na dakkho hoti na analaso na tatrupāyāya vīmaṁsāya samannāgato na alaṁ kātuṁ na alaṁ saṁvidhātuṁ.

“Then again one who was previously a member of another religion is not adept at the major and minor affairs involving his fellows in the holy life, is not dexterous, not diligent, not quick-witted in the techniques involved in them, is not able/willing to do them or arrange that they be done.

evaṁ bhikkhave aññatitthiyapubbo anārādhako hoti.

“This, too, is how one who was previously a member of another religion does not win approval.

puna caparaṁ bhikkhave aññatitthiyapubbo na tibbacchando hoti uddese paripucchāya adhisīle adhicitte adhipaññāya.

“Then again one who was previously a member of another religion does not have a keen desire for recitation, interrogation, heightened virtue, heightened mind, heightened discernment.

evaṁpi bhikkhave aññatitthiyapubbo anārādhako hoti.

“This, too, is how one who was previously a member of another religion does not win approval.

(Mv.I.38.7) puna caparaṁ bhikkhave aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho

“Then again one who was previously a member of another religion feels angered, displeased, and upset if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over.

buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho

“He feels gratified, pleased, and elated if dispraise is spoken of the Buddha, Dhamma, or Saṅgha.

yassa vā pana titthāyatanā saṅkanto hoti tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho

“He feels gratified, pleased, and elated if praise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over.

buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho.

“He feels angered, displeased, and upset if praise is spoken of the Buddha, Dhamma, or Saṅgha.

idaṁ bhikkhave saṅghātanikaṁ aññatitthiyapubbassa anārādhanīyasmiṁ.

“Monks, this is the tell-tale sign of one previously of another religion in regard to not winning approval.

idaṁ bhikkhave saṅghātanikaṁ aññatitthiyapubbassa anārādhanīyasminti bhikkhave yamidaṁ tassa satthuno tasseva ca laddhiyā avaṇṇe bhaññamāne “kiṁ ime paraṁ garahantī”ti kāyavacīvikāranibbattakaṁ anattamanattaṁ, buddhādīnañca avaṇṇe bhaññamāne attamanattaṁ, yañca tasseva satthuno tasseva ca laddhiyā vaṇṇe bhaññamāne attamanattaṁ, buddhādīnañca vaṇṇabhaṇane anattamanattaṁ, idaṁ aññatitthiyapubbassa anārādhanīyasmiṁ saṅghātanikaṁ, anārādhake parivāsavattaṁ apūrake kamme idaṁ liṅgaṁ, idaṁ lakkhaṇaṁ, idamacalappamāṇanti vuttaṁ hoti.

“Monks, this is the tell-tale sign of one previously of another religion in regard to not winning approval.” It is said: “Monks, when dispraise is being spoken of his teacher or ideology, whatever displeasure, manifesting as a change in his body or speech, gratification when dispraise is being spoken of the Buddha, etc., gratification when praise is being spoken of his own teacher or ideology, or displeasure when praise is being spoken of the Buddha, etc.: This is the tell-tale sign of one previously of another religion in regard to not winning approval. This is the sign, the characteristic, and the immutable standard in regard to not winning approval, not fulfilling the performance of the duties of probation.

evaṁ kho bhikkhave aññatitthiyapubbo anārādhako hoti.

“Monks, this is how one who was previously a member of another religion does not win approval.

evaṁ anārādhako kho bhikkhave aññatitthiyapubbo āgato na upasampādetabbo.

“When one previously a member of another religion who is displeasing in this way comes, he should not be given Acceptance.

(Mv.I.38.8) Kathañca bhikkhave aññatitthiyapubbo ārādhako hoti.

“And how does one who was previously a member of another religion win approval?

Idha bhikkhave aññatitthiyapubbo nātikālena gāmaṁ pavisati nātidivā paṭikkamati.

“There is the case where one who was previously a member of another religion enters the village not too early, returns not too late in the day.

evaṁpi bhikkhave aññatitthiyapubbo ārādhako hoti.

“This, too, is how one who was previously a member of another religion wins approval.

puna caparaṁ bhikkhave aññatitthiyapubbo na vesiyagocaro hoti na vidhavagocaro hoti na thullakumārikagocaro hoti na paṇḍakagocaro hoti na bhikkhunīgocaro hoti.

“Then again one who was previously a member of another religion does not associate with a prostitute, does not associate with a widow/divorced woman, does not associate with a ‘fat princess’ [old maid], does not associate with a paṇḍaka, does not associate with a bhikkhunī.

evaṁpi bhikkhave aññatitthiyapubbo ārādhako hoti.

“This, too, is how one who was previously a member of another religion wins approval.

(Mv.I.38.9) puna caparaṁ bhikkhave aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni kiṁkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.

“Then again one who was previously a member of another religion is adept at the various affairs involving his fellows in the holy life, is dexterous, diligent, quick-witted in the techniques involved in them, is able/willing to do them or arrange that they be done.

evaṁpi bhikkhave aññatitthiyapubbo ārādhako hoti.

“This, too, is how one who was previously a member of another religion wins approval.

puna caparaṁ Bhikkhave aññatitthiyapubbo tibbacchando hoti uddese paripucchāya adhisīle adhicitte adhipaññāya.

“Then again one who was previously a member of another religion has a keen desire for recitation, interrogation, heightened virtue, heightened mind, heightened discernment.

evaṁpi bhikkhave aññatitthiyapubbo ārādhako hoti.

“This, too, is how one who was previously a member of another religion wins approval.

(Mv.I.38.10) puna caparaṁ bhikkhave aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho

“Then again one who was previously a member of another religion feels gratified, pleased, and elated if dispraise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over.

buddhassa vā dhammassa vā saṅghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho

“He feels angered, displeased, and upset if dispraise is spoken of the Buddha, Dhamma, or Saṅgha.

yassa vā pana titthāyatanā saṅkanto hoti tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho

“He feels angered, displeased, and upset if praise is spoken of the teacher, the view, the persuasion, the preferences, the belief of the religion from which he has come over.

buddhassa vā dhammassa vā saṅghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho.

“He feels gratified, pleased, and elated if praise is spoken of the Buddha, Dhamma, or Saṅgha.

idaṁ bhikkhave saṅghātanikaṁ aññatitthiyapubbassa ārādhanīyasmiṁ.

“Monks, this is the tell-tale sign of one previously of another religion in regard to winning approval.

evaṁ kho bhikkhave aññatitthiyapubbo ārādhako hoti.

“Monks, this is how one who was previously a member of another religion wins approval.

evaṁ ārādhako kho bhikkhave aññatitthiyapubbo āgato upasampādetabbo.

“When one previously a member of another religion who wins approval in this way comes, he may be given Acceptance.

(Mv.I.38.11) sace bhikkhave aññatitthiyapubbo naggo āgacchati upajjhāyamūlakaṁ cīvaraṁ pariyesitabbaṁ

“If one who was previously a member of another religion comes naked, they should search for a robe out of the preceptor’s funds.

upajjhāyamūlakaṃ cīvaraṃ pariyesitabbanti upajjhāyaṃ issaraṃ katvā tassa cīvaraṃ pariyesitabbaṃ. pattampi tatheva. tasmā yadi upajjhāyassa pattacīvaraṃ atthi, “imassa dehī”ti vattabbo. atha natthi, aññe dātukāmā honti, tehipi upajjhāyasseva dātabbaṃ “idaṃ tumhākaṃ katvā imassa dethā”ti. kasmā? titthiyā nāma vilomā honti “saṅghena me pattacīvaraṃ dinnaṃ, kiṃ mayhaṃ tumhesu āyattan”ti vatvā ovādānusāsaniṃ na kareyyuṃ, upajjhāyena pana āyattajīvikattā tassa vacanakaro bhavissati. tenassa “upajjhāyamūlakaṃ cīvaraṃ pariyesitabban”ti vuttaṃ.

“They should search for a robe out of the preceptor’s funds.” Putting the preceptor in charge, they should search for a robe for him. And likewise with the bowl. So if the preceptor has a bowl and robes, he should be told, “Give them to him.” But if he doesn’t have them, and someone else wants to give them, he should give them to the preceptor, (saying,) “Make these yours and then give them to him.” Why? Sectarians are generally obstreperous. Saying, “The Saṅgha gave me my bowl and robes. Why should I be dependent on you?” he wouldn’t do as taught and admonished. But if his livelihood lies with the preceptor, he will do what he is told. So it is said, “They should search for a robe out of the preceptor’s funds.”

sace acchinnakeso āgacchati saṅgho apaloketabbo bhaṇḍukammāya.

“If he comes without the hair of his head cut off, the Saṅgha should be informed for the sake of shaving it.

Ye te bhikkhave aggikā jaṭilakā te āgatā upasampādetabbā na tesaṁ parivāso dātabbo.

“If fire-worshipping and coiled-hair ascetics come, they may be given Acceptance. They should not be given probation.

taṁ kissa hetu.

“Why is that?

Kammavādino ete bhikkhave kiriyavādino.

“They espouse a doctrine of kamma, they follow a doctrine of action.

sace bhikkhave jātiyā sākiyo aññatitthiyapubbako āgacchati so āgato upasampādetabbo na tassa parivāso dātabbo.

“If one who was previously a member of another religion who is a Sakyan by birth comes, he may be given Acceptance. He is not to be given probation.

Imāhaṁ bhikkhave ñātīnaṁ āveṇikaṁ parihāraṁ dammīti.

“I give this special privilege to my relatives.”

Aññatitthiyapubbakathā.

The Discussion of Those Previously a Member of Another Religion (is finished).

Sattamaṁ bhāṇavāraṁ.

The seventh recitation section (is finished).

26. pañcābādhavatthu (Mv.I.39.1)

Discussion of the Five Diseases [BMC]

[101] tena kho pana samayena magadhesu pañca ābādhā ussannā honti kuṭṭhaṁ gaṇḍo kilāso soso apamāro.

Now at that time five diseases were widespread among the Magadhans: leprosy, boils, eczema, tuberculosis, and epilepsy.

manussā pañcahi ābādhehi phuṭṭhā jīvakaṁ komārabhaccaṁ upasaṅkamitvā evaṁ vadenti sādhu no ācariya tikicchāhīti.

People afflicted with the five diseases went to (the doctor) Jīvaka Komārabhacca [Mv.VIII.1.1] and said, “It would be good, teacher, if you would treat us.”

Ahaṁ khvayyā bahukicco bahukaraṇīyo

“Masters, I have many duties. I am very busy.

rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca saṅgho nāhaṁ sakkomi tikicchitunti.

“I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.”

Sabbaṁ sāpateyyañca te ācariya hotu mayañca te dāsā sādhu no ācariya tikicchāhīti.

“All our property will be yours, teacher, and we will be your slaves. It would be good, teacher, if you would treat us.”

Ahaṁ khvayyā bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca saṅgho nāhaṁ sakkomi tikicchitunti.

“Masters, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.”

(Mv.I.39.2) athakho tesaṁ manussānaṁ etadahosi ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā

Then it occurred to these people, “These Sakyan-son monks are of pleasant virtue and conduct.

subhojanāni bhuñjitvā nīvātesu sayanesu sayanti

“Having eaten fine meals, they lie down in beds sheltered from the wind [Pc 65].

yannūna mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma

“What if we were to go forth among the Sakyan-son monks?

tattha bhikkhū ceva upaṭṭhahissanti jīvako ca komārabhacco tikicchissatīti.

“There the monks would tend to us and Jīvaka Komārabhacca would treat us.”

athakho te manussā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu.

So, going to the monks, they requested the Going-forth.

te bhikkhū pabbājesuṁ upasampādesuṁ.

The monks gave them the Going-forth, they gave them Acceptance.

te bhikkhū ceva upaṭṭhahiṁsu jīvako ca komārabhacco tikicchi.

The monks tended to them and Jīvaka Komārabhacca treated them.

(Mv.I.39.3) tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti

Now at that time the monks—tending to many sick monks—were continually begging, continually hinting,

gilānabhattaṁ detha gilānupaṭṭhākabhattaṁ detha gilānabhesajjaṁ dethāti.

“Give a meal for the sick. Give a meal for those tending to the sick. Give medicine for the sick.”

Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṁ rājakiccaṁ parihāpesi.

Jīvaka Komārabhacca—tending to many sick monks—neglected one of his duties to the king.

(Mv.I.39.4) Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṁ komārabhaccaṁ upasaṅkamitvā etadavoca sādhu maṁ ācariya tikicchāhīti.

Then a certain man afflicted with (one of) the five diseases went to Jīvaka Komārabhacca and, on arrival, said, “It would be good, teacher, if you would treat me.”

Ahaṁ khvayya bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca saṅgho nāhaṁ sakkomi tikicchitunti.

“Master, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.”

Sabbaṁ sāpateyyañca te ācariya hotu ahañca te dāso sādhu maṁ ācariya tikicchāhīti.

“All my property will be yours, teacher, and I will be your slave. It would be good, teacher, if you would treat me.”

Ahaṁ khvayya bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca saṅgho nāhaṁ sakkomi tikicchitunti.

“Master, I have many duties. I am very busy. I have to tend to King Bimbisāra of Magadha, as well as his harem, and the Saṅgha headed by the Buddha. I cannot treat you.”

(Mv.I.39.5) athakho tassa purisassa etadahosi ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nīvātesu sayanesu sayanti

Then it occurred to him, “These Sakyan-son monks are of pleasant virtue and conduct. Having eaten fine meals, they lie down in beds sheltered from the wind.

yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ tattha bhikkhū ceva upaṭṭhahissanti jīvako ca komārabhacco tikicchissati sohaṁ arogo vibbhamissāmīti.

“What if I were to go forth among the Sakyan-son monks? There the monks would tend to me and Jīvaka Komārabhacca would treat me. When I am well I will disrobe.”

athakho so puriso bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

So, going to the monks, he requested the Going-forth.

taṁ bhikkhū pabbājesuṁ upasampādesuṁ.

The monks gave him the Going-forth; they gave him Acceptance.

taṁ bhikkhū ceva upaṭṭhahiṁsu jīvako ca komārabhacco tikicchi.

The monks tended to him and Jīvaka Komārabhacca treated him.

So arogo vibbhami.

When he was well he disrobed.

Addasā kho jīvako komārabhacco taṁ purisaṁ vibbhantaṁ disvāna taṁ purisaṁ etadavoca nanu tvaṁ ayya bhikkhūsu pabbajito ahosīti.

Then Jīvaka Komārabhacca saw the man (after he had) disrobed. On seeing him, he addressed him, “Master, weren’t you gone forth among the monks?”

evaṁ ācariyāti.

“Yes, teacher.”

kissa pana tvaṁ ayya evarūpaṁ akāsīti.

“But why, master, did you do such a thing?”

athakho so puriso jīvakassa komārabhaccassa etamatthaṁ ārocesi.

Then the man told the matter to Jīvaka Komārabhacca.

(Mv.I.39.6) Jīvako komārabhacco ujjhāyati khīyati vipāceti kathaṁ hi nāma bhadantā pañcahi ābādhehi phuṭṭhaṁ pabbājessantīti.

Jīvaka Komārabhacca criticized and complained and spread it about, “How can the revered ones give the Going-forth to a person afflicted with the five diseases?”

athakho jīvako komārabhacco yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi

Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca

As he was sitting there, he said to the Blessed One,

sādhu bhante ayyā pañcahi ābādhehi phuṭṭhaṁ na pabbājeyyunti.

“Lord, it would be good if the masters wouldn’t give the Going-forth to one who is afflicted with (any of) the five diseases.”

(Mv.I.39.7) athakho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk.

athakho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave pañcahi ābādhehi phuṭṭho pabbājetabbo

“Monks, one who is afflicted with (any of) the five diseases should not be given the Going-forth.

yo pabbājeyya āpatti dukkaṭassāti.

“Whoever should give it: an offense of wrong doing.”

27. rājabhaṭavatthu (Mv.I.40.1)

The Case of One Who is in the King’s Service [BMC]

[102] tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti.

Now at that time there was unrest at King Bimbisāra of Magadha’s borderland.

athakho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi gacchatha bhaṇe paccantaṁ uccinathāti.

So he ordered the ministers of the army, “I say, go and establish order in the borderland.”

evaṁ devāti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṁ.

They responded, “As you say, Your Majesty,” to King Bimbisāra of Magadha.

(Mv.I.40.2) athakho abhiññātānaṁ abhiññātānaṁ yodhānaṁ etadahosi mayaṁ kho yuddhābhinandino gacchantā pāpañca kammaṁ karoma bahuñca apuññaṁ pasavāma kena nu kho mayaṁ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmāti.

Then the thought occurred to many well-known soldiers, “On the thrill of the battle, we will do evil actions and make much demerit. By what strategy could we refrain from evil and do good?”

athakho tesaṁ yodhānaṁ etadahosi ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā

The thought occurred to them, “These Sakyan-son monks live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured.

sace kho mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma evaṁ mayaṁ pāpā ca virameyyāma kalyāṇañca kareyyāmāti.

“If we went forth among the Sakyan-son contemplatives, we would thus refrain from evil and do good.”

athakho te yodhā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu.

So the soldiers went to the monks and requested the Going-forth.

te bhikkhū pabbājesuṁ upasampādesuṁ.

The monks gave them the Going-forth, gave them Acceptance.

(Mv.I.40.3) senānāyakā mahāmattā rājabhaṭe pucchiṁsu kinnu kho bhaṇe itthannāmo ca itthannāmo ca yodhā na dissantīti.

The ministers of the army asked those in the king’s service, “Why are the soldiers So-and-so and So-and-so nowhere to be seen?”

Itthannāmo ca itthannāmo ca sāmi yodhā bhikkhūsu pabbajitāti.

“Sir, the soldiers So-and-so and So-and-so have gone forth among the monks.”

senānāyakā mahāmattā ujjhāyanti khīyanti vipācenti

The ministers of the army criticized and complained and spread it about,

kathaṁ hi nāma samaṇā sakyaputtiyā rājabhaṭaṁ pabbājessantīti.

“How can the Sakyan-son contemplatives give one in the king’s service the Going-forth?”

senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ.

The ministers of the army reported the matter to King Seniya Bimbisāra of Magadha.

athakho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi yo bhaṇe rājabhaṭaṁ pabbājeti kiṁ so pasavatīti.

So he asked his legal advisors, “I say, for one who gives the Going-forth to one in the king’s service, what (punishment) does he get?”

Upajjhāyassa deva sīsaṁ chedetabbaṁ anussāvakassa jivhā uddharitabbā gaṇassa upaḍḍhaphāsukā bhañjitabbāti.

“Your Majesty, the preceptor’s head should be cut off, the announcing teacher’s tongue pulled out, and for the group: half of their ribs should be broken.”

(Mv.I.40.4) athakho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi

Then King Seniya Bimbisāra of Magadha went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṁ etadavoca santi bhante rājāno assaddhā appasannā te appamattakenapi bhikkhū viheṭheyyuṁ sādhu bhante ayyā rājabhaṭaṁ na pabbājeyyunti.

As he was sitting there, he said to the Blessed One, “Lord, there are kings without conviction and confidence. They would harm monks over a trifle. It would be good if the masters didn’t give the Going-forth to one in the king’s service.”

athakho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the Blessed One instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk.

athakho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave rājabhaṭo pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, one who is in the king’s (government) service should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

28. aṅgulimālacoravatthu (Mv.I.41.1)

The Story of Aṅgulimāla the Criminal [BMC]

[103] tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti.

Now at that time Aṅgulimāla1 the criminal had gone forth among the monks.

1. According to I.B. Horner, this is not the well-known bandit whose verse is in the Theragāthā (Thag 16:8), and after whom MN 86 is named. She notes that the word nāma: ‘named’, along with an endquote, is missing. But the same is true of Sañjaya the wanderer, Sāriputta the wanderer, and Moggallāna the wanderer, when they enter the story of the Buddha for the first time [Mv.I.23.1]. Also, this origin story, unlike the others in this section, doesn’t mention Aṅgulimāla going to the monks and getting them to ordain him. The Commentary passage quoted below implies that the Buddha gave him the Going-forth, as he did the Aṅgulimāla of the aṅgulimālattheragāthā. Also, there is nothing in the Commentary to indicate that this might be a different monk.

manussā passitvā ubbijjantipi uttasantipi palāyantipi aññenapi gacchanti aññenapi mukhaṁ karonti dvāraṁpi thakenti.

People, on seeing him, were agitated and afraid, ran away, took a different route, turned their faces away, or shut their doors.

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

kathaṁ hi nāma samaṇā sakyaputtiyā dhajabaddhaṁ coraṁ pabbājessantīti.

“How can the Sakyan-son contemplatives give the Going-forth to a criminal who is ‘wrapped in a flag’?”

tattha dhajaṃ bandhitvā viya vicaratīti dhajabandho. mūladevādayo viya loke pākaṭoti vuttaṃ hoti.

In that case, “He goes around as if wrapped in a flag” (means,) “wrapped in a flag.” This is said of world-famous (criminals) like Mūladeva, etc.

assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

na bhikkhave dhajabaddho coro pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a criminal who is ‘wrapped in a flag’ should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

na bhikkhaveti bhagavā sayaṁ dhammassāmī, tasmā āyatiṁ akaraṇatthāya bhikkhūnaṁ sikkhāpadaṁ paññapento evamāha.

“Monks, one shouldn’t ...”: The Blessed One is himself the master of the Dhamma1. So, laying down a training rule, he said this for the monks not to do (such an action) in the future.

1. Here is a case where the Buddha knew when to ordain a famous criminal, but didn’t trust the Saṅgha to do so. As in the case of displaying psychic powers, the Buddha was able to do certain things, to good effect, that he didn’t allow his disciples to do. That means that in interpreting the Vinaya, one cannot take the Buddha’s example as evidence that a given action is or should be allowable.

29. kārabhedakacoravatthu (Mv.I.42.1)

The Case of the Criminal who had Broken out of Prison [BMC]

[104] tena kho pana samayena raññā māgadhena seniyena bimbisārena anuññātaṁ hoti ye samaṇesu sakyaputtiyesu pabbajanti na te labbhā kiñci kātuṁ svākkhāto dhammo carantu brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

Now at that time it had been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody could do anything to him, (as he thought,) “The Dhamma is well-expounded. May they live the holy life for the right ending of stress.”

tena kho pana samayena aññataro puriso corikaṁ katvā kārāya baddho hoti.

And at that time, a certain man, having committed a crime, was bound in prison.

So kāraṁ bhinditvā palāyitvā bhikkhūsu pabbajito hoti.

Having broken out of prison, he went forth among the monks.

manussā passitvā evamāhaṁsu ayaṁ so kārabhedako coro handa naṁ nemāti.

People, on seeing him, said, “That’s the criminal who broke out of prison. Lets take him away.”

ekacce evamāhaṁsu māyyā evaṁ avacuttha anuññātaṁ raññā māgadhena seniyena bimbisārena ye samaṇesu sakyaputtiyesu pabbajanti na te labbhā kiñci kātuṁ svākkhāto dhammo carantu brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

Some said, “Don’t say that, masters. It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’”

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

abhayūvarā ime samaṇā sakyaputtiyā nayime labbhā kiñci kātuṁ

“These Sakyan-son contemplatives are unrestrained by fear—nobody can do anything to them.

abhayūvarāti ettha bhayena uparamantīti bhayūvarā, ete pana laddhābhayattā na bhayūvarāti abhayūvarā; pakārassa cettha vakāro katoti veditabbo.

“Unrestrained by fear”: Here, “restrained by fear” means, “They cease out of fear.” But, because they have been granted safety, “They aren’t restrained by fear,” thus “unrestrained by fear.” It should be understood that in this case there is a ‘va-making’.1

1. This is a grammatical term, usually referring to the insertion of a ‘v’ in a compound, for example, ‘bhū’ + ‘ādayo’ > ‘bhūvādayo’. Howerever, here is seems to refer to the replacement of ‘p’ by ‘v’, which is common. So ‘abhayūvara’ is a variant of ‘abhayūpara’ = ‘a’ + ‘bhaya’ + ‘uparata’ from ‘uparamati’: ceases from motion or action, stops, is quiet, gives up, abstains. [From Cone: A Dictionary of Pāli.]

kathaṁ hi nāma kārabhedakaṁ coraṁ pabbājessantīti.

“How can they give the Going-forth to a criminal who has broken out of prison?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave kārabhedako coro pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a criminal who has broken out of prison should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

30. likhitakacoravatthu (Mv.I.43.1)

The Case of the Criminal for Whom a Warrant had been Sent Out [BMC]

[105] tena kho pana samayena aññataro puriso corikaṁ katvā palāyitvā bhikkhūsu pabbajito hoti.

Now at that time a certain man, having committed a crime, ran away and went forth among the monks.

So ca rañño antepure likhito hoti yattha passitabbo tattha hantabboti.

(A warrant) had been written at the king’s inner palace that, “Wherever he is seen, he should be killed right there.”

manussā passitvā evamāhaṁsu ayaṁ so likhitako coro handa naṁ hanāmāti.

People, on seeing him, said, “That’s the criminal for whom (a warrant) has been written. Lets kill him.”

ekacce evamāhaṁsu māyyā evaṁ avacuttha anuññātaṁ raññā māgadhena seniyena bimbisārena ye samaṇesu sakyaputtiyesu pabbajanti na te labbhā kiñci kātuṁ svākkhāto dhammo carantu brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

Some said, “Don’t say that, masters. It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’”

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

abhayūvarā ime samaṇā sakyaputtiyā nayime labbhā kiñci kātuṁ

“These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them.

kathaṁ hi nāma likhitakaṁ coraṁ pabbājessantīti.

“How can they give the Going-forth to a criminal for whom (a warrant) has been written?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave likhitako coro pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a criminal for whom a (a warrant) has been written should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

31. kasāhatavatthu (Mv.I.44.1)

The Case of the Man Who had been Whipped [BMC]

[106] tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti.

Now at that time a certain man who had been whipped/caned as punishment went forth among the monks.

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

kathaṁ hi nāma samaṇā sakyaputtiyā kasāhataṁ katadaṇḍakammaṁ pabbājessantīti.

“How can the Sakyan-son contemplatives give the Going-forth to one who has been whipped/caned as punishment?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave kasāhato katadaṇḍakammo pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a man who has been whipped/caned as punishment should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

32. lakkhaṇāhatavatthu (Mv.I.45.1)

The Case of the Man Who had been Branded [BMC]

[107] tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti.

Now at that time a certain man who had been branded/tattooed as punishment had gone forth among the monks.

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

kathaṁ hi nāma samaṇā sakyaputtiyā lakkhaṇāhataṁ katadaṇḍakammaṁ pabbājessantīti.

“How can the Sakyan-son contemplatives give the Going-forth to one who has been branded/tattooed as punishment?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave lakkhaṇāhato katadaṇḍakammo pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a man who has been branded/tattooed as punishment should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

33. iṇāyikavatthu (Mv.I.46.1)

The Case of the Debtor [BMC]

[108] tena kho pana samayena aññataro iṇāyiko palāyitvā bhikkhūsu pabbajito hoti.

Now at that time a certain debtor ran away and went forth among the monks.

dhaniyā passitvā evamāhaṁsu ayaṁ so amhākaṁ iṇāyiko handa naṁ nemāti.

His creditors, on seeing him, said, “That’s our debtor. Let’s take him away.”

ekacce evamāhaṁsu māyyā evaṁ avacuttha anuññātaṁ raññā māgadhena seniyena bimbisārena ye samaṇesu sakyaputtiyesu pabbajanti na te labbhā kiñci kātuṁ svākkhāto dhammo carantu brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

Some said, “Don’t say that, masters. It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’”

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

abhayūvarā ime samaṇā sakyaputtiyā nayime labbhā kiñci kātuṁ

“These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them.

kathaṁ hi nāma iṇāyikaṁ pabbājessantīti.

“How can they give the Going-forth to a debtor?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave iṇāyiko pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a debtor should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

34. dāsavatthu (Mv.I.47.1)

The Case of the Slave [BMC]

[109] tena kho pana samayena aññataro dāso palāyitvā bhikkhūsu pabbajito hoti.

Now at that time a certain slave ran away and went forth among the monks.

ayyikā passitvā evamāhaṁsu ayaṁ so amhākaṁ dāso handa naṁ nemāti.

His masters, on seeing him, said, “That’s our slave. Let’s take him away.”

ekacce evamāhaṁsu māyyā evaṁ avacuttha anuññātaṁ raññā māgadhena seniyena bimbisārena ye samaṇesu sakyaputtiyesu pabbajanti na te labbhā kiñci kātuṁ svākkhāto dhammo carantu brahmacariyaṁ sammā dukkhassa antakiriyāyāti.

Some said, “Don’t say that, masters. It has been allowed by King Seniya Bimbisāra of Magadha that for one gone forth among the Sakyan-son contemplatives, nobody can do anything to him, (as he thinks,) ‘The Dhamma is well-expounded. May they live the holy life for the right ending of stress.’”

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

abhayūvarā ime samaṇā sakyaputtiyā nayime labbhā kiñci kātuṁ

“These Sakyan-son contemplatives are unrestrained by fear1—nobody can do anything to them.

kathaṁ hi nāma dāsaṁ pabbājessantīti.

“How can they give the Going-forth to a slave?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave dāso pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a slave should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

35. kammārabhaṇḍuvatthu (Mv.I.48.1)

The Case of the Fledgling Metal Smith [BMC]

[110] tena kho pana samayena aññataro kammārabhaṇḍu mātāpitūhi saddhiṁ bhaṇḍitvā ārāmaṁ gantvā bhikkhūsu pabbajito hoti.

Now at that time a certain fledgling metal smith, having quarreled with his father and mother, having gone to the monastery, had gone forth among the monks.

athakho tassa kammārabhaṇḍussa mātāpitaro taṁ kammārabhaṇḍuṁ vicinantā ārāmaṁ gantvā bhikkhū pucchiṁsu api bhante evarūpaṁ dārakaṁ passeyyāthāti.

Then his parents, looking for him, having gone to the monastery, asked the monks, “Venerable sirs, have you seen this sort of boy?”

bhikkhū ajānantāyeva āhaṁsu na jānāmāti apassantāyeva āhaṁsu na passāmāti.

The monks, not knowing him, said simply, “We don’t know him.” Not having seen him, they said simply, “We haven’t seen him.”

athakho tassa kammārabhaṇḍussa mātāpitaro taṁ kammārabhaṇḍuṁ vicinantā bhikkhūsu pabbajitaṁ

Then his parents, looking for him, saw him, having gone forth among the monks.

disvā ujjhāyanti khīyanti vipācenti

On seeing him, they criticized and complained and spread it about:

alajjino ime samaṇā sakyaputtiyā dussīlā musāvādino jānantāyeva āhaṁsu na jānāmāti passantāyeva āhaṁsu na passāmāti ayaṁ dārako bhikkhūsu pabbajitoti.

“These Sakyan-son contemplatives are shameless, unvirtuous liars. Even though they know him, they say, ‘We don’t know.’ Even though they’ve seen him, they say, ‘We haven’t seen him.’ This boy has gone forth among the monks!”

assosuṁ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the fledgling metal smith’s parents criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

anujānāmi bhikkhave saṅghaṁ apaloketuṁ bhaṇḍukammāyāti.

“Monks, I allow that the Saṅgha be informed for the sake of shaving the head (of a person to be ordained).”

36. upālidārakavatthu (Mv.I.49.1)

The Story of the Boy Upāli [BMC]

[111] tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti upāli dārako tesaṁ pāmokkho hoti.

“Now at that time in Rājagaha, a group of seventeen boys were friends, with the boy Upāli as their leader.

athakho upālissa mātāpitūnaṁ etadahosi kena nu kho upāyena upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyāti.

Then the thought occurred to Upāli’s parents, “By what strategy could Upāli, after our death, live pleasantly and not wear himself out?”

(Mv.I.49.2) athakho upālissa mātāpitūnaṁ etadahosi sace kho upāli lekhaṁ sikkheyya evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyāti.

Then the thought occurred to Upāli’s parents, “If he studies writing, in this way, after our death, he will live pleasantly and not wear himself out.”

athakho upālissa mātāpitūnaṁ etadahosi sace kho upāli lekhaṁ sikkhissati aṅguliyo dukkhā bhavissanti sace kho upāli gaṇanaṁ sikkheyya evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyāti.

Then the thought occurred to Upāli’s parents, “If he studies writing, his fingers will hurt. If he studies calculation, in this way, after our death, he will live pleasantly and not wear himself out.”

athakho upālissa mātāpitūnaṁ etadahosi sace kho upāli gaṇanaṁ sikkhissati urassa dukkho bhavissati sace kho upāli rūpaṁ sikkheyya evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyāti.

Then the thought occurred to Upāli’s parents, “If he studies calculation, his breast will hurt. If he studies money changing [or: art], in this way, after our death, he will live pleasantly and not wear himself out.”

athakho upālissa mātāpitūnaṁ etadahosi sace kho upāli rūpaṁ sikkhissati akkhīni dukkhāni bhavissanti

Then the thought occurred to Upāli’s parents, “If he studies money changing, his eyes will hurt.

ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nīvātesu sayanesu sayanti

“Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind.

sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya na ca kilameyyāti.

“If Upāli went forth among the Sakyan-son monks, he would live pleasantly after our death and not wear himself out.”

(Mv.I.49.3) assosi kho upāli dārako mātāpitūnaṁ imaṁ kathāsallāpaṁ.

The boy Upāli heard his parents’ conversation.

athakho upāli dārako yena te dārakā tenupasaṅkami upasaṅkamitvā te dārake etadavoca etha mayaṁ ayyā samaṇesu sakyaputtiyesu pabbajissāmāti.

So he went to the boys and, on arrival, said, “Come, masters, let’s go forth among the Sakyan-son contemplatives.”

sace kho tvaṁ ayya pabbajissasi evaṁ mayampi pabbajissāmāti.

“If you go forth, master, so will we.”

athakho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṁ anujānātha maṁ agārasmā anagāriyaṁ pabbajjāyāti.

So each of the boys, having gone to his parents, said, “Allow us to go forth from home into homelessness.”

athakho tesaṁ dārakānaṁ mātāpitaro sabbepime dārakā samānacchandā kalyāṇādhippāyāti anujāniṁsu.

Then the parents of the boys allowed them, (thinking,) “All these boys are unanimous in their desire. Their motives are good.”

te bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu.

Having gone to the monks, they asked for the Going-forth.

te bhikkhū pabbājesuṁ upasampādesuṁ.

The monks gave them the Going-forth, gave them Acceptance.

(Mv.I.49.4) te rattiyā paccūsasamayaṁ paccuṭṭhāya rodanti yāguṁ detha bhattaṁ detha khādanīyaṁ dethāti.

Then, waking up in the last watch of the night, they cried out, “Give us conjey! Give us a meal! Give us food!”

bhikkhū evamāhaṁsu āgametha āvuso yāva [ME inserts: ratti] vibhāyati

“The monks said, ‘Wait, friends, until the night turns light.

sace yāgu bhavissati pivissatha sace bhattaṁ bhavissati bhuñjissatha sace khādanīyaṁ bhavissati khādissatha

“If there is conjey, you will drink it. If there is a meal, you will eat it. If there is food, you will eat it.

no ce bhavissati yāgu vā bhattaṁ vā khādanīyaṁ vā piṇḍāya caritvā bhuñjissathāti.

“But if there is no conjey or meal or food, then you will eat having gone for alms.”

evampi kho te bhikkhū bhikkhūhi vuccamānā rodanteva yāguṁ detha bhattaṁ detha khādanīyaṁ dethāti

“But even then, those monks, being spoken to by the monks, cried out as before, ‘Give us conjey! Give us a meal! Give us food!’

senāsanaṁ ūhadantipi ummihantipi.

And they wet the bedding and soiled it.

(Mv.I.49.5) assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dārakasaddaṁ sutvāna āyasmantaṁ ānandaṁ āmantesi kinnu kho so ānanda dārakasaddoti.

Then, waking up in the last watch of the night, the Blessed One heard the sound of the boys and, on hearing it, addressed Ven. Ānanda, “Ānanda, is that the sound of boys?”

athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

Then Ven. Ānanda reported the matter to the Blessed One.

Saccaṁ kira bhikkhave bhikkhū jānaṁ ūnavīsativassaṁ puggalaṁ upasampādentīti.

“Is it true, monks, that the monks knowingly gave Acceptance to an individual less than twenty years old?”

saccaṁ bhagavāti.

“It’s true, O Blessed One.”

vigarahi buddho bhagavā kathaṁ hi nāma te bhikkhave moghapurisā jānaṁ ūnavīsativassaṁ puggalaṁ upasampādessanti

The Buddha, the Blessed One, rebuked them “Monks, how can these worthless men knowingly give Acceptance to an individual less than twenty years old?”

(Mv.I.49.6) ūnavīsativasso bhikkhave puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ

“Monks, an individual less than twenty years old is not resistant to cold, heat, hunger, thirst, the touch of flies and mosquitoes, wind and sun and creeping things; or to abusive, hurtful language.

uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti

“He is not the sort who can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly.

vīsativasso ca kho bhikkhave puggalo khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ

“Monks, an individual twenty years old is resistant to cold, heat, hunger, thirst, the touch of flies and mosquitoes, wind and sun and creeping things; or to abusive, hurtful language.

uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti

“He is the sort who can endure bodily feelings that, when they arise, are painful, sharp, stabbing, fierce, distasteful, disagreeable, deadly.

netaṁ bhikkhave appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya .pe.

“Monks, this neither inspires faith in the faithless …”

Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks:

na bhikkhave jānaṁ ūnavīsativasso puggalo upasampādetabbo yo upasampādeyya yathādhammo kāretabboti.

“Monks, an individual less than twenty years old should not knowingly be given Acceptance. Whoever should give him Acceptance is to be dealt with in accordance with the rule (Pc 65).”

37. ahivātakarogavatthu (Mv.I.50.1)

The Case of Cholera [BMC]

[112] tena kho pana samayena aññataraṁ kulaṁ ahivātakarogena kālakataṁ hoti.

Now on that occasion a certain family had died of cholera.

tassa pitāputtakā sesā honti.

Only the father and little son were left.

te bhikkhūsu pabbajitvā ekato va piṇḍāya caranti.

Having gone forth among the monks, they went together for alms.

athakho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca mayhampi tāta dehi mayhampi tāta dehīti.

Then the boy, as his father was being offered alms, ran up to him and said, “Give some to me, too, daddy! Give some to me, too, daddy!”

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

abrahmacārino ime samaṇā sakyaputtiyā ayaṁ dārako bhikkhuniyā jātoti.

“These Sakyan-son contemplatives are uncelibate. This boy was born by a bhikkhunī.”

assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

na bhikkhave ūnapaṇṇarasavasso dārako pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a boy less than 15 years old should not be given the Going-forth. Whoever should give it: an offense of wrong doing.”

(Mv.I.51.1) [113] tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṁ saddhaṁ pasannaṁ ahivātakarogena kālakataṁ hoti.

Now at that time a family who were supporters of Ven. Ānanda—having conviction and confidence—died of cholera.

dve ca dārakā sesā honti.

Two boys were left.

te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti.

Following their old habits, on seeing monks they ran up to them.

bhikkhū apasādenti.

The monks drove them away.

te bhikkhūhi apasādiyamānā rodanti.

Being driven away by the monks, they cried.

athakho āyasmato ānandassa etadahosi bhagavatā paññattaṁ na ūnapaṇṇarasavasso dārako pabbājetabboti

Then the thought occurred to Ven. Ānanda, “It has been laid down by the Blessed One that, ‘A boy less than 15 years old should not be given the Going-forth.’

ime ca dārakā ūnapaṇṇarasavassā kena nu kho upāyena ime dārakā na vinasseyyunti.

“‘And these boys are less than 15 years old. By what strategy could these boys not come to ruin?’”

athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

So Ven. Ānanda reported the matter to the Blessed One.

Ussahanti pana te ānanda dārakā kāke uḍḍepetunti.

“Ānanda, are these boys able to chase away crows?”

Ussahanti bhagavāti.

“They are able, O Blessed One.”

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave ūnapaṇṇarasavassaṁ dārakaṁ kākuḍḍepakaṁ pabbājetunti.

“Monks, I allow that a boy less than 15 years old be given the Going-forth if he is capable of chasing away crows.”

38. kaṇṭakavatthu (Mv.I.52.1)

The Case of Kaṇṭaka [BMC]

[114] tena kho pana samayena āyasmato upanandassa sakyaputtassa dve sāmaṇerā honti kaṇṭako ca mahako ca.

Now at that time Ven. Upananda the Sakyan had two novices, Kaṇṭaka and Mahaka.

Te aññamaññaṁ dūsesuṁ.

They committed sodomy with each other.

bhikkhū ujjhāyanti khīyanti vipācenti kathaṁ hi nāma sāmaṇerā evarūpaṁ anācāraṁ ācarissantīti.

The monks criticized and complained and spread it about, “How can novices engage in that sort of misbehavior?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave ekena dve sāmaṇerā upaṭṭhāpetabbā yo upaṭṭhāpeyya āpatti dukkaṭassāti.

“One (monk) should not get two novices to attend to him. Whoever should get them to attend to him: an offense of wrong doing.”

39. āhundarikavatthu (Mv.I.53.1)

The Case of Crowding

[115] tena kho pana samayena bhagavā tattheva rājagahe vassaṁ vasi tattha hemantaṁ tattha gimhaṁ.

Now at that time the Blessed One stayed near Rājagaha for the Rains, and also for the cold season and the hot season.

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

āhundarikā samaṇānaṁ sakyaputtiyānaṁ disā andhakārā na imesaṁ disā pakkhāyantīti.

The districts are crowded with Sakyan-son contemplatives—dark with them. The countryside is not brightened by them.

assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

(Mv.I.53.2) athakho bhagavā āyasmantaṁ ānandaṁ āmantesi gacchānanda avāpuraṇaṁ ādāya anupariveṇiyaṁ bhikkhūnaṁ ārocehi icchātāvuso bhagavā dakkhiṇāgiriṁ cārikaṁ pakkamituṁ yassāyasmato attho so āgacchatūti.

Then the Blessed One addressed Ven. Ānanda: “Go Ānanda, taking the key, announce to the monks in the courtyards: ‘Friends, the Blessed One wants to go out on a walking tour to Dakkhiṇāgiri. May whoever wants to come along.’”

evaṁ bhanteti kho āyasmā ānando bhagavato paṭissutvā avāpuraṇaṁ ādāya anupariveṇiyaṁ bhikkhūnaṁ ārocesi icchatāvuso bhagavā dakkhiṇāgiriṁ cārikaṁ pakkamituṁ yassāyasmato attho so āgacchatūti.

Responding, “As you say,” to the Blessed One, taking the key, Ven. Ānanda announced to the monks in the surrounding area(s): “Friends, the Blessed One wants to set out on a walking tour to Dakkhiṇāgiri. May whoever wants to come along.”

(Mv.I.53.3) bhikkhū evamāhaṁsu bhagavatā āvuso ānanda paññattaṁ dasa vassāni nissāya vatthuṁ dasavassena nissayaṁ dātuṁ

The monks said to him, “Friend, it has be laid down by the Blessed One to live in dependence for ten rains, and for dependence to be given by one with ten rains.

tattha ca no gantabbaṁ bhavissati nissayo ca gahetabbo bhavissati ittaro ca vāso bhavissati puna ca paccāgantabbaṁ bhavissati puna ca nissayo gahetabbo bhavissati

“In the event that we went, dependence would have to be taken, the stay would be short, we would come back again, and then dependence would have to be taken again.

sace amhākaṁ ācariyupajjhāyā gamissanti mayampi gamissāma no ce amhākaṁ ācariyupajjhāyā gamissanti mayampi na gamissāma

“If our teachers and preceptors go, we will go too. If they don’t go, we won’t go.

lahucittakatā no āvuso ānanda paññāyissatīti.

“Friend Ānanda, (if we went) we would appear fickle.”

athakho bhagavā ogaṇena bhikkhusaṅghena dakkhiṇāgiriṁ cārikaṁ pakkāmi.

So the Blessed One set out on a walking tour toward Dakkhiṇāgiri with a reduced Saṅgha of monks.

40. nissayamuccanakakathā (Mv.I.53.4)

The Case of Release from Dependence

athakho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgacchi.

Then the Blessed One, having stayed at Dakkhiṇāgiri for as long as he liked, came back to Rājagaha.

athakho bhagavā āyasmantaṁ ānandaṁ āmantesi kinnu kho ānanda tathāgato ogaṇena bhikkhusaṅghena dakkhiṇāgiriṁ cārikaṁ pakkantoti.

He addressed Ven. Ānanda: “Why did the Tathāgata set out on a walking tour toward Dakkhiṇāgiri with a small group of monks?”

athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

Then Ven. Ānanda reported the matter to the Blessed One.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave byattena bhikkhunā paṭibalena pañca vassāni nissāya vatthuṁ abyattena yāvajīvaṁ.

“Monks, I allow an experienced, competent monk to live five years in dependence, and an inexperienced one all his life.”

(Mv.I.53.5) [116] pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with five qualities, a monk should not live independently (of a preceptor or teacher). [BMC]

na asekhena sīlakkhandhena samannāgato hoti

“He is not endowed with the aggregate of virtue of one beyond training.

na asekhena samādhikkhandhena samannāgato hoti

“He is not endowed with the aggregate of concentration of one beyond training.

na asekhena paññākkhandhena samannāgato hoti

“He is not endowed with the aggregate of discernment of one beyond training.

na asekhena vimuttikkhandhena samannāgato hoti

“He is not endowed with the aggregate of release of one beyond training.

na asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti

“He is not endowed with the aggregate of knowledge and vision of release of one beyond training.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk should not live independently.

pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with five qualities, a monk may live independently.

asekhena sīlakkhandhena samannāgato hoti

“He is endowed with the aggregate of virtue of one beyond training.

asekhena samādhikkhandhena samannāgato hoti

“He is endowed with the aggregate of concentration of one beyond training.

asekhena paññākkhandhena samannāgato hoti

“He is endowed with the aggregate of discernment of one beyond training.

asekhena vimuttikkhandhena samannāgato hoti

“He is endowed with the aggregate of release of one beyond training.

asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti

“He is endowed with the aggregate of knowledge and vision of release of one beyond training.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk may live independently.

(Mv.I.53.6) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with five further qualities, a monk should not live independently.

assaddho hoti ahiriko hoti anottāpī hoti kusīto hoti muṭṭhassati hoti

“He is without conviction, without a sense of shame, without compunction, lazy, and of muddled mindfulness.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk should not live independently.

pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with five qualities, a monk may live independently.

saddho hoti hirimā hoti ottāpī hoti āraddhaviriyo hoti upaṭṭhitassati hoti

“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk may live independently.

(Mv.I.53.7) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with five further qualities, a monk should not live independently.

adhisīle sīlavipanno hoti ajjhācāre ācāravipanno hoti atidiṭṭhiyā diṭṭhivipanno hoti appassuto hoti duppañño hoti

“He is one who, in terms of heightened virtue, is defective in his virtue. He is one who, in terms of heightened conduct, is defective in his conduct. He is one who, in terms of higher views, is defective in his views. He is not learned. He is undiscerning.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk should not live independently.

pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with five qualities, a monk may live independently.

na adhisīle sīlavipanno hoti na ajjhācāre ācāravipanno hoti na atidiṭṭhiyā diṭṭhivipanno hoti bahussuto hoti paññavā hoti

“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk may live independently.

(Mv.I.53.8) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with five further qualities, a monk should not live independently.

āpattiṁ na jānāti anāpattiṁ na jānāti lahukaṁ āpattiṁ na jānāti garukaṁ āpattiṁ na jānāti ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso

“He does not know what is an offense.He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk should not live independently.

pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with five qualities, a monk may live independently.

āpattiṁ jānāti anāpattiṁ jānāti lahukaṁ āpattiṁ jānāti garukaṁ āpattiṁ jānāti ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso

“He knows what is an offense.He knows what is not an offense. He knows what is a light offense.He knows what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk may live independently.

(Mv.I.53.9) aparehipi bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with five further qualities, a monk should not live independently.

āpattiṁ na jānāti anāpattiṁ na jānāti lahukaṁ āpattiṁ na jānāti garukaṁ āpattiṁ na jānāti ūnapañcavasso hoti

“He does not know what is an offense. He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. He has fewer than five rains.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk should not live independently.

pañcahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with five qualities, a monk may live independently.

āpattiṁ jānāti anāpattiṁ jānāti lahukaṁ āpattiṁ jānāti garukaṁ āpattiṁ jānāti pañcavasso vā hoti atirekapañcavasso vā

“He knows what is an offense. He knows what is not an offense. He knows what is a light offense. He knows what is a heavy offense. He has five rains or more.

imehi kho bhikkhave pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these five qualities, a monk may live independently.”

(Mv.I.53.10) [117] Chahi bhikkhave aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with six qualities, a monk should not live independently (of a preceptor or teacher).

na asekhena sīlakkhandhena samannāgato

“He is not endowed with the aggregate of virtue of one beyond training.

na asekhena samādhikkhandhena samannāgato hoti

“He is not endowed with the aggregate of concentration of one beyond training.

na asekhena paññākkhandhena samannāgato hoti

“He is not endowed with the aggregate of discernment of one beyond training.

na asekhena vimuttikkhandhena samannāgato hoti

“He is not endowed with the aggregate of release of one beyond training.

na asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti

“He is not endowed with the aggregate of knowledge and vision of release of one beyond training.

ūnapañcavasso hoti

“He has fewer than five rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk should not live independently.

chahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with six qualities, a monk may live independently.

asekhena sīlakkhandhena samannāgato hoti asekhena samādhikkhandhena samannāgato hoti asekhena paññākkhandhena samannāgato hoti asekhena vimuttikkhandhena samannāgato hoti asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti pañcavasso vā hoti atirekapañcavasso vā

“He is endowed with the aggregate of virtue of one beyond training. He is endowed with the aggregate of concentration of one beyond training. He is endowed with the aggregate of discernment of one beyond training. He is endowed with the aggregate of release of one beyond training. He is endowed with the aggregate of knowledge and vision of release of one beyond training. He has five rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk may live independently.

(Mv.I.53.11) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with six further qualities, a monk should not live independently.

assaddho hoti ahiriko hoti anottāpī hoti kusīto hoti muṭṭhassati hoti ūnapañcavasso hoti

“He is without conviction, without a sense of shame, without compunction, lazy, and of muddled mindfulness. He has fewer than five rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk should not live independently.

chahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with six qualities, a monk may live independently.

saddho hoti hirimā hoti ottāpī hoti āraddhaviriyo hoti upaṭṭhitassati hoti pañcavasso vā hoti atirekapañcavasso vā

“He has conviction, a sense of shame, compunction, his persistence is aroused, and his mindfulness established. He has five rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk may live independently.

(Mv.I.53.12) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with six further qualities, a monk should not live independently.

adhisīle sīlavipanno hoti ajjhācāre ācāravipanno hoti atidiṭṭhiyā diṭṭhivipanno hoti appassuto hoti duppañño hoti ūnapañcavasso hoti

“He is one who, in terms of heightened virtue, is defective in his virtue. He is one who, in terms of heightened conduct, is defective in his conduct. He is one who, in terms of higher views, is defective in his views. He is not learned. He is undiscerning. He has fewer than five rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk should not live independently.

chahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with six qualities, a monk may live independently.

na adhisīle sīlavipanno hoti na ajjhācāre ācāravipanno hoti na atidiṭṭhiyā diṭṭhivipanno hoti bahussuto hoti paññavā hoti pañcavasso vā hoti atirekapañcavasso vā

“He is one who, in terms of heightened virtue, is not defective in his virtue. He is one who, in terms of heightened conduct, is not defective in his conduct. He is one who, in terms of higher views, is not defective in his views. He is learned. He is discerning. He has five rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk may live independently.

(Mv.I.53.13) aparehipi bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ

“Endowed with six further qualities, a monk should not live independently.

āpattiṁ na jānāti anāpattiṁ na jānāti lahukaṁ āpattiṁ na jānāti garukaṁ āpattiṁ na jānāti ubhayāni kho panassa pātimokkhāni vitthārena na svāgatāni honti na suvibhattāni na suppavattīni na suvinicchitāni suttaso anubyañjanaso ūnapañcavasso hoti

“He does not know what is an offense. He does not know what is not an offense. He does not know what is a light offense. He does not know what is a heavy offense. Both Pāṭimokkhas, in detail, have not been properly handed down to him, have not been properly explicated, have not been properly ‘revolved’ (in terms of the ‘wheels’), have not been properly judged, clause by clause, letter by letter. He has fewer than five rains.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ.

“Endowed with these six qualities, a monk should not live independently.

chahi bhikkhave aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ

“Endowed with six qualities, a monk may live independently.

āpattiṁ jānāti anāpattiṁ jānāti lahukaṁ āpattiṁ jānāti garukaṁ āpattiṁ jānāti ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso pañcavasso vā hoti atirekapañcavasso vā

“He knows what is an offense. He knows what is not an offense. He knows what is a light offense. He knows what is a heavy offense. Both Pāṭimokkhas, in detail, have been properly handed down to him, properly explicated, properly ‘revolved,’ properly judged, clause by clause, letter by letter. He has five rains or more.

imehi kho bhikkhave chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbanti.

“Endowed with these six qualities, a monk may live independently.

abhayūvarabhāṇavāraṁ niṭṭhitaṁ.

The recitation section on Those Unrestrained by Fear is finished.

41. rāhulavatthu (Mv.I.54.1)

The Case of Rāhula [BMC]

[118] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena kapilavatthu tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena kapilavatthu tadavasari.

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Kapilavatthu, and traveling by stages, arrived at Kapilavatthu.

Tatra sudaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

The Blessed One stayed right there in Kapilavatthu among the Sakyans in the Banyan Park.

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, went to the residence of Suddhodana the Sakyan and, on arrival, sat down on a seat laid out.

athakho rāhulamātā devī rāhulaṁ kumāraṁ etadavoca eso te rāhula pitā gacchassa dāyajjaṁ yācāhīti.

Then the queen, Rāhula’s mother, said to Prince Rāhula, “Rāhula, that’s your father. Go and ask for your inheritance.”

(Mv.I.54.2) athakho rāhulo kumāro yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavato purato aṭṭhāsi sukhā te samaṇa chāyāti.

So Prince Rāhula went to the Blessed One and, on arrival, stood in front of him, (saying,) “Contemplative, your shadow is pleasant.”

athakho bhagavā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, getting up from his seat, left.

athakho rāhulo kumāro bhagavantaṁ piṭṭhito piṭṭhito anubandhi dāyajjaṁ me samaṇa dehi dāyajjaṁ me samaṇa dehīti.

So Prince Rāhula followed along behind the Blessed One, (saying,) “Contemplative, give me my inheritance. Contemplative, give me my inheritance.”

athakho bhagavā āyasmantaṁ sārīputtaṁ āmantesi tenahi tvaṁ sārīputta rāhulaṁ kumāraṁ pabbājehīti.

Then the Blessed One addressed Ven. Sāriputta, “In that case, Sāriputta, give Prince Rāhula the Going-forth.”

kathāhaṁ bhante rāhulaṁ kumāraṁ pabbājemīti.

“How should I give Prince Rāhula the Going-forth, Lord?”

(Mv.I.54.3) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave tīhi saraṇagamanehi sāmaṇerapabbajjaṁ

“Monks, I allow the Going-forth for a novice by means of three goings for refuge.

evañca pana bhikkhave pabbājetabbo

“The Going-forth should be given like this:

paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā evaṁ vadehīti vattabbo

“First—having gotten him to shave his head & beard, to clothe himself in ochre robes, to arrange his robe over one shoulder, to bow down at the feet of the monks, to sit in the kneeling position, and to raise his hands palm-to-palm in front of the heart—he should be told, ‘Say this:

buddhaṁ saraṇaṁ gacchāmi dhammaṁ saraṇaṁ gacchāmi saṅghaṁ saraṇaṁ gacchāmi dutiyampi buddhaṁ saraṇaṁ gacchāmi dutiyampi dhammaṁ saraṇaṁ gacchāmi dutiyampi saṅghaṁ saraṇaṁ gacchāmi tatiyampi buddhaṁ saraṇaṁ gacchāmi tatiyampi dhammaṁ saraṇaṁ gacchāmi tatiyampi saṅghaṁ saraṇaṁ gacchāmīti

“‘“I go to the Buddha for refuge. I go to the Dhamma for refuge. I go to the Saṅgha for refuge. A second time, I go to the Buddha for refuge. A second time, I go to the Dhamma for refuge. A second time, I go to the Saṅgha for refuge. A third time, I go to the Buddha for refuge. A third time, I go to the Dhamma for refuge. A third time, I go to the Saṅgha for refuge.”’

anujānāmi bhikkhave imehi tīhi saraṇagamanehi sāmaṇerapabbajjanti.

“Monks, I allow the Going-forth for a novice by means of these three goings for refuge.”

(Mv.I.54.4) athakho āyasmā sārīputto rāhulaṁ kumāraṁ pabbājesi.

So Ven. Sāriputta gave Prince Rāhula the Going-forth.

athakho suddhodano sakko yena bhagavā tenupasaṅkami upasaṅkamitvā Bhagavantaṁ abhivādetvā ekamantaṁ nisīdi ekamantaṁ nisinno kho suddhodano sakko bhagavantaṁ etadavoca ekāhaṁ bhante bhagavantaṁ varaṁ yācāmīti.

Then Suddhodana the Sakyan went to the Blessed One and, on arrival, bowed down and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, I have one boon to ask of the Blessed One.”

Atikkantavarā kho gotama tathāgatāti.

“Tathāgatas have gone beyond boons, Gotama.”

Yañca bhante kappati yañca anavajjanti.

“It is allowable and blameless.”

taṁ vadehi gotamāti.

“Say it, Gotama.”

(Mv.I.54.5) Bhagavati me bhante pabbajite anappakaṁ dukkhaṁ ahosi tathā nande adhimattaṁ rāhule puttapemaṁ bhante chaviṁ chindati chaviṁ chetvā cammaṁ chindati cammaṁ chetvā maṁsaṁ chindati maṁsaṁ chetvā nhāruṁ chindati nhāruṁ chetvā aṭṭhiṁ chindati aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭhati

When the Blessed One went forth, I suffered not just a little. Likewise for Nanda, and exceedingly so for Rāhula. Lord, affection for a son cuts through the outer skin. Having cut through the outer skin it cuts through the inner skin. Having cut through the inner skin, it cuts through the flesh. Having cut through the flesh, it cuts through the tendons. Having cut through the tendons, it cuts into the bones. Having cut into the bones, it penetrates the bone marrow and stays there.

sādhu bhante ayyā ananuññātaṁ mātāpitūhi puttaṁ na pabbājeyyunti.

“It would be good, Lord, if the Masters didn’t give the Going-forth to sons without the parents’ permission.”

(Mv.I.54.6) athakho bhagavā suddhodanaṁ sakkaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the Blessed One instructed, urged, roused, & encouraged Suddhodana the Sakyan with a Dhamma talk.

athakho suddhodano sakko bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, Suddhodana the Sakyan got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave ananuññāto mātāpitūhi putto pabbājetabbo yo pabbājeyya āpatti dukkaṭassāti.

“Monks, a son without permission from his parents should not be given the Going-forth. Whoever should give it: an offense of wrong-doing.” [BMC]

(Mv.I.55.1) athakho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi anupubbena cārikaṁ carimāno yena sāvatthī tadavasari.

Then the Blessed One, having stayed at Kapilavatthu as long as he liked, set out on a wandering tour toward Sāvatthī, and traveling by stages, arrived at Sāvatthī.

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

[119] tena kho pana samayena āyasmato sārīputtassa upaṭṭhākakulaṁ āyasmato sārīputtassa santike dārakaṁ pāhesi imaṁ dārakaṁ thero pabbājetūti.

At that time a family that supported Ven. Sāriputta sent a boy to Ven. Sāriputta’s presence, (saying,) “May the elder give this boy the Going-forth.”

athakho āyasmato sārīputtassa etadahosi bhagavatā paññattaṁ na ekena dve sāmaṇerā upaṭṭhāpetabbāti ayañca me rāhulo sāmaṇero kathaṁ nu kho mayā paṭipajjitabbanti.

Then the thought occurred to Ven. Sāriputta, “The Blessed One has declared: ‘One (monk) should not get two novices to attend to him.’ But I have this Novice Rāhula. What should I do?”

bhagavato etamatthaṁ ārocesi.

He reported the matter to the Blessed One.

anujānāmi bhikkhave byattena bhikkhunā paṭibalena ekena dve sāmaṇere upaṭṭhāpetuṁ yāvatake vā pana ussahati ovadituṁ anusāsituṁ tāvatake upaṭṭhāpetunti.

“Monks, I allow a single monk, if experienced and competent, to get two novices—or as many as he is capable of instructing and exhorting—to attend to him.” [BMC]

42. sikkhāpadakathā (Mv.I.56.1)

Discussion of Training Rules [BMC]

[120] athakho sāmaṇerānaṁ etadahosi kati nu kho amhākaṁ sikkhāpadāni kattha ca amhehi sikkhitabbanti.

Now at that time the thought occurred to the novices, “How many training rules do we have? What should we train in line with?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sāmaṇerānaṁ dasa sikkhāpadāni tesu ca sāmaṇerehi sikkhituṁ

“Monks, I allow ten training rules for the novices. The novices are to train in line with them:

pāṇātipātā veramaṇī

“Refraining from killing living beings.

adinnādānā veramaṇī

“Refraining from taking what is not given.

abrahmacariyā veramaṇī

“Refraining from uncelibate conduct.

musāvādā veramaṇī

“Refraining from false speech.

surāmerayamajjapamādaṭṭhānā veramaṇī

“Refraining from alcohol and fermented liquors that cause heedlessness.

vikālabhojanā veramaṇī

“Refraining from eating at the wrong time.

naccagītavāditavisūkadassanā veramaṇī

“Refraining from dancing, singing, music, and going to see entertainments.

mālāgandhavilepanadhāraṇa- maṇḍanavibhūsanaṭṭhānā veramaṇī

“Refraining from wearing garlands, using perfumes, and beautifying the body with cosmetics.

uccāsayanamahāsayanā veramaṇī

“Refraining from using high or large beds.

jātarūparajatapaṭiggahaṇā veramaṇī

“Refraining from accepting gold and silver [money].

anujānāmi bhikkhave sāmaṇerānaṁ imāni dasa sikkhāpadāni imesu ca sāmaṇerehi sikkhitunti.

“Monks, I allow these ten training rules for the novices. The novices are to train in line with them.

43. daṇḍakammavatthu (Mv.I.57.1)

The Case of Punishment [BMC: 1 2]

[121] tena kho pana samayena sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti.

Now at that time the novices kept being disrespectful and undeferential toward the monks—living disharmoniously with them.

bhikkhū ujjhāyanti khīyanti vipācenti

The monks criticized and complained and spread it about,

kathaṁ hi nāma sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharissantīti.

“How can the novices keep being disrespectful and undeferential toward the monks—living disharmoniously with them?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṁ kātuṁ

“Monks, I allow a punishment to be imposed on a novice endowed with five qualities:

bhikkhūnaṁ alābhāya parisakkati

bhikkhūnaṁ anatthāya parisakkati

bhikkhūnaṁ anāvāsāya parisakkati

bhikkhū akkosati paribhāsati

bhikkhū bhikkhūhi bhedeti

“He strives for the monks’ loss,

“he strives for the monks’ harm,

“he strives for the monks’ non-dwelling,

“he insults and reviles monks,

“he causes monks to split from monks.

anujānāmi bhikkhave imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṁ kātunti.

“I allow a punishment to be imposed on a novice endowed with these five qualities.”

(Mv.I.57.2) athakho bhikkhūnaṁ etadahosi kiṁ nu kho daṇḍakammaṁ kātabbanti.

Then the thought occurred to the monks, “What punishment should be done?”

bhagavato etamatthaṁ ārocesuṁ

They reported the matter to the Blessed One.

anujānāmi bhikkhave āvaraṇaṁ kātunti.

“Monks, I allow a prohibition (placing something off limits) to be made.”

tena kho pana samayena bhikkhū sāmaṇerānaṁ sabbaṁ saṅghārāmaṁ āvaraṇaṁ karonti.

Now at that time the monks made the entire monastery of the Saṅgha off limits.

sāmaṇerā ārāmaṁ pavisituṁ alabhamānā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti.

The novices, not getting to enter the monastery, left, disrobed, or went over to another religion.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sabbo saṅghārāmo āvaraṇaṁ kātabbo yo kareyya āpatti dukkaṭassa

“The entire monastery of the Saṅgha is not to be made off limits. Whoever should make it off limits: an offense of wrong doing. [BMC]

anujānāmi bhikkhave yattha vā vasati yattha vā paṭikkamati tattha āvaraṇaṁ kātunti.

“I allow wherever he (normally) lives, wherever he (normally) returns to, to be made off limits.”

(Mv.I.57.3) tena kho pana samayena bhikkhū sāmaṇerānaṁ mukhadvārikaṁ āhāraṁ āvaraṇaṁ karonti.

Now at that time the monks made a prohibition regarding food to be taken by the mouth.

manussā yāgupānampi saṅghabhattaṁpi karontā sāmaṇere evaṁ vadenti etha bhante yāguṁ pivatha etha bhante bhattaṁ bhuñjathāti.

People making conjey drinks, or meals for the Saṅgha said to the novices, “Come, venerable sirs, drink conjey. Come, venerable sirs, eat a meal.”

sāmaṇerā evaṁ vadenti nāvuso labbhā bhikkhūhi āvaraṇaṁ katanti.

The novices said, “Friends, we can’t. The monks have made a prohibition.”

manussā ujjhāyanti khīyanti vipācenti

People criticized and complained and spread it about,

kathaṁ hi nāma bhadantā sāmaṇerānaṁ mukhadvārikaṁ āhāraṁ āvaraṇaṁ karissantīti.

“How can the venerable ones make a prohibition regarding food to be taken by the mouth for the novices?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave mukhadvāriko āhāro āvaraṇaṁ kātabbo

“Monks, a prohibition is not to be made regarding food to be taken by the mouth.

yo kareyya āpatti dukkaṭassāti.

“Whoever should make (such a prohibition): an offense of wrong doing.” [BMC]

Daṇḍakammavatthu niṭṭhitaṁ.

The Case of Punishment is finished.

44. anāpucchāvaraṇavatthu (Mv.I.58.1)

The Case of the Prohibition Made Without Having Taken Leave [BMC]

[122] tena kho pana samayena chabbaggiyā bhikkhū upajjhāye anāpucchā sāmaṇerānaṁ āvaraṇaṁ karonti.

Now at that time the Group-of-six monks made prohibitions for novices without having asked permission from their preceptors.

upajjhāyā gavesanti kathaṁ nu kho amhākaṁ sāmaṇerā na dissantīti.

The preceptors, looking for them, “Why are our novices nowhere to be seen?”

bhikkhū evamāhaṁsu chabbaggiyehi āvuso bhikkhūhi āvaraṇaṁ katanti.

Monks said to them, “Friends, the Group-of-six monks have made prohibitions (for them).”

upajjhāyā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma chabbaggiyā bhikkhū amhe anāpucchā amhākaṁ sāmaṇerānaṁ āvaraṇaṁ karissantīti.

The preceptors criticized and complained and spread it about: “How can the Group-of-six monks made prohibitions for our novices without having asked permission from us?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave upajjhāye anāpucchā āvaraṇaṁ kātabbaṁ

“A prohibition is not to be made without having asked permission from (the novice’s/young monk’s) preceptor.

yo kareyya āpatti dukkaṭassāti.

“Whoever should make (such a prohibition): an offense of wrong doing.”

45. apalāḷanavatthu (Mv.I.59.1)

The Case of Luring Away [BMC]

[123] tena kho pana samayena chabbaggiyā bhikkhū therānaṁ bhikkhūnaṁ sāmaṇere apalāḷenti

Now at that time the Group-of-six monks lured away the senior monks’ novices.

therā sāmaṁ dantakaṭṭhampi mukhodakampi gaṇhantā kilamanti.

The senior monks were put to difficulty getting their own tooth-wood and water for washing the mouth.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave aññassa parisā apalāḷetabbā yo apalāḷeyya āpatti dukkaṭassāti.

“Monks, another’s following should not be lured away. Whoever should lure it away: an offense of wrong doing.”

46. kaṇṭakasāmaṇeravatthu (Mv.I.60.1)

The Case of Kaṇṭaka the Novice [BMC: 1 2]

[124] tena kho pana samayena āyasmato upanandassa sakyaputtassa kaṇṭako nāma sāmaṇero kaṇṭakiṁ nāma bhikkhuniṁ dūsesi.

Now at that time Kaṇṭaka, Ven. Upananda the Sakyan’s novice, molested1 a bhikkhunī named Kaṇṭakī.

1. This is the same word translated as ‘commit sodomy’ above. The Commentary1 makes it clear that it means sexual intercourse.

bhikkhū ujjhāyanti khīyanti vipācenti

The monks criticized and complained and spread it about,

kathaṁ hi nāma sāmaṇero evarūpaṁ anācāraṁ ācarissatīti.

“How can a novice engage in that kind of misbehavior?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dasahaṅgehi samannāgataṁ sāmaṇeraṁ nāsetuṁ

“Monks, I allow a novice endowed with ten qualities to be expelled:

pāṇātipātī hoti adinnādāyī hoti abrahmacārī hoti musāvādī hoti majjapāyī hoti buddhassa avaṇṇaṁ bhāsati dhammassa avaṇṇaṁ bhāsati saṅghassa avaṇṇaṁ bhāsati micchādiṭṭhiko hoti bhikkhunīdūsako hoti

“He is a taker of life, he is a taker of what is not given, he engages in uncelibacy, he is a speaker of lies, he is a drinker of intoxicants, he speaks dispraise of the Buddha, he speaks dispraise of the Dhamma, he speaks dispraise of the Saṅgha, he holds wrong views, he is a molester of a bhikkhunī.

anujānāmi bhikkhave imehi dasahaṅgehi samannāgataṁ sāmaṇeraṁ nāsetunti.

“Monks, I allow that a novice endowed with these ten qualities be expelled.

47. paṇḍakavatthu (Mv.I.61.1)

The Case of the Paṇḍakas [BMC]

[125] tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti.

Now on that occasion, a certain paṇḍaka had gone forth among the monks.

So dahare dahare bhikkhū upasaṅkamitvā evaṁ vadeti etha maṁ āyasmanto dūsethāti.

Going up to the young monks, he said to them, “Come, venerable sirs, commit sodomy with me.”

bhikkhū apasādenti nassa paṇḍaka vinassa paṇḍaka ko tayā atthoti.

The monks chased him away, “Go away, paṇḍaka! Get lost, paṇḍaka! Who wants you?”

So bhikkhūhi apasādito mahante mahante moligalle sāmaṇere upasaṅkamitvā evaṁ vadeti etha maṁ āyasmanto dūsethāti.

Having been chased away by the monks, he went to the larger, heftier novices and said to them, “Come, venerable sirs, commit sodomy with me.”

sāmaṇerā apasādenti nassa paṇḍaka vinassa paṇḍaka ko tayā atthoti.

The novices chased him away, “Go away, paṇḍaka! Get lost, paṇḍaka! Who wants you?”

so sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṁ vadeti etha maṁ āvuso dūsethāti.

Having been chased away by the monks, he went to the elephant-trainers and horse-trainers and said to them, “Come, friends, commit sodomy with me.”

Hatthibhaṇḍā assabhaṇḍā dūsesuṁ.

The elephant-trainers and horse-trainers committed sodomy with him.

(Mv.I.61.2) te ujjhāyanti khīyanti vipācenti

They criticized and complained and spread it about,

paṇḍakā ime samaṇā sakyaputtiyā yepi imesaṁ na paṇḍakā tepi paṇḍake dūsenti evaṁ ime sabbe va abrahmacārinoti.

“These Sakyan-son monks are paṇḍakas. And those among them who are not paṇḍakas commit sodomy with paṇḍakas. So all of them are uncelibate.”

assosuṁ kho bhikkhū hatthibhaṇḍānaṁ assabhaṇḍānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the elephant-trainers and horse-trainers criticizing and complaining and spreading it about.

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

paṇḍako bhikkhave anupasampanano na upasampādetabbo upasampanno nāsetabboti.

“Monks, a paṇḍaka, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

48. theyyasaṃvāsakavatthu (Mv.I.62.1)

The Case of Affiliation Through Theft [BMC]

[126] tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti.

Now on that occasion there was a certain delicately nurtured son of an old (wealthy) family that had fallen on hard times.

athakho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi

The thought occurred to him,

ahaṁ kho sukhumālo na paṭibalo anadhigataṁ vā bhogaṁ adhigantuṁ adhigataṁ vā bhogaṁ dhātiṁ [ME: phātiṁ] kātuṁ

“I am delicately nurtured, incapable of acquiring unacquired property, or of making anything out of the property I have acquired.

kena nu kho ahaṁ upāyena sukhaṁ jīveyyaṁ na ca kilameyyanti.

“By what strategy could I live pleasantly and not be put to difficulties?”

athakho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā subhojanāni bhuñjitvā nīvātesu sayanesu sayanti

Then the thought occurred to him, “Now, these Sakyan-son monks are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind.

yannūnāhaṁ sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhūhi saddhiṁ saṁvaseyyanti.

“What if I were to prepare robes and a bowl for myself, shave my head & beard, to clothe myself in ochre robes, and then having gone to the monastery, live in affiliation with the monks?”

(Mv.I.62.2) athakho so purāṇakulaputto khīṇakolañño sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhū abhivādeti.

So he prepared robes and a bowl for himself, shaved his head & beard, clothed himself in ochre robes, went to the monastery, and bowed down to the monks.

bhikkhū evamāhaṁsu kativassosi tvaṁ āvusoti.

The monks said, “Friend, how many rains do you have?”

Kiṁ etaṁ āvuso kativasso nāmāti.

“Friends, what’s that—‘how many rains’?”

Ko pana te āvuso upajjhāyoti.

“Then who is your preceptor, friend?”

Kiṁ etaṁ āvuso upajjhāyo nāmāti.

“Friends, what’s that—a ‘preceptor’?”

bhikkhū āyasmantaṁ upāliṁ etadavocuṁ iṅghāvuso upāli imaṁ pabbajitaṁ anuyuñjāhīti.

iṅghāti uyyojanatthe nipāto.

The monks said to Ven. Upāli, “Come, friend Upāli, and question this one gone-forth.”

(Mv.I.62.3) athakho so purāṇakulaputto khīṇakolañño āyasmatā upālinā anuyuñjiyamāno etamatthaṁ ārocesi.

So the delicately nurtured son of an old (wealthy) family that had fallen on hard times, being questioned by Ven. Upāli, reported the matter to him.

āyasmā upāli bhikkhūnaṁ etamatthaṁ ārocesi.

Ven, Upāli reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The monks reported the matter to the Blessed One.

theyyasaṁvāsako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabbo.

“A person in affiliation through theft, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.

titthiyapakkantako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabboti.

“One who has gone over (while a monk) to another religion, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

49. tiracchānagatavatthu (Mv.I.63.1)

The Case of the Animal [BMC]

[127] tena kho pana samayena aññataro nāgo nāgayoniyā aṭṭiyati harāyati jigucchati.

Now at that time a certain nāga was horrified, humiliated, and disgusted with his nāga-birth.

athakho tassa nāgassa etadahosi kena nu kho ahaṁ upāyena nāgayoniyā ca parimucceyyaṁ khippañca manussattaṁ paṭilabheyyanti.

Then the thought occurred to him: “Now, by what strategy might I be freed from the nāga-birth and quickly regain the human state?”

athakho tassa nāgassa etadahosi ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā

Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured.

sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ evāhaṁ nāgayoniyā ca parimucceyyaṁ khippañca manussattaṁ paṭilabheyyanti.

“If I went forth among the Sakyan-son contemplatives, I would thus be freed from the nāga-birth and quickly regain the human state.”

(Mv.I.63.2) athakho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

So, in the form of a brahman youth, he went to the monks and requested the Going-forth.

taṁ bhikkhū pabbājesuṁ upasampādesuṁ.

The monks gave him the Going-forth; they gave him Acceptance.

tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṁ paccantime vihāre paṭivasati.

Now at that time the nāga lived together with a certain monk in a dwelling on the perimeter (of the monastery).

athakho so bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati.

Then the monk, getting up in the last watch of the night, walked back and forth in the open air.

athakho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṁ okkami.

The nāga, when the monk had left, fell asleep with his guard down.

sabbo vihāro ahinā puṇṇo.

The entire dwelling was filled with snake.

vātapānehi bhogā nikkhantā honti.

Coils were coming out through the windows.

(Mv.I.63.3) athakho so bhikkhu vihāraṁ pavisissāmīti kavāṭaṁ paṇāmento addasa sabbaṁ vihāraṁ ahinā puṇṇaṁ vātapānehi bhoge nikkhante

Then the monk, (thinking,) “I’ll enter the dwelling,” and opening the door, saw the entire dwelling filled with snake and the coils coming out through the windows.

disvāna bhīto vissaramakāsi.

On seeing this, frightened, he let out a shriek.

bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ kissa tvaṁ āvuso vissaramakāsīti.

Monks came running and said to him, “Why, friend, did you let out a shriek?”

ayaṁ āvuso sabbo vihāro ahinā puṇṇo vātapānehi bhogā nikkhantāti.

“This entire dwelling, friends, is filled with snake! Coils are coming out through the windows!”

athakho so nāgo tena saddena paṭibujjhitvā sake āsane nisīdi.

Then the nāga, having awakened at the noise, sat in his own seat.

bhikkhū evamāhaṁsu kosi tvaṁ āvusoti.

The monks said, “Who are you, friend?”

Ahaṁ bhante nāgoti.

“I am a nāga, venerable sirs.”

kissa pana tvaṁ āvuso evarūpamakāsīti.

“But why, friend, did you do such a thing?”

athakho so nāgo bhikkhūnaṁ etamatthaṁ ārocesi.

Then the nāga reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The monks reported the matter to the Blessed One.

(Mv.I.63.4) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ nāgaṁ etadavoca

Then the Blessed One, with regard to this cause, to this incident, had the Saṅgha of monks assembled and said to the nāga:

tumhe khvattha nāgā aviruḷhidhammā imasmiṁ dhammavinaye

“You nāgas are not liable to growth in this Dhamma and discipline.

gaccha tvaṁ nāga tattheva cātuddase paṇṇarase aṭṭhamiyā ca pakkhassa uposathaṁ upavasa

Go, nāga. (Staying) right there1, observe the uposatha on the fourteenth (or) fifteenth and eighth of the fortnight.

1. In other words, in the nāga state.

evaṁ tvaṁ nāgayoniyā ca parimuccissasi khippañca manussattaṁ paṭilabhissasīti.

Thus you will be freed from the nāga-birth and quickly regain the human state.”

athakho so nāgo aviruḷhidhammo kirāhaṁ imasmiṁ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṁ karitvā pakkāmi.

The nāga, (thinking,) “It’s said that I’m not liable to growth in this Dhamma and discipline!” sad and unhappy, shedding tears, let out a shriek and left.

(Mv.I.63.5) athakho bhagavā bhikkhū āmantesi dveme bhikkhave paccayā nāgassa sabhāvapātukammāya yadā ca sajātiyā methunaṁ dhammaṁ paṭisevati yadā ca vissaṭṭho niddaṁ okkamati

Then the Blessed One addressed the monks, “Monks, there are two conditions for a male nāga’s reverting to his own state: when he engages in intercourse with a female of his own species, and when he falls asleep with his guard down.

ime kho bhikkhave dve paccayā nāgassa sabhāvapātukammāya.

These are the two conditions for a male nāga’s reverting to his own state.”

tiracchānagato bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabboti.

“Monks, an animal, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

50. mātughātakavatthu (Mv.I.64.1)

The Case of the Matricide [BMC]

[128] tena kho pana samayena aññataro māṇavako mātaraṁ jīvitā voropesi.

Now on that occasion, a certain brahman youth deprived his mother of life.

So tena pāpakena kammena aṭṭiyati harāyati jigucchati.

He became horrified, humiliated, and disgusted with that evil action.

athakho tassa māṇavakassa etadahosi kena nu kho ahaṁ upāyena imassa pāpakassa kammassa nikkhantiṁ kareyyanti.

Then the thought occurred to him, “Now, by what strategy might I wipe out this evil action?”

athakho tassa māṇavakassa etadahosi ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā

Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured.

sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ evāhaṁ imassa pāpakassa kammassa nikkhantiṁ kareyyanti.

“If I went forth among the Sakyan-son contemplatives I would wipe out this evil action.”

athakho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

So the brahman youth went to the monks and requested the Going-forth.

bhikkhū āyasmantaṁ upāliṁ etadavocuṁ

The monks said to Ven. Upāli,

pubbepi kho āvuso upāli nāgo māṇavakavaṇṇena bhikkhūsu pabbajito iṅghāvuso upāli imaṁ māṇavakaṁ anuyuñjāhīti.

“Friend Upāli, previously a nāga in the form of a brahman youth went forth among the monks. Come, friend Upāli, and question this brahman youth.”

athakho so māṇavako āyasmatā upālinā anuyuñjiyamāno etamatthaṁ ārocesi.

Then, being questioned by Ven. Upāli, the brahman youth reported the matter to him.

Āyasmā upāli bhikkhūnaṁ etamatthaṁ ārocesi.

Ven, Upāli reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The monks reported the matter to the Blessed One.

Mātughātako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabboti.

“Monks, a matricide, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

51. pitughātakavatthu (Mv.I.65.1)

The Case of the Patricide [BMC]

[129] tena kho pana samayena aññataro māṇavako pitaraṁ jīvitā voropesi.

Now on that occasion, a certain brahman youth deprived his father of life.

So tena pāpakena kammena aṭṭiyati harāyati jigucchati.

He became horrified, humiliated, and disgusted with that evil action.

athakho tassa māṇavakassa etadahosi kena nu kho ahaṁ upāyena imassa pāpakassa kammassa nikkhantiṁ kareyyanti.

Then the thought occurred to him, “Now, by what strategy might I wipe out this evil action?”

athakho tassa māṇavakassa etadahosi ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā

Then he thought, “These Sakyan-son contemplatives live in line with the Dhamma, live in tune, live the holy life, speak the truth, are virtuous and fine-natured.

sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ evāhaṁ imassa pāpakassa kammassa nikkhantiṁ kareyyanti.

“If I went forth among the Sakyan-son contemplatives I would wipe out this evil action.”

athakho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci.

So the brahman youth went to the monks and requested the Going-forth.

bhikkhū āyasmantaṁ upāliṁ etadavocuṁ

The monks said to Ven. Upāli,

pubbepi kho āvuso upāli nāgo māṇavakavaṇṇena bhikkhūsu pabbajito iṅghāvuso upāli imaṁ māṇavakaṁ anuyuñjāhīti.

“Friend Upāli, previously a nāga in the form of a brahman youth went forth among the monks. Come, friend Upāli, and question this brahman youth.”

athakho so māṇavako āyasmatā upālinā anuyuñjiyamāno etamatthaṁ ārocesi.

Then, being questioned by Ven. Upāli, the brahman youth reported the matter to him.

āyasmā upāli bhikkhūnaṁ etamatthaṁ ārocesi.

Ven, Upāli reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The monks reported the matter to the Blessed One.

Pitughātako bhikkhave anupasampanno na anupasampādetabbo upasampanno nāsetabboti.

“Monks, a patricide, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

52. arahantaghātakavatthu (Mv.I.66.1)

The Case of the Murderers of Arahants [BMC]

[130] tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṁ addhānamaggapaṭipannā honti.

Now on that occasion several monks were traveling on the road from Sāketa to Sāvatthī.

antarāmagge corā nikkhamitvā ekacce bhikkhū acchindiṁsu ekacce bhikkhū haniṁsu.

On the road, bandits, coming out, robbed some of the monks and killed some of them.

sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṁ. ekacce corā palāyiṁsu.

The king’s men of Sāvatthī, coming out, captured some of the bandits and chased some of them away.

ye te palāyiṁsu te bhikkhūsu pabbajiṁsu.

Those that they chased away went forth among the monks.

ye te gahitā te vadhāya onīyanti.

Those that were captured were led off to be executed.

(Mv.I.66.2) addasaṁsu kho te pabbajitā te core vadhāya onīyamāne disvāna evamāhaṁsu

Those bandits that had gone forth saw the bandits being led away to be executed and, on seeing them, said,

sādhu kho mayaṁ palāyimhā sacajja mayaṁ gayheyyāma mayampi evameva haññeyyāmāti.

“It’s a good thing we ran away. If we had been captured today, we would be executed in just the same way.”

bhikkhū evamāhaṁsu kiṁ pana tumhe āvuso akatthāti.

The monks said to them, “But friends, what did you do?”

athakho te pabbajitā bhikkhūnaṁ etamatthaṁ ārocesuṁ.

So they—the ones who had gone forth—reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The monks reported the matter to the Blessed One.

arahanto ete bhikkhave bhikkhū

“Monks, those monks were arahants.

arahantaghātako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabboti.

“A murderer of an arahant, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

53. bhikkhunīdūsakavatthu (Mv.I.67.1)

The Case of the Molesters of Bhikkhunīs [BMC]

[131] tena kho pana samayena sambahulā bhikkhuniyo sāketā sāvatthiṁ addhānamaggapaṭipannā honti.

Now on that occasion several bhikkhunīs were traveling on the road from Sāketa to Sāvatthī.

antarāmagge corā nikkhamitvā ekaccā bhikkhuniyo acchindiṁsu ekaccā bhikkhuniyo dūsesuṁ.

On the road bandits, coming out, robbed some of the bhikkhunīs and molested some of them.

sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṁ. ekacce corā palāyiṁsu.

The king’s men of Sāvatthī, coming out, captured some of the bandits, and chased some of them away.

ye te palāyiṁsu te bhikkhūsu pabbajiṁsu.

Those that they chased away went forth among the monks.

ye te gahitā te vadhāya onīyanti.

Those that were captured were led off to be executed.

addasaṁsu kho te pabbajitā te core vadhāya onīyamāne disvāna evamāhaṁsu

Those bandits that had gone forth saw the bandits being led away to be executed and, on seeing them, said,

sādhu kho mayaṁ palāyimhā sacajja mayaṁ gayheyyāma mayampi evameva haññeyyāmāti.

“It’s a good thing we ran away. If we had been captured today, we would be executed in just the same way.”

bhikkhū evamāhaṁsu kiṁ pana tumhe āvuso akatthāti.

The monks said to them, “But friends, what did you do?”

athakho te pabbajitā bhikkhūnaṁ etamatthaṁ ārocesuṁ.

So the ones who had gone forth reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The monks reported the matter to the Blessed One.

bhikkhunīdūsako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabbo.

“Monks, one who has molested a bhikkhunī, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.

bhikkhunidūsako bhikkhaveti ettha yo pakatattaṃ bhikkhuniṃ tiṇṇaṃ maggānaṃ aññatarasmiṃ dūseti, ayaṃ bhikkhunidūsako nāma. etassa pabbajjā ca upasampadā ca vāritā. yo pana kāyasaṃsaggena sīlavināsaṃ pāpeti, tassa pabbajjā ca upasampadā ca na vāritā. balakkārena odātavatthavasanaṃ katvā anicchamānaṃyeva dūsentopi bhikkhunidūsakoyeva. balakkārena pana odātavatthavasanaṃ katvā icchamānaṃ dūsento bhikkhunidūsako na hoti. kasmā? yasmā gihibhāve sampaṭicchitamatteyeva sā abhikkhunī hoti. sakiṃ sīlavipannaṃ pana pacchā dūsento sikkhamānāsāmaṇerīsu ca vippaṭipajjanto neva bhikkhunidūsako hoti, pabbajjampi upasampadampi labhati.

“Monks, one who has molested a bhikkhunī”: In this case, one who molests a regular bhikkhunī in any of the three orifices: This is called ‘one who has molested a bhikkhunī’. For him, the Going-forth and Acceptance are prohibited. But for one who commits a transgression of virtue by bodily contact, the Going-forth and Acceptance are not prohibited. One who molests by force, against her will, a (former bhikkhunī) who had dressed herself in white is also not one who has molested a bhikkhunī. One who molests by force, a willing (former bhikkhunī) who had dressed herself in white is also not one who has molested a bhikkhunī. Why? Because just by accepting the status of a householder, she becomes a non-bhikkhunī. One who molests (a former bhikkhunī) who has broken her virtue [i.e., a pārājika] even once or one who transgresses with female novices or trainees is not one who has molested a bhikkhunī. He can receive the Going-forth and Acceptance.

saṅghabhedako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabbo.

“A schismatic, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled. [BMC: 1 2]

lohituppādako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabboti.

“One who has shed (a Tathāgata’s) blood, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.” [BMC]

54. ubhatobyañjanakavatthu (Mv.I.68.1)

The Case of the Hermaphrodite [BMC]

[132] tena kho pana samayena aññataro ubhatobyañjanako bhikkhūsu pabbajito hoti.

Now on that occasion a certain hermaphrodite had gone forth among the monks.

So karotipi kārāpetipi.

He did it and had it done (to him).

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

Ubhatobyañjanako bhikkhave anupasampanno na upasampādetabbo upasampanno nāsetabboti.

“Monks, a hermaphrodite, if unaccepted, is not to be given Acceptance. If accepted, he is to be expelled.”

55. anupajjhāyakādivatthūni (Mv.I.69.1)

The Cases of Those without Preceptors, etc. [BMC: 1 2]

[133] tena kho pana samayena bhikkhū anupajjhāyakaṁ upasampādenti.

Now at that time monks gave Acceptance to one without a preceptor.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave anupajjhāyako upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“Monks, one without a preceptor is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

tena kho pana samayena bhikkhū saṅghena upajjhāyena upasampādenti.

Now at that time monks gave Acceptance with the Saṅgha as the preceptor.

(Mv.I.69.2) bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave saṅghena upajjhāyena upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One should not be given Acceptance with the Saṅgha as the preceptor. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.69.3) tena kho pana samayena bhikkhū gaṇena upajjhāyena upasampādenti.

Now at that time monks gave Acceptance with a group as the preceptor.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave gaṇena upajjhāyena upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One should not be given Acceptance with a group as the preceptor. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.69.4) tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti .pe.

Now at that time monks gave Acceptance with a paṇḍaka as the preceptor. …

Theyyasaṁvāsakupajjhāyena upasampādenti.

They gave Acceptance with a person living in affiliation by theft as the preceptor.

Titthiyapakkantakupajjhāyena upasampādenti.

They gave Acceptance with a monk who has gone over (while a monk) to another religion as the preceptor.

Tiracchānagatupajjhāyena upasampādenti.

They gave Acceptance with an animal as the preceptor.

Mātughātakupajjhāyena upasampādenti.

They gave Acceptance with a matricide as the preceptor.

Pitughātakupajjhāyena upasampādenti.

They gave Acceptance with a patricide as the preceptor.

Arahantaghātakupajjhāyena upasampādenti.

They gave Acceptance with a murderer of an arahant as the preceptor.

Bhikkhunīdūsakupajjhāyena upasampādenti.

They gave Acceptance with a molester of a bhikkhunī as the preceptor.

Saṅghabhedakupajjhāyena upasampādenti.

They gave Acceptance with a schismatic as the preceptor.

Lohituppādakupajjhāyena upasampādenti.

They gave Acceptance with one who has shed (a Tathāgata’s) blood as the preceptor.

Ubhatobyañjanakupajjhāyena upasampādenti.

They gave Acceptance with a hermaphrodite as the preceptor.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave paṇḍakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a paṇḍaka as the preceptor.”

na theyyasaṁvāsakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a person living in affiliation by theft as the preceptor.”

na titthiyapakkantakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a monk who has gone over (while a monk) to another religion as the preceptor.”

na tiracchānagatupajjhāyena upasampādetabbo

“One should not be given Acceptance with an animal as the preceptor.”

na mātughātakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a matricide as the preceptor.”

na pitughātakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a patricide as the preceptor.”

na arahantaghātakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a murderer of an arahant as the preceptor.

na bhikkhunīdūsakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a molester of a bhikkhunī as the preceptor.”

na saṅghabhedakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a schismatic as the preceptor.”

na lohituppādakupajjhayena upasampādetabbo

“One should not be given Acceptance with one who has shed (a Tathāgata’s) blood as the preceptor.”

na ubhatobyañjanakupajjhāyena upasampādetabbo

“One should not be given Acceptance with a hermaphrodite as the preceptor.”

yo upasampādeyya āpatti dukkaṭassāti.

“Whoever should give him Acceptance: an offense of wrong doing.”

56. apattakādivatthu (Mv.I.70.1)

The Cases of Those Without Bowls, etc. [BMC]

[134] tena kho pana samayena bhikkhū apattakaṁ upasampādenti hatthesu piṇḍāya caranti.

Now at that time monks gave Acceptance to those without bowls. They went for alms (accepting it) in their hands.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like sectarians!”1

1. To this day, Jain monks accept alms-food with their hands.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave apattako upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One without a bowl is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.70.2) tena kho pana samayena bhikkhū acīvarakaṁ upasampādenti.

Now at that time monks gave Acceptance to those without robes.

Naggā piṇḍāya caranti.

They went for alms naked.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like sectarians!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave acīvarako upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One without robes is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.70.3) tena kho pana samayena bhikkhū apattacīvarakaṁ upasampādenti.

Now at that time monks gave Acceptance to those without robes or bowls.

Naggā hatthesu piṇḍāya caranti.

They went for alms naked, (accepting it) in their hands.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like sectarians!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave apattacīvarako upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One without a bowl and robes is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.70.4) tena kho pana samayena bhikkhū yācitakena pattena upasampādenti.

Now at that time monks gave Acceptance to those with borrowed bowls.

Upasampanne pattaṁ paṭiharanti.

Once they had been accepted, they returned the bowls.

Hatthesu piṇḍāya caranti.

They went for alms (accepting it) in their hands.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like sectarians!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave yācitakena pattena upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One with a borrowed bowl is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.70.5) tena kho pana samayena bhikkhū yācitakena cīvarena upasampādenti.

Now at that time monks gave Acceptance to those with borrowed robes.

Upasampanne cīvaraṁ paṭiharanti.

Once they had been accepted, they returned the robes.

Naggā piṇḍāya caranti.

They went for alms naked.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like sectarians!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave yācitakena cīvarena upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One with borrowed robes is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

(Mv.I.70.6) tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti.

Now at that time monks gave Acceptance to those with borrowed robes and bowls.

Upasampanne pattacīvaraṁ paṭiharanti.

Once they had been accepted, they returned the robes and bowls.

Naggā Hatthesu piṇḍāya caranti.

They went for alms naked, (accepting it) in their hands.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi titthiyāti.

People criticized and complained and spread it about, “Just like sectarians!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave yācitakena pattacīvarena upasampādetabbo yo upasampādeyya āpatti dukkaṭassāti.

“One with borrowed robes and bowl is not to be given Acceptance. Whoever should give him Acceptance: an offense of wrong doing.”

Naupasampādetabbakavīsativāraṁ niṭṭhitaṁ.

The list of twenty who should not be given Acceptance is finished.

57. napabbājetabbadvattiṃsavāro (Mv.I.71.1)

The List of Thirty-two Who Should not be Given the Going-forth [BMC]

[135] tena kho pana samayena bhikkhū hatthacchinnaṁ pabbājenti .pe.

Now at that time monks gave the Going-forth to one with a hand cut off.

Pādacchinnaṁ pabbājenti.

They gave the Going-forth to one with a foot cut off.

Hatthapādacchinnaṁ pabbājenti.

They gave the Going-forth to one with a hand and foot cut off.

Kaṇṇacchinnaṁ pabbājenti.

They gave the Going-forth to one with an ear cut off.

Nāsacchinnaṁ pabbājenti.

They gave the Going-forth to one with a nose cut off.

Kaṇṇanāsacchinnaṁ pabbājenti.

They gave the Going-forth to one with an ear and a nose cut off.

Aṅgulicchinnaṁ pabbājenti.

They gave the Going-forth to one with a finger/toe cut off.

Aḷacchinnaṁ pabbājenti.

They gave the Going-forth to one with a thumb or big toe cut off.

Kaṇḍaracchinnaṁ pabbājenti.

They gave the Going-forth to one with a cut tendon.

Phaṇahatthakaṁ pabbājenti.

They gave the Going-forth to one who had webbed fingers.

Khujjaṁ pabbājenti.

They gave the Going-forth to a bent-over person.

Vāmanaṁ pabbājenti.

They gave the Going-forth to a dwarf.

Galagaṇḍikaṁ pabbājenti.

They gave the Going-forth to one with goiters.

Lakkhaṇāhataṁ pabbājenti.

They gave the Going-forth to one who had been branded.

Kasāhataṁ pabbājenti.

They gave the Going-forth to one who had been whipped.

Likhitakaṁ pabbājenti.

They gave the Going-forth to one for whom a warrant had been sent out.

Sīpadiṁ pabbājenti.

They gave the Going-forth to one with a club foot/elephantiasis.

Pāparogiṁ pabbājenti.

They gave the Going-forth to one who had an evil illness.

Parisadūsakaṁ pabbājenti.

They gave the Going-forth to one who disgraced the assembly.

Kāṇaṁ pabbājenti.

They gave the Going-forth to one who was blind in one eye.

Kuṇiṁ pabbājenti.

They gave the Going-forth to one who had a crooked limb.

Khañjaṁ pabbājenti.

They gave the Going-forth to one who was lame.

Pakkhahataṁ pabbājenti.

They gave the Going-forth to one who was half-paralyzed.

Chinniriyāpathaṁ pabbājenti.

They gave the Going-forth to a cripple.

Jarādubbalaṁ pabbājenti.

They gave the Going-forth to one who was weak from old age.

Andhaṁ pabbājenti.

They gave the Going-forth to one who was blind.

Mūgaṁ pabbājenti.

They gave the Going-forth to one who was dumb.

Badhiraṁ pabbājenti.

They gave the Going-forth to one who was deaf.

Andhamūgaṁ pabbājenti.

They gave the Going-forth to one who was blind and dumb.

Andhabadhiraṁ pabbājenti.

They gave the Going-forth to one who was blind and deaf.

Mūgabadhiraṁ pabbājenti.

They gave the Going-forth to one who was deaf and dumb.

Andhamūgabadhiraṁ pabbājenti.

They gave the Going-forth to those who was blind and deaf and dumb.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.I.71.2) na bhikkhave hatthacchinno Pabbājetabbo

na pādacchinno pabbājetabbo

na hatthapādacchinno pabbājetabbo

na kaṇṇacchinno pabbājetabbo

na nāsacchinno pabbājetabbo

na kaṇṇanāsacchinno pabbājetabbo

“Monks, one with a hand cut off should not be given the Going-forth.

“One with a foot cut off should not be given the Going-forth.

“One with a hand and foot cut off should not be given the Going-forth.

“One with an ear cut off should not be given the Going-forth.

“One with nose cut off should not be given the Going-forth.

“One with an ear and nose cut off should not be given the Going-forth.

na aṅgulicchinno pabbājetabbo

na aḷacchinno pabbājetabbo

na kaṇḍaracchinno pabbājetabbo

na phaṇahatthako pabbājetabbo

“One with a finger/toe cut off should not be given the Going-forth.

“One with a thumb or big toe cut off should not be given the Going-forth.

“One with a cut tendon should not be given the Going-forth.

“One who has webbed fingers should not be given the Going-forth.

na khujjo pabbājetabbo

na vāmano pabbājetabbo

na galagaṇḍiko pabbājetabbo

“A bent-over person [hunchback?] should not be given the Going-forth.

“A dwarf should not be given the Going-forth.

“One with a goiter should not be given the Going-forth.

na lakkhaṇāhato pabbājetabbo

na kasāhato pabbājetabbo

na likhitako pabbājetabbo

“One who has been branded should not be given the Going-forth.

“One who has been whipped should not be given the Going-forth.

“One for whom a warrant has been sent out should not be given the Going-forth.

na sīpadī pabbājetabbo

na pāparogī pabbājetabbo

na parisadūsako pabbājetabbo

“One with a club foot/elephantiasis should not be given the Going-forth.

“One who has an evil illness should not be given the Going-forth.

“One who disgraces the assembly should not be given the Going-forth.

na kāṇo pabbājetabbo

na kuṇī pabbājetabbo

na khañjo pabbājetabbo

na pakkhahato pabbājetabbo

na chinniriyāpatho pabbājetabbo

na jarādubbalo pabbājetabbo

“One who is blind in one eye should not be given the Going-forth.

“One who has a crooked limb should not be given the Going-forth.

“One who is lame should not be given the Going-forth.

“One half-paralyzed should not be given the Going-forth.

“A cripple should not be given the Going-forth.

“One weak from old age should not be given the Going-forth.

na andho pabbājetabbo

na mūgo pabbājetabbo

na badhiro pabbājetabbo

na andhamūgo pabbājetabbo

na andhabadhiro pabbājetabbo

na mūgabadhiro pabbājetabbo

na andhamūgabadhiro pabbājetabbo

“One who is blind should not be given the Going-forth.

“One who is dumb should not be given the Going-forth.

“One who is deaf should not be given the Going-forth.

“One who is blind and dumb should not be given the Going-forth.

“One who is blind and deaf should not be given the Going-forth.

“One who is deaf and dumb should not be given the Going-forth.

“One who is blind and deaf and dumb should not be given the Going-forth.

yo pabbājeyya āpatti dukkaṭassāti.

“Whoever should give it: an offense of wrong doing.”

Napabbājetabbadvattiṁsavāraṁ niṭṭhitaṁ.

The List of Thirty-two Who Should not be Given the Going-forth is finished.

Dāyajjabhāṇavāraṁ niṭṭhitaṁ navamaṁ.

The ninth recitation section, on (Rahula’s) inheritance, is finished.

58. alajjīnissayavatthūni (Mv.I.72.1)

The Cases of Dependence on/by the Unconscientious [BMC]

[136] tena kho pana samayena chabbaggiyā bhikkhū alajjīnaṁ nissayaṁ denti.

Now at that time the Group-of-six monks were giving dependence to those who were unconscientious.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave alajjīnaṁ nissayo dātabbo yo dadeyya āpatti dukkaṭassāti.

“Dependence should not be given to one who is unconscientious. Whoever should give it: an offense of wrong doing.”

tena kho pana samayena bhikkhū alajjīnaṁ nissāya vasanti.

Now at that time monks lived in dependence under those who were unconscientious.

Tepi nacirasseva alajjino honti pāpabhikkhū.

In no long time, they also became unconscientious, evil monks.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave alajjīnaṁ nissāya vatthabbaṁ yo vaseyya āpatti dukkaṭassāti.

“One should not live in dependence under one who is unconscientious. Whoever should (so) live (in dependence): an offense of wrong doing.”

(Mv.I.72.2) athakho bhikkhūnaṁ etadahosi bhagavatā paññattaṁ na alajjīnaṁ nissayo dātabbo na alajjīnaṁ nissāya vatthabbanti kathaṁ nu kho mayaṁ jāneyyāma lajjiṁ vā alajjiṁ vāti.

Then the thought occurred to the monks, “It has been laid down by the Blessed One that, ‘Dependence should not be given to one who is unconscientious; one should not live in dependence under one who is unconscientious.’ Now, how are we to know is conscientious and who is unconscientious?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave catūhapañcāhaṁ āgametuṁ yāva bhikkhusabhāgataṁ jānāmīti.

“I allow that you wait four or five days until you know how compatible (you are with him).”

59. gamikādinissayavatthūni (Mv.I.73.1)

The Cases Concerning Dependence for Those on a Journey, etc. [BMC]

[137] tena kho pana samayena aññataro bhikkhu kosalesu janapadesu addhānamaggapaṭipanno hoti.

Now on that occasion a certain monk was traveling on the road in the Kosalan countryside.

athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ na anissitena vatthabbanti ahañcamhi nissayakaraṇīyo addhānamaggapaṭipanno kathaṁ nu kho mayā paṭipajjitabbanti.

Then the thought occurred to him, “It has been laid down by the Blessed One concerning those who should not live independently.’

And I, who should live in dependence, am traveling on the road. What should I do?

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave addhānamaggapaṭipannena bhikkhunā nissayaṁ alabhamānena anissitena vatthunti.

“I allow a monk who is going on a journey and unable to get dependence to live independently.”

(Mv.I.73.2) [138] tena kho pana samayena dve bhikkhū kosalesu janapadesu addhānamaggapaṭipannā honti.

Now on that occasion two monks were traveling on the road in the Kosalan countryside.

Te aññataraṁ āvāsaṁ upagacchiṁsu.

They came to a certain monastery.

Tattha eko bhikkhu gilāno hoti.

There one of the monks became sick.

athakho tassa gilānassa bhikkhuno etadahosi bhagavatā paññattaṁ na anissitena vatthabbanti ahañcamhi nissayakaraṇīyo gilāno kathaṁ nu kho mayā paṭipajjitabbanti.

Then the thought occurred to the sick monk, “It has been laid down by the Blessed One concerning those who should not live independently.’ And I, who should live in dependence, am sick. What should I do?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave gilānena bhikkhunā nissayaṁ alabhamānena anissitena vatthunti.

“I allow a monk who is sick and unable to get dependence, to live independently.”

(Mv.I.73.3) athakho tassa gilānupaṭṭhākassa bhikkhuno etadahosi bhagavatā paññattaṁ na anissitena vatthabbanti ahañcamhi nissayakaraṇīyo ayañca bhikkhu gilāno kathaṁ nu kho mayā paṭipajjitabbanti.

Then the thought occurred to monk who was tending the sick monk, “It has been laid down by the Blessed One concerning those who should not live independently.’ And I should live in dependence. But this monk is sick. How should I proceed?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave gilānupaṭṭhākena bhikkhunā nissayaṁ alabhamānena yāciyamānena anissitena vatthunti.

“I allow a monk who is tending to the sick and unable to get dependence to live independently, if he is asked (to stay by the sick monk).

yāciyamānenāti tena gilānena yāciyamānena anissitena vasitabbaṃ. sace “yācāhi man”ti vuccamānopi gilāno mānena na yācati, gantabbaṃ.

“If he is asked”: Being asked (to stay) by the sick monk, he may live independently. If, even being told, “Ask me (to stay),” the sick monk doesn’t ask him out of conceit, then he should leave.

(Mv.I.73.4) tena kho pana samayena aññataro bhikkhu araññe viharati.

Now at that time a certain monk was living in the wilderness.

Tassa ca tasmiṁ senāsane phāsu hoti.

He was comfortable in that location.

athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ na anissitena vatthabbanti ahañcamhi nissayakaraṇīyo araññe viharāmi mayhañca imasmiṁ senāsane phāsu hoti kathaṁ nu kho mayā paṭipajjitabbanti.

Then the thought occurred him, “It has been laid down by the Blessed One concerning those who should not live independently.’ And I, who should live in dependence, am living in the wilderness and am comfortable in this location. How should I proceed?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave āraññakena bhikkhunā phāsuvihāraṁ sallakkhentena nissayaṁ alabhamānena anissitena vatthuṁ yadā paṭirūpo nissayadāyako āgacchissati tassa nissāya vasissāmīti.

“I allow a wilderness monk who is contemplating in comfort and unable to get dependence to live independently, (thinking,) ‘When an appropriate giver of dependence comes along, I will live in dependence on him.’”

60. gottena anussāvanānujānanā (Mv.I.74.1)

The Allowance for Proclamation by Clan Name

[139] tena kho pana samayena āyasmato mahākassapassa upasampadāpekkho hoti.

Now on that occasion Ven. Mahā Kassapa had a candidate for Acceptance.

athakho āyasmā mahākassapo āyasmato ānandassa santike dūtaṁ pāhesi āgacchatu ānando imaṁ anussāvessatīti.

Then Ven. Mahā Kassapa sent a messenger to Ven. Ānanda’s presence, (saying,) “May Ānanda come and make the proclamation for him.”

Āyasmā ānando evamāha nāhaṁ ussahāmi therassa nāmaṁ gahetuṁ garu me theroti.

Ven. Ānanda said, “I don’t dare to use the elder’s name. I have respect for the elder.” [BMC]

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave gottenapi anussāvetunti.

“Monks, I allow one to be mentioned in the proclamation by clan name.”

61. dveupasampadāpekkhādivatthu (Mv.I.74.2)

The Cases of Two Candidates, etc. [BMC]

[140] tena kho pana samayena āyasmato mahākassapassa dve upasampadāpekkhā honti.

Now on that occasion Ven. Mahā Kassapa had two candidates for Acceptance.

Te vivadanti ahaṁ paṭhamaṁ upasampajjissāmi ahaṁ paṭhamaṁ upasampajjissāmīti.

They argued, “I will be given the Acceptance first! I will be given the Acceptance first!”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dve ekānussāvane kātunti.

“Monks, I allow a single proclamation to be made for two.”

(Mv.I.74.3) tena kho pana samayena sambahulānaṁ therānaṁ upasampadāpekkhā honti.

Now on that occasion several elders had candidates for Acceptance.

te vivadanti ahaṁ paṭhamaṁ upasampajjissāmi ahaṁ paṭhamaṁ upasampajjissāmīti.

They argued, “I will be given the Acceptance first! I will be given the Acceptance first!”

therā evamāhaṁsu handa mayaṁ āvuso sabbe va ekānussāvane karomāti.

The thought occurred to the elders, “Friends, lets make a single proclamation for them all.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dve tayo ekānussāvane kātuṁ tañca kho ekena upajjhāyena na tveva nānupajjhāyenāti.

“Monks, I allow a single proclamation to be made for two or three if they have the same preceptor, but not if they have different preceptors.”

62. gabbhavīsūpasampadānujānanā (Mv.I.75.1)

The Allowance for Giving Acceptance to One Twenty Years After Becoming a Fetus [BMC: 1 2]

[141] tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno hoti.

Now on that occasion Ven. Kumāra [Boy] Kassapa had been given Acceptance twenty years after becoming a fetus.

athakho āyasmato kumārakassapassa etadahosi bhagavatā paññattaṁ na ūnavīsativasso puggalo upasampādetabboti ahañcamhi gabbhavīso upasampanno upasampanno nu khomhi na nu kho upasampannoti.

The thought occurred to him, “ It has been laid down by the Blessed One that, ‘an individual less than twenty years old should not be given Acceptance.’ But I have been given Acceptance twenty years after becoming a fetus. Am I accepted or not?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yaṁ bhikkhave mātu kucchismiṁ paṭhamaṁ cittaṁ uppannaṁ paṭhamaṁ viññāṇaṁ pātubhūtaṁ tadupādāya sāvassa jāti

“When in the mother’s womb the mind first arises and consciousness first appears, in dependence on that is one’s birth.

anujānāmi bhikkhave gabbhavīsaṁ upasampādetunti.

“I allow that Acceptance be given to one (at least) twenty years after becoming a fetus.”

63. upasampadāvidhi (Mv.I.76.1)

Procedure for Giving Acceptance [BMC]

[142] tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi.

Now at that time there were seen to be lepers, those with boils, ringworm, tuberculosis, or epilepsy, who had been given Acceptance. [Mv.I.39.1]

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave upasampādentena terasa antarāyike dhamme pucchituṁ.

“Monks, I allow, when giving Acceptance, that thirteen obstructing factors be asked about.

evañca pana bhikkhave pucchitabbo santi te evarūpā ābādhā kuṭṭhaṁ gaṇḍo kilāso soso apamāro manussosi purisosi bhujissosi anaṇosi nasi rājabhaṭo anuññātosi mātāpitūhi paripuṇṇavīsativassosi paripuṇṇante pattacīvaraṁ kinnāmosi konāmo te upajjhāyoti.

“This is how they should be asked about: ‘Do you have any diseases such as these: leprosy? boils? ringworm? tuberculosis? epilepsy? Are you a human being? Are you a man? Are you a free man? Are you free from debt? Are you exempt from government service? Do you have your parents’ permission? Are you fully twenty years old? Are your bowl and robes complete? What is your name? What is your preceptor’s name?’”

(Mv.I.76.2) tena kho pana samayena bhikkhū ananusiṭṭhe upasampadāpekkhe antarāyike dhamme pucchanti.

Now on that occasion monks asked candidates for Acceptance who had not been instructed about the obstructing factors.

upasampadāpekkhā vitthāyanti maṅkū honti na sakkonti vissajjetuṁ.

The candidates for Acceptance were bashful and embarrassed. They couldn’t answer.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave paṭhamaṁ anusāsitvā pacchā antarāyike dhamme pucchitunti.

“Monks, I allow that, having first having instructed (the candidate), the thirteen obstructing factors be asked about afterwards.”

(Mv.I.76.3) tattheva saṅghamajjhe anusāsanti.

They instructed them right there in the midst of the Saṅgha.

upasampadāpekkhā tatheva vitthāyanti maṅkū honti na sakkonti vissajjetuṁ.

Because of that, the candidates for Acceptance were bashful and embarrassed. They couldn’t answer.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave ekamantaṁ anusāsitvā saṅghamajjhe antarāyike dhamme pucchituṁ.

“Monks, I allow that, having instructed (the candidate) off to one side, the obstructing factors be asked about in the midst of the Saṅgha.

evañca pana bhikkhave anusāsitabbo.

“And this is how he is to be instructed: [BMC]

paṭhamaṁ upajjhaṁ gāhāpetabbo.

“First he should be made to take a preceptor [Mv.I.25.7].

Upajjhaṁ Gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ ayante patto ayaṁ saṅghāṭi ayaṁ uttarāsaṅgo ayaṁ antaravāsako gaccha amumhi okāse tiṭṭhāhīti.

“After he has been made to take a preceptor, he should be told about the robes and bowl: ‘This is your bowl, this your outer robe, this your upper robe, this your lower robe. Go stand in that spot over there.’”

(Mv.I.76.4) Bālā abyattā anusāsanti duranusiṭṭhā upasampadāpekkhā vitthāyanti maṅkū honti na sakkonti vissajjetuṁ.

Inexperienced, incompetent monks instructed them. Having been poorly instructed, the candidates for Acceptance were bashful and embarrassed. They couldn’t answer.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave bālena abyattena anusāsitabbo yo anusāseyya āpatti dukkaṭassa.

“An inexperienced, incompetent monk should not instruct (a candidate). Whoever should so instruct him: an offense of wrong doing.

anujānāmi bhikkhave byattena bhikkhunā paṭibalena anusāsitunti.

“I allow that an experienced, competent monk instruct (a candidate).”

(Mv.I.76.5) Asammatā anusāsanti.

They instructed them without having been authorized.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave asammatena anusāsitabbo yo anusāseyya āpatti dukkaṭassa.

“Monks, a monk who is not authorized should not instruct (a candidate). Whoever should so instruct him: an offense of wrong doing.

anujānāmi bhikkhave sammatena anusāsituṁ.

“I allow that an authorized monk instruct (a candidate).

evañca pana bhikkhave sammannitabbo.

“And this is how he should be authorized:

attanā va attānaṁ sammannitabbaṁ parena vā paro sammannitabbo.

“One should be authorized by oneself, or one should be authorized by another.

kathañca attanā va attānaṁ sammannitabbaṁ.

“And how should one be authorized by oneself?

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo suṇātu me bhante saṅgho itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“An experienced and competent monk should inform the Saṅgha: ’Venerable sirs, may the Saṅgha listen to me. So-and-so is Venerable So-and-so’s candidate for Acceptance.

yadi saṅghassa pattakallaṁ ahaṁ itthannāmaṁ anusāseyyanti.

“‘If the Saṅgha is ready, I will instruct So-and-so.’

evaṁ attanā va attānaṁ sammannitabbaṁ.

“This is how one should be authorized by oneself.

(Mv.I.76.6) Kathañca parena paro sammannitabbo.

“And how should one be authorized by another?

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo suṇātu me bhante saṅgho itthannāmo itthannāmassa āyasmato upasampadāpekkho

“An experienced and competent monk should inform the Saṅgha: ’Venerable sirs, may the Saṅgha listen to me. So-and-so is Venerable So-and-so’s candidate for Acceptance.

yadi saṅghassa pattakallaṁ itthannāmo itthannāmaṁ anusāseyyāti.

“‘If the Saṅgha is ready, So-and-so will instruct So-and-so.’

evaṁ parena paro sammannitabbo.

“This is how one should be authorized by another.

(Mv.I.76.7) Tena sammatena bhikkhunā upasampadāpekkho upasaṅkamitvā evamassa vacanīyo

“The monk who has been authorized should approach the candidate and say to him,

suṇasi itthannāma ayante saccakālo bhūtakālo yaṁ jātaṁ taṁ saṅghamajjhe pucchante santaṁ atthīti vattabbaṁ asantaṁ natthīti vattabbaṁ

“‘Listen, So-and-so. This is the time for the truth, the time for what is factual. They ask, in the midst of the Saṅgha, about what has occurred. Whatever is so should be affirmed. Whatever is not should be denied.

mā kho vitthāsi

“‘Don’t be bashful.

mā kho maṅku ahosi

“‘Don’t be embarrassed.

evantaṁ pucchissanti

“‘They will ask you as follows:

santi te evarūpā ābādhā

“‘Do you have any diseases such as these:

kuṭṭhaṁ

“‘leprosy?

gaṇḍo

“‘boils?

kilāso

“‘ringworm?

soso

“‘tuberculosis?

apamāro

“‘epilepsy?

manussosi

“‘Are you a human being?

purisosi

“‘Are you a man?

bhujissosi

“‘Are you a free man?

anaṇosi

“‘Are you free from debt?

nasi rājabhaṭo

“‘Are you exempt from government service?

anuññātosi mātāpitūhi

“‘Do you have your parents’ permission?

paripuṇṇavīsativassosi

“‘Are you fully 20 years old?

paripuṇṇante pattacīvaraṁ

“‘Are your bowl and robes complete?

kinnāmosi

“‘What is your name?

konāmo te upajjhāyoti.

“‘What is your Preceptor’s name?’”

(Mv.I.76.8) ekato āgacchanti.

They came in together.

na ekato āgantabbaṁ.

“They should not come in together.

anusāsakena paṭhamataraṁ āgantvā saṅgho ñāpetabbo suṇātu me bhante saṅgho itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“The instructor should come in first and inform the Saṅgha: ‘Venerable sirs, may the Saṅgha listen to me. So-and-so is Venerable So-and-so’s candidate for Acceptance.

anusiṭṭho so mayā.

“‘He has been instructed by me.

yadi saṅghassa pattakallaṁ itthannāmo āgaccheyyāti.

“‘If the Saṅgha is ready, let So-and-so come here.’

āgacchāhīti vattabbo.

“He should be told, ‘Come here.’

ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbo

“Having arranged his robes over one shoulder, he should bow down at the feet of the monks, and then sit in the kneeling position with his hands placed palm-to-palm over the heart and be made to request Acceptance:

saṅghambhante upasampadaṁ yācāmi ullumpatu maṁ bhante saṅgho anukampaṁ upādāya.

“‘Venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha raise me up out of kindness.

Dutiyampi bhante saṅghaṁ upasampadaṁ yācāmi ullumpatu maṁ bhante saṅgho anukampaṁ upādāya.

“‘A second time, venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha raise me up out of kindness.

Tatiyampi bhante saṅghaṁ upasampadaṁ yācāmi ullumpatu Maṁ bhante saṅgho anukampaṁ upādāyāti.

“‘A third time, venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha raise me up out of kindness.’

(Mv.I.76.9) Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho.

“‘Venerable sirs, may the Saṅgha listen to me. So-and-so is So-and-so’s candidate for Acceptance.

yadi saṅghassa pattakallaṁ ahaṁ itthannāmaṁ antarāyike dhamme puccheyyanti.

“‘If the Saṅgha is ready, I will ask So-and-so about the obstructing factors.’

Suṇasi itthannāma ayante saccakālo bhūtakālo yaṁ jātaṁ taṁ pucchāmi

“‘Listen, So-and-so. This is your time for the truth, your time for what is factual. I ask you about things that have occurred.

santaṁ atthīti vattabbaṁ asantaṁ natthīti vattabbaṁ santi te evarūpā ābādhā kuṭṭhaṁ gaṇḍo kilāso soso apamāro manussosi purisosi bhujissosi anaṇosi nasi rājabhaṭo anuññātosi mātāpitūhi paripuṇṇavīsativassosi paripuṇṇante pattacīvaraṁ kinnāmosi konāmo te upajjhāyoti.

“‘Whatever is so should be affirmed. Whatever is not should be denied. Do you have any diseases such as these: leprosy? boils? ringworm? tuberculosis? epilepsy? Are you a human being? Are you a man? Are you a free man? Are you free from debt? Are you exempt from government service? Do you have your parents’ permission? Are you fully twenty years old? Are your bowl and robes complete? What is your name? What is your preceptor’s name?’

(Mv.I.76.10) Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho parisuddho antarāyikehi dhammehi.

“An experienced and competent monk should inform the Saṅgha: ‘Venerable sirs, may the Saṅgha listen to me. So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors. [BMC Mv.IX.4.1 Mv.V.13.11]

Paripuṇṇassa pattacīvaraṁ.

“‘His bowl and robes are complete.

Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.

“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor.

yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena.

“‘If the Saṅgha is ready, it should give So-and-so Acceptance with Venerable So-and-so as preceptor.

esā ñatti.

“‘This is the motion.

(Mv.I.76.11) Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho parisuddho antarāyikehi dhammehi.

“‘Venerable sirs, may the Saṅgha listen to me. So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors.

Paripuṇṇassa pattacīvaraṁ.

“‘His bowl and robes are complete.

Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.

“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor.

Saṅgho itthannāmaṁ upasampādeti itthannāmena Upajjhāyena.

“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak.

(Mv.I.76.12) Dutiyampi etamatthaṁ vadāmi.

“‘A second time I speak about this matter.

Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho parisuddho antarāyikehi dhammehi.

“‘Venerable sirs, may the Saṅgha listen to me. So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors.

Paripuṇṇassa pattacīvaraṁ.

“‘His bowl and robes are complete.

Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.

“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor.

Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.

“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak.

Tatiyampi etamatthaṁ vadāmi.

“‘A third time I speak about this matter.

Suṇātu me bhante saṅgho ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho parisuddho antarāyikehi dhammehi.

“‘Venerable sirs, may the Saṅgha listen to me. So-and-so is So-and-so’s candidate for Acceptance. He is free of the obstructing factors.

Paripuṇṇassa pattacīvaraṁ.

“‘His bowl and robes are complete.

Itthannāmo saṅghaṁ upasampadaṁ yācati itthannāmena upajjhāyena.

“‘So-and-so requests Acceptance from the Saṅgha, with Venerable So-and-so as preceptor.

Saṅgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena.

“‘The Saṅgha is giving So-and-so Acceptance, with Venerable So-and-so as preceptor.

yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the Acceptance of So-and-so with Venerable So-and-so as preceptor is agreeable should remain silent. He to whom it is not agreeable should speak.

Upasampanno saṅghena itthannāmo itthannāmena upajjhāyena.

“‘So-and-so has been accepted by the Saṅgha with Venerable So-and-so as preceptor.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

Upasampadākammaṁ niṭṭhitaṁ.

The (section on the) Acceptance transaction is finished.

64. cattāro nissayā (Mv.I.77.1)

The Four Supports

[143] Tāvadeva chāyā metabbā utuppamāṇaṁ ācikkhitabbaṁ divasabhāgo ācikkhitabbo saṅgīti ācikkhitabbā cattāro nissayā ācikkhitabbā

The shadow (time of day) should be measured at once. The amount (of time remaining in) the season should be told. The portion of days [or: portion of the day] should be told. The rehearsal should be told. The four supports should be told: [BMC]

utuppamāṇaṃ ācikkhitabbanti “vassāno hemanto gimho”ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ. ettha ca utuyeva utuppamāṇaṃ. sace vassānādayo aparipuṇṇā honti, yattakehi divasehi yassa yo utu aparipuṇṇo, te divase sallakkhetvā so divasabhāgo ācikkhitabbo. atha vā “ayaṃ nāma utu, so ca kho paripuṇṇo vā aparipuṇṇo vā”ti evaṃ utuppamāṇaṃ ācikkhitabbaṃ. “pubbaṇho vā sāyanho vā”ti evaṃ divasabhāgo ācikkhitabbo.

“The amount (of time remaining in) the season should be told.” “The rainy season, the cold season, (or) the hot season”: this is how the measure of the season should be told. In this case, just the season is (called) the measure of the season. If the rainy season, etc., is not completed, then by however many days whichever season is incomplete, having calculated that day, “the portion of days” should be told. Or, “It is this season, and it is complete or incomplete”: this is how the amount (of time remaining in) the season should be told. “Morning or evening”: this is how the “portion of the day” should be told.

piṇḍiyālopabhojanaṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo.

“Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that.

Atirekalābho saṅghabhattaṁ uddesabhattaṁ nimantanaṁ salākabhattaṁ pakkhikaṁ uposathikaṁ pāṭipadikaṁ.

“The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the Uposatha day, a meal on the day after the Uposatha.

Paṁsukūlacīvaraṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo.

“Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that.

Atirekalābho khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgaṁ.

“The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp.

Rukkhamūlasenāsanaṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo.

“Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that.

Atirekalābho vihāro aḍḍhayogo pāsādo hammiyaṁ guhā.

“The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.

Pūtimuttabhesajjaṁ nissāya pabbajjā tattha te yāvajīvaṁ ussāho karaṇīyo.

“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that.

Atirekalābho sappi navanītaṁ telaṁ madhu phāṇitanti.

“The extra allowances are: ghee, fresh butter, oil, honey, sugar.”

Cattāro nissayā niṭṭhitā.

The (section on the) Four Supports is finished.

65. cattāri akaraṇīyāni (Mv.I.78.1)

The Four Things Never to be Done [BMC]

[144] tena kho pana samayena bhikkhū aññataraṁ bhikkhuṁ upasampādetvā ekakaṁ ohāya pakkamiṁsu.

Now on that occasion monks, having given a certain monk the Going-forth, went off and left him alone.

So pacchā ekako va āgacchanto antarāmagge purāṇadutiyikāya samāgacchi.

Coming after them alone, he met his former wife along the road.

Sā evamāha kindāni pabbajitosīti.

She said to him, “Are you gone-forth now?”

Āma pabbajitomhīti.

“Yes, I am gone-forth.”

Dullabho kho pabbajitānaṁ methuno dhammo ehi methunaṁ dhammaṁ paṭisevāti.

“It’s hard for those gone forth to get sexual intercourse. Come, let’s engage in sexual intercourse.”

So tassā methunaṁ dhammaṁ paṭisevitvā pacchā cirena agamāsi.

Having engaged in sexual intercourse, he arrived a long time after them.

bhikkhū evamāhaṁsu kissa tvaṁ āvuso evaṁ ciraṁ akāsīti.

The monks said to him, “Friend, what were you doing for so long?”

(Mv.I.78.2) athakho so bhikkhūnaṁ etamatthaṁ ārocesi.

So he reported the matter to the monks.

bhikkhū bhagavato etamatthaṁ Ārocesuṁ.

The monks reported the matter to the Blessed One.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave upasampādetvā dutiyaṁ dātuṁ cattāri ca akaraṇīyāni ācikkhituṁ

“I allow that when one has been given Acceptance he be given a companion and that the four things never-to-be-done be told to him:

upasampannena bhikkhunā methuno dhammo na paṭisevitabbo antamaso tiracchānagatāyapi.

“‘When a monk has received Acceptance he should not engage in sexual intercourse, even with an animal.

Yo bhikkhu methunaṁ dhammaṁ paṭisevati assamaṇo hoti asakyaputtiyo.

“‘Any monk who engages in sexual intercourse is not a contemplative, not one of the sons of the Sakyan. [Pr 1]

Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo.

“‘Just as a person with his head cut off could not live with it fastened back on his body, in the same way, a monk who has engaged in sexual intercourse is not a contemplative, not one of the sons of the Sakyan.

Tante yāvajīvaṁ akaraṇīyaṁ.

“‘You are not to do this for the rest of your life.

(Mv.I.78.3) Upasampannena bhikkhunā adinnaṁ theyyasaṅkhātaṁ na ādātabbaṁ antamaso tiṇasalākaṁ upādāya.

“‘When a monk has received Acceptance he should not, in what is reckoned a theft, take what has not been given, even if only a blade of grass.

Yo bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyati assamaṇo hoti asakyaputtiyo.

“‘Any monk who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan. [Pr 2]

Seyyathāpi nāma paṇḍupalāso bandhanā pamutto abhabbo haritattāya evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo.

“‘Just as a withered leaf removed from its stem can never become green again, in the same way, a monk who, in what is reckoned a theft, takes what has not been given—worth either one Pāda, the equivalent of one Pāda, or more—is not a contemplative, not one of the sons of the Sakyan.

Tante yāvajīvaṁ akaraṇīyaṁ.

“‘You are not to do this for the rest of your life.

(Mv.I.78.4) Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo antamaso kunthakipillikaṁ upādāya.

“‘When a monk has received Acceptance he should not deprive a living being of life, even if it is only a black or white ant. [Pc 61]

Yo bhikkhu sañcicca manussaviggahaṁ jīvitā voropeti antamaso gabbhapātanaṁ upādāya assamaṇo hoti asakyaputtiyo.

“‘Any monk who intentionally deprives a human being of life, even to the extent of causing an abortion, is not a contemplative, not one of the sons of the Sakyan. [Pr 3]

Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti Asakyaputtiyo.

“‘Just as a block of stone split in half cannot be joined together again, in the same way, a monk who has intentionally deprived a human being of life is not a contemplative, not one of the sons of the Sakyan.

Tante yāvajīvaṁ akaraṇīyaṁ.

“‘You are not to do this for the rest of your life.

(Mv.I.78.5) Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo antamaso suññāgāre abhiramāmīti.

“‘When a monk has received Acceptance he should not claim a superior human state, even to the extent of (saying,) “I delight in an empty dwelling.”

Yo bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati jhānaṁ vā vimokkhaṁ vā samādhiṁ vā samāpattiṁ vā maggaṁ vā phalaṁ vā assamaṇo hoti asakyaputtiyo.

“‘Any monk who, with evil desires, overwhelmed with greed, claims a superior human state that is unfactual and non-existent in himself—absorption, freedom, concentration, attainment, path, or fruition—is not a contemplative, not one of the sons of the Sakyan. [Pr 4]

Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo.

“‘Just as a palmyra palm cut off at the crown is incapable of further growth, in the same way, a monk with evil desires, overwhelmed with greed, who has laid claim to a superior human state that is unfactual and non-existent in himself is not a contemplative, not one of the sons of the Sakyan.

Tante yāvajīvaṁ akaraṇīyanti.

“‘You are not to do this for the rest of your life.’”

Cattāri akaraṇīyāni niṭṭhitāni.

The (section on) The Four Things Never to be Done is finished.

66. āpattiyā adassane ukkhittakavatthūni (Mv.I.79.1)

The Cases of Those Suspended for not Seeing an Offense [BMC]

[145] tena kho pana samayena aññataro bhikkhu āpattiyā adassane ukkhittako vibbhami.

Now at that time a certain monk, having been suspended for not seeing an offense, disrobed.

So puna paccāgantvā bhikkhū upasampadaṁ yāci.

Coming back again, he requested Acceptance from the monks.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

Idha pana bhikkhave bhikkhu āpattiyā adassane ukkhittako vibbhamati.

“Monks, there is the case where a monk, suspended for not seeing an offense, disrobes.

So puna paccāgantvā bhikkhū upasampadaṁ yācati.

“Coming back again, he requests Acceptance from the monks.

So evamassa vacanīyo passissasi taṁ āpattinti.

“He is to be told, ‘Will you see this offense?’

Sacāhaṁ passissāmīti pabbājetabbo sacāhaṁ na passissāmīti na pabbājetabbo.

“If he (says) ‘I will see it,’ he may be given the Going-forth. If he (says) ‘I won’t see it,’ he is not to be given the Going-forth.

(Mv.I.79.2) Pabbājetvā vattabbo passissasi taṁ āpattinti.

“Having gone forth, he is to be asked, ‘Will you see this offense?’

Sacāhaṁ passissāmīti upasampādetabbo sacāhaṁ na passissāmīti na upasampādetabbo.

“If he (says) ‘I will see it,’ he may be given Acceptance. If he (says) ‘I won’t see it,’ he is not to be given Acceptance.

Upasampādetvā vattabbo passissasi taṁ āpattinti.

“Having been given Acceptance, he is to be asked, ‘Will you see this offense?’

Sacāhaṁ Passissāmīti osāretabbo sacāhaṁ na passissāmīti na osāretabbo.

“If he (says) ‘I will see it,’ he may be restored. If he (says) ‘I won’t see it,’ he is not to be restored.

Osāretvā vattabbo passasi taṁ āpattinti.

“Having been restored, he is to be asked, ‘Do you see this offense?’

sace passati iccetaṁ kusalaṁ no ce passati labbhamānāya sāmaggiyā puna ukkhipitabbo

“If he sees it, that is good. If he doesn’t see it, then if unity can be obtained, he should be suspended again.

alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse.

“If unity cannot be obtained, there is no offense in communing or affiliating with him.”

(Mv.I.79.3) Idha pana bhikkhave bhikkhu āpattiyā appaṭikamme ukkhittako vibbhamati.

“Monks, there is the case where a monk, suspended for not making amends for an offense, disrobes.

So puna paccāgantvā bhikkhū upasampadaṁ yācati.

“Coming back again, he requests Acceptance from the monks.

So evamassa vacanīyo paṭikarissasi taṁ āpattinti.

“He is to be told, ‘Will you make amends for this offense?’

Sacāhaṁ paṭikarissāmīti pabbājetabbo sacāhaṁ na paṭikarissāmīti na pabbājetabbo.

“If he (says) ‘I will make amends,’ he may be given the Going-forth. If he (says) ‘I won’t make amends,’ he is not to be given the Going-forth.

Pabbājetvā vattabbo paṭikarissasi taṁ āpattinti.

“Having gone forth, he is to be asked, ‘Will you make amends for this offense?’

Sacāhaṁ paṭikarissāmīti upasampādetabbo sacāhaṁ na paṭikarissāmīti na upasampādetabbo.

“If he (says) ‘I will make amends,’ he may be given Acceptance. If he (says) ‘I won’t make amends,’ he is not to be given Acceptance.

Upasampādetvā vattabbo paṭikarissasi taṁ āpattinti.

“Having been given Acceptance, he is to be asked, ‘Will you make amends for this offense?’

Sacāhaṁ paṭikarissāmīti osāretabbo sacāhaṁ na paṭikarissāmīti na osāretabbo.

“If he (says) ‘I will make amends,’ he may be restored. If he (says) ‘I won’t make amends,’ he is not to be restored.

Osāretvā vattabbo paṭikarohi taṁ āpattinti.

“Having been restored, he is to be asked, ‘Will you make amends for this offense?’

sace paṭikaroti iccetaṁ kusalaṁ no ce paṭikaroti labbhamānāya sāmaggiyā puna ukkhipitabbo alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse.

“If he makes amends, that is good. If he doesn’t make amends, then if unity can be obtained, he is to be suspended again. If unity cannot be obtained, there is no offense in communing or affiliating with him.”

(Mv.I.79.4) Idha pana bhikkhave bhikkhu pāpikāya diṭṭhiyā appaṭinissagge ukkhittako vibbhamati.

“There is the case where a monk, suspended for not relinquishing an evil view, disrobes.

So puna paccāgantvā bhikkhū upasampadaṁ yācati.

“Coming back again, he requests Acceptance from the monks.

So evamassa vacanīyo paṭinissajjissasi taṁ pāpikaṁ diṭṭhinti.

“He is to be told, ‘Will you relinquish this evil view?’

Sacāhaṁ paṭinissajjissāmīti pabbājetabbo sacāhaṁ na paṭinissajjissāmīti na pabbājetabbo.

“If he (says) ‘I will relinquish it,’ he may be given the Going-forth. If he (says) ‘I won’t relinquish it,’ he is not to be given the Going-forth.

Pabbājetvā vattabbo paṭinissajjissasi taṁ pāpikaṁ diṭṭhinti.

“Having gone forth, he is to be asked, ‘Will you relinquish this evil view?’

Sacāhaṁ paṭinissajjissāmīti upasampādetabbo sacāhaṁ na paṭinissajjissāmīti na upasampādetabbo.

“If he (says) ‘I will relinquish it,’ he may be given Acceptance. If he (says) ‘I won’t relinquish it,’ he is not to be given Acceptance.

Upasampādetvā vattabbo paṭinissajjissasi taṁ pāpikaṁ diṭṭhinti.

“Having been given Acceptance, he is to be asked, ‘Will you relinquish this evil view?’

Sacāhaṁ paṭinissajjissāmīti osāretabbo sacāhaṁ na paṭinissajjissāmīti na osāretabbo.

“If he (says) ‘I will relinquish it,’ he may be restored. If he (says) ‘I won’t relinquish it,’ he is not to be restored.

Osāretvā vattabbo paṭinissajjāhi taṁ pāpikaṁ diṭṭhinti.

“Having been restored, he is to be asked, ‘Will you relinquish this evil view?’

sace paṭinissajjati iccetaṁ kusalaṁ no ce paṭinissajjati labbhamānāya sāmaggiyā puna ukkhipitabbo alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāseti.

“If he relinquishes it, that is good. If he doesn’t relinquish it, then if unity can be obtained, he is to be suspended again. If unity cannot be obtained, there is no offense in communing or affiliating with him.”

Mahākhandhako paṭhamo.

The Great Khandaka, the first, (is finished).

Tassuddānaṁ

Summary

[146] Vinayamhi mahatthesu

pesalānaṁ sukhāvahe

niggahānañca pāpicche

lajjīnaṁ paggahesu ca

Regarding the Vinaya, which is of great benefit,

which brings ease to the well-behaved,

regarding restraints for those with evil desires,

supports for those with a sense of shame,

sāsanādhāraṇe ceva

sabbaññujinagocare

anaññavisaye kheme

supaññatte asaṁsaye

also upholding the dispensation,

the proper range of the victorious, all-knowing one,

the secure realm—there is no other—

well-laid down, not subject to doubt,

khandhake vinaye ceva

parivāre ca mātike

yathātthakārī kusalo

paṭipajjati yoniso.

regarding the Khandakas, the Vinaya,

the Parivara, and the Matika:

The skillful one,

doing what is in line with the goal, [or: his benefit]

practices appropriately.

Yo gavaṁ na vijānāti

na so rakkhati gogaṇaṁ

evaṁ sīlaṁ ajānanto

kiṁ so rakkheyya saṁvaraṁ.

One who doesn’t know cows

can’t look after a herd of them.

In the same way, not knowing virtue,

how could one maintain restraint?

Pamuṭṭhamhi ca suttante

abhidhamme ca tāvade

vinaye avinaṭṭhamhi

puna tiṭṭhati sāsanaṁ.

If the discourses are forgotten,

and at the same time the Abhidhamma,

but the Vinaya is not destroyed,

The dispensation will still remain.

Tasmā saṅgāhanāhetu

uddānaṁ anupubbaso

pavakkhāmi yathāñāṇaṁ

suṇātha mama bhāsato.

So, for the purpose of gathering

a list, step-by-step,

I will recite in line with my knowledge:

Listen to me speak.

Vatthu nidānaṁ āpatti

nayā peyyālameva ca

dukkarantaṁ asesetuṁ

nayato taṁ vijānathāti.

The base, the origin story, the offense,

methods, and even the ellipses:

Learn it methodically,

this which is hard to do—

to not leave anything out.

Bodhi rājāyatanañca

ajapālo sahampati

brahmāḷāro uddako ca

bhikkhu ca upako isi.

Awakening, the Rājāyatana tree,

the Goatherd’s Banyan tree, Sahampati,

the brahman, Āḷāra and Uddaka,

the monk and the seer Upaka.

Koṇḍañño bhaddiyo vappo

mahānāmo ca assaji

yaso cattāri paññāla

sabbe pesesi so disā

Koṇḍañño, Bhaddiyo, and Vappo,

Mahānāmo and Assaji,

Yasa, the four, the fifty:

He sent them all to faraway places.

vatthu mārehi tiṁsā ca

uruvelantayo jaṭī

agyāgāraṁ mahārājā

sakko brahmā ca kevalā

The case (of Going-forth and Acceptance),

with Māra, and the thirty,

three coiled-hairs at Uruvelā,

a fire-hall, the Great Kings,

Sakka, the Brahmā, the whole area.

paṁsukūlaṁ pokkharaṇī

silā ca kakudho silā

Jambu ambo ca āmaṇḍo

pāripupphañca āhari

Cast-off cloth, a reservoir,

a rock, a Kakudha tree, (another) rock,

a rose-apple, a mango, a myrobalan,

a flower—he brought them.

phāliyantu ujjalantu

vijjhāyantu ca kassapa

nimujjanti mukhī megho

gayā laṭṭhī ca māgadho

“May they be split!

May they be lit!

May they go out, Kassapa!”

They submerged, heaters, a cloud,

Gayā, saplings, and the Magadhan.

upatisso kolito ca

abhiññātā ca pabbajuṁ

dunnivatthā paṇāmanā

kiso lūkho ca brāhmaṇo

Upatissa, Kolita,

well-known, they went forth.

Poorly dressed, dismissal,

the thin and wretched brahman.

anācāraṁ ācarati

udaraṁ māṇavo gaṇo

vassaṁ bālehi pakkanto

dasa vassāni nissayo

He engaged in misbehavior,

a stomach, a young brahman, a group,

Rains, by one inexperienced, they went away,

ten rains, dependence.

na vattanti paṇāmetuṁ

bālā passiddhi pañca cha

yo so añño ca naggo ca

acchinnaṁ jaṭi sākiyo

They didn’t behave rightly, to dismiss,

inexperienced, a lapse, five and six,

Those who are (from) other (religions),

the naked,

uncut, coiled-hair, and a Sakyan.

magadhesu pañca ābādhā

bhaṭo coro aṅguli

māgadho ca anuññāsi

kārā likhi kasāhato

Five diseases among the Magadhans,

one in service, a criminal, a finger.

The Magadhan allowed it,

prison [shackles], a warrant, one who was whipped.

lakkhaṇā iṇadāso ca

bhaṇḍuko upali ahi

saddhaṁ kulaṁ kaṇṭako ca

āhundrikameva ca

Branded, a debtor, and a slave,

shaven-headed, Upāli, and cholera,

a family with conviction, Kaṇṭaka,

and crowded.

vatthusmiṁ [ME: vatthumhi] dārako sikkhā

viharanti ca kinnukho

sabbaṁ mukhaṁ upajjhāye

apalāḷanakaṇṭako.

To live (in dependence), the boy, training rules.

They lived (without respect)—what (should be done)?

The entire (monastery), the mouth, preceptors,

luring away, and Kaṇṭaka.

Paṇḍako theyyapakkanto

ahi ca mātari pitā

arahantabhikkhunībhedā

ruhirena ca byañjanaṁ

A paṇḍaka, a thief, gone away,

a snake, (killer of) mother and father,

an arahant, a bhikkhunī, a split,

blood, and a hermaphrodite.

anupajjhāyasaṅghena

gaṇapaṇḍakapattako

Acīvaraṁ tadubhayaṁ

yācitenapi ye tayo

Without a preceptor, with the Saṅgha,

a group, a paṇḍaka, one without a bowl,

without robes, or both of those,

the three with borrowed (requisites).

hatthā pādā hatthapādā

kaṇṇā nāsā tadūbhayaṁ

aṅguli aḷakaṇḍaraṁ

phaṇaṁ khujjañca vāmanaṁ

Hand, foot, hand and foot,

ear, nose, both of those,

finger, big toe/thumb, tendon,

webbed fingers, bent over, a dwarf.

galagaṇḍī lakkhaṇā ca

kasā likhitasīpadī

pāpaparisadūsī ca

kāṇakuṇī tatheva ca

Those with goiters, those who had been branded,

whipped, with a warrant, one with club foot/elephantiasis,

evil (illness) and a disgracer of the assembly,

Blind in one eye and with a crooked limb.

khañjapakkhahatañceva

sañchinnairiyāpathaṁ

jarāndhamūgabadhiraṁ

andhamūgañca yaṁ tahiṁ

Lame, and one half-paralyzed,

crippled,

old, blind, dumb, deaf,

those there who are blind and dumb.

andhabadhiraṁ yaṁ vuttaṁ

mūgabadhirameva ca

andhamūgabadhirañca

alajjīnañca nissayaṁ

One called blind and deaf,

also dumb and deaf,

and blind, dumb, and deaf.

Dependence of the shameless.

vatthabbañca tathāddhānaṁ

yācamānena pekkhanā

āgacchatu vivādenti

ekupajjhena kassapo

One should live (in dependence), and then on the road,

By one requesting, consideration,

May he come! They argued.

With one preceptor, and Kassapa.

dissanti upasampannā

ābādhehi ca pīḷitā

ananusiṭṭhā vitthanti

tattheva anusāsanā

There were to be seen those accepted,

oppressed with diseases.

Uninstructed, they were bashful,

right there, the instruction.

saṅghepica atho bālo

asammato ca ekato

ullumpatupasampadā

nissayo ekato tayoti

In the Saṅgha, and then one inexperienced,

unauthorized, and together.

May it raise me up, and Acceptance,

supports, alone, the three (who came back).

imasmiṁ khandhake vatthu

ekasataṁ dvāsattati.

In this khandhaka the cases,

are one hundred and seventy-two.

Mahākhandhake uddānaṁ niṭṭhitaṁ.

The Mnemonic Verses of the Great Khandhaka are finished.