1Homage to the Buddha, the Perfected One, the fully Awakened One

2Soon after his awakening, the Buddha was staying at Uruvelā on the bank of the river Nerañjara at the foot of a Bodhi tree.There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.Then, in the first part of the night, the Buddha reflected on dependent origination in forward and reverse order:

3“Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form; name and form are the condition for the six sense spheres; the six sense spheres are the condition for contact; contact is the condition for feeling; feeling is the condition for craving; craving is the condition for grasping; grasping is the condition for existence; existence is the condition for birth; birth is the condition for old age and death, for grief, sorrow, pain, aversion, and distress to come to be.This is how there is the origin of this whole mass of suffering.

4But with the complete fading away and end of ignorance comes the end of intentional activities; with the end of intentional activities comes the end of consciousness; with the end of consciousness comes the end of name and form; with the end of name and form comes the end of the six sense spheres; with the end of the six sense spheres comes the end of contact; with the end of contact comes the end of feeling; with the end of feeling comes the end of craving; with the end of craving comes the end of grasping; with the end of grasping comes the end of existence; with the end of existence comes the end of birth; with the end of birth comes the end of old age and death, and the end of sorrow, lamentation, pain, displeasure, and distress.This is how there is the end of this whole mass of suffering.”

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5Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

7In the middle part of the night, the Buddha again reflected on dependent origination in forward and reverse order: “Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …This is how there is the origin of this whole mass of suffering. …This is how there is the end of this whole mass of suffering.”

8Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

10In the last part of the night, the Buddha again reflected on dependent origination in forward and reverse order: “Ignorance is the condition for intentional activities; intentional activities are the condition for consciousness; consciousness is the condition for name and form …This is how there is the origin of this whole mass of suffering. …This is how there is the end of this whole mass of suffering.”

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11Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

13The account with the Bodhi tree is finished.

2. The account with the goatherd’s banyan tree

14After seven days, the Buddha came out from that stillness and went from the Bodhi tree to a goatherd’s banyan tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Then a conceited brahmin went up to the Buddha,exchanged pleasantries with him, and said: “Good Gotama, how is one a brahmin? What are the qualities that make one a brahmin?”

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Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

16The account with the goatherd’s banyan tree is finished.

3. The account with the powderpuff tree

17After seven days, the Buddha came out from that stillness and went from the goatherd’s banyan tree to a powderpuff tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Just then an unseasonal storm was approaching, bringing seven days of rain, cold winds, and clouds. Mucalinda, the dragon king, came out from his abode. He encircled the body of the Buddha with seven coils and spread his large hood over his head, thinking: “May the Buddha not be hot or cold, nor be bothered by horseflies or mosquitoes, by the wind or the burning sun, or by creeping animals or insects.”

After seven days, when he knew the sky was clear, Mucalinda unraveled his coils from the Buddha’s body and transformed himself into a young brahmin. He then stood in front of the Buddha, raising his joined palms in veneration.

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

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20The account with the powderpuff tree is finished.

4. The account with the ape-flower tree

21After seven days, the Buddha came out from that stillness and went from the powderpuff tree to an ape-flower tree. There too he sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Just then the merchants Tapussa and Bhallika were traveling from Ukkala to that area. Then a god who was a former relative of theirs said to them: “Sirs, a Buddha who has just attained awakening is staying at the foot of an ape-flower tree. Go to that Buddha and offer him baked goods and honey. That will be for your benefit and happiness for a long time.”

22And they took baked goods and honey and went to the Buddha. They bowed down and said: “Venerable Sir, please accept the baked goods and honey from us. That will be for our benefit and happiness for a long time.”

The Buddha thought: “Buddhas don’t receive with their hands. In what should I receive the baked goods and honey?”

Then, reading the mind of the Buddha, the four great kings offered him four crystal bowls from the four directions, saying: “Here, Sir, please receive the baked goods and honey in these.” After receiving the baked goods and honey in one of the valuable crystal bowls, the Buddha ate them.

23When Tapussa and Bhallika knew that the Buddha had finished his meal, they bowed down with their head at his feet, and said: “Sir, we go for refuge to the Buddha and the Teaching. Please accept us as lay followers who have gone for refuge for life.” By means of the double refuge, they became the first lay followers in the world.

24The account with the ape-flower tree is finished.

5. The account of the supreme being’s request

25After seven days, the Buddha came out from that stillness and went from the ape-flower tree to a goatherd’s banyan tree, and he stayed there.

Then, while reflecting in private, the Buddha thought this: “I have discovered this profound truth, so hard to see, so hard to comprehend. It’s peaceful and sublime, subtle, beyond the intellect, and knowable only to the wise. But human beings delight in holding on, find pleasure in holding on, rejoice in holding on, and because of that it’s hard for them to see causal relationships, dependent origination. This too is very hard for them to see: the stilling of all intentional activities, the giving up of all ownership, the stopping of craving, fading away, ending, extinguishment. If I were to teach this truth, others would not understand, and that would be wearying and troublesome for me.”

And spontaneously, these verses never heard before occurred to the Buddha:

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28When the Buddha reflected like this, he inclined to inactivity, not to teaching.

29Just then the supreme being Sahampati read the mind of the Buddha. He thought: “The world is lost; it’s perished!—for the Buddha, perfected and fully awakened, inclines to inaction, not to teaching.”

Then, just as a strong man might bend or stretch his arm, Sahampati disappeared from the world of supreme beings and appeared in front of the Buddha.

He put his upper robe over one shoulder, placed his right knee on the ground, raised his joined palms, and said: “Please teach, Venerable Sir, please teach! There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand.”

This is what Sahampati said, and he added:

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33-48Twice the Buddha repeated to Sahampati what he had thought, and on both occasions Sahampati repeated his request.

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49The Buddha understood the request of that supreme being. Then, with the eye of a Buddha, he surveyed the world out of compassion for sentient beings. He saw beings with little dust in their eyes and with much dust in their eyes, with sharp faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach. He even saw some who regarded the next world as dangerous and to be avoided, while others did not.

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It was just like blue, red, and white lotuses, sprouted and grown in a lotus pond: some remain submerged in the water without rising out of it, others reach the surface of the water, while others still rise out of the water without being touched by it.

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When he had seen this, the Buddha replied to Sahampati in verse:

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51Sahampati thought: “The Buddha has consented to teach.” He bowed down, circumambulated the Buddha with his right side toward him, and disappeared right there.

52The account of the supreme being’s request is finished.

6. The account of the group of five

53The Buddha thought: “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him: “Ālāra Kālāma is wise and competent, and has for a long time had little dust in his eyes. Let me teach him first. He will understand it quickly.”

But an invisible god informed the Buddha: “Sir, Ālāra Kālāma died seven days ago,” and the Buddha also knew this for himself. He thought: “Ālāra Kālāma’s loss is great. If he had heard this Teaching, he would have understood it quickly.”

54Again the Buddha thought: “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him: “Udaka Rāmaputta is wise and competent, and has for a long time had little dust in his eyes. Let me teach him first. He will understand it quickly.”

But an invisible god informed the Buddha: “Sir, Udaka Rāmaputta died last night,” and the Buddha also knew this for himself. He thought: “Udaka Rāmaputta’s loss is great. If he had heard this Teaching, he would have understood it quickly.”

55Once again the Buddha thought: “Who should I teach first? Who will understand this Teaching quickly?” And it occurred to him: “The group of five monks who supported me while I was striving were of great service to me. Let me teach them first.

But where are they staying now?”

With his superhuman and purified clairvoyance, the Buddha saw that the group of five monks were staying near Benares, in the deer park at Isipatana. Then, after staying at Uruvelā for as long as he liked, he set out wandering toward Benares.

56The Ājīvaka ascetic Upaka saw the Buddha traveling between Gayā and the place of awakening. He said to the Buddha: “Sir, your senses are clear and your skin is pure and bright. In whose name have you gone forth?

Who is your teacher or whose teaching do you follow?”

The Buddha replied to Upaka in verse:

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61“According to your own claim you must be a universal conqueror.”

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63Saying: “May it be so,” Upaka shook his head, chose the wrong path, and left.

64The Buddha continued wandering toward the deer park at Isipatana near Benares. When he eventually arrived, he went to the group of five monks.

Seeing him coming, the group of five made an agreement with one another: “Here comes the ascetic Gotama, who has given up his striving and returned to a life of indulgence. We shouldn’t bow down to him, stand up for him, or receive his bowl and robe, but we should prepare a seat. If he wishes, he may sit down.”

But as the Buddha approached, the group of five monks was unable to keep their agreement. One went to meet him to receive his bowl and robe, another prepared a seat, another set out water for washing the feet, yet another set out a foot stool, and the last one put out a foot scraper. The Buddha sat down on the prepared seat and washed his feet. But they still addressed him by name and as “friend”.

65The Buddha said to the group of five monks: “Monks, don’t address the Buddha by name or as ‘friend’. Listen, I’m perfected and fully awakened. I have discovered the deathless. I will instruct you and teach you the Truth. When you practice as instructed, in this very life you will soon realize with your own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness.”

They replied: “Friend Gotama, by practicing extreme austerities you didn’t gain any superhuman quality, any distinction in knowledge and vision worthy of noble ones. Since you have given up your striving and returned to a life of indulgence, how could you now have achieved any of this?”

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The Buddha said: “I haven’t given up striving and returned to a life of indulgence,” and he repeated what he had said before.

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66A second time the group of five monks repeated their question and a second time the Buddha repeated his reply.

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67A third time they repeated their question and the Buddha then said: “Have you ever heard me speak like this?”

“No, Sir.”

“Then listen. I’m perfected and fully awakened. I have discovered the deathless. I will instruct you and teach you the Truth. When you practice as instructed, in this very life you will soon realize with your own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness.”

The Buddha was able to persuade the group of five monks. They then listened to the Buddha, paid careful attention, and applied their minds to understand.

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68And the Buddha addressed them:

69“There are these two opposites that should not be pursued by one who has gone forth. One is the devotion to worldly pleasures, which is inferior, crude, common, ignoble, and unbeneficial. The other is the devotion to self-torment, which is painful, ignoble, and unbeneficial. By avoiding these opposites, I have awakened to the middle path, which produces vision and knowledge, which leads to peace, insight, awakening, and extinguishment.

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70And what, monks, is that middle path? It’s just this noble eightfold path, that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

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71And this is noble truth of suffering: birth is suffering, old age is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is liked is suffering, not getting what you want is suffering. In brief, the five aspects of existence affected by grasping are suffering.

72And this is noble truth of the origin of suffering: the craving that leads to rebirth, that comes with delight and sensual desire, ever delighting in this and that, that is, craving for worldly pleasures, craving for existence, and craving for non-existence.

73And this is noble truth of the end of suffering: the full fading away and ending of that very craving; giving it up, relinquishing it, releasing it, letting it go.

74And this is noble truth of the path leading to the end of suffering: just this noble eightfold path, that is, right view, right aim, right speech, right action, right livelihood, right effort, right mindfulness, and right stillness.

75I knew that this is the noble truth of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of suffering should be fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of suffering had been fully understood. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

76I knew that this is the noble truth of the origin of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the origin of suffering should be fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the origin of suffering had been fully abandoned. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

77I knew that this is the noble truth of the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the end of suffering should be fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the end of suffering had been fully experienced. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

78I knew that this is the noble truth of the path leading to the end of suffering. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

I knew that this noble truth of the path leading to the end of suffering should be fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before. I knew that this noble truth of the path leading to the end of suffering had been fully developed. Vision, knowledge, wisdom, understanding, and light arose in me regarding things I had never heard before.

79So long as I had not fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, I didn’t claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and people.

80But when I had fully purified my knowledge and vision according to reality of these four noble truths with their three stages and twelve characteristics, then I did claim the supreme full awakening in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and people. And knowledge and vision arose in me: ‘My freedom is unshakable, this is my last birth, now there is no further rebirth.’”

This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition.

81And while this exposition was being spoken, Venerable Koṇḍañña experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

82When the Buddha had set rolling the wheel of the Teaching, the earth gods cried out: “At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.” Hearing the earth gods, the gods of the four great kings cried out … Hearing the gods of the four great kings, the gods of the Thirty-three cried out … the Yāma gods … the contented gods … the gods who delight in creation … the gods who control the creations of others … the gods of the realm of the supreme beings cried out: “At Benares, in the deer park at Isipatana, the Buddha has set rolling the supreme wheel of the Teaching. It can’t be stopped by any monastic, brahmin, god, lord of death, supreme being, or anyone in the world.”

83In that instant the news spread as far as the world of the supreme beings. Ten thousand solar systems shook and trembled. And there appeared in the world an immeasurable and glorious radiance, surpassing the splendor of the gods.

84Then the Buddha uttered a heartfelt exclamation: “Koṇḍañña has understood! Indeed, Koṇḍañña has understood!” That’s how Koṇḍañña got the name “Aññāsikoṇḍañña”: “Koṇḍañña who has understood.”

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85Aññāsikoṇḍañña had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha: “Venerable Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

The Buddha replied: “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of that venerable.

86The Buddha then instructed and taught the rest of the monks. While they were being instructed and taught, Venerable Vappa and Venerable Bhaddiya experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha: “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha replied: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables.

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87Living on the food brought to him, the Buddha then instructed and taught the remaining monks. The six of them lived on the almsfood brought by three.

While they were being instructed and taught, Venerable Mahānāma and Venerable Assaji experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it; they had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha: “Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha replied: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables.

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88Then the Buddha addressed the group of five:

89“Form is not your essence. For if form were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because form is not your essence, it leads to suffering, and you can’t make it be like this and not be like that.

90Feeling is not your essence. For if feeling were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because feeling is not your essence, it leads to suffering, and you can’t make it be like this and not be like that.

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91Perception is not your essence. For if perception were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because perception is not your essence, it leads to suffering, and you can’t make it be like this and not be like that.

92Intentional activities are not your essence. For if intentional activities were your essence, they would not lead to suffering, and you could make them be like this and not be like that. But because intentional activities are not your essence, they lead to suffering, and you can’t make them be like this and not be like that.

93Consciousness is not your essence. For if consciousness were your essence, it would not lead to suffering, and you could make it be like this and not be like that. But because consciousness is not your essence, it leads to suffering, and you can’t make it be like this and not be like that.

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94What do you think, monks: is form permanent or impermanent?”

“Impermanent, Sir.”

“Is what is impermanent suffering or happiness?”

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“Suffering.”

“And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’”

“Definitely not.”

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95“What do you think: is feeling permanent or impermanent?” “Impermanent.” “Is what is impermanent suffering or happiness?” “Suffering.” “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’” “Definitely not.”

96“What do you think: is perception permanent or impermanent?” “Impermanent.” “Is what is impermanent suffering or happiness?” “Suffering.” “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’” “Definitely not.”

97“What do you think: are intentional activities permanent or impermanent?” “Impermanent.” “Is what is impermanent suffering or happiness?” “Suffering.” “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’” “Definitely not.”

98“What do you think: is consciousness permanent or impermanent?” “Impermanent.” “Is what is impermanent suffering or happiness?” “Suffering.” “And that which is impermanent, suffering, and changeable by nature, is it proper to regard it like this: ‘This is mine, I am this, this is my essence?’” “Definitely not.”

99“So, whatever form there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’

100Whatever feeling there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’

101Whatever perception there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’

102Whatever intentional activities there are—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—they should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’

103Whatever consciousness there is—whether past, present, or future, internal or external, gross or subtle, inferior or superior, far or near—it should all be seen with right wisdom according to reality: ‘This is not mine, I am not this, this is not my essence.’

104A learned noble disciples who sees this is repelled by form, repelled by feeling, repelled by perception, repelled by intentional activities, and repelled by consciousness. Being repelled, they become desireless. Because they are desireless, they are freed. When they are freed, they know they are freed. They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”

105This is what the Buddha said. The monks from the group of five were pleased and they rejoiced in the Buddha’s exposition. And while this exposition was being spoken to the monks from the group of five, their minds were freed from the corruptions through letting go.

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Then there were six perfected ones in the world.

106The account of the group of five is finished.
The first section for recitation is finished.

7. The account of the going forth

107At that time in Benares there was a gentleman called Yasa, the son of a wealthy merchant, who had been brought up in great comfort.

He had three stilt houses: one for the winter, one for the summer, and one for the rainy season. While Yasa was spending the four months of the rainy season in the rainy-season house, he was attended on by female musicians, and he did not come down from that house. On one occasion, while he was enjoying himself with worldly pleasures, he fell asleep before his attendants. He then woke up first, while the oil lamp was still burning.

He saw his attendants sleeping: one with a lute in her armpit, another with a tabor on her neck, still another with a drum in her armpit; one with hair disheveled, another drooling, still another talking in her sleep. It was like a charnel ground before his very eyes. When he saw this, the problem became clear, and a feeling of repulsion stayed with him. He uttered a heartfelt exclamation: “Oh the oppression! Oh the affliction!”

108He then put on his golden shoes and went to the entrance door. Spirits opened the door, thinking: “No-one should create any obstacle for Yasa going forth into homelessness.” He went to the town gate, and again it was opened by spirits.

He then went to the deer park at Isipatana.

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109Just then, after getting up early in the morning, the Buddha was doing walking meditation outside. When the Buddha saw Yasa coming, he stepped down from his walking path and sat down on the prepared seat.

As he was getting close to the Buddha, Yasa uttered the same heartfelt exclamation: “Oh the oppression! Oh the affliction!”

The Buddha said: “This isn’t oppressive, Yasa, this isn’t afflictive. Come and sit down. I’ll give you a teaching.”

Thinking: “Apparently this isn’t oppressive, apparently it’s not afflictive!” excited and joyful, Yasa removed his shoes, approached the Buddha, bowed, and sat down.

110The Buddha then gave Yasa a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that Yasa’s mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Yasa experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

111Soon afterwards Yasa’s mother went up to his stilt house. Not seeing him, she went to her husband and said: “I can’t find your son Yasa.” The merchant then dispatched horsemen to the four directions, while he himself went to the deer park at Isipatana. He saw the imprints of the golden shoes on the ground and he followed along.

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When the Buddha saw the wealthy merchant coming, he thought: “Why don’t I use my supernormal powers so that the merchant, when he sits down, doesn’t see Yasa seated next to him?” And he did just that.

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112The merchant approached the Buddha and said: “Sir, have you seen Yasa by any chance?”

113“Please sit down, householder. Perhaps you’ll get to see Yasa.”

When the merchant heard this, he was elated and joyful. And he bowed and sat down.

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114The Buddha then gave him a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, the merchant experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

115He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And he said to the Buddha: “Wonderful, Venerable Sir, wonderful! Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what’s there just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who has gone for refuge for life.” He was the first person in the world to become a lay follower by means of the triple refuge.

116While his father was given this teaching, Yasa reviewed what he had already seen and understood, and his mind was freed from the corruptions through letting go. Realizing what had happened, the Buddha thought: “Yasa is incapable of returning to the lower life to enjoy worldly pleasures as he did while still a householder. Let me stop using my supernormal powers.” And he did.

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117The merchant saw Yasa sitting there and he said to him: “Dear Yasa, your mother is grieving and lamenting. Please give her back her life.”

Yasa looked to the Buddha, and the Buddha said to the merchant: “What do you think, householder: suppose the mind of one such as you—who has seen and understood the Truth with the trainee’s knowledge and vision—while he was reviewing what he had already seen and understood, was freed from the corruptions through letting go. Would he be able to return to the lower life to enjoy worldly pleasures as he did while still a householder?”

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“Definitely not.”

“But this is what has happened to Yasa. He is now unable to return to the lower life.”

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“It’s a great gain for Yasa that his mind has been freed from the corruptions through letting go! Sir, please accept today’s meal from me with Yasa as your attendant.” The Buddha consented by remaining silent.

118Knowing that the Buddha had consented, the merchant got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Soon after the merchant had left, Yasa said to the Buddha: “Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

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The Buddha said: “Come, monk. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of that venerable. Then there were seven perfected ones in the world.

119The going forth of Yasa is finished.

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120The following morning the Buddha robed, took his bowl and robe, and, with Venerable Yasa as his attendant, went to the house of that merchant, where he sat down on the prepared seat. Yasa’s mother and ex-wife approached the Buddha, bowed, and sat down.

121The Buddha gave them a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha: “Wonderful, Venerable Sir, wonderful! … We go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept us as lay followers who have gone for refuge for life.” And they were the first women in the world to become lay followers by means of the triple refuge.

122Yasa’s mother, father, and ex-wife personally served various kinds of fine food to the Buddha and Yasa. When the Buddha had finished his meal, they sat down. The Buddha then instructed, inspired, and gladdened them with a teaching, before getting up from his seat and leaving.

123Now Yasa had four friends Vimala, Subāhu, Puṇṇaji, and Gavampati who were from the wealthiest merchant families in Benares. When they heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness, they said to one another: “This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.” And they went to Yasa and bowed down to him.

124Yasa then took his four friends to the Buddha. He bowed, sat down, and said: “Venerable Sir, these four friends of mine Vimala, Subāhu, Puṇṇaji, and Gavampati are from the wealthiest merchant families in Benares. Please instruct them.”

125The Buddha gave them a progressive teaching: on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha: “Venerable Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables. Then, as the Buddha instructed those monks in the Teaching, their minds were freed from the corruptions through letting go. And there were eleven perfected ones in the world.

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126The going forth of the four friends is finished.

127Fifty of Yasa’s friends from leading families in the countryside also heard that Yasa had shaved off his hair and beard, put on ocher robes, and gone forth into homelessness. They too said to one another: “This must be an extraordinary spiritual path, an extraordinary going forth, for Yasa to have done this.” And they went to Yasa and bowed down to him.

128Yasa then took his fifty friends to the Buddha. He bowed, sat down, and said: “Sir, these fifty friends of mine are from leading families in the countryside. Please instruct them.”

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129The Buddha then gave them a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha: “Venerable Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables. Then, as the Buddha instructed those monks in the Teaching, their minds were freed from the corruptions through letting go. And there were sixty-one perfected ones in the world.

130The going forth of the fifty friends is finished.

8. The account of the Lord of Death

131Then the Buddha addressed those monks: “I’m free from all snares, both human and divine. You, too, are free from all snares, both human and divine. Go wandering, monks, for the benefit and happiness of humanity, out of compassion for the world, for the good, benefit, happiness of gods and humans. You should each go a different way. Proclaim the Teaching that is good in the beginning, good in the middle, and good in the end, that has a true goal and is well articulated. Set out the perfectly complete and pure spiritual life. There are beings with little dust in their eyes who are ruined because of not hearing the Teaching. There will be those who understand. I too will go to Uruvelā, to Senānigama, to proclaim the Teaching.”

132Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:

137Then the Lord of Death, the Evil One, thought: “The Buddha knows me, the Happy One knows me,” and sad and miserable he disappeared right there.

138The account of the Lord of Death is finished.

9. Discussion of the going forth and the full ordination

139Soon afterwards, the monks were bringing back, from various regions and countries, people desiring the going forth and the full ordination, thinking: “The Buddha will ordain them.” The monks became tired, as did those seeking ordination.

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Then, while reflecting in private, the Buddha thought: “Why don’t I allow the monks to give the going forth and the full ordination right there in those various regions and countries?”

140In the evening, the Buddha came out from seclusion, gave a teaching, and told the monks what he had thought, adding:

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“I allow you to give the going forth and the full ordination in those various regions and countries.

And, monks, it should be done like this.

141First the candidate should shave off his hair and beard and put on ocher robes. He should then put his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:

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145You should give the going forth and the full ordination through the taking of the three refuges.”

146The discussion of the full ordination through the taking of the three refuges is finished.

10. The second account of the Lord of Death

147When the Buddha had completed the rainy-season residence, he said to the monks: “Through wise attention and wise right effort, I have reached the supreme freedom, realized the supreme freedom. And you, monks, have done the same.”

Then the Lord of Death, the Evil One, went up to the Buddha and spoke to him in verse:

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150Then the Lord of Death, the Evil One, thought: “The Buddha knows me, the Happy One knows me,” and sad and miserable he disappeared right there.

151The second account of the Lord of Death is finished.

11. The account of the fine group of people

152When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Uruvelā. At a certain point he left the road, entered a forest grove, and sat down at the foot of a tree.

Just then a fine group of thirty friends and their wives were enjoying themselves in that forest grove. Because one of them did not have a wife, they had brought him a sex worker. While they were all carelessly enjoying themselves, that sex worker took that man’s possessions and ran away.

To help their friend, they all went searching for that woman. And as they walked about that forest grove, they saw the Buddha seated at the foot of a tree. They approached him and said: “Sir, have you seen a woman by any chance?”

“But, young men, why look for a woman?”

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They told him what had happened.

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“What do you think is better for you: that you search for a woman, or that you search for yourselves?”

“It’s better that we search for ourselves.”

“Well then, sit down, and I’ll give you a teaching.”

Saying: “Yes, Sir,” those friends bowed to the Buddha and sat down.

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153The Buddha then gave them a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, they experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. And they said to the Buddha: “Venerable Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables.

154The account of the fine group of friends is finished.

The second section for recitation is finished.

12. The account of the wonders at Uruvelā

155The Buddha continued his wandering and eventually arrived at Uruvelā. At that time there were three dreadlocked ascetics were living there: Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa. Uruvelā Kassapa was the leader and chief of five hundred dreadlocked ascetics, Nadī Kassapa of three hundred, and Gayā Kassapa of two hundred.

156The Buddha went to the hermitage of Uruvelā Kassapa and said to him: “If it’s not inconvenient for you, Kassapa, may I stay for one night in your fire hut?”

“It’s not inconvenient for me, Great Ascetic, but there’s a fierce and highly venomous dragon king with supernormal powers there. I don’t want it to harm you.”

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157-158The Buddha asked a second and a third time, and on both occasions Uruvelā Kassapa replied as before. The Buddha then said: “Perhaps it won’t harm me. Come on, Kassapa, let me to stay in the fire hut.”

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“Well then, do as you like.”

The Buddha entered the fire hut and prepared a straw mat. He sat down, crossed his legs, straightened his body, and established mindfulness in front of him.

159When the dragon saw that the Buddha had entered, he was displeased and emitted smoke. The Buddha thought: “Let me overpower this dragon, using fire against fire, but without harming it in the slightest way.”

The Buddha then used his supernormal powers so that he, too, emitted smoke. The dragon, not being able to contain his rage, emitted flames. The Buddha entered the fire element and he, too, emitted flames. With both of them emitting flames, it was as if the fire hut was ablaze and burning. Those dreadlocked ascetics gathered around the fire hut, saying: “The Great Ascetic is handsome, but the dragon is harming him.”

The next morning the Buddha had overcome that dragon, using fire against fire, but without harming it in the slightest way. He put it in his almsbowl and showed it to Uruvelā Kassapa: “Here is your dragon, Kassapa, his fire overpowered by fire.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty. Using fire against fire, he has overcome that fierce and highly venomous dragon king with its supernormal powers. But he’s not a perfected one like me.”

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169Because of this wonder of supernormal power, Uruvelā Kassapa gained confidence in the Buddha and said to him: “Great Ascetic, please stay right here. I’ll supply you with food.”

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170The first wonder is finished.

171Soon afterwards the Buddha stayed in a forest grove not far from Uruvelā Kassapa’s hermitage. Then, when the night was well advanced, the magnificent four great kings approached the Buddha, illuminating the whole forest grove. They bowed down to the Buddha and stood at the four cardinal points, appearing like great bonfires.

172The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?”

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“That was the four great kings. They came to me to hear the Teaching.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that even the four great kings go to him to hear the Teaching. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

173The second wonder is finished.

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174Once again when the night was well advanced, Sakka, the magnificent ruler of the gods, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was more splendid and sublime than the previous ones.

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175The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?”

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“That was Sakka, the ruler of the gods. He came to me to hear the Teaching.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of gods, goes to him to hear the Teaching. But he’s not a perfected one like me.”

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The Buddha ate his meal and continued to stay in the same forest grove.

176The third wonder is finished.

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177Once again when the night was well advanced, Sahampati, the magnificent supreme being, approached the Buddha, illuminating the whole forest grove. He bowed down to the Buddha and stood up, appearing just like a great bonfire. But it was even more splendid and sublime than the previous ones.

178The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready. And who was it that visited you last night?”

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“That was Sahampati, the supreme being. He came to me to hear the Teaching.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that even, Sahampati, the supreme being, goes to him to hear the Teaching. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

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179The fourth wonder is finished.

180At this time Uruvelā Kassapa was holding a great sacrifice, and the whole of Aṅga and Magadha wanted to attend with much food of various kinds. Uruvelā Kassapa considered this and thought: “If the Great Ascetic performs a wonder of supernormal power for the great crowd, he will get more gain and honor, whereas I will get less. I hope he doesn’t come tomorrow.”

The Buddha read the mind of Uruvelā Kassapa. He then went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.

181The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready. And why didn’t you come yesterday? We did think of you and set aside a share of various kinds of food.”

“But, Kassapa, didn’t you think, ‘I hope he doesn’t come tomorrow’? Because I read your mind, I went to Uttarakuru, collected almsfood there, ate it at the Anotatta lake, and stayed there for the day’s meditation.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he can read the minds of others. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

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182The fifth wonder is finished.

183Soon afterwards the Buddha got a rag and he thought: “Where can I wash it?” Reading the Buddha’s mind, Sakka dug a pond with his hand. And he said to the Buddha: “Sir, please wash it here.”

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The Buddha thought: “Where can I beat it?” Reading the Buddha’s mind once again, Sakka placed a boulder there. And he said to the Buddha: “Sir, please beat it here.”

The Buddha thought: “What can I hold onto to get out of this pond?” A god living in an arjun tree read the Buddha’s mind. She then bent down a branch and said to the Buddha: “Sir, please come out by holding onto this.”

The Buddha thought: “Where can I dry this rag?” Reading the Buddha’s mind yet again, Sakka placed another boulder there. And he said to the Buddha: “Sir, please dry it here.”

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184The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready. But what’s going on? There was no pond here before, but now there is. These boulders were not here before. Who placed them here? And this arjun tree didn’t have a bent branch, but now it does.”

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When the Buddha told him what had happened, Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that even Sakka, the ruler of the gods, performs services for him. But he’s not a perfected one like me.” The Buddha ate his meal and continued to stay in the same forest grove.

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185The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready.”

“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a rose-apple tree—the tree after which the Rose-apple Land of India is named—and then arrived first in the fire hut, where he sat down.

When Uruvelā Kassapa saw the Buddha sitting there, he said to him: “Which path did you take? I left first, but you’re already here.”

The Buddha told him what he had done and added: “This rose apple has a good color, and it’s fragrant and delicious, too. You can have it, if you wish.”

“There’s no need. You deserve it and you should have it.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he dismissed me, then took a fruit from a rose-apple tree, and still arrived first in the fire hut. But he’s not a perfected one like me.”

The Buddha ate his meal and continued to stay in the same forest grove.

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186The next morning Uruvelā Kassapa went to the Buddha and said: “It’s time, Great Ascetic, the meal is ready.”

“You just go ahead, Kassapa, I’ll come.” After dismissing him, he took a fruit from a mango tree not far from the rose-apple tree … he took a fruit from an emblic myrobalan tree not far from the mango tree … he took a fruit from a chebulic myrobalan tree not far from the emblic myrobalan tree … he went to Tāvatiṁsa heaven, took a flower from an orchid tree, and then arrived first in the fire hut, where he sat down.

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When Uruvelā Kassapa saw the Buddha sitting there, he said to him: “Which path did you take? I left first, but you’re already here.”

The Buddha told him what he had done, and added: “This orchid tree flower is colorful and fragrant. You can have it, if you wish.”

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“There’s no need. You deserve it and you should have it.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he dismissed me, then went to Tāvatiṁsa heaven, took an orchid tree flower, and still arrived first in the fire hut. But he’s not a perfected one like me.”

187Soon afterwards those dreadlocked ascetics wanted to tend the sacred fire, but were unable to split the logs. They thought: “This must be because of the supernormal powers of the Great Ascetic.”

The Buddha said to Uruvelā Kassapa: “May the logs be split, Kassapa.”

“Yes, may they,” he replied. And five hundred logs were split all at once.

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he can split logs just like that. But he’s not a perfected one like me.”

188Those ascetics still wanted to tend the sacred fire, but were unable to light it. They thought: “This must be because of the supernormal powers of the Great Ascetic.”

The Buddha said to Uruvelā Kassapa: “May the fires be lit, Kassapa.”

“Yes, may they,” he replied. And five hundred fires were lit all at once.

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he can light fires just like that. But he’s not a perfected one like me.”

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189When those ascetics had tended the sacred fires, they were unable to extinguish them. They thought: “This must be because of the supernormal powers of the Great Ascetic.”

The Buddha said to Uruvelā Kassapa: “May the fires be extinguished, Kassapa.”

“Yes, may they,” he replied. And the five hundred fires were extinguished all at once.

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he can extinguish fires just like that. But he’s not a perfected one like me.”

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190At that time it was midwinter, with cold days and snow. During this period those ascetics emerged from the Nerañjara river, immersed themselves in it, and repeatedly emerged and immersed themselves.

Then the Buddha manifested five hundred pans with hot coals, where those ascetics could warm themselves after coming out of the water. They thought: “These were no doubt created by the supernormal powers of the Great Ascetic.”

Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he can manifest so many pans with hot coals. But he’s not a perfected one like me.”

191Soon afterwards an unseasonal storm poured down, producing a great flood. The spot where the Buddha was staying was inundated. The Buddha thought: “Why don’t I drive back the water on all sides and walk on the dry ground in the middle?” And he did.

Uruvelā Kassapa thought: “I hope the Great Ascetic hasn’t been swept away by the water.” Together with a number of ascetics he went by boat to where the Buddha was staying. He saw that the Buddha had driven back the water on all sides and was walking on dry ground in the middle. And he said to the Buddha: “Is that you, Great Ascetic?”

“It’s me, Kassapa.” The Buddha rose up into the air and landed in the boat. Uruvelā Kassapa thought: “The Great Ascetic is powerful and mighty, in that he can displace the water. But he’s not a perfected one like me.”

192Then the Buddha thought: “For a long time this foolish man has thought, ‘The Great Ascetic is powerful and mighty, but he’s not a perfected one like me.’ Let me stir him up.” And he said to Uruvelā Kassapa: “Kassapa, you’re not a perfected one or on the path to perfection. You don’t have the practice that might make you a perfected one or one on the path to perfection.”

193At that Uruvelā Kassapa bowed down with his head at the Buddha’s feet and said: “Venerable Sir, I wish to receive the going forth in your presence. I wish to receive the full ordination.”

“Kassapa, you’re the leader and chief of five hundred dreadlocked ascetics. Tell them first, so that they may take appropriate action.”

193Uruvelā Kassapa then went to those ascetics and said: “I wish to practice the spiritual life under the Great Ascetic. Please do whatever you think is appropriate.”

“Sir, we’ve had confidence in the Great Ascetic for a long time. If you are to practice the spiritual life under him, so will all of us.”

Then, after letting their hair and dreadlocks, their carrying pole and bundle, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their head at his feet and said: “Venerable Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” And that was the full ordination of those venerables.

194Nadī Kassapa saw those things being carried away by the water, and he thought: “I hope my brother is okay.” He dispatched his ascetics, saying: “Go and check on my brother.” Together with the three hundred ascetics he then went to Uruvelā Kassapa and said: “Is this better, Kassapa?”

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“Yes, this is better.”

Then, after letting their hair and dreadlocks, their carrying pole and bundle, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their head at his feet and said: “Venerable Sir, we wish to receive the going forth in your presence We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” And that was the full ordination of those venerables.

195Gayā Kassapa saw those things being carried away by the water, and he thought: “I hope my brothers are okay.” He dispatched his ascetics, saying: “Go and check on my brothers.” Together with the two hundred ascetics he then went to Uruvelā Kassapa and said: “Is this better, Kassapa?”

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“Yes, this is better.”

Then, after letting their hair and dreadlocks, their carrying pole and bundle, and their fire-worship implements be carried away by the water, they went to the Buddha. They bowed down with their head at his feet and said: “Venerable Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” And that was the full ordination of those venerables.

196By an act of supernormal determination the Buddha stopped five hundred logs from being split before splitting them; he stopped fires from being lit before lighting them; he then stopped them from being extinguished before extinguishing them; and he manifested five hundred pans with hot coals. In this way, there were three and a half thousand wonders.

197After staying at Uruvelā for as long as he liked, the Buddha went to Gayāsīsa together with that large saṅgha of one thousand monks, all of them previously dreadlocked ascetics, and they stayed there.

Then the Buddha addressed the monks:

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198“Everything is burning. What is that everything that is burning? The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. Whatever feeling arises because of eye contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

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The ear is burning. Sounds are burning. Ear consciousness is burning. Ear contact is burning. Whatever feeling arises because of ear contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The nose is burning. Smells are burning. Nose consciousness is burning. Nose contact is burning. Whatever feeling arises because of nose contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The tongue is burning. Tastes are burning. Tongue consciousness is burning. Tongue contact is burning. Whatever feeling arises because of tongue contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The body is burning. Touches are burning. Body consciousness is burning. Body contact is burning. Whatever feeling arises because of body contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

The mind is burning. Mental phenomena are burning. Mind consciousness is burning. Mind contact is burning. Whatever feeling arises because of mind contact—whether pleasant, painful, or neither-pleasant-nor-painful—that too is burning. Burning with what? Burning with the fire of sensual desire, the fire of ill will, and the fire of confusion; burning with birth, old age, and death; burning with grief, sorrow, pain, aversion, and distress, I say.

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199When they see this, the learned noble disciple is repelled by the eye, repelled by sights, repelled by eye consciousness, repelled by eye contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling arises because of eye contact.

They are repelled by the ear, repelled by sounds, repelled by ear consciousness, repelled by ear contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling arises because of ear contact.

They are repelled by the nose, repelled by smells, repelled by nose consciousness, repelled by nose contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling arises because of nose contact.

They are repelled by the tongue, repelled by tastes, repelled by tongue consciousness, repelled by tongue contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling arises because of tongue contact.

They are repelled by the body, repelled by touches, repelled by body consciousness, repelled by body contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling arises because of body contact.

They are repelled by the mind, repelled by mental phenomena, repelled by mind consciousness, repelled by mind contact, and repelled by whatever pleasant, painful, or neither-pleasant-nor-painful feeling arises because of mind contact.

Being repelled, they become desireless. Because they are desireless, they are freed. When they are freed, they know they are freed. They understand that birth has come to an end, that the spiritual life has been fulfilled, that the job has been done, that there is no further state of existence.”

200And while this exposition was being spoken, the minds of those one thousand monks were freed from the corruptions through letting go.

201The discourse on burning is finished.
The third section for recitation on the wonders at Uruvelā is finished.

13. The account of the meeting with Bimbisāra

202After staying at Gayāsīsa for as long as he liked, the Buddha set out wandering toward Rājagaha with that large saṅgha of one thousand monks, all of them previously dreadlocked ascetics. When he eventually arrived, he stayed in the cane grove at the Suppatiṭṭha Shrine.

King Seniya Bimbisāra of Magadha was told: “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Rājagaha and is staying in the cane grove at the Suppatiṭṭha Shrine. That good Gotama has a fine reputation:

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ It’s good to see such perfected ones.”

203Then, accompanied by one hundred and twenty thousand brahmin householders from Magadha, King Bimbisāra went to the Buddha, bowed, and sat down. Among those brahmins, some bowed to the Buddha and then sat down, some exchanged pleasantries with him and then sat down, some raised their joined palms and then sat down, some announced their name and family and then sat down, and some sat down in silence. They thought: “Is the Great Ascetic practicing the spiritual life under Uruvelā Kassapa, or is Uruvelā Kassapa practicing the spiritual life under the Great Ascetic?”

Reading their minds, the Buddha spoke to Venerable Uruvelā Kassapa in verse:

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208Uruvelā Kassapa got up from his seat, put his upper robe over one shoulder, bowed down with his head at the Buddha’s feet, and said: “Venerable Sir, you’re my teacher, I’m your disciple; you’re my teacher, I’m your disciple.”

The one hundred and twenty thousand brahmin householders from Magadha thought: “So Uruvelā Kassapa is practicing the spiritual life under the Great Ascetic.” Reading their minds, the Buddha gave them a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, one hundred and ten thousand of those brahmin householders headed by Bimbisāra experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” The remaining ten thousand declared themselves as lay followers.

209King Bimbisāra had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha: “Venerable Sir, when I was a prince, I had five wishes, and they have now been fulfilled. When I was a prince, I thought, ‘Oh, I wish they would anoint me as the king!’ That was my first wish, which has now been fulfilled. ‘May one who is perfected and fully awakened come to my kingdom!’ That was my second wish, which has now been fulfilled. ‘May I get to visit that Buddha!’ That was my third wish, which has now been fulfilled. ‘May that Buddha give me a teaching!’ That was my fourth wish, which has now been fulfilled. ‘May I understand the Teaching of that Buddha!’ That was my fifth wish, which has now been fulfilled.

Wonderful, Sir, wonderful! Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or bring a lamp into the darkness so that one with eyes might see what’s there just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who has gone for refuge for life. And please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, the King got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

The following morning King Bimbisāra had various kinds of fine food prepared. He then had the Buddha informed that the meal was ready.

210The Buddha robed up, took his bowl and robe, and together with a large saṅgha of a thousand monks, all previously dreadlocked ascetics, he entered Rājagaha.

Just then Sakka, the ruler of the gods, had transformed himself into a young brahmin. He walked in front of the Saṅgha of monks headed by the Buddha, chanting these verses:

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216People saw Sakka, and they said: “This young brahmin is handsome and graceful. Who is he?” Sakka replied to them in verse:

218The Buddha then went to King Bimbisāra’s house, where he sat down on the prepared seat, together with the Saṅgha of monks. The King personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha.

When the Buddha had finished his meal, the King sat down to one side. And he thought: “Where will the Buddha stay that’s neither too far from habitation nor too close, that has good access roads, that’s easily accessible for people who seek him, that has few people during the day and is quiet at night, that’s free from chatter and offers solitude, a private resting place suitable for seclusion?”

And it occurred to him: “My Bamboo Grove park has all these qualities. Why don’t I give it to the Saṅgha of monks headed by the Buddha?”

The King then took hold of a golden ceremonial vessel and dedicated the park to the Buddha, saying: “I give this park, the Bamboo Grove, to the Saṅgha of monks headed by the Buddha.” The Buddha accepted the park. After instructing, inspiring, and gladdening the King with a teaching, he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow monasteries.”

219The account of the meeting with Bimbisāra is finished.

14. The account of the going forth of Sāriputta and Moggallāna

220At that time the wanderer Sañcaya was staying at Rājagaha with a large group of two hundred and fifty wanderers, including Sāriputta and Moggallāna. The two of them had made an agreement that whoever reached the deathless first would inform the other.

221Just then, Venerable Assaji robed up in the morning, took his bowl and robe, and entered Rājagaha for almsfood. He was pleasing in his conduct: in going out and coming back, in looking ahead and looking aside, in bending and stretching his arms. His eyes were lowered, and he was perfect in deportment. The wanderer Sāriputta observed all this and thought: “This monk is one of those in the world who are perfected or on the path to perfection. Why don’t I go up to him and ask in whose name he has gone forth, and who his teacher is or whose teachings he follows?”

But it occurred to him: “It’s the wrong time to ask him while he’s walking for almsfood among the houses. Let me follow behind him, for one who seeks the path will find it.”

After walking for alms in Rājagaha, Assaji turned back with his almsfood. Sāriputta then went up to him and exchanged pleasantries with him. And he asked: “Venerable, your senses are clear and your skin is pure and bright. In whose name have you gone forth? Who is your teacher or whose teaching do you follow?”

“There’s a great ascetic, a Sakyan who has gone forth from the Sakyan clan. I’ve gone forth in his name, he’s my teacher, and I follow his teaching.”

“But what does he teach?”

“I’ve only recently gone forth; I’m new to this spiritual path. I’m not able to give you the Teaching in full, but I can tell you the meaning in brief.”

Sāriputta replied: “Yes, please,” and he added:

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223And Assaji gave this teaching to the wanderer Sāriputta:

225When he had heard this teaching, Sāriputta experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

227-230Then the wanderer Sāriputta went to the wanderer Moggallāna. When Moggallāna saw him coming, he said to Sāriputta: “Your senses are clear and your skin is pure and bright. You haven’t attained the deathless, have you?”

“I have.”

“But how did it happen?”

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Sāriputta told him everything up to and including the teaching given by Assaji.

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231When he had heard this teaching, Moggallāna experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

233Moggallāna said to Sāriputta: “Let’s go to the Buddha. He’s our teacher.”

“But these two hundred and fifty wanderers look to us for support. We must tell them first, so that they may take appropriate action.” And they went to those wanderers and said:

“We’re going over to the Buddha. He’s our teacher.”

“But we look to you for support. If you are to practice the spiritual life under the Great Ascetic, so will all of us.”

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234Then Sāriputta and Moggallāna went to Sañcaya and said: “We’re going over to the Buddha. He’s our teacher.”

“Don’t go! The three of us can look after this community together.”

Sāriputta and Moggallāna said the same thing a second time and a third time, and they got the same reply. They then took those two hundred and fifty wanderers and went to the Bamboo Grove. But the wanderer Sañcaya vomited hot blood right there.

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235When the Buddha saw Sāriputta and Moggallāna coming, he said to the monks:

“The two friends Kolita and Upatissa are coming. They will become my most eminent disciples, an excellent pair.”

238Sāriputta and Moggallāna approached the Buddha, bowed down with their heads at the his feet, and said: “Venerable Sir, we wish to receive the going forth in your presence. We wish to receive the full ordination.”

The Buddha said: “Come, monks. The Teaching is well-proclaimed. Practice the spiritual life to make a complete end of suffering.” That was the full ordination of those venerables.

14.1 The going forth of the well-known

239At that time many well-known gentlemen from Magadha who were practicing the spiritual life under the Buddha. People complained and criticized him: “The ascetic Gotama is making us childless; he’s making us widows. He’s breaking up good families! A thousand dreadlocked ascetics have now gone forth because of him, and also these two hundred and fifty wanderers who were disciples of Sañcaya. All these well-known gentlemen from Magadha are practicing the spiritual life under the ascetic Gotama.” And when they saw monks, they confronted them with this verse:

241The monks heard the complaints of those people and they told the Buddha what had happened. … “The complaining will soon stop. It will only go on for seven days. Still, when people confront you like this you can confront them in return with this verse:

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243Soon, when they saw monks, people confronted them with the same verse:

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245And the monks confronted them in return with this verse:

247And the monks confronted them in return with this verse:

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249People thought: “So it seems the Sakyan monastics lead legitimately, not illegitimately.” The complaining went on for seven days and then stopped.

250The account of the going forth of Sāriputta and Moggallāna is finished.
The fourth section for recitation is finished.

15. Discussion of the proper conduct toward the preceptor

251At that time the monks did not have preceptors or teachers, and as a result they were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance. While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. They ate bean curry and rice that they themselves had asked for, and they were noisy in the dining hall.

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People complained and criticized them: “How can the Sakyan monastics act like this? They are just like brahmins at a brahminical meal!”

252The monks heard the complaints of those people. The monks of few desires, who had a sense of conscience, and who were contented, afraid of wrongdoing, and fond of the training, complained and criticized them: “How can monks act like this?”

They then told the Buddha.

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253Soon afterwards the Buddha had the Saṅgha gathered and questioned the monks: “Is it true, monks, that monks act like this?”

“It’s true, Sir.”

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The Buddha rebuked them: “It’s not suitable for those foolish men, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can they act like this? This will affect people’s confidence, and cause some to lose it.”

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Then the Buddha spoke in many ways in dispraise of being difficult to support and maintain, in dispraise of great desires, discontent, socializing, and laziness; but he spoke in many ways in praise of being easy to support and maintain, of fewness of wishes, contentment, self-effacement, ascetic practices, serenity, reduction in things, and being energetic. After giving a teaching on what is right and proper, he addressed the monks:

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254“There should be a preceptor.

The preceptor should think of his student as a son and the student his preceptor as a father. In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path.

A preceptor should be chosen like this.

After putting his upper robe over one shoulder, a student should pay respect at the feet of the potential preceptor. He should then squat on his heels, raise his joined palms, and say, ‘Venerable, please be my preceptor.’ And he should repeat this a second and a third time. If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a preceptor has been chosen. If the other doesn’t convey this by body, by speech, or by body and speech, then a preceptor hasn’t been chosen.

255“A student should conduct himself properly toward his preceptor. This is the proper conduct:

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256Having gotten up at the appropriate time, the student should remove his sandals and put his upper robe over one shoulder. He should then give his preceptor a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him. If there is rice porridge, he should wash a vessel and bring the rice porridge to his preceptor. When the preceptor has drunk the rice porridge, the student should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away. When the preceptor has gotten up, the student should put away the seat. If the place is dirty, he should sweep it.

257If the preceptor wants to enter the village, the student should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should wash his preceptor’s bowl and give it to him while wet. If the preceptor wants an attendant, the student should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should wash his bowl, bring it along, and be his preceptor’s attendant.

He shouldn’t walk too far behind his preceptor or too close to him. He should receive the contents of his bowl. He shouldn’t interrupt his preceptor when he’s speaking. But if the preceptor’s speech is bordering on an offense, he should stop him.

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258When returning, the student should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the preceptor and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. If the robe is moist, he should sun it for a short while, but he shouldn’t leave it in the heat. He should fold the robe, offsetting the edges by seven centimeters, so that the fold doesn’t become worn. He should place the belt in the fold.

259If there is almsfood and his preceptor wants to eat, the student should give him water and then the almsfood. He should ask his preceptor if he wants water to drink. When the preceptor has eaten, the student should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but he shouldn’t leave it in the heat.

The student should put away the robe and bowl. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. When the preceptor has gotten up, the student should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet. If the place is dirty, he should sweep it.

260If the preceptor wants to bathe, the student should prepare a bath. If he wants a cold bath, he should prepare that; if he wants a hot bath, he should prepare that.

261If the preceptor wants to take a sauna, the student should knead bath powder, moisten the clay, take a sauna bench, and follow behind his preceptor. After giving the preceptor the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay. If he’s able, he should enter the sauna. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.

He shouldn’t sit encroaching on the senior monks, and he shouldn’t block the junior monks from getting a seat. While in the sauna, he should do services for his preceptor. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

262He should also do services for his preceptor in the water. When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his preceptor’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his preceptor if he wants water to drink. If the preceptor wants him to recite, he should do so. If the preceptor wants to question him, he should be questioned.

263If the dwelling where the preceptor is staying is dirty, the student should clean it if he’s able. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside.

He should take out the spittoon and put it aside. He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, while trying to avoid stirring up dust. He should look out for any trash and discard it.

264He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was.

He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

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265If dusty winds are blowing from the east, he should close the windows on the eastern side. If dusty winds are blowing from the west, he should close the windows on the western side. If dusty winds are blowing from the north, he should close the windows on the northern side. If dusty winds are blowing from the south, he should close the windows on the southern side. If the weather is cold, he should open the windows during the day and close them at night. If the weather is hot, he should close the windows during the day and open them at night.

266If the yard is dirty, he should sweep it. If the gateway is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there is no water for drinking, he should get some. If there is no water for washing, he should get some. If there is no water in the rinsing pot, he should fill it.

267If the preceptor becomes discontent with the spiritual life, the student should send him away or have him sent away, or he should give him a teaching. If the preceptor becomes anxious, the student should dispel it or have it dispelled, or he should give him a teaching. If the preceptor has wrong view, the student should make him give it up or have someone else do it, or he should give him a teaching.

If the preceptor has committed a heavy offense and deserves probation, the student should try to get the Saṅgha to give it to him. If the preceptor has committed a heavy offense and deserves to be sent back to the beginning, the student should try to get the Saṅgha to do it. If the preceptor has committed a heavy offense and deserves the trial period, the student should try to get the Saṅgha to give it to him. If the preceptor has committed a heavy offense and deserves rehabilitation, the student should try to get the Saṅgha to give it to him.

If the Saṅgha wants to do a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the student should make an effort to stop it or to reduce the penalty. But if the Saṅgha has already done a legal procedure against his preceptor—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the student should help the preceptor conduct himself properly and suitably so as to deserve to be released, and try to get the Saṅgha to lift that procedure.

268If the preceptor’s robe needs washing, the student should do it himself, or he should make an effort to get it done. If the preceptor needs a robe, the student should make one himself, or he should make an effort to get one made. If the preceptor needs dye, the student should make it himself, or he should make an effort to get it made. If the preceptor’s robe needs dyeing, the student should do it himself, or he should make an effort to get it done. When he’s dyeing the robe, he should carefully and repeatedly turn it over, and he shouldn’t go away while it’s still dripping.

269Without asking his preceptor for permission, he shouldn’t do any of the following: give away or receive a bowl; give away or receive a robe; give away or receive a requisite; cut anyone’s hair or get it cut; do work for anyone or get work done by anyone; do a service for anyone or get a service done by anyone; be the attendant monk for anyone or take anyone as his attendant monk; bring back almsfood for anyone or get almsfood brought back by anyone; enter the village, go to the charnel ground, or leave for another region. If his preceptor is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”

270The proper conduct toward the preceptor is finished.

16. Discussion of the proper conduct toward a student

271“And a preceptor should conduct himself properly toward his student. This is the proper conduct:

272A preceptor should help and take care of his student through recitation, questioning, and instruction. If the preceptor has a bowl, but not the student, the preceptor should give it to him, or he should make an effort to get him one. If the preceptor has a robe, but not the student, the preceptor should give it to him, or he should make an effort to get him one. If the preceptor has a requisite, but not the student, the preceptor should give it to him, or he should make an effort to get him one.

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273If the student is sick, the preceptor should get up at the appropriate time and give his student a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him. If there is rice porridge, he should wash a vessel and bring the rice porridge to his student. When the student has drunk the rice porridge, the preceptor should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away. When the student has gotten up, the preceptor should put away the seat. If the place is dirty, he should sweep it.

274If the student wants to enter the village, the preceptor should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should wash his student’s bowl and give it to him while wet. Before he’s due back, the preceptor should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the student and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. If the robe is moist, he should sun it for a short while, but he shouldn’t leave it in the heat. He should fold the robe, offsetting the edges by seven centimeters, so that the fold doesn’t become worn. He should place the belt in the fold.

275If there is almsfood and his student wants to eat, the preceptor should give him water and then the almsfood. He should ask his student if he wants water to drink. When the student has eaten, the preceptor should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but he shouldn’t leave it in the heat. The preceptor should put away the robe and bowl. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. When the student has gotten up, the preceptor should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet. If the place is dirty, he should sweep it.

276If the student wants to bathe, the preceptor should prepare a bath. If he wants a cold bath, he should prepare that; if he wants a hot bath, he should prepare that.

277If the student wants to take a sauna, the preceptor should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the student the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay. If he’s able, he should enter the sauna. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter. He shouldn’t sit encroaching on the senior monks, and he shouldn’t block the junior monks from getting a seat. While in the sauna, he should do services for his student. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

278The preceptor should also do services for his student in the water. When the preceptor has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his student’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be the first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his student if he wants water to drink.

279If the dwelling where the student is staying is dirty, the preceptor should clean it if he’s able. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside. He should take out the spittoon and put it aside. He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, while trying to avoid stirring up dust. He should look out for any trash and discard it.

280He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

281If dusty winds are blowing from the east, he should close the windows on the eastern side. If dusty winds are blowing from the west, he should close the windows on the western side. If dusty winds are blowing from the north, he should close the windows on the northern side. If dusty winds are blowing from the south, he should close the windows on the southern side. If the weather is cold, he should open the windows during the day and close them at night. If the weather is hot, he should close the windows during the day and open them at night.

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282If the yard is dirty, he should sweep it. If the gateway is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there is no water for drinking, he should get some. If there is no water for washing, he should get some. If there is no water in the rinsing pot, he should fill it.

283If the student becomes discontent with the spiritual life, the preceptor should send him away or have him sent away, or he should give him a teaching If the student becomes anxious, the preceptor should dispel it or have it dispelled, or he should give him a teaching. If the student has wrong view, the preceptor should make him give it up or have someone else do it, or he should give him a teaching. If the student has committed a heavy offense and deserves probation, the preceptor should try to get the Saṅgha to give it to him. If the student has committed a heavy offense and deserves to be sent back to the beginning, the preceptor should try to get the Saṅgha to do it. If the student has committed a heavy offense and deserves the trial period, the preceptor should try to get the Saṅgha to give it to him. If the student has committed a heavy offense and deserves rehabilitation, the preceptor should try to get the Saṅgha to give it to him.

If the Saṅgha wants to do a legal procedure against his student—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the preceptor should make an effort to stop it or to reduce the penalty. But if the Saṅgha has already done a legal procedure against his student—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the preceptor should help the student conduct himself properly and suitably so as to deserve to be released, and try to get the Saṅgha to lift that procedure.

284If the student’s robe needs washing, the preceptor should show him how to do it, or he should make an effort to get it done. If the student needs a robe, the preceptor should show him how to make one, or he should make an effort to get one made. If the student needs dye, the preceptor should show him how to make it, or he should make an effort to get it made. If the student’s robe needs dyeing, the preceptor should show him how to do it, or he should make an effort to get it done. When he’s dyeing the robe, he should carefully and repeatedly turn it over, and he shouldn’t go away while it’s still dripping. If his student is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”

285The proper conduct toward a student is finished.

17. Discussion on dismissal

286On a later occasion the students did not conduct themselves properly toward their preceptors. The monks of few desires complained and criticized them: “How can students not conduct themselves properly toward their preceptors?” They told the Buddha what had happened. … “Is it true, monks, that students are acting like this?”

“It’s true, Sir.”

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The Buddha rebuked them … “How can students not conduct themselves properly toward their preceptors?” … After rebuking them … he gave a teaching and addressed the monks:

“A student should conduct himself properly toward his preceptor. If he doesn’t, he commits an offense of wrong conduct.”

They still did not conduct themselves properly.

They told the Buddha.

“You should dismiss one who doesn’t conduct himself properly.

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And this is how he should be dismissed. If the preceptor conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—then the student has been dismissed. If he doesn’t convey this by body, speech, or by body and speech, then the student hasn’t been dismissed.”

288Students who had been dismissed did not ask for forgiveness. They told the Buddha.

“You should ask for forgiveness.”

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They still did not ask for forgiveness. They told the Buddha.

“One who has been dismissed should ask for forgiveness. If he doesn’t, he commits an offense of wrong conduct.”

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289Preceptors who were asked for forgiveness did not forgive. They told the Buddha.

“You should forgive.”

They still did not forgive. The students left, disrobed, and joined the monastics of other religions. They told the Buddha.

“When asked for forgiveness, you should forgive. If you don’t, you commit an offense of wrong conduct.”

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290Preceptors dismissed students who were conducting themselves properly and did not dismiss those who were not. They told the Buddha.

“You should not dismiss someone who is conducting himself properly. If you do, you commit an offense of wrong conduct.

And you should dismiss someone who isn’t conducting himself properly. If you don’t, you commit an offense of wrong conduct.

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291If a student has five qualities, he should be dismissed: he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience toward his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

292If a student has five qualities, he shouldn’t be dismissed: he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience toward his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.

293If a student has five qualities, he deserves to be dismissed: he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience toward his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

294If a student has five qualities, he doesn’t deserve to be dismissed: he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience toward his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.

295If a student has five qualities, the preceptor is at fault if he doesn’t dismiss him, but not if he does: the student doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience toward his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor.

296If a student has five qualities, the preceptor is at fault if he dismisses him, but not if he doesn’t: the student has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience toward his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor.”

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297On one occasion a brahmin went to the monks and asked for the going forth, but the monks declined. As a result, he became thin, haggard, and pale, with veins protruding all over his body. The Buddha saw him, and he asked the monks: “Why is that brahmin looking so sickly?” They told him what had happened.

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The Buddha said: “Does anyone remember any act of service from that brahmin?”

Venerable Sāriputta replied: “I do, Sir.”

“What service do you remember, Sāriputta?”

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“When I was walking for almsfood here in Rājagaha, that brahmin gave a ladleful of food.”

“Good, good, Sāriputta, superior people have gratitude. Well then, Sāriputta, give that brahmin the going forth and the full ordination.”

“But how should I do it?”

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298The Buddha then gave a teaching and addressed the monks:

“From today I rescind the full ordination through the taking of the three refuges. Instead you should give the full ordination through a legal procedure consisting of one motion and three announcements.

And the ordination should be done like this. A competent and capable monk should inform the Saṅgha:

299‘Please, Venerables, I ask the Saṅgha to listen. So-and-so wants the full ordination with Venerable so-and-so. If it seems appropriate to the Saṅgha, the Saṅgha should give the full ordination to so-and-so with so-and-so as his preceptor. This is the motion.

300Please, Venerables, I ask the Saṅgha to listen. So-and-so wants the full ordination with Venerable so-and-so. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

301For the second time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. So-and-so wants the full ordination with Venerable so-and-so. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

302For the third time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. So-and-so wants the full ordination with Venerable so-and-so. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

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303The Saṅgha has given the full ordination to so-and-so with so-and-so as his preceptor. The Saṅgha approves and is therefore silent. I will remember it thus.’”

304On a later occasion, a monk misbehaved immediately after his full ordination. The monks told him: “Don’t do that. It’s not allowable.”

“But I didn’t ask you to ordain me. Why did you ordain me without being asked?”

305They told the Buddha.

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“You should not give the full ordination to someone who hasn’t asked. If you do, you commit an offense of wrong conduct. I allow you to give the full ordination to someone who has asked.

And this is how they should ask. After approaching the Saṅgha, the one who wants the full ordination should put his upper robe over one shoulder and pay respect at the feet of the monks. He should then squat on his heels, raise his joined palms, and say: ‘Venerables, I ask the Saṅgha for the full ordination. Please lift me up out of compassion.’ And he should ask a second and a third time.

A competent and capable monk should then inform the Saṅgha:

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306‘Please, Venerables, I ask the Saṅgha to listen. So-and-so wants the full ordination with Venerable so-and-so. So-and-so is asking the Saṅgha for the full ordination with so-and-so as his preceptor. If it seems appropriate to the Saṅgha, the Saṅgha should give the full ordination to so-and-so with so-and-so as his preceptor. This is the motion.

307Please, Venerables, I ask the Saṅgha to listen. So-and-so wants the full ordination with Venerable so-and-so. So-and-so is asking the Saṅgha for the full ordination with so-and-so as his preceptor. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

308For the second time I speak on this matter. … For the third time I speak on this matter. …

309The Saṅgha has given the full ordination to so-and-so with so-and-so as his preceptor. The Saṅgha approves and is therefore silent. I will remember it thus.’”

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310At that time in Rājagaha, there was a succession of fine meals. A certain brahmin thought: “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t I go forth with the Sakyan monastics?”

Then that brahmin went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination.

When he had gone forth, that succession of meals came to a stop. The monks said to him: “Come, let’s walk for alms.”

“I didn’t go forth to walk for alms. If you give me some, I’ll eat it. If not, I’ll disrobe.”

“But did you go forth for the sake of your stomach?”

“Yes.”

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The monks of few desires complained and criticized him: “How could a monk go forth on this well-proclaimed spiritual path for the sake of his stomach?”

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311They told the Buddha what had happened. … “Is it true, monk, that you did this?”

“It’s true, Sir.”

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The Buddha rebuked him … “Foolish man, how could you go forth on this well-proclaimed spiritual path for the sake of your stomach? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks:

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“When you are giving the full ordination, you should point out the four supports:

1. One gone forth is supported by almsfood. You should persevere with this for life. There are these additional allowances: a meal for the Saṅgha, a meal for designated monks, an invitational meal, a meal for which lots are drawn, a half-monthly meal, a meal on the observance day, and a meal on the day after the observance day.
2. One gone forth is supported by rag-robes. You should persevere with this for life. There are these additional allowances: linen, cotton, silk, wool, sunn hemp, and hemp.
3. One gone forth is supported by the foot of a tree as resting place. You should persevere with this for life. There are these additional allowances: a dwelling, a stilt house, and a cave.
4. One gone forth is supported by medicine of fermented urine. You should persevere with this for life. There are these additional allowances: ghee, butter, oil, honey, and syrup.”

312The fifth section for recitation on the proper conduct toward the preceptor is finished.

18. Discussion of the proper conduct toward a teacher

313Soon afterwards a young brahmin went to the monks and asked for the going forth. The monks told him about the four supports. He said: “Venerables, if you had told me about this after my going forth, I would have been fine. But now I won’t go forth, for these supports are disgusting and repulsive to me.” They told the Buddha.

“You should not point out the supports beforehand. If you do, you commit an offense of wrong conduct. You should point out the supports immediately after the full ordination.”

314At that time the monks gave the full ordination in groups of two and three. They told the Buddha.

“You should not give the full ordination in groups of less than ten. If you do, you commit an offense of wrong conduct. You should give the full ordination in groups of ten or more than ten.”

315At that time monks who only had one or two years of seniority gave the full ordination, among them Venerable Upasena of Vaṅganta.

After completing the rainy-season residence, he had two years of seniority and his student had one. The two of them went to the Buddha, bowed, and sat down. Since it is the custom for Buddhas to greet newly arrived monks, the Buddha said to Upasena: “I hope you’re keeping well, monk, I hope you’re getting by. I hope you’re not tired from traveling.”

“I’m keeping well, Venerable Sir, I’m getting by. I’m not tired from traveling.”

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When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.

The Buddha said to Upasena: “How long have you been a monk?”

“Two years, Sir.”

“And this monk?”

“One year.”

“And what’s his relationship to you?”

“He’s my student.”

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The Buddha rebuked him: “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. You ought to be taught and instructed by others. What, then, makes you think that you should teach and instruct another person? You have turned to indulgence too readily, that is, by forming a group. This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks:

“You should not give the full ordination if you have less than ten years of seniority. If you do, you commit an offense of wrong conduct. I allow you to give the full ordination if you have ten or more years of seniority.”

316Then, once they had ten years of seniority, ignorant and incompetent monks gave the full ordination. As a result there were ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students. A monk who had been a monastic in another religion even refuted his preceptor, despite being legitimately corrected by him. He then returned to that religious community.

The monks of few desires complained and criticized them: “How can ignorant and incompetent monks give the full ordination just because they have ten years of seniority? There are ignorant preceptors with knowledgeable students, incompetent preceptors with competent students, uneducated preceptors with learned students, and foolish preceptors with wise students.”

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317They told the Buddha. He said:

“Is it true, monks, that this is happening?”

“It’s true, Sir.”

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The Buddha rebuked them … “How can those foolish men give the full ordination just because they have ten years of seniority? The consequences are evident. This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks:

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“An ignorant and incompetent monk should not give the full ordination. If he does, he commits an offense of wrong conduct. I allow a competent and capable monk who has ten or more years of seniority to give the full ordination.”

318At that time there were preceptors who went away, disrobed, died, or joined another faction, and as a result their students were not being instructed. When walking for almsfood, they were shabbily dressed and improper in appearance. While people were eating, they held out their almsbowls to receive leftovers, even right over their food, whether it was cooked or fresh food, delicacies or drinks. They ate bean curry and rice that they themselves had asked for, and they were noisy in the dining hall.

People complained and criticized them: “How can the Sakyan monastics act like this? They are just like brahmins at a brahminical meal.”

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The monks heard the complaints of those people. … They then told the Buddha. “Is it true, monks … ?”

“It’s true, Sir.” …

After rebuking them, the Buddha gave a teaching and addressed the monks:

319“There should be a teacher.

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The teacher should think of his pupil as a son and the pupil his teacher as a father. In this way they will respect, esteem, and be considerate toward each other, and they will grow and reach greatness on this spiritual path.

You should live with formal support for ten years. And I allow a monk of ten years’ seniority to give such support.

A teacher should be chosen like this:

After putting his upper robe over one shoulder, a pupil should pay respect at the feet of a potential teacher. He should then squat on his heels, raise his joined palms, and say, ‘Venerable, please be my teacher. I wish to live with formal support from you.’ And he should repeat this a second and a third time. If the other conveys the following by body, by speech, or by body and speech: ‘Yes;’ ‘No problem;’ ‘It’s suitable;’ ‘It’s appropriate;’ or, ‘Carry on with inspiration’—then a teacher has been chosen. If the other doesn’t convey this by body, by speech, or by body and speech, then a teacher hasn’t been chosen.

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320“A pupil should conduct himself properly toward his teacher. This is the proper conduct:

321Having gotten up at the appropriate time, the pupil should remove his sandals, and put his upper robe over one shoulder. He should then give his teacher a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him. If there is rice porridge, he should wash a vessel and bring the rice porridge to his teacher. When the teacher has drunk the rice porridge, the pupil should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away. When the teacher has gotten up, the pupil should put away the seat. If the place is dirty, he should sweep it.

322If the teacher wants to enter the village, the pupil should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should wash his teacher’s bowl and give it to him while wet. If the teacher wants an attendant, the pupil should put on his sarong evenly all around, covering the navel and the knees. He should put on a belt. Putting the upper robes together, overlapping each other edge-to-edge, he should put them on and fasten the toggle. He should wash his bowl, bring it along, and be his teacher’s attendant. He shouldn’t walk too far behind his teacher or too close to him. He should receive the contents of his bowl.

He shouldn’t interrupt his teacher when he’s speaking. But if the teacher’s speech is bordering on an offense, he should stop him.

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323When returning, the pupil should go first to prepare a seat and to set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the teacher and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. If the robe is moist, he should sun it for a short while, but he shouldn’t leave it in the heat. He should fold the robe, offsetting the edges by seven centimeters, so that the fold doesn’t become worn. He should place the belt in the fold.

324If there is almsfood and his teacher wants to eat, the pupil should give him water and then the almsfood. He should ask his teacher if he wants water to drink. When the teacher has eaten, the pupil should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but he shouldn’t leave it in the heat.

The pupil should put away the robe and bowl. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. When the teacher has gotten up, the pupil should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet. If the place is dirty, he should sweep it.

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325If the teacher wants to bathe, the pupil should prepare a bath. If he wants a cold bath, he should prepare that; if he wants a hot bath, he should prepare that.

326If the teacher wants to take a sauna, the pupil should knead bath powder, moisten the clay, take a sauna bench, and follow behind his teacher. After giving the teacher the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay. If he’s able, he should enter the sauna. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter.

He shouldn’t sit encroaching on the senior monks, and he shouldn’t block the junior monks from getting a seat. While in the sauna, he should do services for his teacher. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

327He should also do services for his teacher in the water. When he has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his teacher’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his teacher if he wants water to drink.

If the teacher wants him to recite, he should do so. If the teacher wants to question him, he should be questioned.

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328If the dwelling where the teacher is staying is dirty, the pupil should clean it if he’s able. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside. He should take out the spittoon and put it aside. He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, while trying to avoid stirring up dust. He should look out for any trash and discard it.

329He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

330If dusty winds are blowing from the east, he should close the windows on the eastern side. If dusty winds are blowing from the west, he should close the windows on the western side. If dusty winds are blowing from the north, he should close the windows on the northern side. If dusty winds are blowing from the south, he should close the windows on the southern side. If the weather is cold, he should open the windows during the day and close them at night. If the weather is hot, he should close the windows during the day and open them at night.

331If the yard is dirty, he should sweep it. If the gateway is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there is no water for drinking, he should get some. If there is no water for washing, he should get some. If there is no water in the rinsing pot, he should fill it.

332If the teacher becomes discontent with the spiritual life, the pupil should send him away or have him sent away, or he should give him a teaching. If the teacher becomes anxious, the pupil should dispel it or have it dispelled, or he should give him a teaching. If the teacher has wrong view, the pupil should make him give it up or have someone else do it, or he should give him a teaching.

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If the teacher has committed a heavy offense and deserves probation, the pupil should try to get the Saṅgha to give it to him. If the teacher has committed a heavy offense and deserves to be sent back to the beginning, the pupil should try to get the Saṅgha to do it. If the teacher has committed a heavy offense and deserves the trial period, the pupil should try to get the Saṅgha to give it to him. If the teacher has committed a heavy offense and deserves rehabilitation, the pupil should try to get the Saṅgha to give it to him.

If the Saṅgha wants to do a legal procedure against his teacher—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the pupil should make an effort to stop it or to reduce the penalty. But if the Saṅgha has already done a legal procedure against his teacher—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the pupil should help the teacher conduct himself properly and suitably so as to deserve to be released, and try to get the Saṅgha to lift that procedure.

333If the teacher’s robe needs washing, the pupil should do it himself, or he should make an effort to get it done. If the teacher needs a robe, the pupil should make one himself, or he should make an effort to get one made. If the teacher needs dye, the pupil should make it himself, or he should make an effort to get it made. If the teacher’s robe needs dyeing, the pupil should do it himself, or he should make an effort to get it done. When he’s dyeing the robe, he should carefully and repeatedly turn it over, and he shouldn’t go away while it’s still dripping.

334Without asking his teacher for permission, he shouldn’t do any of the following: give away or receive a bowl; give away or receive a robe; give away or receive a requisite; cut anyone’s hair or have it cut; do work for anyone or get work done by anyone; do a service for anyone or get a service done by anyone; be the attendant monk for anyone or take anyone as his attendant monk; bring back almsfood for anyone or get almsfood brought back by anyone; enter the village, go to the charnel ground, or leave for another region. If his teacher is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”

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335The proper conduct toward a teacher is finished.

19. Discussion of the proper conduct toward a pupil

336“And a teacher should conduct himself properly toward his pupil. This is the proper conduct:

337A teacher should help and take care of his pupil through recitation, questioning, and instruction. If the teacher has a bowl, but not the pupil, the teacher should give it to him, or he should make an effort to get him one. If the teacher has a robe, but not the pupil, the teacher should give it to him, or he should make an effort to get him one. If the teacher has a requisite, but not the pupil, the teacher should give it to him, or he should make an effort to get him one.

338If the pupil is sick, the teacher should get up at the appropriate time and give his pupil a tooth cleaner and water for rinsing the mouth, and he should prepare a seat for him. If there is rice porridge, he should wash a vessel and bring the rice porridge to his pupil. When the pupil has drunk the rice porridge, the teacher should give him water and receive the vessel. Holding it low, he should wash it carefully without scratching it and then put it away. When the pupil has gotten up, the teacher should put away the seat. If the place is dirty, he should sweep it.

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339If the pupil wants to enter the village, the teacher should give him a sarong and receive the one he’s wearing in return. He should give him a belt. He should put the upper robes together, overlapping each other edge-to-edge, and then give them to him. He should wash his pupil’s bowl and give it to him while wet.

340Before he’s due back, the teacher should prepare a seat and set out a foot stool, a foot scraper, and water for washing the feet. He should go out to meet the pupil and receive his bowl and robe. He should give him a sarong and receive the one he’s wearing in return. If the robe is moist, he should sun it for a short while, but he shouldn’t leave it in the heat. He should fold the robe, offsetting the edges by seven centimeters, so that the fold doesn’t become worn. He should place the belt in the fold.

341If there is almsfood and his pupil wants to eat, the teacher should give him water and then the almsfood. He should ask his pupil if he wants water to drink. When the pupil has eaten, the teacher should give him water and receive his bowl. Holding it low, he should wash it carefully without scratching it. He should then dry it and sun it for a short while, but he shouldn’t leave it in the heat. The teacher should put away the robe and bowl. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out. When the pupil has gotten up, the teacher should put away the seat and also the foot stool, the foot scraper, and the water for washing the feet. If the place is dirty, he should sweep it.

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342If the pupil wants to bathe, the teacher should prepare a bath. If he wants a cold bath, he should prepare that; if he wants a hot bath, he should prepare that.

343If the pupil wants to take a sauna, the teacher should knead bath powder, moisten the clay, take a sauna bench, and go to the sauna. After giving the pupil the sauna bench, receiving his robe, and putting it aside, he should give him the bath powder and the clay. If he’s able, he should enter the sauna. When entering the sauna, he should smear his face with clay, cover himself front and back, and then enter. He shouldn’t sit encroaching on the senior monks, and he shouldn’t block the junior monks from getting a seat. While in the sauna, he should do services for his pupil. When leaving the sauna, he should take the sauna bench, cover himself front and back, and then leave.

344The teacher should also do services for his pupil in the water. When the teacher has bathed, he should be the first to come out. He should dry himself and put on his sarong. He should then wipe the water off his pupil’s body, and he should give him his sarong and then his upper robe. Taking the sauna bench, he should be first to return. He should prepare a seat, and also set out a foot stool, a foot scraper, and water for washing the feet. He should ask his pupil if he wants water to drink.

345If the dwelling where the pupil is staying is dirty, the teacher should clean it if he’s able. When he’s cleaning the dwelling, he should first take out the bowl and robe and put them aside. He should take out the sitting mat and the sheet and put them aside. He should take out the mattress and the pillow and put them aside. Holding the bed low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. Holding the bench low, he should carefully take it out without scratching it or knocking it against the door or the door frame, and he should put it aside. He should take out the bed supports and put them aside. He should take out the spittoon and put it aside. He should take out the leaning board and put it aside. After taking note of its position, he should take out the floor cover and put it aside. If the dwelling has cobwebs, he should first remove them from the ceiling cloth, and he should then wipe the windows and the corners of the room. If the walls have been treated with red ocher and they’re moldy, he should moisten a cloth, wring it out, and wipe the walls. If the floor has been treated with a black finish and it’s moldy, he should moisten a cloth, wring it out, and wipe the floor. If the floor is untreated, he should sprinkle it with water and then sweep it, while trying to avoid stirring up dust. He should look out for any trash and discard it.

346He should sun the floor cover, clean it, beat it, bring it back inside, and put it back as before. He should sun the bed supports, wipe them, bring them back inside, and put them back where they were. He should sun the bed, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the bench, clean it, and beat it. Holding it low, he should carefully bring it back inside without scratching it or knocking it against the door or the door frame, and he should put it back as before. He should sun the mattress and the pillow, clean them, beat them, bring them back inside, and put them back as before. He should sun the sitting mat and the sheet, clean them, beat them, bring them back inside, and put them back as before. He should sun the spittoon, wipe it, bring it back inside, and put it back where it was. He should sun the leaning board, wipe it, bring it back inside, and put it back where it was. He should put away the bowl and robe. When putting away the bowl, he should hold the bowl in one hand, feel under the bed or the bench with the other, and then put it away. He shouldn’t put the bowl away on the bare floor. When putting away the robe, he should hold the robe in one hand, wipe the bamboo robe rack or the clothesline with the other, and then put it away by folding the robe over it, making the ends face the wall and the fold face out.

347If dusty winds are blowing from the east, he should close the windows on the eastern side. If dusty winds are blowing from the west, he should close the windows on the western side. If dusty winds are blowing from the north, he should close the windows on the northern side. If dusty winds are blowing from the south, he should close the windows on the southern side. If the weather is cold, he should open the windows during the day and close them at night. If the weather is hot, he should close the windows during the day and open them at night.

348If the yard is dirty, he should sweep it. If the gateway is dirty, he should sweep it. If the assembly hall is dirty, he should sweep it. If the water-boiling shed is dirty, he should sweep it. If the restroom is dirty, he should sweep it. If there is no water for drinking, he should get some. If there is no water for washing, he should get some. If there is no water in the rinsing pot, he should fill it.

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349If the pupil becomes discontent with the spiritual life, the teacher should send him away or have him sent away, or he should give him a teaching. If the pupil becomes anxious, the teacher should dispel it or have it dispelled, or he should give him a teaching. If the pupil has wrong view, the teacher should make him give it up or have someone else do it, or he should give him a teaching. If the pupil has committed a heavy offense and deserves probation, the teacher should try to get the Saṅgha to give it to him. If the pupil has committed a heavy offense and deserves to be sent back to the beginning, the teacher should try to get the Saṅgha to do it. If the pupil has committed a heavy offense and deserves the trial period, the teacher should try to get the Saṅgha to give it to him. If the pupil has committed a heavy offense and deserves rehabilitation, the teacher should try to get the Saṅgha to give it to him.

If the Saṅgha wants to do a legal procedure against his pupil—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the teacher should make an effort to stop it or to reduce the penalty. But if the Saṅgha has already done a legal procedure against his pupil—whether a procedure of condemnation, demotion, banishment, reconciliation, or ejection the teacher should help the pupil conduct himself properly and suitably so as to deserve to be released, and try to get the Saṅgha to lift that procedure.

350If the pupil’s robe needs washing, the teacher should show him how to do it, or he should make an effort to get it done. If the pupil needs a robe, the teacher should show him how to make one, or he should make an effort to get one made. If the pupil needs dye, the teacher should show him how to make it, or he should make an effort to get it made. If the pupil’s robe needs dyeing, the teacher should show him how to do it, or he should make an effort to get it done. When he’s dyeing the robe, he should carefully and repeatedly turn it over, and he shouldn’t go away while it’s still dripping. If his pupil is sick, he should nurse him for as long as he lives, or he should wait until he’s recovered.”

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351The proper conduct toward a pupil is finished.
The sixth section for recitation is finished.

20. Asking for forgiveness when dismissed

352On a later occasion the pupils did not conduct themselves properly toward their teachers. … They told the Buddha what had happened. …

“A pupil should conduct himself properly toward his teacher. If he doesn’t, he commits an offense of wrong conduct.”

They still did not conduct themselves properly. They told the Buddha what had happened. …

“You should dismiss one who doesn’t conduct himself properly.

And this is how he should be dismissed. If the teacher conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’ then the pupil has been dismissed. If he doesn’t convey this by body, by speech, or by body and speech, then the pupil hasn’t been dismissed.”

353Pupils who had been dismissed did not ask for forgiveness. They told the Buddha.

“You should ask for forgiveness.”

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They still did not ask for forgiveness. They told the Buddha.

“One who has been dismissed should ask for forgiveness. If he doesn’t, he commits an offense of wrong conduct.”

354Teachers who were asked for forgiveness did not forgive. They told the Buddha.

“You should forgive.”

They still did not forgive. The pupils left, disrobed, and joined the monastics of other religions. They told the Buddha.

“When asked for forgiveness, you should forgive. If you don’t, you commit an offense of wrong conduct.”

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355Teachers dismissed pupils who were conducting themselves properly and did not dismiss those who were not. They told the Buddha.

“You should not dismiss someone who is conducting himself properly. If you do, you commit an offense of wrong conduct.

And you should dismiss someone who isn’t conducting himself properly. If you don’t, you commit an offense of wrong conduct.

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356If a pupil has five qualities, he should be dismissed: He doesn’t have much affection for his teacher; he doesn’t have much confidence in his teacher; he doesn’t have much conscience toward his teacher; he doesn’t have much respect for his teacher; he hasn’t developed his mind much under his teacher.

357If a pupil has five qualities, he shouldn’t be dismissed: He has much affection for his teacher; he has much confidence in his teacher; he has much conscience toward his teacher; he has much respect for his teacher; he has developed his mind much under his teacher.

358If a pupil has five qualities, he deserves to be dismissed: He doesn’t have much affection for his teacher; he doesn’t have much confidence in his teacher; he doesn’t have much conscience toward his teacher; he doesn’t have much respect for his teacher; he hasn’t developed his mind much under his teacher.

359If a pupil has five qualities, he doesn’t deserve to be dismissed: He has much affection for his teacher; he has much confidence in his teacher; he has much conscience toward his teacher; he has much respect for his teacher; he has developed his mind much under his teacher.

360If a pupil has five qualities, the teacher is at fault if he doesn’t dismiss him, but not if he does: The pupil doesn’t have much affection for his teacher; he doesn’t have much confidence in his teacher; he doesn’t have much conscience toward his teacher; he doesn’t have much respect for his teacher; he hasn’t developed his mind much under his teacher.

361If a pupil has five qualities, the teacher is at fault if he dismisses him, but not if he doesn’t: The pupil has much affection for his teacher; he has much confidence in his teacher; he has much conscience toward his teacher; he has much respect for his teacher; he has developed his mind much under his teacher.”

362Asking for forgiveness when dismissed is finished.

21. The ignorant and incompetent

363Then, once they had ten years of seniority, ignorant and incompetent monks gave formal support. As a result there were ignorant teachers with knowledgeable pupils, incompetent teachers with competent pupils, uneducated teachers with learned pupils, and foolish teachers with wise pupils.

The monks of few desires complained and criticized them: “How can ignorant and incompetent monks give formal support, just because they have ten years of seniority? There are ignorant teachers with knowledgeable pupils, incompetent teachers with competent pupils, uneducated teachers with learned pupils, and foolish teachers with wise pupils.”

They told the Buddha what had happened. … “Is it true, monks, that this is happening?”

“It’s true, Sir.”

The Buddha rebuked them … He then gave a teaching and addressed the monks:

“An ignorant and incompetent monk should not give formal support. If he does, he commits an offense of wrong conduct. I allow a competent and capable monk who has ten or more years of seniority to give formal support.”

364The section on the ignorant and incompetent is finished.

22. Discussion of the ending of formal support

365At that time there were preceptors and teachers who went away, disrobed, died, or joined another faction, but their pupils did not know about the ending of support. They told the Buddha.

366“There are these five reasons why the formal support from a preceptor comes to an end: the preceptor goes away; the preceptor disrobes; the preceptor dies; the preceptor joins another faction; or the preceptor orders it.

367There are these six reasons why the formal support from a teacher comes to an end: the teacher goes away; the teacher disrobes; the teacher dies; the teacher joins another faction; the teacher orders it; or one is reunited with one’s preceptor.”

368The discussion of the ending of formal support is finished.

23. The five requirements for giving the full ordination

369“A monk who has five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.

370But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained.

371“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He neither has it himself nor encourages others in the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.

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372But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He both has it himself and encourages others in the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained.

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373“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He has no faith, conscience, or moral prudence; and he is lazy and absentminded.

374But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He has faith, conscience, moral prudence, energy, and mindfulness.

375“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He has failed in the higher morality, in conduct, and in view; and he’s ignorant and foolish.

376A monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise.

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377“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He’s not capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; and to use the Teaching to dispel anxiety. And he doesn’t know the offenses; and he doesn’t know how offenses are cleared.

378But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He’s capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; and to use the Teaching to dispel anxiety. And he knows the offenses; and he knows how offenses are cleared.

379“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He’s not capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; to use the Teaching to make him give up wrong views.

380But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He’s capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; to use the Teaching to make him give up wrong views.

381“A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.

382But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he’s properly learned both Monastic Codes in detail, and he’s analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.

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“383A monk who has another five qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; he has less than ten years of seniority.

384But a monk who has five qualities may give the full ordination, give formal support, and have a novice monk attend on him. He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has ten or more years of seniority.”

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385The section consisting of sixteen groups of five requirements for giving the full ordination is finished.

24. The six requirements for giving the full ordination

386“A monk who has six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained, and he has less than ten years of seniority.

387But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has ten or more years of seniority.

388“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He neither has it himself nor encourages others in the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained, and he has less than ten years of seniority.

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389But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He both has it himself and encourages others in the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has ten or more years of seniority.

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390“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than ten years of seniority.

391But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He has faith, conscience, moral prudence, energy, mindfulness, and ten or more years of seniority.

392“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish; and he has less than ten years of seniority.

393But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise; and he has ten or more years of seniority.

394“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He’s not capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; to use the Teaching to dispel anxiety. And he doesn’t know the offenses; he doesn’t know how offenses are cleared; and he has less than ten years of seniority.

395But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He’s capable of three things in regard to a student: to nurse him or have him nursed when he’s sick; to send him away or have him sent away when he’s discontent with the spiritual life; to use the Teaching to dispel anxiety. And he knows the offenses; he knows how offenses are cleared; and he has ten or more years of seniority.

396“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He’s not capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; or to use the Teaching to make him give up wrong views. And he has less than ten years of seniority.

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397But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He’s capable of five things in regard to a student: to train him in good conduct; to train him in the basics of the spiritual life; to train him in the Teaching; to train him in the Monastic Law; and to use the Teaching to make him give up wrong views. And he has ten or more years of seniority.

398“A monk who has another six qualities shouldn’t give the full ordination, give formal support, or have a novice monk attend on him. He doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition; he has less than ten years of seniority.

399But a monk who has six qualities may give the full ordination, give formal support, and have a novice monk attend on him. He knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; he has ten or more years of seniority.”

400The section consisting of fourteen groups of six requirements for giving the full ordination is finished.

25. Discussion on those who have been monastics of another religion

401Soon afterwards he who had been a monastic of another religion, and who had returned to that religious community after refuting his preceptor, came back to the monks and asked for the full ordination. The monks told the Buddha.

402“Monks, when someone who has been a monastic of another religion refutes his preceptor after being legitimately corrected by him and then returns to that religion, but then comes back from that religious community once more, he should not be given the full ordination.

Anyone else who has been a monastic of another religion, and who wants the going forth and the full ordination on this spiritual path, should be given four months of probation.

And it should be given like this. First he should shave off his hair and beard and put on the ocher robes. He should then put his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:

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406Then, after approaching the Saṅgha, he who had been a monastic of another religion should put his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then say this: ‘Venerables, I have been a monastic of another religion, and I wish for the full ordination on this spiritual path. I ask the Saṅgha for four months of probation.’ And he should ask a second and a third time. A competent and capable monk should then inform the Saṅgha:

407‘Please, Venerables, I ask the Saṅgha to listen. So-and-so, who has been a monastic of another religion, wants the full ordination on this spiritual path. He is asking the Saṅgha for four months of probation. If it seems appropriate to the Saṅgha, the Saṅgha should give four months of probation to so-and-so, who has been a monastic of another religion. This is the motion.

408Please, Venerables, I ask the Saṅgha to listen. So-and-so, who has been a monastic of another religion, wants the full ordination on this spiritual path. He is asking the Saṅgha for four months of probation. The Saṅgha gives four months of probation to so-and-so, who has been a monastic of another religion. Any monk who approves of giving four months of probation to so-and-so, who has been a monastic of another religion, should remain silent. Any monk who doesn’t approve should speak up.

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409The Saṅgha has given so-and-so, who has been a monastic of another religion, four months of probation. The Saṅgha approves and is therefore silent. I will remember it thus.’

410And this is how someone who has been a monastic of another religion fails his probation:

He enters the village too early and returns too late in the day.

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411He regularly associates with sex workers, widows, single women, paṇḍakas, and nuns.

412He’s not skilled or diligent in the various duties of his fellow monastics, and he lacks the proper judgment to organize and perform them well.

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413He doesn’t have a keen desire for recitation, for questioning, for the higher morality, for the higher mind, or for the higher wisdom.

414He is displeased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone disparages the Buddha, the Teaching, or the Saṅgha; and he’s pleased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he is displeased when anyone praises the Buddha, the Teaching, or the Saṅgha. This is the critical factor for someone who has been a monastic of another religion to fail his probation.

When he fails in this way, he should not be given the full ordination.

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415And this is how someone who has been a monastic of another religion passes his probation: He doesn’t enter the village too early or return too late in the day.

416He doesn’t regularly associate with sex workers, widows, single women, paṇḍakas, or nuns.

417He’s skilled and diligent in the various duties of his fellow monastics, and he has the proper judgment to organize and perform them well.

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418He has a keen desire for recitation, for questioning, for the higher morality, for the higher mind, and for the higher wisdom.

419He’s pleased when anyone disparages the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he is displeased when anyone disparages the Buddha, the Teaching, or the Saṅgha; and he is displeased when anyone praises the teacher, the views, the beliefs, the persuasion, or the opinions of the religious community he’s left; but he’s pleased when anyone praises the Buddha, the Teaching, or the Saṅgha. This is the critical factor for someone who has been a monastic of another religion to pass his probation.

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When he passes in this way, he should be given the full ordination.

420If someone who has been a monastic of another religion arrives naked, a robe should be sought through his preceptor. If he arrives with hair, he should get permission from the Saṅgha to shave. But any dreadlocked, fire-worshiping ascetic who comes to be ordained should be given the full ordination without probation. Why is that? Because they believe that deeds and action have results. And if someone comes to be ordained who has been a monastic of another religion but is a Sakyan by birth, he should be given the full ordination without probation. I give this special privilege to my relatives.”

421The discussion on those who have been monastics of another religion is finished.
The seventh section for recitation is finished.

26. The five diseases

422At that time in Magadha, there were five common diseases: leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy. When people were sick with any of these, they went to Jīvaka Komārabhacca and said: “Doctor, please treat us.”

He replied: “I’m very busy. I look after King Seniya Bimbisāra of Magadha and his harem. I also look after the Saṅgha of monks headed by the Buddha. I’m not able to treat you.”

---

“We’ll give you everything we own, and we’ll be your slave, too. Please treat us, doctor.”

Jīvaka repeated what he had already said.

---

And those people thought: “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t we go forth with the Sakyan monastics? If we do, the monks will nurse us and Jīvaka Komārabhacca will treat us.”

They then went to the monks and asked for the going forth. The monks gave them the going forth and the full ordination. And the monks nursed them, and Jīvaka treated them.

At one time the monks were nursing many sick monks. As a result, they kept on asking: “Please give a meal for the sick and for those nursing the sick. Please give medicines for the sick.” And because Jīvaka was treating many sick monks, he was unable to fulfill his duty to the king.

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423Then a certain man who was afflicted with one of the five diseases went to Jīvaka and said: “Doctor, please treat me.”

He replied: “I’m very busy. I look after King Seniya Bimbisāra of Magadha and his harem. I also look after the Saṅgha of monks headed by the Buddha. I’m not able to treat you.”

“I will give you everything I own, and I’ll be your slave, too. Please treat me, doctor.”

---

Jīvaka repeated what he had already said.

---

424And that man thought: “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t I go forth with the Sakyan monastics? If I do, the monks will nurse me, and Jīvaka Komārabhacca will treat me. And when I’m healthy, I’ll disrobe.”

He then went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination, after which they nursed him and Jīvaka treated him. When he was healthy again, he disrobed.

425Jīvaka saw that man after he had disrobed, and he asked him: “Didn’t you go forth with the monks?”

“Yes, doctor.”

“And why did you do it?”

When that man had told him what had happened, Jīvaka complained and criticized the monks: “How could the venerables allow one with the five diseases to go forth?”

He went to the Buddha, bowed, sat down, and said: “Venerable Sir, it would be good if the venerables didn’t allow those with the five diseases to go forth.”

---

The Buddha instructed, inspired, and gladdened him with a teaching. Jīvaka then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:

“You should not give the going forth to anyone afflicted with any of the five diseases. If you do, you commit an offense of wrong conduct.”

27. Those employed by the king

426On one occasion unrest erupted in the outlying districts governed by King Bimbisāra. The King told his generals: “Go and sort out those districts.”

“Yes, sir.”

---

But the most distinguished soldiers thought: “If we go and enjoy the battle, we’ll do what’s bad and make much demerit. How can we avoid what’s bad and do what’s good instead?”

427It occurred to them: “These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If we go forth with them, we’ll avoid what’s bad and do what’s good.” Those soldiers then went to the monks and asked for the going forth. And the monks gave them the going forth and the full ordination.

Soon afterwards the generals asked among the King’s employees: “Where are the soldiers so-and-so and so-and-so?”

“They’ve gone forth with the monks.” The generals complained and criticized the monks:

---

“How could the Sakyan monastics give the going forth to those who are employed by the King?” They told the King.

---

428The King then asked the judges: “What’s the penalty for one who gives the going forth to someone employed by the King?”

“The preceptor should have his head cut off, the one who does the formal proclamation should have his tongue cut out, and the participating group should have half their ribs broken.”

The King went to the Buddha, bowed, sat down, and said: “Venerable Sir, there are kings with little faith and confidence. They would give the monks a hard time even over small matters. It would be good if the venerables didn’t give the going forth to those employed by a king.” The Buddha instructed, inspired, and gladdened him with a teaching. The King then got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:

“You should not give the going forth to anyone employed by a king. If you do, you commit an offense of wrong conduct.”

28. The criminal Aṅgulimāla

429At that time the criminal Aṅgulimāla had gone forth with the monks. When people saw him, they became alarmed and fearful. They turned away, took a different path, ran off, and closed their doors. People complained and criticized the monks: “How could the Sakyan monastics give the going forth to a notorious criminal?” The monks heard the complaints of those people. They then told the Buddha. …

“You should not give the going forth to a notorious criminal. If you do, you commit an offense of wrong conduct.”

29. The escaped criminal

430At that time King Bimbisāra had made the following declaration: “Nothing should be done to anyone who has gone forth with the Sakyan monastics. The Teaching is well-proclaimed. Allow them to practice the spiritual life to make a complete end of suffering.”

Soon afterwards a certain thief was was put in prison. But he escaped, ran away, and went forth with the monks. When people saw him, they said: “There’s that criminal who escaped from prison. Let’s get him!” But some said: “No, the King has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”

People complained and criticized the monks: “These Sakyan monastics are untouchable; you can’t do anything to them. So how could they give the going forth to an escaped criminal?” They told the Buddha.

“You should not give the going forth to an escaped criminal. If you do, you commit an offense of wrong conduct.”

30. The wanted criminal

431On one occasion a certain man stole something, ran away, and then went forth with the monks. Yet the King’s court had issued a statement: “He should be executed wherever he’s seen.”

When people saw him, they said: “There’s that wanted criminal. Let’s execute him!”

But some said: “No, the King has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”

People complained and criticized the monks: “These Sakyan monastics are untouchable; you can’t do anything to them. So how could they give the going forth to a wanted criminal?” They told the Buddha.

---

“You should not give the going forth to a wanted criminal. If you do, you commit an offense of wrong conduct.”

31. The one who had been whipped

432At one time a certain man who had been whipped as a penalty went forth with the monks. People complained and criticized the monks: “How could the Sakyan monastics give the going forth to one who has been whipped as a penalty?” They told the Buddha.

“You should not give the going forth to one who has been whipped as a penalty. If you do, you commit an offense of wrong conduct.”

32. The one who had been branded

433At one time a certain man who had been branded as a penalty went forth with the monks. People complained and criticized the monks: “How could the Sakyan monastics give the going forth to one who has been branded as a penalty?” They told the Buddha.

“You should not give the going forth to one who has been branded as a penalty. If you do, you commit an offense of wrong conduct.”

33. The one in debt

434On one occasion a certain indebted man ran away and went forth with the monks. Soon afterwards the creditors saw him and said: “There’s that man who owes us. Let’s get him!”

But some said: “No, the King has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”

People complained and criticized the monks: “These Sakyan monastics are untouchable; you can’t do anything to them. So how could the Sakyan monastics give the going forth to an indebted person?” They told the Buddha.

“You should not give the going forth to one who is indebted. If you do, you commit an offense of wrong conduct.”

34. The slave

435On one occasion a certain slave ran away and went forth with the monks. Soon afterwards the owners saw him and said: “There’s our slave. Let’s get him!”

But some said: “No, the King has declared that nothing should be done to anyone gone forth with the Sakyan monastics.”

---

People complained and criticized the monks: “These Sakyan monastics are untouchable; you can’t do anything to them. So how could the Sakyan monastics give the going forth to a slave?” They told the Buddha.

“You should not give the going forth to a slave. If you do, you commit an offense of wrong conduct.”

35. The shaven-headed smith

436At that time a certain shaven-headed smith had quarreled with his parents. He then went to the monastery and went forth with the monks. While looking for their son, the parents came to that monastery. They asked the monks: “Venerables, have you by any chance seen such-and-such a boy?” Because they had not, they said: “No.”

Soon afterwards those parents saw that their son had gone forth as a monk. They then complained and criticized the monks: “These Sakyan monastics are shameless and immoral liars. They deny knowing what they know and having seen what they’ve seen. Our boy has gone forth as a monk.” The monks heard the complaints of those parents. They told the Buddha.

“You should get permission from the Saṅgha to shave someone’s head.”

36. The boy Upāli

437At that time in Rājagaha, there was a group of seventeen boys who were friends and had Upāli as their leader.

On one occasion Upāli’s parents thought: “How can we make sure that Upāli is able to live happily without exhausting himself after we’ve passed away? He could become a clerk, but then his fingers will hurt. Or he could become an accountant, but then his chest will hurt. Or he could become a banker, but then his eyes will hurt. These Sakyan monastics, however, have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. If Upāli goes forth with them, he’ll be able to live happily without exhausting himself after we’ve passed away.”

---

438Upāli overheard this conversation between his parents. He then went to the other boys and said: “Come, let’s go forth with the Sakyan monastics.”

“If you go forth, so will we.”

---

The boys went each to his own parents and said: “Please allow me to go forth into homelessness.” Because the parents knew that all the boys had the same desire and good intentions, they gave their approval. The boys then went to the monks and asked them for the going forth, and the monks gave them the going forth and the full ordination.

---

Soon afterwards they got up early in the morning and cried: “Give us rice porridge, give us a meal, give us fresh food!”

The monks said: “Wait until it gets light. If any of that becomes available then, you can have it. If not, you’ll eat after walking for alms.”

But they carried on as before. And they defecated and urinated on the furniture.

---

439After rising early in the morning, the Buddha heard the sound of those boys. He asked Venerable Ānanda, who told him what was happening. Soon afterwards he had the Saṅgha gathered and questioned the monks: “Is it true, monks, that the monks give the full ordination to people they know are less than twenty years old?”

“It’s true, Sir.”

The Buddha rebuked them …

---

“How can those foolish men do this?

---

A person who’s less than twenty years old is unable to endure cold and heat; hunger and thirst; horseflies, mosquitoes, wind, and the burning sun; creeping animals and insects; and rude and unwelcome speech. And they’re unable to bear up with bodily feelings that are painful, severe, sharp, and destructive of life. But a person who’s twenty is able to endure these things. This will affect people’s confidence …” After rebuking them … he gave a teaching and addressed the monks:

---

“You should not give the full ordination to a person you know is less than twenty years old. If you do, you should be dealt with according to the rule.”

37. The deadly and contagious disease

440At one time most of the members of a particular family had died from a deadly and contagious disease. Only a father and son were left. After going forth as monks, they walked together for alms. Then, when the boy had handed over his almsfood to his father, he said: “Give to me too, daddy!”

People complained and criticized the monks: “These Sakyan monastics are not celibate. This boy was born to a nun!” The monks heard the complaints of those people and they told the Buddha.

---

“You should not give the going forth to a boy less than fifteen years old. If you do, you commit an offense of wrong conduct.”

441At that time there was a family with faith and confidence that was supporting Venerable Ānanda. Then most of its members died from a deadly and contagious disease, and only two boys were left behind. When they saw the monks, they ran up to them, as they had done before. When the monks dismissed them, they cried.

---

Ānanda thought: “The Buddha has laid down a rule that a boy less than fifteen years old shouldn’t be given the going forth, which applies to these boys.

How then can I make sure that these boys don’t perish?” He told the Buddha.

“Are they able, Ānanda, to scare away crows?”

“Yes.” The Buddha then gave a teaching and addressed the monks:

“I allow you to give the going forth to a boy less than fifteen years old if he’s able to scare away crows.”

38. Kaṇṭaka

442At one time Venerable Upananda the Sakyan had two novice monks, Kaṇṭaka and Mahaka. They had sex with each other. The monks complained and criticized them: “How could novice monks misbehave like this?” They told the Buddha.

“A single monk should not have two novice monks attend on him. If he does, he commits an offense of wrong conduct.”

39. The obscure

443At one time the Buddha was staying right there at Rājagaha for the rainy season, for the cold season, and for the hot season. People complained: “The districts are left in darkness and obscurity by the Sakyan monastics. They don’t brighten them up by their presence.”

The monks heard the complaints of those people and told the Buddha. He said to Venerable Ānanda: “Take a key, Ānanda, and go around the yards, informing the monks that the Buddha wishes to go wandering in the Southern Hills. Anyone is welcome to join him.”

Saying: “Yes, Sir,” he did just that.

The monks said: “Ānanda, the Buddha has laid down a rule that one must live with formal support for ten years and that one who has ten years seniority can give such support. If we were to go, we would have to obtain support for a short time, and when we returned, we would have to obtain support once again. So, if our preceptors and teachers go, we’ll go too. If they don’t, neither will we. We don’t want the burden.”

As a result, the Buddha went wandering in the Southern Hills with a small group of monks.

40. Discussion of release from formal support

444After staying in the Southern Hills for as long as he liked, the Buddha returned to Rājagaha. He then asked Ānanda: “Why was it so small, Ānanda, the group of monks that came wandering with me in the Southern Hills?” Ānanda told him what had happened. Soon afterwards the Buddha gave a teaching and addressed the monks:

“A competent and capable monk should live with formal support for five years, but one who is incompetent should live with formal support for life.

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445A monk who has five qualities should live with formal support: he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained.

446But a monk who has five qualities may live without formal support: he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained.

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447“A monk who has another five qualities should live with formal support: he has no faith, conscience, or moral prudence, and is lazy and absentminded.

448But a monk who has five qualities may live without formal support: he has faith, conscience, moral prudence, energy, and mindfulness.

449“A monk who has another five qualities should live with formal support: he has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish.

450But a monk who has five qualities may live without formal support: he hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise.

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451“A monk who has another five qualities should live with formal support: he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he hasn’t analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition.

452But a monk who has five qualities may live without formal support: he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition.

453“A monk who has another five qualities should live with formal support: he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; he has less than five years of seniority.

454But a monk who has five qualities may live without formal support: he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has five or more years of seniority.”

455The section consisting of ten groups of five is finished.

456“A monk who has six qualities should live with formal support: he doesn’t have the virtue, stillness, wisdom, freedom, or knowledge and vision of freedom of one who is fully trained, and he has less than five years of seniority.

But a monk who has six qualities may live without formal support: he has the virtue, stillness, wisdom, freedom, and knowledge and vision of freedom of one who is fully trained, and he has five or more years of seniority.

458"A monk who has another six qualities should live with formal support: he has no faith, conscience, or moral prudence; he is lazy and absentminded; and he has less than five years of seniority.

459But a monk who has six qualities may live without formal support: he has faith, conscience, moral prudence, energy, mindfulness, and five or more years of seniority.

460“A monk who has another six qualities should live with formal support: he has failed in the higher morality, in conduct, and in view; he’s ignorant and foolish; he has less than five years of seniority.

461But a monk who has six qualities may live without formal support: he hasn’t failed in the higher morality, in conduct, or in view; he’s learned and wise; he has five or more years of seniority.

462“A monk who has another six qualities should live with formal support: he doesn’t know the offenses; he doesn’t know the non-offenses; he doesn’t know which offenses are light; he doesn’t know which offenses are heavy; neither Monastic Code has been properly learned by him in detail, and he has not analyzed them well, thoroughly mastered them, or investigated them well, either in terms of the rules or their detailed exposition; he has less than five years of seniority.

463But a monk who has six qualities may live without formal support: he knows the offenses; he knows the non-offenses; he knows which offenses are light; he knows which offenses are heavy; he has properly learned both Monastic Codes in detail, and he has analyzed them well, thoroughly mastered them, and investigated them well, both in terms of the rules and their detailed exposition; he has five or more years of seniority.”

464The eighth section for recitation on untouchables is finished.

41. Rāhula

465After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Kapilavatthu in the Sakyan country. When he eventually arrived, he stayed in the Banyan Tree Monastery.

In the morning the Buddha robed up, took his bowl and robe, and went to Suddhodana the Sakyan’s house, where he sat down on the prepared seat. The queen, the mother of Rāhula, said to the boy: “This is your father, Rāhula. Go and ask for your inheritance.” Rāhula went up to the Buddha, stood in front of him, and said: “Ascetic, your shadow is pleasant.” When the Buddha got up from his seat and left, Rāhula followed behind, saying “Give me my inheritance! Give me my inheritance!” The Buddha said to Venerable Sāriputta: “Well then, Sāriputta, give Rāhula the going forth.”

“But how, Sir?”

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466The Buddha then gave a teaching and addressed the monks:

“The going forth as a novice monk should be given through the taking of the three refuges.

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It should be done like this. First the candidate should shave off his hair and beard and put on ocher robes. He should then put his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then be told to say this:

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470“The going forth as a novice monk should be given through the taking of the three refuges.

And Sāriputta gave Rāhula the going forth.

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471Soon afterwards Suddhodana went to the Buddha, bowed, sat down, and said: “Sir, I want to ask for a favor.”

“Buddhas don’t grant favors, Gotama.”

“It’s allowable and blameless.”

“Well then, say what it is.”

---

“When the Buddha went forth, it was very painful for me, and the same when Nanda went forth. With Rāhula, it’s even worse. Affection for a child cuts deep. It cuts through the outer and inner skin; it cuts through the flesh, the sinews, and the bones, and it reaches all the way to the bone-marrow. It would be good if the venerables didn’t give the going forth to a child without the parents’ permission.”

The Buddha then instructed, inspired, and gladdened him with a teaching, after which Suddhodana got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:

“You should not give the going forth to a child without the parents’ permission. If you do, you commit an offense of wrong conduct.”

472After staying at Kapilavatthu for as long as he liked, the Buddha set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.

At this time a family that was supporting Sāriputta sent him a boy with this message: “Please give the going forth to this boy.”

Sāriputta thought: “The Buddha has laid down a rule that a monk shouldn’t have two novices attend on him. I already have the novice Rāhula. So what should I do now?” He told the Buddha.

“I allow a competent and capable monk to have two novice monks attend on him, or however many he’s able to teach and instruct.”

42. Discussion of the training rules

473Soon afterwards the novices thought: “How many training rules do we have that we should train in?” They told the Buddha. …

“There are ten training rules for the novice monks:

1. Abstention from killing living beings;
2. Abstention from stealing;
3. Abstention from sexual activity;
4. Abstention from lying;
5. Abstention from alcoholic drinks that cause heedlessness;
6. Abstention from eating at the wrong time;
7. Abstention from dancing, singing, music, and seeing shows;
8. Abstention from wearing garlands and using scents and cosmetics;
9. Abstention from high and luxurious resting places;
10. Abstention from receiving gold, silver, or money.”

43. Penalties

474Soon the novice monks were being disrespectful, undeferential, and rude toward the monks. The monks complained and criticized them: “How can the novices behave like this?” They told the Buddha. …

“I allow you to penalize a novice monk who has five qualities:

1. He’s trying to stop material support going to monks;
2. He’s trying to harm monks;
3. He’s trying to make monks lose their place of residence;
4. He abuses and reviles monks;
5. He causes division between monks.”

475The monks didn’t know which penalty to impose. They told the Buddha.

“I allow you to place restrictions on the novice monks.”

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476The monks restricted the novices from the whole monastery. Because they were unable to enter the monastery, the novices left, disrobed, and joined the monastics of other religions. They told the Buddha.

“You should not restrict anyone from a whole monastery. If you do, you commit an offense of wrong conduct.

I allow you to make restrictions for the place you’re staying and its access areas.”

477The monks placed restrictions on the novices’ food. People making rice porridge and meals for the Saṅgha said to the novices: “Come, Venerables, and drink rice porridge. Come and eat a meal.”

The novices replied: “We can’t. The monks have placed a restriction on us.”

People complained and criticized them: “How can the venerables restrict the novices’ food?” They told the Buddha.

“You should not place restrictions on food. If you do, you commit an offense of wrong conduct.”

478The account of penalties is finished.

44. Prohibiting without asking permission

479On one occasion the monks from the group of six placed restrictions on novices without asking their preceptors for permission. The preceptors could not find their novices. When other monks told them what had happened, the preceptors complained and criticized those monks: “How could the monks from the group of six place restrictions on our novices without asking us for permission?” They told the Buddha.

“You should not place a restriction without asking permission from the preceptor. If you do, you commit an offense of wrong conduct.”

45. Luring away

480At one time the monks from the group of six were luring away the novices of the senior monks. The senior monks had to get their own tooth cleaners and water for rinsing the mouth. As a result, they became tired. They told the Buddha.

“You should not lure away another’s followers. If you do, you commit an offense of wrong conduct.”

46. The novice Kaṇṭaka

481At one time Venerable Upananda the Sakyan had a novice monk called Kaṇṭaka who raped a nun called Kaṇṭakī. The monks complained and criticized him: “How could a novice monk misbehave in this way?”

They told the Buddha.

“I allow you to expel a novice monk who has ten qualities:

1. He kills living beings;
2. He steals;
3. He’s not celibate;
4. He lies;
5. He drinks alcoholic drinks;
6. He disparages the Buddha;
7. He disparages the Teaching;
8. He disparages the Saṅgha;
9. He has wrong view;
10. He has raped a nun.”

47. Paṇḍakas

482At one time a certain paṇḍaka had gone forth as a monk. He went to the young monks and said: “Come, Venerables, have sex with me.”

The monks dismissed him: “Go away, paṇḍaka. We don’t want you.”

---

He went to the big and fat novices, said the same thing and got the same response. He then went to the elephant keepers and horse keepers and once again said the same thing. And they had sex with him.

They complained and criticized him: “These Sakyan monastics are paṇḍakas. And those who are not have sex with them. None of them is celibate.”

The monks heard their complaints. They told the Buddha.

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“A paṇḍaka should not be given the full ordination. If it has been given, they should be expelled.”

48. The one living in the community by theft

483At one time there was a gentleman who had been brought up in comfort, but whose entire family had died. He thought: “I’ve been brought up in comfort and I’m incapable of making money. How can I live happily without exhausting myself?” It occurred to him: “These Sakyan monastics have pleasant habits and a happy life. They eat nice food and sleep in beds sheltered from the wind. Why don’t I just get myself a bowl and robes, shave off my hair and beard, put on ocher robes, and then go to the monastery and live with the monks?”

And he did just that. When he came to the monastery, he bowed down to the monks. The monks asked him:

“How many rains do you have?”

“What does ‘How many rains’ mean?”

“Who’s your preceptor?”

“What’s a preceptor?”

The monks said to Venerable Upāli: “Upāli, please examine this person.”

He then told Upāli what had happened. Upāli told the monks, who in turn told the Buddha.

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“Anyone living in the community by theft should not be given the full ordination. If it has been given, they should be expelled.

Anyone who has previously left to join the monastics of another religion should not be given the full ordination. If it has been given, they should be expelled.”

49. Animals

484At one time there was a dragon who was troubled, ashamed, and disgusted with his existence as a dragon. He thought: “How can I get released from this existence and quickly become human?” It occurred to him: “These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I would be released from this existence as a dragon and quickly become human.”

Then, taking on the appearance of a young brahmin, that dragon went to the monks and asked for the going forth. The monks gave him the going forth and the full ordination.

Soon afterwards that dragon was sharing a remote dwelling with a certain monk. After getting up early one morning, that monk did walking meditation outside. When the monk had left, the dragon relaxed and fell asleep. As a result, the serpent filled the whole dwelling, its coils even protruding from the windows.

Just then that monk decided to go back inside. When he opened the door, he saw the serpent filling the whole dwelling. Terrified, he screamed. Monks came running to and asked him why he was screaming.

And he told them what had seen.

The dragon woke up from the noise and sat down on his seat. The monks asked him who he was.

He replied: “I’m a dragon.”

“Why did you do this?” And the dragon told them what had happened.

They told the Buddha.

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485He then had the Saṅgha of monks gathered and said to the dragon: “Dragons are unable to make progress on this spiritual path. Go, dragon, and keep the observance days of the fourteenth, the fifteenth, and the eighth of the lunar half-month. In this way you’ll be released from existence as a dragon and quickly become human.”

When he heard this, the dragon wept. Sad and miserable he cried out in distress and left.

And the Buddha addressed the monks: “There are two occasions when dragons appear in their own form: when they have sexual intercourse with each other, and when they relax and fall asleep.

Monks, an animal should not be given the full ordination. If it has been given, it should be expelled.”

50. Matricides

486At one time there was a young brahmin who had murdered his mother. He was troubled, ashamed, and disgusted by what he had done, and he thought: “How can I escape from this terrible action?” It occurred to him: “These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I might be released from this deed.”

He then went to the monks and asked for the going forth. The monks said to Upāli: “Previously a dragon appearing as a young brahmin asked for the going forth. So, please examine this young brahmin, Upāli.”

That young brahmin told Upāli what had happened. Upāli told the monks, who in turn told the Buddha.

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“A matricide should not be given the full ordination. If it has been given, he should be expelled.”

51. Patricides

487At one time there was a young brahmin who had murdered his father. He was troubled, ashamed, and disgusted by what he had done, and he thought: “How can I escape from this terrible action?” It occurred to him: “These Sakyan monastics have integrity. They’re celibate and their conduct is good, and they’re truthful, moral, and have a good character. If I were to go forth with them, I might be released from this bad action.”

He then went to the monks and asked for the going forth. The monks said to Upāli: “Previously a dragon appearing as a young brahmin asked for the going forth. So, please examine this young brahmin, Upāli.”

That young brahmin told Upāli what had happened. Upāli told the monks, who in turn told the Buddha.

“A patricide should not be given the full ordination. If it has been given, he should be expelled.”

52. Murderers of perfected ones

488On one occasion a number of monks were traveling from Sāketa to Sāvatthī. While on their way, they were attacked by gangsters. Some of the monks were robbed and some were killed.

The King’s men came out from Sāvatthī. They caught some of the bandits, while others escaped. Those who escaped went forth with the monks, but those who were caught were taken away for execution.

Those who had gone forth saw the other being taken away for execution. They said: “It’s good that we escaped. Had we been caught, we would’ve been executed, too.”

The monks asked: “But what have you done?” They told the monks what had happened, and the monks told the Buddha. He said:

“Those monks were perfected ones.

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A murderer of a perfected one should not be given the full ordination. If it has been given, he should be expelled.”

53. Rapists of nuns

489On one occasion a number of nuns were traveling from Sāketa to Sāvatthī. While on their way, they were attack by gangsters. Some of the nuns were robbed and some were raped.

The King’s men came out from Sāvatthī. They caught some of the bandits, while others escaped. Those who escaped went forth with the monks, but those who were caught were taken away for execution.

Those who had gone forth saw the other being taken away for execution. They said: “It’s good that we escaped. Had we been caught, we would’ve been executed, too.”

The monks asked: “But what have you done?” They told the monks what had happened, and the monks told the Buddha.

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“One who has raped a nun should not be given the full ordination. If it has been given, he should be expelled.

One who has caused a schism in the Saṅgha should not be given the full ordination. If it has been given, he should be expelled.

One who has caused the Buddha to bleed should not be given the full ordination. If it has been given, he should be expelled.”

54. Hermaphrodites

490At one time a hermaphrodite had gone forth as a monk. He had sex and made others have it. They told the Buddha.

“A hermaphrodite should not be given the full ordination. If it has been given, he should be expelled.”

55. Those without a preceptor, etc.

491On one occasion the monks gave the full ordination to someone without a preceptor. They told the Buddha.

“You should not give the full ordination to someone without a preceptor. If you do, you commit an offense of wrong conduct.”

492On one occasion the monks gave the full ordination to someone with the Saṅgha as preceptor. They told the Buddha.

“You should not give the full ordination with the Saṅgha as preceptor. If you do, you commit an offense of wrong conduct.”

493On one occasion the monks gave the full ordination to someone with a group as preceptor. They told the Buddha.

“You should not give the full ordination with a group as preceptor. If you do, you commit an offense of wrong conduct.”

494On one occasion the monks gave the full ordination with a paṇḍaka as preceptor … with one living in the community by theft as preceptor … with one who has previously left to join the monastics of another religion as preceptor … with an animal as preceptor … with a matricide as preceptor … with a patricide as preceptor … with a murderer of a perfected one as preceptor … with one who had raped a nun as preceptor … with one who had caused a schism in the Saṅgha as preceptor … with one who had caused the Buddha to bleed as preceptor … with a hermaphrodite as preceptor. They told the Buddha.

“You should not give the full ordination with a paṇḍaka as preceptor, with one living in the community by theft as preceptor, with one who has previously left to join the monastics of another religion as preceptor, with an animal as preceptor, with a matricide as preceptor, with a patricide as preceptor, with a murderer of a perfected one as preceptor, with one who has raped a nun as preceptor, with one who has caused a schism in the Saṅgha as preceptor, with one who has caused the Buddha to bleed as preceptor, or with a hermaphrodite as preceptor. If you do, you commit an offense of wrong conduct.”

56. Those without an almsbowl, etc.

495On one occasion the monks gave the full ordination to someone without an almsbowl. When walking for alms, he received it in his hands. People complained and criticized him: “He’s just like the monastics of other religions.” They told the Buddha.

“You should not give the full ordination to someone without an almsbowl. If you do, you commit an offense of wrong conduct.”

496On one occasion the monks gave the full ordination to someone without robes. He walked naked for alms. People complained and criticized him: “He’s just like the monastics of other religions.” They told the Buddha.

“You should not give the full ordination to someone without robes. If you do, you commit an offense of wrong conduct.”

497On one occasion the monks gave the full ordination to someone with neither almsbowl nor robes. He walked naked for alms and received it in his hands. People complained and criticized him: “He’s just like the monastics of other religions.” They told the Buddha.

“You should not give the full ordination to someone with neither almsbowl nor robes. If you do, you commit an offense of wrong conduct.”

498On one occasion the monks gave the full ordination to someone with a borrowed almsbowl. When he had been ordained, they took back the bowl. Then, when walking for alms, he received it in his hands. People complained and criticized him: “He’s just like the monastics of other religions.” They told the Buddha.

“You should not give the full ordination to someone with a borrowed almsbowl. If you do, you commit an offense of wrong conduct.”

499On one occasion the monks gave the full ordination to someone with borrowed robes. When he had been ordained, they took back the robes. He then walked naked for alms. People complained and criticized him: “He’s just like the monastics of other religions.” They told the Buddha.

“You should not give the full ordination to someone with borrowed robes. If you do, you commit an offense of wrong conduct.”

500On one occasion the monks gave the full ordination to someone with a borrowed almsbowl and borrowed robes. When he had been ordained, they took back the bowl and the robes. He then walked naked for alms and received it in his hands. People complained and criticized him: “He’s just like the monastics of other religions.” They told the Buddha.

“You should not give the full ordination to someone with a borrowed almsbowl and borrowed robes. If you do, you commit an offense of wrong conduct.”

501The section consisting of twenty-one cases when the full ordination is not to be given is finished.

57. The section consisting of thirty-two cases when the going forth is not to be given

502On one occasion the monks gave the going forth to someone without a hand … to someone without a foot … to someone without a hand and foot … to someone without an ear … to someone without nose … to someone without an ear and nose … to someone without a finger or toe … to someone with a cut tendon … to someone with joined fingers … to a hunchback … to a dwarf … to someone with goiter … to someone who had been branded … to someone who had been whipped … to a wanted criminal … to someone with elephantiasis … to someone with a serious sickness … to someone with abnormal appearance … to someone blind in one eye … to someone with a crooked limb … to someone lame … to someone paralyzed on one side … to someone crippled … to someone weak from old age … to someone blind … to a mute … to someone deaf … to someone blind and mute … to someone blind and deaf … to someone mute and deaf … to someone blind, mute, and deaf. They told the Buddha what had happened. …

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“You should not give the going forth to someone without a hand, to someone without a foot, to someone without a hand and foot, to someone without an ear, to someone without nose, to someone without an ear and nose, to someone without a finger or toe, to someone with a cut tendon, to someone with joined fingers, to a hunchback, to a dwarf, to someone with goiter, to someone who has been branded, to someone who has been whipped, to a wanted criminal, to someone with elephantiasis, to someone with a serious sickness, to someone with abnormal appearance, to someone blind in one eye, to someone with a crooked limb, to someone lame, to someone paralyzed on one side, to someone crippled, to someone weak from old age, to someone blind, to a mute, to someone deaf, to someone blind and mute, to someone blind and deaf, to someone mute and deaf, or to someone blind, mute, and deaf. If you do, you commit an offense of wrong conduct.”

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503The section consisting of thirty-two cases when the going forth is not to be given is finished.
The ninth section for recitation on inheritance is finished.

58. Formal support for shameless monks

504At that time the monks from the group of six gave formal support to shameless monks. They told the Buddha.

“You should not give formal support to shameless monks. If you do, you commit an offense of wrong conduct.”

505At that time monks lived with formal support from shameless monks. Soon they too became shameless and bad. They told the Buddha.

“You should not live with formal support from shameless monks. If you do, you commit an offense of wrong conduct.”

506The monks thought: “The Buddha has laid down a rule that one should neither give formal support to shameless monks nor live with formal support from them. But how do we know who is shameless and who is not?” They told the Buddha.

“I allow you to wait for four or five days to find out if he is keeping the same standard as the monks.”

59. Formal support for those who are traveling, etc.

507On one occasion a certain monk was traveling through the Kosalan country. He thought: “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. But I’m traveling, so what should I do?” They told the Buddha.

“If you are traveling and unable to obtain formal support, I allow you to live without.”

508On one occasion two monks were traveling through the country of Kosala, when they arrived at a certain monastery. Just then one of them got sick. He thought: “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. But I’m sick. So what should I do?” They told the Buddha.

“If you are sick and unable to obtain formal support, I allow you to live without.”

509Then the monk who was nursing him thought: “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. But this monk is sick. So what should I do?” They told the Buddha.

“If you have been asked to nurse someone who is sick and you are unable to obtain formal support, I allow you to live without.”

510At one time there was a certain monk who was staying in the wilderness. He was enjoying his dwelling. He thought: “The Buddha has laid down a rule that a monk like me shouldn’t live without formal support. Yet I’m enjoying my dwelling in the wilderness. So what should I do?” They told the Buddha.

“If you notice that you are enjoying your stay in the wilderness, but unable to obtain formal support, I allow you to live without. When a suitable support-giver comes, you should live with formal support from him.”

60. The allowance to make proclamations using the family name

511At one time a certain person wanted the full ordination with Venerable Mahākassapa. Mahākassapa sent a message to Venerable Ānanda: “Please come, Ānanda, and do the proclamation.” Ānanda thought: “Because I respect the elder so much, I can’t say his name.” They told the Buddha.

“I allow you to do the proclamation also using the family name.”

61. The two people seeking the full ordination, etc.

512At one time there were two people who wanted the full ordination with Venerable Mahākassapa. They argued about who should be ordained first. They told the Buddha.

“I allow you to give the full ordination to two people with a single proclamation.”

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513At one time there were a number of people who wanted the full ordination with several senior monks. They argued with one another about who should be ordained first. The senior monks said: “Well then, let’s ordain all of them with a single proclamation.” They told the Buddha.

“I allow you to give the full ordination to two or three people with a single proclamation, but only with a single preceptor, not with many.”

62. The allowance to be fully ordained when one is twenty years old since appearing in the womb

514At that time Venerable Kumārakassapa had been given the full ordination twenty years after he appeared in the womb. He thought: “The Buddha has laid down a rule that a person less than twenty years old shouldn’t be given the full ordination. I was ordained twenty years after appearing in the womb. I wonder, have I been ordained or not?” They told the Buddha.

“When the mind first appears in the mother’s womb, when the consciousness first manifests, that’s a person’s birth. I allow you to give the full ordination to someone who is twenty years old since appearing in the womb.”

63. The process of full ordination

515At that time the full ordination had been given to people who had leprosy, abscesses, mild leprosy, tuberculosis, and epilepsy. They told the Buddha.

“The one who is giving the full ordination should ask about thirteen obstructions.

It should be done like this: ‘Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a man? Are you free from slavery? Are you free from debt? Are you employed by the King? Do you have your parents’ permission? Are you twenty years old? Do you have a full set of bowl and robes? What is your name? What is the name of your preceptor?’”

516Soon afterwards they asked those seeking the full ordination about the obstructions without first instructing them. They were embarrassed, humiliated, and unable to respond. They told the Buddha.

“You should instruct first and then ask about the obstructions.

517They instructed them right there in the midst of the Saṅgha. Once more those seeking the full ordination were embarrassed, humiliated, and unable to respond. They told the Buddha.

“You should instruct them at a distance and then ask about the obstructions in the midst of the Saṅgha.

And it should be done like this.

518First they should be told to choose a preceptor. Their bowl and robes should then be pointed out to them: ‘This is your bowl, this your outer robe, this your upper robe, and this your sarong. Now please go and stand over there.’”

519Then they were instructed by monks who were ignorant and incompetent. And because they were badly instructed, they were once again embarrassed, humiliated, and unable to respond. They told the Buddha.

“A monk who is ignorant and incompetent shouldn’t instruct. If he does, he commits an offense of wrong conduct. A monk who is competent and capable should instruct.”

520They instructed without having been appointed. They told the Buddha.

“A monk shouldn’t instruct if he hasn’t been appointed to do so. If he does, he commits an offense of wrong conduct. A monk should instruct when he’s been appointed to do so.

And it should be done like this. One is either appointed through oneself or through another.

521How is one appointed through oneself? A competent and capable monk should inform the Saṅgha:

‘Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. If it seems appropriate to the Saṅgha, I will instruct so-and-so.’

In this way one is appointed through oneself.

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522How is one appointed through another?

A competent and capable monk should inform the Saṅgha:

‘Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. If it seems appropriate to the Saṅgha, so-and-so will instruct so-and-so.’

In this way one is appointed through another.

523The monk who has been appointed should go to the one who is seeking the full ordination and say this:

‘Listen, so-and-so. Now is the time for you to tell the truth. When asked in the midst of the Saṅgha about various matters, you should say: “Yes,” if it’s true and: “No,” if it’s not. Don’t be embarrassed or humiliated. This is what they will ask you: “Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a man? Are you free from slavery? Are you free from debt? Are you employed by the King? Do you have your parents’ permission? Are you twenty years old? Do you have a full set of bowl and robes? What is your name? What is the name of your preceptor?”’”

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524They then came to the Saṅgha together.

The Buddha said: “They should not come together. The instructor should come first and inform the Saṅgha:

‘Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. He’s been instructed by me. If it seems appropriate to the Saṅgha, so-and-so should come.’

He should be told to come.

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525He should then put his upper robe over one shoulder, pay respect at the feet of the monks, squat on his heels, and raise his joined palms. He should then ask for ordination:

‘Venerables, I ask the Saṅgha for the full ordination. Please lift me up out of compassion. For the second time, Venerables, I ask the Saṅgha for the full ordination. Please lift me up out of compassion. For the third time, Venerables, I ask the Saṅgha for the full ordination. Please lift me up out of compassion.’

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A competent and capable monk should then inform the Saṅgha:

526‘Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. If it seems appropriate to the Saṅgha, I will ask so-and-so about the obstructions.

Listen, so-and-so. Now is the time for you to tell the truth. I will ask you about various matters. If something is true, you should say: “Yes,” and if it’s not, you should say: “No.” Do you have any of these diseases: leprosy, abscesses, mild leprosy, tuberculosis, or epilepsy? Are you human? Are you a man? Are you free from slavery? Are you free from debt? Are you employed by the King? Do you have your parents’ permission? Are you twenty years old? Do you have a full set of bowl and robes? What is your name? What is the name of your preceptor?’

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A competent and capable monk should then inform the Saṅgha:

527‘Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstructions and his bowl and robes are complete. So-and-so is asking the Saṅgha for the full ordination with so-and-so as his preceptor. If it seems appropriate to the Saṅgha, the Saṅgha should give the full ordination to so-and-so with so-and-so as his preceptor. This is the motion.

528Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstructions and his bowl and robes are complete. So-and-so is asking the Saṅgha for the full ordination with so-and-so as his preceptor. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

529For the second time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstructions and his bowl and robes are complete. So-and-so is asking the Saṅgha for the full ordination with so-and-so as his preceptor. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

530For the third time I speak on this matter. Please, Venerables, I ask the Saṅgha to listen. So-and-so is seeking the full ordination with Venerable so-and-so. He is free from obstructions and his bowl and robes are complete. So-and-so is asking the Saṅgha for the full ordination with so-and-so as his preceptor. The Saṅgha gives the full ordination to so-and-so with so-and-so as his preceptor. Any monk who approves of giving the full ordination to so-and-so with so-and-so as his preceptor should remain silent. Any monk who doesn’t approve should speak up.

531The Saṅgha has given the full ordination to so-and-so with so-and-so as his preceptor. The Saṅgha approves and is therefore silent. I will remember it thus.’”

532The procedure of full ordination is finished.

64. The four supports

533“Straightaway the time should be noted and the date should be pointed out. These should be declared jointly to everyone. And the four supports should be pointed out to him:

534‘One gone forth is supported by almsfood. You should persevere with this for life. There are these additional allowances: a meal for the Saṅgha, a meal for designated monks, an invitational meal, a meal for which lots are drawn, a half-monthly meal, a meal on the observance day, and a meal on the day after the observance day.

535One gone forth is supported by rag-robes. You should persevere with this for life. There are these additional allowances: linen, cotton, silk, wool, sunn hemp, and hemp.

536One gone forth is supported by the foot of a tree as resting place. You should persevere with this for life. There are these additional allowances: a dwelling, a stilt house, and a cave.

537One gone forth is supported by medicine of fermented urine. You should persevere with this for life. There are these additional allowances: ghee, butter, oil, honey, and syrup.’”

538The four supports are finished.

65. The four things not to be done

539On one occasion, the monks gave the full ordination to someone and then departed. The newly ordained monk lagged behind, walking by himself. On the way he met his old wife. She said: “Have you now gone forth?”

“Yes.”

“It’s difficult for those gone forth to get sex. Come, let’s have intercourse.” He had intercourse with her. When he caught up with the monks, they asked him what had taken him so long. He told them what had happened, and they told the Buddha.

“When you have given the full ordination to someone, you should give him a companion and point out the four things not to be done:

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540A monk who is fully ordained should not have sexual intercourse, even with an animal. If he has sexual intercourse, he’s not an ascetic, not a Sakyan monastic. Just as a man with his head cut off is unable to continue living by reconnecting it to the body, so too is a monk who has had sexual intercourse not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live.

541A monk who is fully ordained should not steal, even a straw. If he steals a pāda coin, the worth of a pāda, or more than a pāda, he’s not an ascetic, not a Sakyan monastic. Just as a fallen, withered leaf is incapable of becoming green again, so too is a monk who, intending to steal, takes an ungiven pāda coin, the worth of a pāda, or more than a pāda not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live.

542A monk who is fully ordained should not intentionally kill a living being, even a small insect. If he intentionally kills a human being, even causing an abortion, he’s not an ascetic, not a Sakyan monastic. Just as an ordinary stone that has broken in half cannot be put back together again, so too is a monk who has intentionally killed a human being not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live.

543A monk who is fully ordained should not claim a superhuman quality, even just saying, ‘I delight in solitude.’ If, because he has bad desires and is overcome by desire, he claims to have a non-existent superhuman quality—whether absorption, release, stillness, attainment, path, or fruit—he’s not an ascetic, not a Sakyan monastic. Just as a palm tree with its crown cut off is incapable of further growth, so too is a monk with bad desires, overcome by desire, who claims to have non-existent superhuman quality not an ascetic, not a Sakyan monastic. You shouldn’t do this for as long as you live.”

544The four things not to be done are finished.

66. The one ejected for not recognizing an offense

545At one time a certain monk disrobed after being ejected for not recognizing an offense. He then returned and asked the monks for the full ordination. They told the Buddha.

546“When a monk disrobes after being ejected for not recognizing an offense, but then returns and asks the monks for the full ordination, he should be asked, ‘Will you recognize that offense?’ If he says, ‘I will,’ he should be given the going forth. If he says, ‘I won’t,’ he should not.

When he’s been given the going forth, he should be asked again, ‘Will you recognize that offense?’ If he says, ‘I will,’ he should be given the full ordination. If he says, ‘I won’t,’ he should not.

When he’s been given the full ordination, he should be asked again, ‘Will you recognize that offense?’ If he says, ‘I will,’ he should be reinstated. If he says, ‘I won’t,’ he should not.

When he’s been reinstated, he should be asked again, ‘Do you recognize that offense?’ If he recognizes it, it’s good. If he doesn’t recognize it and you’re unanimous, he should be ejected once more. If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.

547“When a monk disrobes after being ejected for not making amends for an offense, but then returns and asks the monks for the full ordination, he should be asked, ‘Will you make amends for that offense?’ If he says, ‘I will,’ he should be given the going forth. If he says, ‘I won’t,’ he should not.

When he’s been given the going forth, he should be asked again, ‘Will you make amends for that offense?’ If he says, ‘I will,’ he should be given the full ordination. If he says, ‘I won’t,’ he should not.

When he’s been given the full ordination, he should be asked again, ‘Will you make amends for that offense?’ If he says, ‘I will,’ he should be reinstated. If he says, ‘I won’t,’ he should not.

When he’s been reinstated, he should be told, ‘Make amends for that offense.’ If he does, it’s good. If he doesn’t and you’re unanimous, he should be ejected once more. If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.

548“When a monk disrobes after being ejected for not giving up a bad view, but then returns and asks the monks for the full ordination, he should be asked, ‘Will you give up that bad view?’ If he says, ‘I will,’ he should be given the going forth. If he says, ‘I won’t,’ he should not.

When he’s been given the going forth, he should be asked again, ‘Will you give up that bad view?’ If he says, ‘I will,’ he should be given the full ordination. If he says, ‘I won’t,’ he should not.

When he’s been given the full ordination, he should be asked again, ‘Will you give up that bad view?’ If he says, ‘I will,’ he should be reinstated. If he says, ‘I won’t,’ he should not.

When he’s been reinstated, he should be told, ‘Give up that bad view.’ If he does, it’s good. If he doesn’t and you’re unanimous, he should be ejected once more. If you’re not unanimous, there’s no offense in living with him or in doing formal meetings of the community together.”

549The long chapter, the first, is finished.

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550This is the summary:

578In this chapter there are one hundred and seventy-two topics.

579The long chapter is finished.

1 Namo tassa Bhagavato Arahato Sammāsambuddhassa.

2 Tena samayena buddho bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Atha kho bhagavā bodhirukkhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī. Atha kho bhagavā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi—

3 "Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

4 Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti.

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5 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

7 Atha kho bhagavā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi— "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ … pe … evametassa kevalassa dukkhakkhandhassa samudayo hoti … pe … nirodho hotī"ti.

8 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

10 Atha kho bhagavā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi— "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ … pe … evametassa kevalassa dukkhakkhandhassa samudayo hoti … pe … nirodho hotī"ti.

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11 Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

13 Bodhikathā niṭṭhitā.

2 Ajapālakathā

14 Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, upasaṅkamitvā ajapālanigrodhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca: "kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā"ti?

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Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

16 Ajapālakathā niṭṭhitā.

3 Mucalindakathā

17 Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā ajapālanigrodhamūlā yena mucalindo tenupasaṅkami, upasaṅkamitvā mucalindamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Tena kho pana samayena mahā akālamegho udapādi, sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṁ sattakkhattuṁ bhogehi parikkhipitvā uparimuddhani mahantaṁ phaṇaṁ karitvā aṭṭhāsi— "mā bhagavantaṁ sītaṁ, mā bhagavantaṁ uṇhaṁ, mā bhagavantaṁ ḍaṁsamakasavātātapasarīsapasamphasso"ti.

Atha kho mucalindo nāgarājā sattāhassa accayena viddhaṁ vigatavalāhakaṁ devaṁ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṁ paṭisaṁharitvā māṇavakavaṇṇaṁ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṁ namassamāno.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—

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20 Mucalindakathā niṭṭhitā.

4 Rājāyatanakathā

21 Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā mucalindamūlā yena rājāyatanaṁ tenupasaṅkami, upasaṅkamitvā rājāyatanamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.

Tena kho pana samayena tapussa bhallikā vāṇijā ukkalā taṁ desaṁ addhānamaggappaṭipannā honti. Atha kho tapussabhallikānaṁ vāṇijānaṁ ñātisālohitā devatā tapussabhallike vāṇije etadavoca: "Ayaṁ, mārisā, bhagavā rājāyatanamūle viharati paṭhamābhisambuddho; gacchatha taṁ bhagavantaṁ manthena ca madhupiṇḍikāya ca patimānetha; taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā"ti.

22 Atha kho tapussabhallikā vāṇijā manthañca madhupiṇḍikañca ādāya yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tapussabhallikā vāṇijā bhagavantaṁ etadavocuṁ: "paṭiggaṇhātu no, bhante, bhagavā manthañca madhupiṇḍikañca, yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā"ti.

Atha kho bhagavato etadahosi: "na kho tathāgatā hatthesu paṭiggaṇhanti. Kimhi nu kho ahaṁ paṭiggaṇheyyaṁ manthañca madhupiṇḍikañcā"ti? Atha kho cattāro mahārājāno bhagavato cetasā cetoparivitakkamaññāya catuddisā cattāro selamaye patte bhagavato upanāmesuṁ— "idha, bhante, bhagavā paṭiggaṇhātu manthañca madhupiṇḍikañcā"ti. Paṭiggahesi bhagavā paccagghe selamaye patte manthañca madhupiṇḍikañca, paṭiggahetvā paribhuñji.

23 Atha kho tapussabhallikā vāṇijā bhagavantaṁ onītapattapāṇiṁ viditvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: "ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca, upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti. Te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā.

24 Rājāyatanakathā niṭṭhitā.

5 Brahmayācanakathā

25 Atha kho bhagavā sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rājāyatanamūlā yena ajapālanigrodho tenupasaṅkami. Tatra sudaṁ bhagavā ajapālanigrodhamūle viharati.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— "adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā"ti.

Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—

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28 Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.

29 Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi: "nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā"ti.

Atha kho brahmā sahampati— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva— brahmaloke antarahito bhagavato purato pāturahosi.

Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: "desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti.

Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca:

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33 Evaṁ vutte, bhagavā brahmānaṁ sahampatiṁ etadavoca: "mayhampi kho, brahme, etadahosi: ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—

36 Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāyā"ti.

37 Dutiyampi kho brahmā sahampati bhagavantaṁ etadavoca: "desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ; santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca:

41 Dutiyampi kho bhagavā brahmānaṁ sahampatiṁ etadavoca: "mayhampi kho, brahme, etadahosi: ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo; idampi kho ṭhānaṁ sududdasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā—

44 Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāyā"ti.

45 Tatiyampi kho brahmā sahampati bhagavantaṁ etadavoca: "desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro"ti. Idamavoca brahmā sahampati, idaṁ vatvāna athāparaṁ etadavoca:

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49 Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

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Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;

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evamevaṁ bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante; disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi—

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51 Atha kho brahmā sahampati— "katāvakāso khomhi bhagavatā dhammadesanāyā"ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

52 Brahmayācanakathā niṭṭhitā.

6 Pañcavaggiyakathā

53 Atha kho bhagavato etadahosi: "kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī"ti? Atha kho bhagavato etadahosi: "Ayaṁ kho āḷāro kālāmo paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko; yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī"ti.

Atha kho antarahitā devatā bhagavato ārocesi— "sattāhakālaṅkato, bhante, āḷāro kālāmo"ti. Bhagavatopi kho ñāṇaṁ udapādi— "sattāhakālaṅkato āḷāro kālāmo"ti. Atha kho bhagavato etadahosi: "mahājāniyo kho āḷāro kālāmo; sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā"ti.

54 Atha kho bhagavato etadahosi: "kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī"ti? Atha kho bhagavato etadahosi: "Ayaṁ kho udako rāmaputto paṇḍito byatto medhāvī dīgharattaṁ apparajakkhajātiko; yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, so imaṁ dhammaṁ khippameva ājānissatī"ti.

Atha kho antarahitā devatā bhagavato ārocesi— "abhidosakālaṅkato, bhante, udako rāmaputto"ti. Bhagavatopi kho ñāṇaṁ udapādi— "abhidosakālaṅkato udako rāmaputto"ti. Atha kho bhagavato etadahosi: "mahājāniyo kho udako rāmaputto; sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā"ti.

55 Atha kho bhagavato etadahosi: "kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ? Ko imaṁ dhammaṁ khippameva ājānissatī"ti? Atha kho bhagavato etadahosi: "bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu; yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan"ti.

Atha kho bhagavato etadahosi: "kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī"ti?

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.

56 Addasā kho upako ājīvako bhagavantaṁ antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ, disvāna bhagavantaṁ etadavoca: "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṁsi tvaṁ, āvuso, uddissa pabbajito?

Ko vā te satthā? Kassa vā tvaṁ dhammaṁ rocesī"ti?

Evaṁ vutte, bhagavā upakaṁ ājīvakaṁ gāthāhi ajjhabhāsi—

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61 "Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino"ti.

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63 Evaṁ vutte, upako ājīvako hupeyyapāvusoti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.

64 Atha kho bhagavā anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo, yena pañcavaggiyā bhikkhū tenupasaṅkami.

Addasaṁsu kho pañcavaggiyā bhikkhū bhagavantaṁ dūratova āgacchantaṁ; disvāna aññamaññaṁ katikaṁ saṇṭhapesuṁ— "Ayaṁ, āvuso, samaṇo gotamo āgacchati, bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṁ paṭiggahetabbaṁ; api ca kho āsanaṁ ṭhapetabbaṁ, sace so ākaṅkhīssati nisīdissatī"ti.

Yathā yathā kho bhagavā pañcavaggiye bhikkhū upasaṅkamati tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. Asaṇṭhahantā bhagavantaṁ paccuggantvā eko bhagavato pattacīvaraṁ paṭiggahesi, eko āsanaṁ paññapesi, eko pādodakaṁ, eko pādapīṭhaṁ, eko pādakaṭhalikaṁ upanikkhipi. Nisīdi bhagavā paññatte āsane; nisajja kho bhagavā pāde pakkhālesi. Apissu bhagavantaṁ nāmena ca āvusovādena ca samudācaranti.

65 Evaṁ vutte, bhagavā pañcavaggiye bhikkhū etadavoca: "mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha. Arahaṁ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā"ti.

Evaṁ vutte, pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ: "tāyapi kho tvaṁ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan"ti?

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Evaṁ vutte, bhagavā pañcavaggiye bhikkhū etadavoca: "Na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya; arahaṁ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā"ti.

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66 Dutiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ … pe …  . Dutiyampi kho bhagavā pañcavaggiye bhikkhū etadavoca … pe …  . Tatiyampi kho pañcavaggiyā bhikkhū bhagavantaṁ etadavocuṁ: "tāyapi kho tvaṁ, āvuso gotama, iriyāya, tāya paṭipadāya, tāya dukkarakārikāya nevajjhagā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi, bāhulliko padhānavibbhanto āvatto bāhullāya, adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan"ti?

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67 Evaṁ vutte bhagavā pañcavaggiye bhikkhū etadavoca: "abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan"ti?

"No hetaṁ, bhante".

"Arahaṁ, bhikkhave, tathāgato sammāsambuddho, odahatha, bhikkhave, sotaṁ, amatamadhigataṁ ahamanusāsāmi, ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva— yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā"ti.

Asakkhi kho bhagavā pañcavaggiye bhikkhū saññāpetuṁ. Atha kho pañcavaggiyā bhikkhū bhagavantaṁ sussūsiṁsu, sotaṁ odahiṁsu, aññā cittaṁ upaṭṭhāpesuṁ.

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68 Atha kho bhagavā pañcavaggiye bhikkhū āmantesi:

69 "Dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

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70 Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

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

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71 Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṁkhittena, pañcupādānakkhandhā dukkhā.

72 Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ— yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā, bhavataṇhā, vibhavataṇhā.

73 Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ— yo tassāyeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo.

74 Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

75 Idaṁ dukkhaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

76 Idaṁ dukkhasamudayaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

77 Idaṁ dukkhanirodhaṁ ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

78 Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

79 Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

80 Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. Ñāṇañca pana me dassanaṁ udapādi— akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo"ti.

Idamavoca bhagavā attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.

81 Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

82 Pavattite ca pana bhagavatā dhammacakke, bhummā devā saddamanussāvesuṁ— "etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ, appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin"ti. Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ … pe … cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā … pe … yāmā devā … pe … tusitā devā … pe … nimmānaratī devā … pe … paranimmitavasavattī devā … pe … brahmakāyikā devā saddamanussāvesuṁ— "etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin"ti.

83 Itiha tena khaṇena, tena layena, tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi; appamāṇo ca uḷāro obhāso loke pāturahosi, atikkamma devānaṁ devānubhāvaṁ.

84 Atha kho bhagavā imaṁ udānaṁ udānesi— "aññāsi vata bho koṇḍañño, aññāsi vata bho koṇḍañño"ti. Iti hidaṁ āyasmato koṇḍaññassa "aññāsikoṇḍañño" tveva nāmaṁ ahosi.

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85 Atha kho āyasmā aññāsikoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: "labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.

"Ehi bhikkhū"ti bhagavā avoca— "svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tassa āyasmato upasampadā ahosi.

86 Atha kho bhagavā tadavasese bhikkhū dhammiyā kathāya ovadi anusāsi. Atha kho āyasmato ca vappassa āyasmato ca bhaddiyassa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

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87 Atha kho bhagavā tadavasese bhikkhū nīhārabhatto dhammiyā kathāya ovadi anusāsi. Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggo yāpeti.

Atha kho āyasmato ca mahānāmassa āyasmato ca assajissa bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

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88 Atha kho bhagavā pañcavaggiye bhikkhū āmantesi:

89 "Rūpaṁ, bhikkhave, anattā. Rūpañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ rūpaṁ ābādhāya saṁvatteyya, labbhetha ca rūpe— ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṁ anattā, tasmā rūpaṁ ābādhāya saṁvattati, na ca labbhati rūpe— ‘evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī’ti.

90 Vedanā anattā. Vedanā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ vedanā ābādhāya saṁvatteyya, labbhetha ca vedanāya— ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṁvattati, na ca labbhati vedanāya— ‘evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī’ti.

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91 Saññā anattā. Saññā ca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ saññā ābādhāya saṁvatteyya, labbhetha ca saññāya— ‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti. Yasmā ca kho, bhikkhave, saññā anattā, tasmā saññā ābādhāya saṁvattati, na ca labbhati saññāya— ‘evaṁ me saññā hotu, evaṁ me saññā mā ahosī’ti.

92 Saṅkhārā anattā. Saṅkhārā ca hidaṁ, bhikkhave, attā abhavissaṁsu, nayidaṁ saṅkhārā ābādhāya saṁvatteyyuṁ, labbhetha ca saṅkhāresu— ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṁvattanti, na ca labbhati saṅkhāresu— ‘evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun’ti.

93 Viññāṇaṁ anattā. Viññāṇañca hidaṁ, bhikkhave, attā abhavissa, nayidaṁ viññāṇaṁ ābādhāya saṁvatteyya, labbhetha ca viññāṇe— ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṁ anattā, tasmā viññāṇaṁ ābādhāya saṁvattati, na ca labbhati viññāṇe— ‘evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī’ti.

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94 Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti?

"Aniccaṁ, bhante".

"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?

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"Dukkhaṁ, bhante".

"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā"ti?

"No hetaṁ, bhante".

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95 "Vedanā niccā vā aniccā vā"ti? "Aniccā, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā"ti? "No hetaṁ, bhante".

96 "Saññā niccā vā aniccā vā"ti? "Aniccā, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā"ti? "No hetaṁ, bhante".

97 "Saṅkhārā niccā vā aniccā vā"ti? "Aniccā, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā"ti? "No hetaṁ, bhante".

98 "Viññāṇaṁ niccaṁ vā aniccaṁ vā"ti? "Aniccaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti? "Dukkhaṁ, bhante". "Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā"ti? "No hetaṁ, bhante".

99 "Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ— netaṁ mama, nesohamasmi, na meso attāti— evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

100 Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā— netaṁ mama, nesohamasmi, na meso attāti— evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

102 Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṁ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā— netaṁ mama, nesohamasmi, na meso attāti— evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

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

104 Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī"ti.

105 Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne pañcavaggiyānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsu. Tena kho pana samayena cha loke arahanto honti.

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106 Pañcavaggiyakathā niṭṭhitā.
Paṭhamabhāṇavāro.

7 Pabbajjākathā

107 Tena kho pana samayena bārāṇasiyaṁ yaso nāma kulaputto seṭṭhiputto sukhumālo hoti.

Tassa tayo pāsādā honti— eko hemantiko, eko gimhiko, eko vassiko. So vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohati. Atha kho yasassa kulaputtassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva niddā okkami, parijanassapi niddā okkami, sabbarattiyo ca telapadīpo jhāyati.

Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṁ parijanaṁ supantaṁ— aññissā kacche vīṇaṁ, aññissā kaṇṭhe mudiṅgaṁ, aññissā kacche āḷambaraṁ, aññaṁ vikesikaṁ, aññaṁ vikkheḷikaṁ, aññā vippalapantiyo, hatthappattaṁ susānaṁ maññe. Disvānassa ādīnavo pāturahosi, nibbidāya cittaṁ saṇṭhāsi. Atha kho yaso kulaputto udānaṁ udānesi— "upaddutaṁ vata bho, upassaṭṭhaṁ vata bho"ti.

108 Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṁ tenupasaṅkami. Amanussā dvāraṁ vivariṁsu— "mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā"ti. Atha kho yaso kulaputto yena nagaradvāraṁ tenupasaṅkami. Amanussā dvāraṁ vivariṁsu— "mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṁ pabbajjāyā"ti.

Atha kho yaso kulaputto yena isipatanaṁ migadāyo tenupasaṅkami.

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109 Tena kho pana samayena bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Addasā kho bhagavā yasaṁ kulaputtaṁ dūratova āgacchantaṁ, disvāna caṅkamā orohitvā paññatte āsane nisīdi.

Atha kho yaso kulaputto bhagavato avidūre udānaṁ udānesi— "upaddutaṁ vata bho, upassaṭṭhaṁ vata bho"ti.

Atha kho bhagavā yasaṁ kulaputtaṁ etadavoca: "Idaṁ kho, yasa, anupaddutaṁ, idaṁ anupassaṭṭhaṁ. Ehi, yasa, nisīda, dhammaṁ te desessāmī"ti.

Atha kho yaso kulaputto— "Idaṁ kira anupaddutaṁ, idaṁ anupassaṭṭhan"ti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

110 Ekamantaṁ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.

Yadā bhagavā aññāsi yasaṁ kulaputtaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva yasassa kulaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

111 Atha kho yasassa kulaputtassa mātā pāsādaṁ abhiruhitvā yasaṁ kulaputtaṁ apassantī yena seṭṭhi gahapati tenupasaṅkami, upasaṅkamitvā seṭṭhiṁ gahapatiṁ etadavoca: "putto te, gahapati, yaso na dissatī"ti. Atha kho seṭṭhi gahapati catuddisā assadūte uyyojetvā sāmaṁyeva yena isipatanaṁ migadāyo tenupasaṅkami.

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Addasā kho seṭṭhi gahapati suvaṇṇapādukānaṁ nikkhepaṁ, disvāna taṁyeva anugamāsi. Addasā kho bhagavā seṭṭhiṁ gahapatiṁ dūratova āgacchantaṁ, disvāna bhagavato etadahosi: "yannūnāhaṁ tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhareyyaṁ yathā seṭṭhi gahapati idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ na passeyyā"ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharesi.

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112 Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "api, bhante, bhagavā yasaṁ kulaputtaṁ passeyyā"ti?

113 "Tena hi, gahapati, nisīda, appeva nāma idha nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passeyyāsī"ti.

Atha kho seṭṭhi gahapati— "idheva kirāhaṁ nisinno idha nisinnaṁ yasaṁ kulaputtaṁ passissāmī"ti haṭṭho udaggo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

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114 Ekamantaṁ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi seṭṭhiṁ gahapatiṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva seṭṭhissa gahapatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

115 Atha kho seṭṭhi gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṇghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti. Sova loke paṭhamaṁ upāsako ahosi tevāciko.

116 Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimucci. Atha kho bhagavato etadahosi: "yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ, seyyathāpi pubbe agārikabhūto; yannūnāhaṁ taṁ iddhābhisaṅkhāraṁ paṭippassambheyyan"ti. Atha kho bhagavā taṁ iddhābhisaṅkhāraṁ paṭippassambhesi.

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117 Addasā kho seṭṭhi gahapati yasaṁ kulaputtaṁ nisinnaṁ disvāna, yasaṁ kulaputtaṁ etadavoca: "mātā te, tāta yasa, paridevasokasamāpannā, dehi mātuyā jīvitan"ti.

Atha kho yaso kulaputto bhagavantaṁ ullokesi. Atha kho bhagavā seṭṭhiṁ gahapatiṁ etadavoca: "taṁ kiṁ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto"ti?

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"No hetaṁ, bhante".

"Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṁ yathāviditaṁ bhūmiṁ paccavekkhantassa anupādāya āsavehi cittaṁ vimuttaṁ. Abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṁ seyyathāpi pubbe agārikabhūto"ti.

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"Lābhā, bhante, yasassa kulaputtassa, suladdhaṁ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṁ vimuttaṁ. Adhivāsetu me, bhante, bhagavā ajjatanāya bhattaṁ yasena kulaputtena pacchāsamaṇenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.

118 Atha kho seṭṭhi gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṁ etadavoca: "labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.

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"Ehi bhikkhū"ti bhagavā avoca— "svākkhāto dhammo, cara brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tassa āyasmato upasampadā ahosi. Tena kho pana samayena satta loke arahanto honti.

119 Yasassa pabbajjā niṭṭhitā.

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120 Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato yasassa mātā ca purāṇadutiyikā ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

121 Tāsaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā tā bhagavā aññāsi kallacittā, muducittā, vinīvaraṇacittā, udaggacittā, pasannacittā, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tāsaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Tā diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bhante, abhikkantaṁ, bhante … pe … etā mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma, dhammañca, bhikkhusaṇghañca. Upāsikāyo no bhagavā dhāretu ajjatagge pāṇupetā saraṇaṁ gatā"ti. Tā ca loke paṭhamaṁ upāsikā ahesuṁ tevācikā.

122 Atha kho āyasmato yasassa mātā ca pitā ca purāṇadutiyikā ca bhagavantañca āyasmantañca yasaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā, bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ, ekamantaṁ nisīdiṁsu. Atha kho bhagavā āyasmato yasassa mātarañca pitarañca purāṇadutiyikañca dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

123 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. Sutvāna nesaṁ etadahosi: "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito"ti. Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

124 Atha kho āyasmā yaso te cattāro gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca: "ime me, bhante, cattāro gihisahāyakā bārāṇasiyaṁ seṭṭhānuseṭṭhīnaṁ kulānaṁ puttā— vimalo, subāhu, puṇṇaji, gavampati. Ime bhagavā ovadatu anusāsatū"ti.

125 Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi. Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. Tena kho pana samayena ekādasa loke arahanto honti.

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126 Catugihisahāyakapabbajjā niṭṭhitā.

127 Assosuṁ kho āyasmato yasassa paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā— yaso kira kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitoti. Sutvāna nesaṁ etadahosi: "na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha yaso kulaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito"ti. Te yenāyasmā yaso tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ yasaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

128 Atha kho āyasmā yaso te paññāsamatte gihisahāyake ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā yaso bhagavantaṁ etadavoca: "ime me, bhante, paññāsamattā gihisahāyakā jānapadā pubbānupubbakānaṁ kulānaṁ puttā. Ime bhagavā ovadatu anusāsatū"ti.

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129 Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi. Atha kho bhagavā te bhikkhū dhammiyā kathāya ovadi anusāsi. Tesaṁ bhagavatā dhammiyā kathāya ovadiyamānānaṁ anusāsiyamānānaṁ anupādāya āsavehi cittāni vimucciṁsu. Tena kho pana samayena ekasaṭṭhi loke arahanto honti.

130 Paññāsagihisahāyakapabbajjā niṭṭhitā.

8 Mārakathā

131 Atha kho bhagavā te bhikkhū āmantesi: "muttāhaṁ, bhikkhave, sabbapāsehi, ye dibbā ye ca mānusā. Tumhepi, bhikkhave, muttā sabbapāsehi, ye dibbā ye ca mānusā. Caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. Mā ekena dve agamittha. Desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā"ti.

132 Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi—

137 Atha kho māro pāpimā— "jānāti maṁ bhagavā, jānāti maṁ sugato"ti dukkhī dummano tatthevantaradhāyīti.

138 Mārakathā niṭṭhitā.

9 Pabbajjūpasampadākathā

139 Tena kho pana samayena bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti— "Bhagavā ne pabbājessati upasampādessatī"ti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca.

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Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— "Etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti— ‘bhagavā ne pabbājessati upasampādessatī’ti. Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ— tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethā"ti.

140 Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi: "idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— etarahi kho bhikkhū nānādisā nānājanapadā pabbajjāpekkhe ca upasampadāpekkhe ca ānenti— ‘bhagavā ne pabbājessati upasampādessatī’ti, Tattha bhikkhū ceva kilamanti pabbajjāpekkhā ca upasampadāpekkhā ca. Yannūnāhaṁ bhikkhūnaṁ anujāneyyaṁ tumheva dāni, bhikkhave, tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādethāti.

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Anujānāmi, bhikkhave, tumheva dāni tāsu tāsu disāsu tesu tesu janapadesu pabbājetha upasampādetha.

Evañca pana, bhikkhave, pabbājetabbo upasampādetabbo—

141 Paṭhamaṁ kesamassuṁ ohārāpetvā, kāsāyāni vatthāni acchādāpetvā, ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā, bhikkhūnaṁ pāde vandāpetvā, ukkuṭikaṁ nisīdāpetvā, añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—

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145 Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṁ upasampadan"ti.

146 Tīhi saraṇagamanehi upasampadākathā niṭṭhitā.

10 Dutiyamārakathā

147 Atha kho bhagavā vassaṁvuṭṭho bhikkhū āmantesi: "mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā"ti.

Atha kho māro pāpimā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ gāthāya ajjhabhāsi—

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150 Atha kho māro pāpimā— "jānāti maṁ bhagavā, jānāti maṁ sugato"ti dukkhī dummano tatthevantaradhāyi.

151 Dutiyamārakathā niṭṭhitā.

11 Bhaddavaggiyavatthu

152 Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena uruvelā tena cārikaṁ pakkāmi. Atha kho bhagavā maggā okkamma yena aññataro vanasaṇḍo tenupasaṅkami, upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle nisīdi.

Tena kho pana samayena tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā tasmiṁ vanasaṇḍe paricārenti. Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. Atha kho sā vesī tesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha.

Atha kho te sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, taṁ vanasaṇḍaṁ āhiṇḍantā addasaṁsu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvāna yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ etadavocuṁ: "api, bhante, bhagavā ekaṁ itthiṁ passeyyā"ti?

"Kiṁ pana vo, kumārā, itthiyā"ti?

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"Idha mayaṁ, bhante, tiṁsamattā bhaddavaggiyā sahāyakā sapajāpatikā imasmiṁ vanasaṇḍe paricārimhā. Ekassa pajāpati nāhosi; tassa atthāya vesī ānītā ahosi. Atha kho sā, bhante, vesī amhesu pamattesu paricārentesu bhaṇḍaṁ ādāya palāyittha. Te mayaṁ, bhante, sahāyakā sahāyakassa veyyāvaccaṁ karontā, taṁ itthiṁ gavesantā, imaṁ vanasaṇḍaṁ āhiṇḍāmā"ti.

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"Taṁ kiṁ maññatha vo, kumārā, katamaṁ nu kho tumhākaṁ varaṁ— yaṁ vā tumhe itthiṁ gaveseyyātha, yaṁ vā attānaṁ gaveseyyāthā"ti?

"Etadeva, bhante, amhākaṁ varaṁ yaṁ mayaṁ attānaṁ gaveseyyāmā"ti.

"Tena hi vo, kumārā, nisīdatha, dhammaṁ vo desessāmī"ti.

"Evaṁ, bhante"ti kho te bhaddavaggiyā sahāyakā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

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153 Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva tesaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

154 Bhaddavaggiyasahāyakānaṁ vatthu niṭṭhitaṁ.

Dutiyabhāṇavāro.

12 Uruvelapāṭihāriyakathā

155 Atha kho bhagavā anupubbena cārikaṁ caramāno yena uruvelā tadavasari. Tena kho pana samayena uruvelāyaṁ tayo jaṭilā paṭivasanti— uruvelakassapo, nadīkassapo, gayākassapoti. Tesu uruvelakassapo jaṭilo pañcannaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho. Nadīkassapo jaṭilo tiṇṇaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho. Gayākassapo jaṭilo dvinnaṁ jaṭilasatānaṁ nāyako hoti, vināyako aggo pamukho pāmokkho.

156 Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami, upasaṅkamitvā uruvelakassapaṁ jaṭilaṁ etadavoca: "Sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre"ti?

"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī"ti.

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157 Dutiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca: "Sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre"ti? "Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī"ti.

158 Tatiyampi kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca: "Sace te, kassapa, agaru, vaseyyāma ekarattaṁ agyāgāre"ti?

"Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṁ mā viheṭhesī"ti.

"Appeva maṁ na viheṭheyya, iṅgha tvaṁ, kassapa, anujānāhi agyāgāran"ti.

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"Vihara, mahāsamaṇa, yathāsukhan"ti.

Atha kho bhagavā agyāgāraṁ pavisitvā tiṇasanthārakaṁ paññapetvā nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

159 Addasā kho so nāgo bhagavantaṁ paviṭṭhaṁ, disvāna dummano padhūpāyi. Atha kho bhagavato etadahosi: "yannūnāhaṁ imassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyeyyan"ti.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkharitvā padhūpāyi. Atha kho so nāgo makkhaṁ asahamāno pajjali. Bhagavāpi tejodhātuṁ samāpajjitvā pajjali. Ubhinnaṁ sajotibhūtānaṁ agyāgāraṁ ādittaṁ viya hoti sampajjalitaṁ sajotibhūtaṁ. Atha kho te jaṭilā agyāgāraṁ parivāretvā evamāhaṁsu— "abhirūpo vata bho mahāsamaṇo nāgena viheṭhiyatī"ti.

Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṁ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi— "Ayaṁ te, kassapa, nāgo pariyādinno assa tejasā tejo"ti.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṁ pariyādiyissati, na tveva ca kho arahā yathā ahan"ti.

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169 Atha kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṁ etadavoca: "idheva, mahāsamaṇa, vihara, ahaṁ te dhuvabhattenā"ti.

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170 Paṭhamaṁ pāṭihāriyaṁ.

171 Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṁ vanasaṇḍe vihāsi. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā.

172 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Ke nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena tvaṁ tenupasaṅkamiṁsu, upasaṅkamitvā taṁ abhivādetvā catuddisā aṭṭhaṁsu seyyathāpi mahantā aggikkhandhā"ti.

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"Ete kho, kassapa, cattāro mahārājāno yenāhaṁ tenupasaṅkamiṁsu dhammassavanāyā"ti.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā ahan"ti.

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

173 Dutiyaṁ pāṭihāriyaṁ.

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174 Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.

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175 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. 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 cā"ti?

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"Eso kho, kassapa, sakko devānamindo yenāhaṁ tenupasaṅkami dhammassavanāyā"ti.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan"ti.

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Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

176 Tatiyaṁ pāṭihāriyaṁ.

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177 Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ vanasaṇḍaṁ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi seyyathāpi mahāaggikkhandho, purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca.

178 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. 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 cā"ti?

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"Eso kho, kassapa, brahmā sahampati yenāhaṁ tenupasaṅkami dhammassavanāyā"ti.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā ahan"ti.

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

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179 Catutthaṁ pāṭihāriyaṁ.

180 Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamitukāmā honti. Atha kho uruvelakassapassa jaṭilassa etadahosi: "Etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti. Sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati. Aho nūna mahāsamaṇo svātanāya nāgaccheyyā"ti.

Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsi.

181 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Kiṁ nu kho, mahāsamaṇa, hiyyo nāgamāsi? Api ca mayaṁ taṁ sarāma— kiṁ nu kho mahāsamaṇo nāgacchatīti? Khādanīyassa ca bhojanīyassa ca te paṭivīso ṭhapito"ti.

"Nanu te, kassapa, etadahosi: ‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṁ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’ti.

So kho ahaṁ, kassapa, tava cetasā cetoparivitakkamaññāya uttarakuruṁ gantvā tato piṇḍapātaṁ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṁ akāsin"ti. Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṁ pajānissati, na tveva ca kho arahā yathā ahan"ti.

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

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182 Pañcamaṁ pāṭihāriyaṁ.

183 Tena kho pana samayena bhagavato paṁsukūlaṁ uppannaṁ hoti. Atha kho bhagavato etadahosi: "kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan"ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā bhagavantaṁ etadavoca: "idha, bhante, bhagavā paṁsukūlaṁ dhovatū"ti.

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Atha kho bhagavato etadahosi: "kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan"ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— "idha, bhante, bhagavā paṁsukūlaṁ parimaddatū"ti.

Atha kho bhagavato etadahosi: "kimhi nu kho ahaṁ ālambitvā uttareyyan"ti? Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṁ onāmesi— "idha, bhante, bhagavā ālambitvā uttaratū"ti.

Atha kho bhagavato etadahosi: "kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan"ti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— "idha, bhante, bhagavā paṁsukūlaṁ vissajjetū"ti.

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184 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "kālo, mahāsamaṇa, niṭṭhitaṁ bhattaṁ. Kiṁ nu kho, mahāsamaṇa, nāyaṁ pubbe idha pokkharaṇī, sāyaṁ idha pokkharaṇī. Nayimā silā pubbe upanikkhittā. Kenimā silā upanikkhittā? Nayimassa kakudhassa pubbe sākhā onatā, sāyaṁ sākhā onatā"ti.

"Idha me, kassapa, paṁsukūlaṁ uppannaṁ ahosi. Tassa mayhaṁ, kassapa, etadahosi: ‘kattha nu kho ahaṁ paṁsukūlaṁ dhoveyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṁ khaṇitvā maṁ etadavoca: ‘idha, bhante, bhagavā paṁsukūlaṁ dhovatū’ti. Sāyaṁ, kassapa, amanussena pāṇinā khaṇitā pokkharaṇī. Tassa mayhaṁ, kassapa, etadahosi: ‘kimhi nu kho ahaṁ paṁsukūlaṁ parimaddeyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— ‘idha, bhante, bhagavā paṁsukūlaṁ parimaddatū’ti. Sāyaṁ, kassapa, amanussena upanikkhittā silā.

Tassa mayhaṁ, kassapa, etadahosi: ‘kimhi nu kho ahaṁ ālambitvā uttareyyan’ti? Atha kho, kassapa, kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṁ onāmesi— ‘idha, bhante, bhagavā ālambitvā uttaratū’ti. Svāyaṁ āharahattho kakudho. Tassa mayhaṁ, kassapa, etadahosi: ‘kimhi nu kho ahaṁ paṁsukūlaṁ vissajjeyyan’ti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṁ silaṁ upanikkhipi— ‘idha, bhante, bhagavā paṁsukūlaṁ vissajjetū’ti. Sāyaṁ, kassapa, amanussena upanikkhittā silā"

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Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṁ karissati, na tveva ca kho arahā yathā ahan"ti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

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185 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi— "kālo, mahāsamaṇa, niṭṭhitaṁ bhattan"ti.

"Gaccha tvaṁ, kassapa, āyāmahan"ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā "jambudīpo" paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.

Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca: "katamena tvaṁ, mahāsamaṇa, maggena āgato? Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno"ti.

"Idhāhaṁ, kassapa, taṁ uyyojetvā yāya jambuyā ‘jambudīpo’ paññāyati, tato phalaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. Idaṁ kho, kassapa, jambuphalaṁ vaṇṇasampannaṁ gandhasampannaṁ rasasampannaṁ. Sace ākaṅkhasi paribhuñjā"ti.

"Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ paribhuñjāhī"ti.

Atha kho 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 ahan"ti.

Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṁ bhuñjitvā tasmiṁyeva vanasaṇḍe vihāsi.

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186 Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato kālaṁ ārocesi— "kālo, mahāsamaṇa, niṭṭhitaṁ bhattan"ti.

"Gaccha tvaṁ, kassapa, āyāmahan"ti uruvelakassapaṁ jaṭilaṁ uyyojetvā yāya jambuyā "jambudīpo" paññāyati, tassā avidūre ambo … pe … tassā avidūre āmalakī … pe … tassā avidūre harītakī … pe … tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisīdi.

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Addasā kho uruvelakassapo jaṭilo bhagavantaṁ agyāgāre nisinnaṁ, disvāna bhagavantaṁ etadavoca: "katamena tvaṁ, mahāsamaṇa, maggena āgato? Ahaṁ tayā paṭhamataraṁ pakkanto, so tvaṁ paṭhamataraṁ āgantvā agyāgāre nisinno"ti.

"Idhāhaṁ, kassapa, taṁ uyyojetvā tāvatiṁsaṁ gantvā pāricchattakapupphaṁ gahetvā paṭhamataraṁ āgantvā agyāgāre nisinno. Idaṁ kho, kassapa, pāricchattakapupphaṁ vaṇṇasampannaṁ gandhasampannaṁ. Sace ākaṅkhasi gaṇhā"ti.

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"Alaṁ, mahāsamaṇa, tvaṁyeva taṁ arahasi, tvaṁyeva taṁ gaṇhā"ti.

Atha kho 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 ahan"ti.

187 Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti kaṭṭhāni phāletuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi: "nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma kaṭṭhāni phāletun"ti.

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca: "phāliyantu, kassapa, kaṭṭhānī"ti.

"Phāliyantu, mahāsamaṇā"ti. Sakideva pañca kaṭṭhasatāni phāliyiṁsu. Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā ahan"ti.

188 Tena kho pana samayena te jaṭilā aggiṁ paricaritukāmā na sakkonti aggiṁ ujjaletuṁ.

Atha kho tesaṁ jaṭilānaṁ etadahosi: "nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ ujjaletun"ti.

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca: "ujjaliyantu, kassapa, aggī"ti.

"Ujjaliyantu, mahāsamaṇā"ti. Sakideva pañca aggisatāni ujjaliyiṁsu.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā ahan"ti.

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189 Tena kho pana samayena te jaṭilā aggiṁ paricaritvā na sakkonti aggiṁ vijjhāpetuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi: "nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathā mayaṁ na sakkoma aggiṁ vijjhāpetun"ti.

Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca: "vijjhāyantu, kassapa, aggī"ti.

"Vijjhāyantu, mahāsamaṇā"ti. Sakideva pañca aggisatāni vijjhāyiṁsu.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā ahan"ti.

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190 Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi, nimujjantipi, ummujjananimujjanampi karonti.

Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini, yattha te jaṭilā uttaritvā visibbesuṁ. Atha kho tesaṁ jaṭilānaṁ etadahosi: "nissaṁsayaṁ kho mahāsamaṇassa iddhānubhāvo, yathayimā mandāmukhiyo nimmitā"ti.

Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā ahan"ti.

191 Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi. Yasmiṁ padese bhagavā viharati, so padeso udakena na otthaṭo hoti. Atha kho bhagavato etadahosi: "yannūnāhaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyyan"ti.

Atha kho bhagavā samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. Atha kho uruvelakassapo jaṭilo— "mā heva kho mahāsamaṇo udakena vūḷho ahosī"ti nāvāya sambahulehi jaṭilehi saddhiṁ yasmiṁ padese bhagavā viharati taṁ padesaṁ agamāsi. Addasā kho uruvelakassapo jaṭilo bhagavantaṁ samantā udakaṁ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṁ, disvāna bhagavantaṁ etadavoca: "Idaṁ nu tvaṁ, mahāsamaṇā"ti?

"Ayamahamasmi, kassapā"ti bhagavā vehāsaṁ abbhuggantvā nāvāya paccuṭṭhāsi. Atha kho uruvelakassapassa jaṭilassa etadahosi: "mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma udakampi na pavāhissati, na tveva ca kho arahā yathā ahan"ti.

192 Atha kho bhagavato etadahosi: "cirampi kho imassa moghapurisassa evaṁ bhavissati— ‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā ahan’ti; yannūnāhaṁ imaṁ jaṭilaṁ saṁvejeyyan"ti. Atha kho bhagavā uruvelakassapaṁ jaṭilaṁ etadavoca: "neva ca kho tvaṁ, kassapa, arahā, nāpi arahattamaggasamāpanno. Sāpi te paṭipadā natthi, yāya tvaṁ arahā vā assasi, arahattamaggaṁ vā samāpanno"ti.

Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: "labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan"ti.

"Tvaṁ khosi, kassapa, pañcannaṁ jaṭilasatānaṁ nāyako vināyako aggo pamukho pāmokkho. Tepi tāva apalokehi, yathā te maññissanti tathā te karissantī"ti.

193 Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami, upasaṅkamitvā te jaṭile etadavoca: "Icchāmahaṁ, bho, mahāsamaṇe brahmacariyaṁ carituṁ, yathā bhavanto maññanti tathā karontū"ti.

"Cirapaṭikā mayaṁ, bho, mahāsamaṇe abhippasannā, sace bhavaṁ, mahāsamaṇe brahmacariyaṁ carissati, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā"ti.

Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

194 Addasā kho nadīkassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi: "mā heva me bhātuno upasaggo ahosī"ti. Jaṭile pāhesi— "gacchatha me bhātaraṁ jānāthā"ti. Sāmañca tīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca: "Idaṁ nu kho, kassapa, seyyo"ti?

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"Āmāvuso, idaṁ seyyo"ti.

Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

195 Addasā kho gayākassapo jaṭilo kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake vuyhamāne, disvānassa etadahosi: "mā heva me bhātūnaṁ upasaggo ahosī"ti. Jaṭile pāhesi— "gacchatha me bhātaro jānāthā"ti. Sāmañca dvīhi jaṭilasatehi saddhiṁ yenāyasmā uruvelakassapo tenupasaṅkami, upasaṅkamitvā āyasmantaṁ uruvelakassapaṁ etadavoca: "Idaṁ nu kho, kassapa, seyyo"ti?

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"Āmāvuso, idaṁ seyyo"ti.

Atha kho te jaṭilā kesamissaṁ jaṭāmissaṁ khārikājamissaṁ aggihutamissaṁ udake pavāhetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

196 Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṁsu, phāliyiṁsu; aggī na ujjaliyiṁsu, ujjaliyiṁsu; na vijjhāyiṁsu, vijjhāyiṁsu; pañcamandāmukhisatāni abhinimmini. Etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.

197 Atha kho bhagavā uruvelāyaṁ yathābhirantaṁ viharitvā yena gayāsīsaṁ tena pakkāmi mahatā bhikkhusaṇghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. Tatra sudaṁ bhagavā gayāyaṁ viharati gayāsīse saddhiṁ bhikkhusahassena.

Tatra kho bhagavā bhikkhū āmantesi:

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198 "Sabbaṁ, bhikkhave, ādittaṁ. Kiñca, bhikkhave, sabbaṁ ādittaṁ? Cakkhu ādittaṁ, rūpā ādittā, cakkhuviññāṇaṁ ādittaṁ, cakkhusamphasso āditto, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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Sotaṁ ādittaṁ, saddā ādittā, sotaviññāṇaṁ ādittaṁ, sotasamphasso āditto, yamidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Ghānaṁ ādittaṁ, gandhā ādittā, ghānaviññāṇaṁ ādittaṁ, ghānasamphasso āditto, yamidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Jivhā ādittā, rasā ādittā, jivhāviññāṇaṁ ādittaṁ jivhāsamphasso āditto, yamidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Kāyo āditto, phoṭṭhabbā ādittā, kāyaviññāṇaṁ ādittaṁ kāyasamphasso āditto, yamidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

Mano āditto, dhammā ādittā, manoviññāṇaṁ ādittaṁ manosamphasso āditto, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ādittaṁ. Kena ādittaṁ? Rāgagginā dosagginā mohagginā ādittaṁ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi.

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199 Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tasmimpi nibbindati. Sotasmimpi nibbindati, saddesupi nibbindati … pe … ghānasmimpi nibbindati, gandhesupi nibbindati … pe … jivhāyapi nibbindati, rasesupi nibbindati … pe … kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati … pe … manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati, nibbindaṁ virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānātī"ti.

200 Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṁsu.

201 Ādittapariyāyasuttaṁ niṭṭhitaṁ.

Uruvelapāṭihāriyaṁ tatiyabhāṇavāro niṭṭhito.

13 Bimbisārasamāgamakathā

202 Atha kho bhagavā gayāsīse yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṇghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi. Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye.

Assosi kho rājā māgadho seniyo bimbisāro— "Samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito rājagahaṁ anuppatto rājagahe viharati laṭṭhivane suppatiṭṭhe cetiye. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—

itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.

203 Atha kho rājā māgadho seniyo bimbisāro dvādasanahutehi māgadhikehi brāhmaṇagahapatikehi parivuto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi: "Kiṁ nu kho mahāsamaṇo uruvelakassape brahmacariyaṁ carati, udāhu uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī"ti?

Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ uruvelakassapaṁ gāthāya ajjhabhāsi—

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208 Atha kho āyasmā uruvelakassapo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: "satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī"ti.

Atha kho tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ etadahosi: "uruvelakassapo mahāsamaṇe brahmacariyaṁ caratī"ti. Atha kho bhagavā tesaṁ dvādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva ekādasanahutānaṁ māgadhikānaṁ brāhmaṇagahapatikānaṁ bimbisārappamukhānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti. Ekanahutaṁ upāsakattaṁ paṭivedesi.

209 Atha kho rājā māgadho seniyo bimbisāro diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: "Pubbe me, bhante, kumārassa sato pañca assāsakā ahesuṁ, te me etarahi samiddhā. Pubbe me, bhante, kumārassa sato etadahosi: ‘aho vata maṁ rajje abhisiñceyyun’ti, ayaṁ kho me, bhante, paṭhamo assāsako ahosi, so me etarahi samiddho. ‘Tassa ca me vijitaṁ arahaṁ sammāsambuddho okkameyyā’ti, ayaṁ kho me, bhante, dutiyo assāsako ahosi, so me etarahi samiddho. ‘Tañcāhaṁ bhagavantaṁ payirupāseyyan’ti, ayaṁ kho me, bhante, tatiyo assāsako ahosi, so me etarahi samiddho. ‘So ca me bhagavā dhammaṁ deseyyā’ti, ayaṁ kho me, bhante, catuttho assāsako ahosi, so me etarahi samiddho. ‘Tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti, ayaṁ kho me, bhante, pañcamo assāsako ahosi, so me etarahi samiddho. Pubbe me, bhante, kumārassa sato ime pañca assāsakā ahesuṁ, te me etarahi samiddhā.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṇghañca. Upāsakaṁ maṁ, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ, adhivāsetu ca me, bhante, bhagavā, svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho rājā māgadho seniyo bimbisāro bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho rājā māgadho seniyo bimbisāro tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti.

210 Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ pāvisi mahatā bhikkhusaṇghena saddhiṁ bhikkhusahassena sabbeheva purāṇajaṭilehi.

Tena kho pana samayena sakko devānamindo māṇavakavaṇṇaṁ abhinimminitvā buddhappamukhassa bhikkhusaṇghassa purato purato gacchati imā gāthāyo gāyamāno—

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216 Manussā sakkaṁ devānamindaṁ passitvā evamāhaṁsu— "abhirūpo vatāyaṁ māṇavako, dassanīyo vatāyaṁ māṇavako, pāsādiko vatāyaṁ māṇavako. Kassa nu kho ayaṁ māṇavako"ti? Evaṁ vutte, sakko devānamindo te manusse gāthāya ajjhabhāsi—

218 Atha kho bhagavā yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena. Atha kho rājā māgadho seniyo bimbisāro buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Ekamantaṁ nisinnassa kho rañño māgadhassa seniyassa bimbisārassa etadahosi: "kattha nu kho bhagavā vihareyya? Yaṁ assa gāmato neva atidūre na accāsanne, gamanāgamanasampannaṁ, atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ, divā appākiṇṇaṁ, rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ, manussarāhasseyyakaṁ, paṭisallānasāruppan"ti.

Atha kho rañño māgadhassa seniyassa bimbisārassa etadahosi: "Idaṁ kho amhākaṁ veḷuvanaṁ uyyānaṁ gāmato neva atidūre na accāsanne gamanāgamanasampannaṁ atthikānaṁ atthikānaṁ manussānaṁ abhikkamanīyaṁ divā appākiṇṇaṁ rattiṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ. Yannūnāhaṁ veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṇghassa dadeyyan"ti.

Atha kho rājā māgadho seniyo bimbisāro sovaṇṇamayaṁ bhiṅkāraṁ gahetvā bhagavato oṇojesi— "etāhaṁ, bhante, veḷuvanaṁ uyyānaṁ buddhappamukhassa bhikkhusaṇghassa dammī"ti. Paṭiggahesi bhagavā ārāmaṁ. Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:"Anujānāmi, bhikkhave, ārāman"ti.

219 Bimbisārasamāgamakathā niṭṭhitā.

14 Sāriputtamoggallānapabbajjākathā

220 Tena kho pana samayena sañcayo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṁ aḍḍhateyyehi paribbājakasatehi. Tena kho pana samayena sāriputtamoggallānā sañcaye paribbājake brahmacariyaṁ caranti. Tehi katikā katā hoti— "yo paṭhamaṁ amataṁ adhigacchati, so itarassa ārocetū"ti.

221 Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena, okkhittacakkhu iriyāpathasampanno. Addasā kho sāriputto paribbājako āyasmantaṁ assajiṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ. Disvānassa etadahosi: "ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro. Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ— ‘kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’"ti?

Atha kho sāriputtassa paribbājakassa etadahosi: "akālo kho imaṁ bhikkhuṁ pucchituṁ, antaragharaṁ paviṭṭho piṇḍāya carati. Yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ, atthikehi upaññātaṁ maggan"ti.

Atha kho āyasmā assaji rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Atha kho sāriputtopi paribbājako yenāyasmā assaji tenupasaṅkami, upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca: "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī"ti?

"Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī"ti.

"Kiṁvādī panāyasmato satthā, kimakkhāyī"ti?

"Ahaṁ kho, āvuso, navo acirapabbajito, adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṁkhittena atthaṁ vakkhāmī"ti.

Atha kho sāriputto paribbājako āyasmantaṁ assajiṁ etadavoca: "hotu, āvuso—

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223 Atha kho āyasmā assaji sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ abhāsi—

225 Atha kho sāriputtassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

227 Atha kho sāriputto paribbājako yena moggallāno paribbājako tenupasaṅkami. Addasā kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ dūratova āgacchantaṁ, disvāna sāriputtaṁ paribbājakaṁ etadavoca: "vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kacci no tvaṁ, āvuso, amataṁ adhigato"ti?

"Āmāvuso, amataṁ adhigato"ti.

"Yathākathaṁ pana tvaṁ, āvuso, amataṁ adhigato"ti?

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"Idhāhaṁ, āvuso, addasaṁ assajiṁ bhikkhuṁ rājagahe piṇḍāya carantaṁ pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhuṁ iriyāpathasampannaṁ. Disvāna me etadahosi: ‘ye vata loke arahanto vā arahattamaggaṁ vā samāpannā, ayaṁ tesaṁ bhikkhu aññataro. Yannūnāhaṁ imaṁ bhikkhuṁ upasaṅkamitvā puccheyyaṁ— kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti.

Tassa mayhaṁ, āvuso, etadahosi: ‘akālo kho imaṁ bhikkhuṁ pucchituṁ antaragharaṁ paviṭṭho piṇḍāya carati, yannūnāhaṁ imaṁ bhikkhuṁ piṭṭhito piṭṭhito anubandheyyaṁ atthikehi upaññātaṁ maggan’ti. Atha kho, āvuso, assaji bhikkhu rājagahe piṇḍāya caritvā piṇḍapātaṁ ādāya paṭikkami. Atha khvāhaṁ, āvuso, yena assaji bhikkhu tenupasaṅkamiṁ, upasaṅkamitvā assajinā bhikkhunā saddhiṁ sammodiṁ, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsiṁ. Ekamantaṁ ṭhito kho ahaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ— ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?

‘Atthāvuso, mahāsamaṇo sakyaputto sakyakulā pabbajito, tāhaṁ bhagavantaṁ uddissa pabbajito, so ca me bhagavā satthā, tassa cāhaṁ bhagavato dhammaṁ rocemī’ti.

‘Kiṁvādī panāyasmato satthā kimakkhāyī’ti.

‘Ahaṁ kho, āvuso, navo acirapabbajito adhunāgato imaṁ dhammavinayaṁ, na tāhaṁ sakkomi vitthārena dhammaṁ desetuṁ, api ca te saṁkhittena atthaṁ vakkhāmī’ti.

Atha khvāhaṁ, āvuso, assajiṁ bhikkhuṁ etadavocaṁ— ‘hotu, āvuso,

229 Atha kho, āvuso, assaji bhikkhu imaṁ dhammapariyāyaṁ abhāsi—

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231 Atha kho moggallānassa paribbājakassa imaṁ dhammapariyāyaṁ sutvā virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti.

233 Atha kho moggallāno paribbājako sāriputtaṁ paribbājakaṁ etadavoca: "gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā"ti.

"Imāni kho, āvuso, aḍḍhateyyāni paribbājakasatāni amhe nissāya amhe sampassantā idha viharanti, tepi tāva apalokema. Yathā te maññissanti, tathā te karissantī"ti. Atha kho sāriputtamoggallānā yena te paribbājakā tenupasaṅkamiṁsu, upasaṅkamitvā te paribbājake etadavocuṁ:

"gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā"ti.

"Mayaṁ āyasmante nissāya āyasmante sampassantā idha viharāma, sace āyasmantā mahāsamaṇe brahmacariyaṁ carissanti, sabbeva mayaṁ mahāsamaṇe brahmacariyaṁ carissāmā"ti.

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234 Atha kho sāriputtamoggallānā yena sañcayo paribbājako tenupasaṅkamiṁsu, upasaṅkamitvā sañcayaṁ paribbājakaṁ etadavocuṁ: "gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā"ti.

"Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā"ti. Dutiyampi kho … pe … tatiyampi kho sāriputtamoggallānā sañcayaṁ paribbājakaṁ etadavocuṁ: "gacchāma mayaṁ, āvuso, bhagavato santike, so no bhagavā satthā"ti. "Alaṁ, āvuso, mā agamittha, sabbeva tayo imaṁ gaṇaṁ pariharissāmā"ti.

Atha kho sāriputtamoggallānā tāni aḍḍhateyyāni paribbājakasatāni ādāya yena veḷuvanaṁ tenupasaṅkamiṁsu. Sañcayassa pana paribbājakassa tattheva uṇhaṁ lohitaṁ mukhato uggañchi.

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235 Addasā kho bhagavā sāriputtamoggallāne dūratova āgacchante, disvāna bhikkhū āmantesi:

"ete, bhikkhave, dve sahāyakā āgacchanti, kolito upatisso ca. Etaṁ me sāvakayugaṁ bhavissati aggaṁ bhaddayugan"ti.

238 Atha kho sāriputtamoggallānā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavocuṁ: "labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan"ti.

"Etha bhikkhavo"ti bhagavā avoca— "svākkhāto dhammo, caratha brahmacariyaṁ sammā dukkhassa antakiriyāyā"ti. Sāva tesaṁ āyasmantānaṁ upasampadā ahosi.

14.1 Abhiññātānaṁpabbajjā

239 Tena kho pana samayena abhiññātā abhiññātā māgadhikā kulaputtā bhagavati brahmacariyaṁ caranti. Manussā ujjhāyanti khiyyanti vipācenti: "aputtakatāya paṭipanno samaṇo gotamo, vedhabyāya paṭipanno samaṇo gotamo, kulupacchedāya paṭipanno samaṇo gotamo, idāni anena jaṭilasahassaṁ pabbājitaṁ, imāni ca aḍḍhateyyāni paribbājakasatāni sañcayāni pabbājitāni. Ime ca abhiññātā abhiññātā māgadhikā kulaputtā samaṇe gotame brahmacariyaṁ carantī"ti. Apissu bhikkhū disvā imāya gāthāya codenti—

241 Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Na, bhikkhave, so saddo ciraṁ bhavissati, sattāhameva bhavissati, sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye tumhe imāya gāthāya codenti—

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243 Te tumhe imāya gāthāya paṭicodetha—

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245 Tena kho pana samayena manussā bhikkhū disvā imāya gāthāya codenti—

247 Bhikkhū te manusse imāya gāthāya paṭicodenti—

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249 Manussā dhammena kira samaṇā sakyaputtiyā nenti no adhammenāti sattāhameva so saddo ahosi, sattāhassa accayena antaradhāyi.

250 Sāriputtamoggallānapabbajjākathā niṭṭhitā.
Catutthabhāṇavāro niṭṭhito.

15 Upajjhāyavattakathā

251 Tena kho pana samayena bhikkhū anupajjhāyakā anācariyakā anovadiyamānā ananusāsiyamānā 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 viharanti.

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Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi 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 brāhmaṇabhojane"ti.

252 Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā santuṭṭhā lajjino kukkuccakā sikkhākāmā, te ujjhāyanti khiyyanti vipācenti: "Kathañhi 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 viharissantī"ti.

Atha kho te bhikkhū … pe … bhagavato etamatthaṁ ārocesuṁ.

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253 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā bhikkhū paṭipucchi: "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 viharantī"ti?

"Saccaṁ, bhagavā"ti.

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Vigarahi buddho bhagavā: "Ananucchavikaṁ, bhikkhave, tesaṁ moghapurisānaṁ ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi 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. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya. Atha khvetaṁ, bhikkhave, appasannānañceva appasādāya, pasannānañca ekaccānaṁ aññathattāyā"ti.

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Atha kho bhagavā te bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya mahicchatāya asantuṭṭhitāya saṅgaṇikāya kosajjassa avaṇṇaṁ bhāsitvā anekapariyāyena subharatāya suposatāya appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇaṁ bhāsitvā bhikkhūnaṁ tadanucchavikaṁ tadanulomikaṁ dhammiṁ kathaṁ katvā bhikkhū āmantesi:

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254 "Anujānāmi, bhikkhave, upajjhāyaṁ.

Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittaṁ upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittaṁ upaṭṭhapessati. Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuḍḍhiṁ viruḷhiṁ vepullaṁ āpajjissanti.

Evañca pana, bhikkhave, upajjhāyo gahetabbo:

Ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohi; upajjhāyo me, bhante, hohī’ti. Sāhūti vā lahūti vā opāyikanti vā patirūpanti vā pāsādikena sampādehīti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti upajjhāyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti upajjhāyo.

255 Saddhivihārikena, bhikkhave, upajjhāyamhi sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—

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256 Kālasseva vuṭṭhāya upāhanā omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ. Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā. Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ. Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

257 Sace upajjhāyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. Sace upajjhāyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā upajjhāyassa pacchāsamaṇena hotabbaṁ. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ.

Na upajjhāyassa bhaṇamānassa antarantarā kathā opātetabbā. Upajjhāyo āpattisāmantā bhaṇamāno nivāretabbo.

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258 Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ; cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ— mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṁ kātabbaṁ.

259 Sace piṇḍapāto hoti, upajjhāyo ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo. Upajjhāyo pānīyena pucchitabbo. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo.

Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ. Upajjhāyamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

260 Sace upajjhāyo nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ. Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ. Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.

261 Sace upajjhāyo jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya upajjhāyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā. Sace ussahati, jantāgharaṁ pavisitabbaṁ. Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.

Na there bhikkhū anupakhajja nisīditabbaṁ. Na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare upajjhāyassa parikammaṁ kātabbaṁ. Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.

262 Udakepi upajjhāyassa parikammaṁ kātabbaṁ. Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā upajjhāyassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, upajjhāyo pānīyena pucchitabbo. Sace uddisāpetukāmo hoti, uddisitabbo. Sace paripucchitukāmo hoti, paripucchitabbo.

263 Yasmiṁ vihāre upajjhāyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. Nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. Bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. Mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo. Pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ.

Mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā. Kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo. Apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ. Bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ. Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.

264 Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo. Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ. Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ.

Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

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265 Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.

266 Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ. Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ. Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

267 Sace upajjhāyassa anabhirati uppannā hoti, saddhivihārikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace upajjhāyassa kukkuccaṁ uppannaṁ hoti, saddhivihārikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace upajjhāyassa diṭṭhigataṁ uppannaṁ hoti, saddhivihārikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.

Sace upajjhāyo garudhammaṁ ajjhāpanno hoti parivāsāraho, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho upajjhāyassa parivāsaṁ dadeyyāti. Sace upajjhāyo mūlāyapaṭikassanāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho upajjhāyaṁ mūlāya paṭikasseyyāti. Sace upajjhāyo mānattāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho upajjhāyassa mānattaṁ dadeyyāti. Sace upajjhāyo abbhānāraho hoti, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho upajjhāyaṁ abbheyyāti.

Sace saṇgho upajjhāyassa kammaṁ kattukāmo hoti tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho upajjhāyassa kammaṁ na kareyya lahukāya vā pariṇāmeyyāti. Kataṁ vā panassa hoti saṇghena kammaṁ tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, saddhivihārikena ussukkaṁ kātabbaṁ— kinti nu kho upajjhāyo sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṇgho taṁ kammaṁ paṭippassambheyyāti.

268 Sace upajjhāyassa cīvaraṁ dhovitabbaṁ hoti, saddhivihārikena dhovitabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho upajjhāyassa cīvaraṁ dhoviyethāti. Sace upajjhāyassa cīvaraṁ kātabbaṁ hoti, saddhivihārikena kātabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho upajjhāyassa cīvaraṁ kariyethāti. Sace upajjhāyassa rajanaṁ pacitabbaṁ hoti, saddhivihārikena pacitabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho upajjhāyassa rajanaṁ paciyethāti. Sace upajjhāyassa cīvaraṁ rajitabbaṁ hoti, saddhivihārikena rajitabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho upajjhāyassa cīvaraṁ rajiyethāti. Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ.

269 Na upajjhāyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṁ dātabbaṁ, na ekaccassa cīvaraṁ paṭiggahetabbaṁ; na ekaccassa parikkhāro dātabbo, na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā, na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṁ kātabbaṁ, na ekaccena parikammaṁ kārāpetabbaṁ; na ekaccassa veyyāvacco kātabbo, na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṁ, na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo, na ekaccena piṇḍapāto nīharāpetabbo; na upajjhāyaṁ anāpucchā gāmo pavisitabbo; na susānaṁ gantabbaṁ; na disā pakkamitabbā. Sace upajjhāyo gilāno hoti, yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabban"ti.

270 Upajjhāyavattaṁ niṭṭhitaṁ.

16 Saddhivihārikavattakathā

271 "Upajjhāyena, bhikkhave, saddhivihārikamhi sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā:

272 Upajjhāyena, bhikkhave, saddhivihāriko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. Sace upajjhāyassa patto hoti, saddhivihārikassa patto na hoti, upajjhāyena saddhivihārikassa patto dātabbo, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa patto uppajjiyethāti. Sace upajjhāyassa cīvaraṁ hoti, saddhivihārikassa cīvaraṁ na hoti, upajjhāyena saddhivihārikassa cīvaraṁ dātabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa cīvaraṁ uppajjiyethāti. Sace upajjhāyassa parikkhāro hoti, saddhivihārikassa parikkhāro na hoti, upajjhāyena saddhivihārikassa parikkhāro dātabbo, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa parikkhāro uppajjiyethāti.

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273 Sace saddhivihāriko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ. Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā. Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ. Saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

274 Sace saddhivihāriko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ; cīvaraṁ saṅgharitabbaṁ, cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ— mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṁ kātabbaṁ.

275 Sace piṇḍapāto hoti, saddhivihāriko ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo. Saddhivihāriko pānīyena pucchitabbo. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ. Saddhivihārikamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

276 Sace saddhivihāriko nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ. Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ. Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.

277 Sace saddhivihāriko jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā. Sace ussahati, jantāgharaṁ pavisitabbaṁ. Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ. Na there bhikkhū anupakhajja nisīditabbaṁ. Na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare saddhivihārikassa parikammaṁ kātabbaṁ. Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.

278 Udakepi saddhivihārikassa parikammaṁ kātabbaṁ. Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā saddhivihārikassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā. Jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ. Saddhivihāriko pānīyena pucchitabbo.

279 Yasmiṁ vihāre saddhivihāriko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo; pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena asaṅghaṭṭentena kavāṭapiṭṭhaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo; apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ. Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.

280 Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo. Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ. Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ. Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

281 Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.

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282 Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ. Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ. Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

283 Sace saddhivihārikassa anabhirati uppannā hoti, upajjhāyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace saddhivihārikassa kukkuccaṁ uppannaṁ hoti, upajjhāyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace saddhivihārikassa diṭṭhigataṁ uppannaṁ hoti, upajjhāyena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. Sace saddhivihāriko garudhammaṁ ajjhāpanno hoti parivāsāraho, upajjhāyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho saddhivihārikassa parivāsaṁ dadeyyāti. Sace saddhivihāriko mūlāyapaṭikassanāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho saddhivihārikaṁ mūlāya paṭikasseyyāti. Sace saddhivihāriko mānattāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho saddhivihārikassa mānattaṁ dadeyyāti. Sace saddhivihāriko abbhānāraho hoti, upajjhāyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho saddhivihārikaṁ abbheyyāti.

Sace saṇgho saddhivihārikassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, upajjhāyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho saddhivihārikassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti. Kataṁ vā panassa hoti saṇghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, upajjhāyena ussukkaṁ kātabbaṁ— kinti nu kho saddhivihāriko sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṇgho taṁ kammaṁ paṭippassambheyyāti.

284 Sace saddhivihārikassa cīvaraṁ dhovitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ dhoveyyāsīti, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa cīvaraṁ dhoviyethāti. Sace saddhivihārikassa cīvaraṁ kātabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ kareyyāsīti, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa cīvaraṁ kariyethāti. Sace saddhivihārikassa rajanaṁ pacitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ evaṁ paceyyāsīti, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa rajanaṁ paciyethāti. Sace saddhivihārikassa cīvaraṁ rajitabbaṁ hoti, upajjhāyena ācikkhitabbaṁ, evaṁ rajeyyāsīti, ussukkaṁ vā kātabbaṁ— kinti nu kho saddhivihārikassa cīvaraṁ rajiyethāti. Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ. Na ca acchinne theve pakkamitabbaṁ. Sace saddhivihāriko gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban"ti.

285 Saddhivihārikavattaṁ niṭṭhitaṁ.

17 Paṇāmitakathā

286 Tena kho pana samayena saddhivihārikā upajjhāyesu na sammā vattanti. Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma saddhivihārikā upajjhāyesu na sammā vattissantī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattantī"ti?

"Saccaṁ, bhagavā"ti.

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Vigarahi buddho bhagavā … pe … kathañhi nāma, bhikkhave, saddhivihārikā upajjhāyesu na sammā vattissantīti … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Na, bhikkhave, saddhivihārikena upajjhāyamhi na sammā vattitabbaṁ. Yo na sammā vatteyya, āpatti dukkaṭassā"ti.

Neva sammā vattanti.

287 Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, asammāvattantaṁ paṇāmetuṁ.

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Evañca pana, bhikkhave, paṇāmetabbo— ‘paṇāmemi tan’ti vā, ‘māyidha paṭikkamī’ti vā, ‘nīhara te pattacīvaran’ti vā, ‘nāhaṁ tayā upaṭṭhātabbo’ti vā, kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti saddhivihāriko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti saddhivihāriko"ti.

288 Tena kho pana samayena saddhivihārikā paṇāmitā na khamāpenti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, khamāpetun"ti.

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Neva khamāpenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, paṇāmitena na khamāpetabbo. Yo na khamāpeyya, āpatti dukkaṭassā"ti.

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289 Tena kho pana samayena upajjhāyā khamāpiyamānā na khamanti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, khamitun"ti.

Neva khamanti. Saddhivihārikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. Bhagavato etamatthaṁ ārocesuṁ.

Na, bhikkhave, khamāpiyamānena na khamitabbaṁ. Yo na khameyya, āpatti dukkaṭassā"ti.

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290 Tena kho pana samayena upajjhāyā sammāvattantaṁ paṇāmenti, asammāvattantaṁ na paṇāmenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, sammāvattanto paṇāmetabbo. Yo paṇāmeyya, āpatti dukkaṭassa.

Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. Yo na paṇāmeyya, āpatti dukkaṭassāti.

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291 Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko paṇāmetabbo. Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko paṇāmetabbo.

292 Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko na paṇāmetabbo. Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko na paṇāmetabbo.

293 Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ. Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko alaṁ paṇāmetuṁ.

294 Pañcahi, bhikkhave, aṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ. Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgato saddhivihāriko nālaṁ paṇāmetuṁ.

295 Pañcahi, bhikkhave, aṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti. Upajjhāyamhi nādhimattaṁ pemaṁ hoti, nādhimatto pasādo hoti, nādhimattā hirī hoti, nādhimatto gāravo hoti, nādhimattā bhāvanā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ saddhivihārikaṁ appaṇāmento upajjhāyo sātisāro hoti, paṇāmento anatisāro hoti.

296 Pañcahi, bhikkhave, aṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hoti. Upajjhāyamhi adhimattaṁ pemaṁ hoti, adhimatto pasādo hoti, adhimattā hirī hoti, adhimatto gāravo hoti, adhimattā bhāvanā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgataṁ saddhivihārikaṁ paṇāmento upajjhāyo sātisāro hoti, appaṇāmento anatisāro hotī"ti.

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297 Tena kho pana samayena aññataro brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū na icchiṁsu pabbājetuṁ. So bhikkhūsu pabbajjaṁ alabhamāno kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Addasā kho bhagavā taṁ brāhmaṇaṁ kisaṁ lūkhaṁ dubbaṇṇaṁ uppaṇḍuppaṇḍukajātaṁ dhamanisanthatagattaṁ, disvāna bhikkhū āmantesi: "Kiṁ nu kho so, bhikkhave, brāhmaṇo kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto"ti?

"Eso, bhante, brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū na icchiṁsu pabbājetuṁ. So bhikkhūsu pabbajjaṁ alabhamāno kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto"ti.

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Atha kho bhagavā bhikkhū āmantesi: "ko nu kho, bhikkhave, tassa brāhmaṇassa adhikāraṁ sarasī"ti?

Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: "Ahaṁ kho, bhante, tassa brāhmaṇassa adhikāraṁ sarāmī"ti.

"Kiṁ pana tvaṁ, sāriputta, tassa brāhmaṇassa adhikāraṁ sarasī"ti?

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"Idha me, bhante, so brāhmaṇo rājagahe piṇḍāya carantassa kaṭacchubhikkhaṁ dāpesi. Imaṁ kho ahaṁ, bhante, tassa brāhmaṇassa adhikāraṁ sarāmī"ti.

"Sādhu sādhu, sāriputta, kataññuno hi, sāriputta, sappurisā katavedino. Tena hi tvaṁ, sāriputta, taṁ brāhmaṇaṁ pabbājehi upasampādehī"ti.

"Kathāhaṁ, bhante, taṁ brāhmaṇaṁ pabbājemi upasampādemī"ti?

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298 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṁ ajjatagge paṭikkhipāmi. Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetuṁ.

Evañca pana, bhikkhave, upasampādetabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

299 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena. Esā ñatti.

300 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

301 Dutiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

302 Tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

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303 Upasampanno saṇghena itthannāmo itthannāmena upajjhāyena. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

304 Tena kho pana samayena aññataro bhikkhu upasampannasamanantarā anācāraṁ ācarati. Bhikkhū evamāhaṁsu— "Māvuso, evarūpaṁ akāsi, netaṁ kappatī"ti.

So evamāha— "nevāhaṁ āyasmante yāciṁ upasampādetha manti. Kissa maṁ tumhe ayācitā upasampāditthā"ti?

305 Bhagavato etamatthaṁ ārocesuṁ.

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"Na, bhikkhave, ayācitena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, yācitena upasampādetuṁ.

Evañca pana, bhikkhave, yācitabbo. Tena upasampadāpekkhena saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘Saṇghaṁ, bhante, upasampadaṁ yācāmi, ullumpatu maṁ, bhante, saṇgho anukampaṁ upādāyā’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo.

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

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306 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Itthannāmo saṇghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena. Esā ñatti.

307 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Itthannāmo saṇghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

308 Dutiyampi etamatthaṁ vadāmi … pe … tatiyampi etamatthaṁ vadāmi … pe …  .

309 Upasampanno saṇghena itthannāmo itthannāmena upajjhāyena. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

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310 Tena kho pana samayena rājagahe paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Atha kho aññatarassa brāhmaṇassa etadahosi: "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyan"ti.

Atha kho so brāhmaṇo bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū pabbājesuṁ upasampādesuṁ.

Tasmiṁ pabbajite bhattapaṭipāṭi khīyittha. Bhikkhū evamāhaṁsu— "ehi dāni, āvuso, piṇḍāya carissāmā"ti.

So evamāha— "nāhaṁ, āvuso, etaṁkāraṇā pabbajito piṇḍāya carissāmīti. Sace me dassatha bhuñjissāmi, no ce me dassatha vibbhamissāmī"ti.

"Kiṁ pana tvaṁ, āvuso, udarassa kāraṇā pabbajito"ti?

"Evamāvuso"ti.

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Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhu evaṁ svākkhāte dhammavinaye udarassa kāraṇā pabbajissatī"ti.

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311 Te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …

"Saccaṁ kira tvaṁ, bhikkhu, udarassa kāraṇā pabbajito"ti?

"Saccaṁ, bhagavā"ti.

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Vigarahi buddho bhagavā … pe … Kathañhi nāma tvaṁ, moghapurisa, evaṁ svākkhāte dhammavinaye udarassa kāraṇā pabbajissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

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"Anujānāmi, bhikkhave, upasampādentena cattāro nissaye ācikkhituṁ

piṇḍiyālopabhojanaṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo; atirekalābho— saṇghabhattaṁ, uddesabhattaṁ, nimantanaṁ, salākabhattaṁ, pakkhikaṁ, uposathikaṁ, pāṭipadikaṁ.

Paṁsukūlacīvaraṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo; atirekalābho— khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ.

Rukkhamūlasenāsanaṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo; atirekalābho— vihāro, aḍḍhayogo, pāsādo, hammiyaṁ, guhā.

Pūtimuttabhesajjaṁ nissāya pabbajjā, tattha te yāvajīvaṁ ussāho karaṇīyo; atirekalābho— sappi, navanītaṁ, telaṁ, madhu, phāṇitan"ti.

312 Upajjhāyavattabhāṇavāro niṭṭhito pañcamo.

18 Ācariyavattakathā

313 Tena kho pana samayena aññataro māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Tassa bhikkhū paṭikacceva nissaye ācikkhiṁsu. So evamāha— "Sace me, bhante, pabbajite nissaye ācikkheyyātha, abhirameyyāmahaṁ. Na dānāhaṁ, bhante, pabbajissāmi; jegucchā me nissayā paṭikūlā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, paṭikacceva nissayā ācikkhitabbā. Yo ācikkheyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, upasampannasamanantarā nissaye ācikkhitun"ti.

314 Tena kho pana samayena bhikkhū duvaggenapi tivaggenapi gaṇena upasampādenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, ūnadasavaggena gaṇena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dasavaggena vā atirekadasavaggena vā gaṇena upasampādetun"ti.

315 Tena kho pana samayena bhikkhū ekavassāpi duvassāpi saddhivihārikaṁ upasampādenti. Āyasmāpi upaseno vaṅgantaputto ekavasso saddhivihārikaṁ upasampādesi.

So vassaṁvuṭṭho duvasso ekavassaṁ saddhivihārikaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca: "Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kacci tvaṁ appakilamathena addhānaṁ āgato"ti?

"Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. Appakilamathena mayaṁ, bhante, addhānaṁ āgatā"ti.

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Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti, kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; atthasaṁhitaṁ tathāgatā pucchanti; no anatthasaṁhitaṁ. Anatthasaṁhite setughāto tathāgatānaṁ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.

Atha kho bhagavā āyasmantaṁ upasenaṁ vaṅgantaputtaṁ etadavoca: "kativassosi tvaṁ, bhikkhū"ti?

"Duvassohaṁ, bhagavā"ti.

"Ayaṁ pana bhikkhu kativasso"ti?

"Ekavasso, bhagavā"ti.

"Kiṁ tāyaṁ bhikkhu hotī"ti?

"Saddhivihāriko me, bhagavā"ti.

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Vigarahi buddho bhagavā: "Ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, aññehi ovadiyo anusāsiyo aññaṁ ovadituṁ anusāsituṁ maññissasi. Atilahuṁ kho tvaṁ, moghapurisa, bāhullāya āvatto, yadidaṁ gaṇabandhikaṁ. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya pasannānaṁ vā bhiyyobhāvāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Na, bhikkhave, ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, dasavassena vā atirekadasavassena vā upasampādetun"ti.

316 Tena kho pana samayena bhikkhū— dasavassamhā dasavassamhāti— bālā abyattā upasampādenti. Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā. Dissanti upajjhāyā abyattā, saddhivihārikā byattā. Dissanti upajjhāyā appassutā, saddhivihārikā bahussutā. Dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto. Aññataropi aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkami.

Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhū— dasavassamhā dasavassamhāti— bālā abyattā upasampādessanti. Dissanti upajjhāyā bālā saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto"ti.

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317 Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Saccaṁ kira, bhikkhave, bhikkhū— dasavassamhā dasavassamhāti— bālā abyattā upasampādenti. Dissanti upajjhāyā bālā, saddhivihārikā paṇḍitā, dissanti upajjhāyā abyattā saddhivihārikā byattā, dissanti upajjhāyā appassutā, saddhivihārikā bahussutā, dissanti upajjhāyā duppaññā, saddhivihārikā paññavanto"ti?

"Saccaṁ, bhagavā"ti.

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Vigarahi buddho bhagavā … pe …

"Kathañhi nāma te, bhikkhave, moghapurisā— dasavassamhā dasavassamhāti— bālā abyattā upasampādessanti. 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 … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

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"Na, bhikkhave, bālena abyattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetun"ti.

318 Tena kho pana samayena bhikkhū upajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi anācariyakā anovadiyamānā ananusāsiyamānā dunnivatthā duppārutā anākappasampannā piṇḍāya caranti, manussānaṁ bhuñjamānānaṁ uparibhojanepi uttiṭṭhapattaṁ upanāmenti, uparikhādanīyepi uparisāyanīyepi uparipānīyepi uttiṭṭhapattaṁ upanāmenti; sāmaṁ sūpampi odanampi viññāpetvā bhuñjanti; bhattaggepi uccāsaddā mahāsaddā viharanti.

Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi 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 brāhmaṇabhojane"ti.

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Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ … pe …

atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Saccaṁ kira, bhikkhave … pe …

"Saccaṁ, bhagavā"ti … pe …

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:

319 "Anujānāmi, bhikkhave, ācariyaṁ.

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Ācariyo, bhikkhave, antevāsikamhi puttacittaṁ upaṭṭhāpessati, antevāsiko ācariyamhi pitucittaṁ upaṭṭhāpessati. Evaṁ te aññamaññaṁ sagāravā sappatissā sabhāgavuttino viharantā imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjissanti.

Anujānāmi, bhikkhave, dasavassaṁ nissāya vatthuṁ, dasavassena nissayaṁ dātuṁ.

Evañca pana, bhikkhave, ācariyo gahetabbo.

Ekaṁsaṁ uttarāsaṅgaṁ karitvā pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi; ācariyo me, bhante, hohi, āyasmato nissāya vacchāmī’ti. ‘Sāhū’ti vā ‘lahū’ti vā ‘opāyikan’ti vā ‘patirūpan’ti vā ‘pāsādikena sampādehī’ti vā kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, gahito hoti ācariyo; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na gahito hoti ācariyo.

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320 Antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—

321 Kālasseva uṭṭhāya upāhanaṁ omuñcitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ. Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā. Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ. Ācariyamhi vuṭṭhite āsanaṁ uddharitabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

322 Sace ācariyo gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo. Sace ācariyo pacchāsamaṇaṁ ākaṅkhati, timaṇḍalaṁ paṭicchādentena parimaṇḍalaṁ nivāsetvā kāyabandhanaṁ bandhitvā saguṇaṁ katvā saṅghāṭiyo pārupitvā gaṇṭhikaṁ paṭimuñcitvā dhovitvā pattaṁ gahetvā ācariyassa pacchāsamaṇena hotabbaṁ. Nātidūre gantabbaṁ, nāccāsanne gantabbaṁ, pattapariyāpannaṁ paṭiggahetabbaṁ.

Na ācariyassa bhaṇamānassa antarantarā kathā opātetabbā. Ācariyo āpattisāmantā bhaṇamāno nivāretabbo.

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323 Nivattantena paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ. Cīvaraṁ saṅgharitabbaṁ. Cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ— mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṁ kātabbaṁ.

324 Sace piṇḍapāto hoti, ācariyo ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo. Ācariyo pānīyena pucchitabbo. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo.

Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ. Ācariyamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

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325 Sace ācariyo nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ. Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ. Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.

326 Sace ācariyo jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya ācariyassa piṭṭhito piṭṭhito gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā. Sace ussahati, jantāgharaṁ pavisitabbaṁ. Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ.

Na there bhikkhū anupakhajja nisīditabbaṁ. Na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare ācariyassa parikammaṁ kātabbaṁ. Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.

327 Udakepi ācariyassa parikammaṁ kātabbaṁ. Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā ācariyassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ. Ācariyo pānīyena pucchitabbo.

Sace uddisāpetukāmo hoti, uddisāpetabbo. Sace paripucchitukāmo hoti, paripucchitabbo.

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328 Yasmiṁ vihāre ācariyo viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo; pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ; mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo; apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ. Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ ohāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.

329 Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo. Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ. Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ. Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

330 Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.

331 Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ. Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ. Sace ācamanakumbhiyaṁ udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

332 Sace ācariyassa anabhirati uppannā hoti, antevāsikena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace ācariyassa kukkuccaṁ uppannaṁ hoti, antevāsikena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace ācariyassa diṭṭhigataṁ uppannaṁ hoti, antevāsikena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā.

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Sace ācariyo garudhammaṁ ajjhāpanno hoti parivāsāraho, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho ācariyassa parivāsaṁ dadeyyāti. Sace ācariyo mūlāyapaṭikassanāraho hoti, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho ācariyaṁ mūlāya paṭikasseyyāti. Sace ācariyo mānattāraho hoti, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho ācariyassa mānattaṁ dadeyyāti. Sace ācariyo abbhānāraho hoti, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho ācariyaṁ abbheyyāti.

Sace saṇgho ācariyassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho ācariyassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti. Kataṁ vā panassa hoti saṇghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, antevāsikena ussukkaṁ kātabbaṁ— kinti nu kho ācariyo sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṇgho taṁ kammaṁ paṭippassambheyyāti.

333 Sace ācariyassa cīvaraṁ dhovitabbaṁ hoti, antevāsikena dhovitabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho ācariyassa cīvaraṁ dhoviyethāti. Sace ācariyassa cīvaraṁ kātabbaṁ hoti, antevāsikena kātabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho ācariyassa cīvaraṁ kariyethāti. Sace ācariyassa rajanaṁ pacitabbaṁ hoti, antevāsikena pacitabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho ācariyassa rajanaṁ paciyethāti. Sace ācariyassa cīvaraṁ rajitabbaṁ hoti, antevāsikena rajitabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho ācariyassa cīvaraṁ rajiyethāti. Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ.

334 Na ācariyaṁ anāpucchā ekaccassa patto dātabbo, na ekaccassa patto paṭiggahetabbo; na ekaccassa cīvaraṁ dātabbaṁ; na ekaccassa cīvaraṁ paṭiggahetabbaṁ; na ekaccassa parikkhāro dātabbo; na ekaccassa parikkhāro paṭiggahetabbo; na ekaccassa kesā chedetabbā; na ekaccena kesā chedāpetabbā; na ekaccassa parikammaṁ kātabbaṁ; na ekaccena parikammaṁ kārāpetabbaṁ; na ekaccassa veyyāvacco kātabbo; na ekaccena veyyāvacco kārāpetabbo; na ekaccassa pacchāsamaṇena hotabbaṁ; na ekacco pacchāsamaṇo ādātabbo; na ekaccassa piṇḍapāto nīharitabbo; na ekaccena piṇḍapāto nīharāpetabbo. Na ācariyaṁ anāpucchā gāmo pavisitabbo, na susānaṁ gantabbaṁ, na disā pakkamitabbā. Sace ācariyo gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban"ti.

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335 Ācariyavattaṁ niṭṭhitaṁ.

19 Antevāsikavattakathā

336 "Ācariyena, bhikkhave, antevāsikamhi sammā vattitabbaṁ. Tatrāyaṁ sammāvattanā—

337 Ācariyena, bhikkhave, antevāsiko saṅgahetabbo anuggahetabbo uddesena paripucchāya ovādena anusāsaniyā. Sace ācariyassa patto hoti, antevāsikassa patto na hoti, ācariyena antevāsikassa patto dātabbo, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa patto uppajjiyethāti. Sace ācariyassa cīvaraṁ hoti, antevāsikassa cīvaraṁ na hoti, ācariyena antevāsikassa cīvaraṁ dātabbaṁ, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa cīvaraṁ uppajjiyethāti. Sace ācariyassa parikkhāro hoti, antevāsikassa parikkhāro na hoti, ācariyena antevāsikassa parikkhāro dātabbo, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa parikkhāro uppajjiyethāti.

338 Sace antevāsiko gilāno hoti, kālasseva uṭṭhāya dantakaṭṭhaṁ dātabbaṁ, mukhodakaṁ dātabbaṁ, āsanaṁ paññapetabbaṁ. Sace yāgu hoti, bhājanaṁ dhovitvā yāgu upanāmetabbā. Yāguṁ pītassa udakaṁ datvā bhājanaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā paṭisāmetabbaṁ. Antevāsikamhi vuṭṭhite āsanaṁ uddharitabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

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339 Sace antevāsiko gāmaṁ pavisitukāmo hoti, nivāsanaṁ dātabbaṁ, paṭinivāsanaṁ paṭiggahetabbaṁ, kāyabandhanaṁ dātabbaṁ, saguṇaṁ katvā saṅghāṭiyo dātabbā, dhovitvā patto sodako dātabbo.

340 Ettāvatā nivattissatīti āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ, paccuggantvā pattacīvaraṁ paṭiggahetabbaṁ, paṭinivāsanaṁ dātabbaṁ, nivāsanaṁ paṭiggahetabbaṁ. Sace cīvaraṁ sinnaṁ hoti, muhuttaṁ uṇhe otāpetabbaṁ, na ca uṇhe cīvaraṁ nidahitabbaṁ. Cīvaraṁ saṅgharitabbaṁ. Cīvaraṁ saṅgharantena caturaṅgulaṁ kaṇṇaṁ ussāretvā cīvaraṁ saṅgharitabbaṁ— mā majjhe bhaṅgo ahosīti. Obhoge kāyabandhanaṁ kātabbaṁ.

341 Sace piṇḍapāto hoti, antevāsiko ca bhuñjitukāmo hoti, udakaṁ datvā piṇḍapāto upanāmetabbo. Antevāsiko pānīyena pucchitabbo. Bhuttāvissa udakaṁ datvā pattaṁ paṭiggahetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena dhovitvā vodakaṁ katvā muhuttaṁ uṇhe otāpetabbo, na ca uṇhe patto nidahitabbo. Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ. Antevāsikamhi vuṭṭhite āsanaṁ uddharitabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ paṭisāmetabbaṁ. Sace so deso uklāpo hoti, so deso sammajjitabbo.

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342 Sace antevāsiko nahāyitukāmo hoti, nahānaṁ paṭiyādetabbaṁ. Sace sītena attho hoti, sītaṁ paṭiyādetabbaṁ. Sace uṇhena attho hoti, uṇhaṁ paṭiyādetabbaṁ.

343 Sace antevāsiko jantāgharaṁ pavisitukāmo hoti, cuṇṇaṁ sannetabbaṁ, mattikā temetabbā, jantāgharapīṭhaṁ ādāya gantvā jantāgharapīṭhaṁ datvā cīvaraṁ paṭiggahetvā ekamantaṁ nikkhipitabbaṁ, cuṇṇaṁ dātabbaṁ, mattikā dātabbā. Sace ussahati, jantāgharaṁ pavisitabbaṁ. Jantāgharaṁ pavisantena mattikāya mukhaṁ makkhetvā purato ca pacchato ca paṭicchādetvā jantāgharaṁ pavisitabbaṁ. Na ca there bhikkhū anupakhajja nisīditabbaṁ, na navā bhikkhū āsanena paṭibāhitabbā. Jantāghare antevāsikassa parikammaṁ kātabbaṁ. Jantāgharā nikkhamantena jantāgharapīṭhaṁ ādāya purato ca pacchato ca paṭicchādetvā jantāgharā nikkhamitabbaṁ.

344 Udakepi antevāsikassa parikammaṁ kātabbaṁ. Nahātena paṭhamataraṁ uttaritvā attano gattaṁ vodakaṁ katvā nivāsetvā antevāsikassa gattato udakaṁ pamajjitabbaṁ, nivāsanaṁ dātabbaṁ, saṅghāṭi dātabbā, jantāgharapīṭhaṁ ādāya paṭhamataraṁ āgantvā āsanaṁ paññapetabbaṁ, pādodakaṁ pādapīṭhaṁ pādakathalikaṁ upanikkhipitabbaṁ. Antevāsiko pānīyena pucchitabbo.

345 Yasmiṁ vihāre antevāsiko viharati, sace so vihāro uklāpo hoti, sace ussahati, sodhetabbo. Vihāraṁ sodhentena paṭhamaṁ pattacīvaraṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; nisīdanapaccattharaṇaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; bhisibibbohanaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; mañco nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbo; pīṭhaṁ nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, nīharitvā ekamantaṁ nikkhipitabbaṁ; mañcapaṭipādakā nīharitvā ekamantaṁ nikkhipitabbā; kheḷamallako nīharitvā ekamantaṁ nikkhipitabbo; apassenaphalakaṁ nīharitvā ekamantaṁ nikkhipitabbaṁ; bhūmattharaṇaṁ yathāpaññattaṁ sallakkhetvā nīharitvā ekamantaṁ nikkhipitabbaṁ. Sace vihāre santānakaṁ hoti, ullokā paṭhamaṁ otāretabbaṁ, ālokasandhikaṇṇabhāgā pamajjitabbā. Sace gerukaparikammakatā bhitti kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace kāḷavaṇṇakatā bhūmi kaṇṇakitā hoti, coḷakaṁ temetvā pīḷetvā pamajjitabbā. Sace akatā hoti bhūmi, udakena paripphositvā sammajjitabbā— mā vihāro rajena uhaññīti. Saṅkāraṁ vicinitvā ekamantaṁ chaḍḍetabbaṁ.

346 Bhūmattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Mañcapaṭipādakā otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbā. Mañco otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbo. Pīṭhaṁ otāpetvā sodhetvā papphoṭetvā nīcaṁ katvā sādhukaṁ appaṭighaṁsantena, asaṅghaṭṭentena kavāṭapiṭṭhaṁ, atiharitvā yathāpaññattaṁ paññapetabbaṁ. Bhisibibbohanaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Nisīdanapaccattharaṇaṁ otāpetvā sodhetvā papphoṭetvā atiharitvā yathāpaññattaṁ paññapetabbaṁ. Kheḷamallako otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbo. Apassenaphalakaṁ otāpetvā pamajjitvā atiharitvā yathāṭhāne ṭhapetabbaṁ. Pattacīvaraṁ nikkhipitabbaṁ. Pattaṁ nikkhipantena ekena hatthena pattaṁ gahetvā ekena hatthena heṭṭhāmañcaṁ vā heṭṭhāpīṭhaṁ vā parāmasitvā patto nikkhipitabbo. Na ca anantarahitāya bhūmiyā patto nikkhipitabbo. Cīvaraṁ nikkhipantena ekena hatthena cīvaraṁ gahetvā ekena hatthena cīvaravaṁsaṁ vā cīvararajjuṁ vā pamajjitvā pārato antaṁ orato bhogaṁ katvā cīvaraṁ nikkhipitabbaṁ.

347 Sace puratthimā sarajā vātā vāyanti, puratthimā vātapānā thaketabbā. Sace pacchimā sarajā vātā vāyanti, pacchimā vātapānā thaketabbā. Sace uttarā sarajā vātā vāyanti, uttarā vātapānā thaketabbā. Sace dakkhiṇā sarajā vātā vāyanti, dakkhiṇā vātapānā thaketabbā. Sace sītakālo hoti, divā vātapānā vivaritabbā, rattiṁ thaketabbā. Sace uṇhakālo hoti, divā vātapānā thaketabbā, rattiṁ vivaritabbā.

348 Sace pariveṇaṁ uklāpaṁ hoti, pariveṇaṁ sammajjitabbaṁ. Sace koṭṭhako uklāpo hoti, koṭṭhako sammajjitabbo. Sace upaṭṭhānasālā uklāpā hoti, upaṭṭhānasālā sammajjitabbā. Sace aggisālā uklāpā hoti, aggisālā sammajjitabbā. Sace vaccakuṭi uklāpā hoti, vaccakuṭi sammajjitabbā. Sace pānīyaṁ na hoti, pānīyaṁ upaṭṭhāpetabbaṁ. Sace paribhojanīyaṁ na hoti, paribhojanīyaṁ upaṭṭhāpetabbaṁ. Sace ācamanakumbhiyā udakaṁ na hoti, ācamanakumbhiyā udakaṁ āsiñcitabbaṁ.

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349 Sace antevāsikassa anabhirati uppannā hoti, ācariyena vūpakāsetabbo, vūpakāsāpetabbo, dhammakathā vāssa kātabbā. Sace antevāsikassa kukkuccaṁ uppannaṁ hoti, ācariyena vinodetabbaṁ, vinodāpetabbaṁ, dhammakathā vāssa kātabbā. Sace antevāsikassa diṭṭhigataṁ uppannaṁ hoti, ācariyena vivecetabbaṁ, vivecāpetabbaṁ, dhammakathā vāssa kātabbā. Sace antevāsiko garudhammaṁ ajjhāpanno hoti parivāsāraho, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho, antevāsikassa parivāsaṁ dadeyyāti. Sace antevāsiko mūlāyapaṭikassanāraho hoti, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho antevāsikaṁ mūlāya paṭikasseyyāti. Sace antevāsiko mānattāraho hoti, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho antevāsikassa mānattaṁ dadeyyāti. Sace antevāsiko abbhānāraho hoti, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho antevāsikaṁ abbheyyāti.

Sace saṇgho antevāsikassa kammaṁ kattukāmo hoti, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho saṇgho antevāsikassa kammaṁ na kareyya, lahukāya vā pariṇāmeyyāti. Kataṁ vā panassa hoti saṇghena kammaṁ, tajjanīyaṁ vā niyassaṁ vā pabbājanīyaṁ vā paṭisāraṇīyaṁ vā ukkhepanīyaṁ vā, ācariyena ussukkaṁ kātabbaṁ— kinti nu kho antevāsiko sammā vatteyya, lomaṁ pāteyya, netthāraṁ vatteyya, saṇgho taṁ kammaṁ paṭippassambheyyāti.

350 Sace antevāsikassa cīvaraṁ dhovitabbaṁ hoti, ācariyena ācikkhitabbaṁ— ‘evaṁ dhoveyyāsī’ti, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa cīvaraṁ dhoviyethāti. Sace antevāsikassa cīvaraṁ kātabbaṁ hoti, ācariyena ācikkhitabbaṁ— ‘evaṁ kareyyāsī’ti, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa cīvaraṁ kariyethāti. Sace antevāsikassa rajanaṁ pacitabbaṁ hoti, ācariyena ācikkhitabbaṁ— ‘evaṁ paceyyāsī’ti, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa rajanaṁ paciyethāti. Sace antevāsikassa cīvaraṁ rajitabbaṁ hoti, ācariyena ācikkhitabbaṁ— ‘evaṁ rajeyyāsī’ti, ussukkaṁ vā kātabbaṁ— kinti nu kho antevāsikassa cīvaraṁ rajiyethāti. Cīvaraṁ rajantena sādhukaṁ samparivattakaṁ samparivattakaṁ rajitabbaṁ, na ca acchinne theve pakkamitabbaṁ. Sace antevāsiko gilāno hoti, yāvajīvaṁ upaṭṭhātabbo, vuṭṭhānamassa āgametabban"ti.

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351 Antevāsikavattaṁ niṭṭhitaṁ.

Chaṭṭho bhāṇavāro.

20 Paṇāmanākhamāpanā

352 Tena kho pana samayena antevāsikā ācariyesu na sammā vattanti … pe … bhagavato etamatthaṁ ārocesuṁ … pe …

"Na, bhikkhave, antevāsikena ācariyamhi na sammā vattitabbaṁ. Yo na sammā vatteyya, āpatti dukkaṭassā"ti.

Neva sammā vattanti. Bhagavato etamatthaṁ ārocesuṁ … pe …

"Anujānāmi, bhikkhave, asammāvattantaṁ paṇāmetuṁ.

Evañca pana, bhikkhave, paṇāmetabbo— paṇāmemi tanti vā, māyidha paṭikkamīti vā, nīhara te pattacīvaranti vā, nāhaṁ tayā upaṭṭhātabboti vā. Kāyena viññāpeti, vācāya viññāpeti, kāyena vācāya viññāpeti, paṇāmito hoti antevāsiko; na kāyena viññāpeti, na vācāya viññāpeti, na kāyena vācāya viññāpeti, na paṇāmito hoti antevāsiko"ti.

353 Tena kho pana samayena antevāsikā paṇāmitā na khamāpenti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, khamāpetun"ti.

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Neva khamāpenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, paṇāmitena na khamāpetabbo. Yo na khamāpeyya, āpatti dukkaṭassā"ti.

354 Tena kho pana samayena ācariyā khamāpiyamānā na khamanti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, khamitun"ti.

Neva khamanti. Antevāsikā pakkamantipi vibbhamantipi titthiyesupi saṅkamanti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, khamāpiyamānena na khamitabbaṁ. Yo na khameyya, āpatti dukkaṭassā"ti.

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355 Tena kho pana samayena ācariyā sammāvattantaṁ paṇāmenti, asammāvattantaṁ na paṇāmenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, sammāvattanto paṇāmetabbo. Yo paṇāmeyya, āpatti dukkaṭassa.

Na ca, bhikkhave, asammāvattanto na paṇāmetabbo. Yo na paṇāmeyya, āpatti dukkaṭassāti.

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356 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.

357 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.

358 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.

359 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.

360 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.

361 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 hotī"ti.

362 Paṇāmanā khamāpanā niṭṭhitā.

21 Bālaabyattavatthu

363 Tena kho pana samayena bhikkhū, dasavassamhā dasavassamhāti, bālā abyattā nissayaṁ denti. Dissanti ācariyā bālā, antevāsikā paṇḍitā. Dissanti ācariyā abyattā, antevāsikā byattā. Dissanti ācariyā appassutā, antevāsikā bahussutā. Dissanti ācariyā duppaññā, antevāsikā paññavanto.

Ye te bhikkhū appicchā … pe … te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhū— dasavassamhā dasavassamhāti— bālā abyattā nissayaṁ dassanti. Dissanti ācariyā bālā antevāsikā paṇḍitā, dissanti ācariyā abyattā antevāsikā byattā, dissanti ācariyā appassutā antevāsikā bahussutā, dissanti ācariyā duppaññā antevāsikā paññavanto"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe … "Saccaṁ kira, bhikkhave, bhikkhū— dasavassamhā dasavassamhāti— bālā abyattā nissayaṁ denti … pe …

"Saccaṁ, bhagavā"ti.

Vigarahi buddho bhagavā … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi

"Na, bhikkhave, bālena abyattena nissayo dātabbo. Yo dadeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā nissayaṁ dātun"ti.

364 Bālaabyattavatthu niṭṭhitaṁ.

22 Nissayapaṭippassaddhikathā

365 Tena kho pana samayena bhikkhū ācariyupajjhāyesu pakkantesupi vibbhantesupi kālaṅkatesupi pakkhasaṅkantesupi nissayapaṭippassaddhiyo na jānanti. Bhagavato etamatthaṁ ārocesuṁ.

366 "Pañcimā, bhikkhave, nissayapaṭippassaddhiyo upajjhāyamhā— upajjhāyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī. Imā kho, bhikkhave, pañca nissayapaṭippassaddhiyo upajjhāyamhā.

367 Chayimā, bhikkhave, nissayapaṭippassaddhiyo ācariyamhā— ācariyo pakkanto vā hoti, vibbhanto vā, kālaṅkato vā, pakkhasaṅkanto vā, āṇattiyeva pañcamī, upajjhāyena vā samodhānagato hoti. Imā kho, bhikkhave, cha nissayapaṭippassaddhiyo ācariyamhā.

368 Nissayapaṭippassaddhikathā niṭṭhitā.

23 Upasampādetabbapañcaka

369 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (1)

370 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (2)

371 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṁ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṁ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṁ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṁ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (3)

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372 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṁ asekkhe sīlakkhandhe samādapetā; attanā asekkhena samādhikkhandhena samannāgato hoti, paraṁ asekkhe samādhikkhandhe samādapetā; attanā asekkhena paññākkhandhena samannāgato hoti, paraṁ asekkhe paññākkhandhe samādapetā; attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṁ asekkhe vimuttikkhandhe samādapetā; attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (4)

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373 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (5)

374 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (6)

375 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (7)

376 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (8)

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377 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ āpattiṁ na jānāti, āpattiyā vuṭṭhānaṁ na jānāti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (9)

378 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ āpattiṁ jānāti, āpattiyā vuṭṭhānaṁ jānāti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (10)

379 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacariyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (11)

380 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— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (12)

381 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. 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— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (13)

382 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. (14)

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383 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ūnadasavasso hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (15)

384 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 upaṭṭhāpetabbo"ti. (16)

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385 Upasampādetabbapañcakasoḷasavāro niṭṭhito.

24 Upasampādetabbachakka

386 "Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena samannāgato hoti, na asekkhena paññākkhandhena samannāgato hoti, na asekkhena vimuttikkhandhena samannāgato hoti, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnadasavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (1)

387 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (2)

388 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Attanā na asekkhena sīlakkhandhena samannāgato hoti, na paraṁ asekkhe sīlakkhandhe samādapetā; attanā na asekkhena samādhikkhandhena samannāgato hoti, na paraṁ asekkhe samādhikkhandhe samādapetā; attanā na asekkhena paññākkhandhena samannāgato hoti, na paraṁ asekkhe paññākkhandhe samādapetā; attanā na asekkhena vimuttikkhandhena samannāgato hoti, na paraṁ asekkhe vimuttikkhandhe samādapetā; attanā na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, na paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; ūnadasavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (3)

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389 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Attanā asekkhena sīlakkhandhena samannāgato hoti, paraṁ asekkhe sīlakkhandhe samādapetā attanā asekkhena samādhikkhandhena samannāgato hoti, paraṁ asekkhe samādhikkhandhe samādapetā. Attanā asekkhena paññākkhandhena samannāgato hoti, paraṁ asekkhe paññākkhandhe samādapetā. Attanā asekkhena vimuttikkhandhena samannāgato hoti, paraṁ asekkhe vimuttikkhandhe samādapetā. Attanā asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, paraṁ asekkhe vimuttiñāṇadassanakkhandhe samādapetā; dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (4)

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390 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnadasavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (5)

391 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (6)

392 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— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (7)

393 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (8)

394 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, āpattiṁ na jānāti, āpattiyā vuṭṭhānaṁ na jānāti, ūnadasavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (9)

395 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. Paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā, anabhirataṁ vūpakāsetuṁ vā vūpakāsāpetuṁ vā, uppannaṁ kukkuccaṁ dhammato vinodetuṁ, āpattiṁ jānāti, āpattiyā vuṭṭhānaṁ jānāti, dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (10)

396 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. Na paṭibalo hoti antevāsiṁ vā saddhivihāriṁ vā abhisamācārikāya sikkhāya sikkhāpetuṁ, ādibrahmacariyakāya sikkhāya vinetuṁ, abhidhamme vinetuṁ, abhivinaye vinetuṁ, uppannaṁ diṭṭhigataṁ dhammato vivecetuṁ, ūnadasavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (11)

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397 Chahi, 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, dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo. (12)

398 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. 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, ūnadasavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na upasampādetabbaṁ, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo. (13)

399 Chahi, 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, dasavasso vā hoti atirekadasavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā upasampādetabbaṁ, nissayo dātabbo, sāmaṇero upaṭṭhāpetabbo"ti. (14)

400 Upasampādetabbachakkacuddasavāro niṭṭhito.

25 Aññatitthiyapubbakathā

401 Tena kho pana samayena yo so aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkami. So puna paccāgantvā bhikkhū upasampadaṁ yāci. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

402 "Yo so, bhikkhave, aññatitthiyapubbo upajjhāyena sahadhammikaṁ vuccamāno upajjhāyassa vādaṁ āropetvā taṁyeva titthāyatanaṁ saṅkanto, so āgato na upasampādetabbo.

Yo so, bhikkhave, aññopi aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, tassa cattāro māse parivāso dātabbo.

Evañca pana, bhikkhave, dātabbo— paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—

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406 Tena, bhikkhave, aññatitthiyapubbena saṇghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhikkhūnaṁ pāde vanditvā ukkuṭikaṁ nisīditvā añjaliṁ paggahetvā evamassa vacanīyo: ‘Ahaṁ, bhante, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhāmi upasampadaṁ. Sohaṁ, bhante, saṇghaṁ cattāro māse parivāsaṁ yācāmī’ti. Dutiyampi yācitabbo. Tatiyampi yācitabbo. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

407 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati upasampadaṁ. So saṇghaṁ cattāro māse parivāsaṁ yācati. Yadi saṇghassa pattakallaṁ saṇgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṁ dadeyya. Esā ñatti.

408 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati upasampadaṁ. So saṇghaṁ cattāro māse parivāsaṁ yācati. Saṇgho itthannāmassa aññatitthiyapubbassa cattāro māse parivāsaṁ deti. Yassāyasmato khamati itthannāmassa aññatitthiyapubbassa cattāro māse parivāsassa dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

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409 Dinno saṇghena itthannāmassa aññatitthiyapubbassa cattāro māse parivāso. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

410 Evaṁ kho, bhikkhave, aññatitthiyapubbo ārādhako hoti, evaṁ anārādhako. Kathañca, bhikkhave, aññatitthiyapubbo anārādhako hoti?

Idha, bhikkhave, aññatitthiyapubbo atikālena gāmaṁ pavisati, atidivā paṭikkamati. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

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411 Puna caparaṁ, bhikkhave, aññatitthiyapubbo vesiyāgocaro vā hoti, vidhavāgocaro vā hoti, thullakumārikāgocaro vā hoti, paṇḍakagocaro vā hoti, bhikkhunigocaro vā hoti. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

412 Puna caparaṁ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni karaṇīyāni, tattha na dakkho hoti, na analaso, na tatrupāyāya vīmaṁsāya samannāgato, na alaṁ kātuṁ, na alaṁ saṁvidhātuṁ. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

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413 Puna caparaṁ, bhikkhave, aññatitthiyapubbo na tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. Evampi, bhikkhave, aññatitthiyapubbo anārādhako hoti.

414 Puna caparaṁ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṇghassa vā avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṇghassa vā vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. Idaṁ, bhikkhave, saṅghātanikaṁ aññatitthiyapubbassa anārādhanīyasmiṁ. Evampi kho, bhikkhave, aññatitthiyapubbo anārādhako hoti.

Evaṁ anārādhako kho, bhikkhave, aññatitthiyapubbo āgato na upasampādetabbo.

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415 Kathañca, bhikkhave, aññatitthiyapubbo ārādhako hoti? Idha, bhikkhave, aññatitthiyapubbo nātikālena gāmaṁ pavisati nātidivā paṭikkamati. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

416 Puna caparaṁ, bhikkhave, aññatitthiyapubbo na vesiyāgocaro hoti, na vidhavāgocaro hoti, na thullakumārikāgocaro hoti, na paṇḍakagocaro hoti, na bhikkhunigocaro hoti. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

417 Puna caparaṁ, bhikkhave, aññatitthiyapubbo yāni tāni sabrahmacārīnaṁ uccāvacāni karaṇīyāni, tattha dakkho hoti, analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

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418 Puna caparaṁ, bhikkhave, aññatitthiyapubbo tibbacchando hoti uddese, paripucchāya, adhisīle, adhicitte, adhipaññāya. Evampi, bhikkhave, aññatitthiyapubbo ārādhako hoti.

419 Puna caparaṁ, bhikkhave, aññatitthiyapubbo yassa titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa avaṇṇe bhaññamāne attamano hoti udaggo abhiraddho, buddhassa vā dhammassa vā saṇghassa vā avaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho. Yassa vā pana titthāyatanā saṅkanto hoti, tassa satthuno tassa diṭṭhiyā tassa khantiyā tassa ruciyā tassa ādāyassa vaṇṇe bhaññamāne kupito hoti anattamano anabhiraddho, buddhassa vā dhammassa vā saṇghassa vā vaṇṇe bhaññamāne attamano hoti udaggo abhiraddho. Idaṁ, bhikkhave, saṅghātanikaṁ aññatitthiyapubbassa ārādhanīyasmiṁ. Evampi kho, bhikkhave, aññatitthiyapubbo ārādhako hoti.

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Evaṁ ārādhako kho, bhikkhave, aññatitthiyapubbo āgato upasampādetabbo.

420 Sace, bhikkhave, aññatitthiyapubbo naggo āgacchati, upajjhāyamūlakaṁ cīvaraṁ pariyesitabbaṁ. Sace acchinnakeso āgacchati, saṇgho apaloketabbo bhaṇḍukammāya. Ye te, bhikkhave, aggikā jaṭilakā, te āgatā upasampādetabbā, na tesaṁ parivāso dātabbo. Taṁ kissa hetu? Kammavādino ete, bhikkhave, kiriyavādino. Sace, bhikkhave, jātiyā sākiyo aññatitthiyapubbo āgacchati, so āgato upasampādetabbo, na tassa parivāso dātabbo. Imāhaṁ, bhikkhave, ñātīnaṁ āveṇikaṁ parihāraṁ dammī"ti.

421 Aññatitthiyapubbakathā niṭṭhitā.

Sattamo bhāṇavāro.

26 Pañcābādhavatthu

422 Tena kho pana samayena magadhesu pañca ābādhā ussannā honti— kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro. Manussā pañcahi ābādhehi phuṭṭhā jīvakaṁ komārabhaccaṁ upasaṅkamitvā evaṁ vadanti— "sādhu no, ācariya, tikicchāhī"ti.

"Ahaṁ khvayyo, bahukicco bahukaraṇīyo; rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṇgho; nāhaṁ sakkomi tikicchitun"ti.

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"Sabbaṁ sāpateyyañca te, ācariya, hotu; mayañca te dāsā; sādhu, no, ācariya, tikicchāhī"ti.

"Ahaṁ khvayyo, bahukicco bahukaraṇīyo rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṇgho; nāhaṁ sakkomi tikicchitun"ti.

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Atha kho tesaṁ manussānaṁ etadahosi: "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūna mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma. Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissatī"ti.

Atha kho te manussā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu. Te bhikkhū pabbājesuṁ, upasampādesuṁ. Te bhikkhū ceva upaṭṭhahiṁsu jīvako ca komārabhacco tikicchi.

Tena kho pana samayena bhikkhū bahū gilāne bhikkhū upaṭṭhahantā yācanabahulā viññattibahulā viharanti— "gilānabhattaṁ detha, gilānupaṭṭhākabhattaṁ detha, gilānabhesajjaṁ dethā"ti. Jīvakopi komārabhacco bahū gilāne bhikkhū tikicchanto aññataraṁ rājakiccaṁ parihāpesi.

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423 Aññataropi puriso pañcahi ābādhehi phuṭṭho jīvakaṁ komārabhaccaṁ upasaṅkamitvā etadavoca: "sādhu maṁ, ācariya, tikicchāhī"ti.

"Ahaṁ khvayyo, bahukicco, bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṇgho; nāhaṁ sakkomi tikicchitun"ti.

"Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso; sādhu maṁ, ācariya, tikicchāhī"ti.

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"Ahaṁ khvayyo, bahukicco bahukaraṇīyo, rājā ca me māgadho seniyo bimbisāro upaṭṭhātabbo itthāgārañca buddhappamukho ca bhikkhusaṇgho, nāhaṁ sakkomi tikicchitun"ti.

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424 Atha kho tassa purisassa etadahosi: "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūnāhaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ. Tattha bhikkhū ceva upaṭṭhahissanti, jīvako ca komārabhacco tikicchissati. Somhi arogo vibbhamissāmī"ti.

Atha kho so puriso bhikkhu upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū pabbājesuṁ, upasampādesuṁ. Taṁ bhikkhū ceva upaṭṭhahiṁsu, jīvako ca komārabhacco tikicchi. So arogo vibbhami.

425 Addasā kho jīvako komārabhacco taṁ purisaṁ vibbhantaṁ, disvāna taṁ purisaṁ etadavoca: "nanu tvaṁ, ayyo, bhikkhūsu pabbajito ahosī"ti?

"Evaṁ, ācariyā"ti.

"Kissa pana tvaṁ, ayyo, evarūpamakāsī"ti?

Atha kho so puriso jīvakassa komārabhaccassa etamatthaṁ ārocesi. Jīvako komārabhacco ujjhāyati khiyyati vipāceti— "Kathañhi nāma bhadantā pañcahi ābādhehi phuṭṭhaṁ pabbājessantī"ti.

Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: "Sādhu, bhante, ayyā pañcahi ābādhehi phuṭṭhaṁ na pabbājeyyun"ti.

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Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Na, bhikkhave, pañcahi ābādhehi phuṭṭho pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

27 Rājabhaṭavatthu

426 Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa paccanto kupito hoti. Atha kho rājā māgadho seniyo bimbisāro senānāyake mahāmatte āṇāpesi— "gacchatha, bhaṇe, paccantaṁ uccinathā"ti.

"Evaṁ, devā"ti kho senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa paccassosuṁ.

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Atha kho abhiññātānaṁ abhiññātānaṁ yodhānaṁ etadahosi: "Mayaṁ kho yuddhābhinandino gacchantā pāpañca karoma, bahuñca apuññaṁ pasavāma. Kena nu kho mayaṁ upāyena pāpā ca virameyyāma kalyāṇañca kareyyāmā"ti?

427 Atha kho tesaṁ yodhānaṁ etadahosi: "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho mayaṁ samaṇesu sakyaputtiyesu pabbajeyyāma, evaṁ mayaṁ pāpā ca virameyyāma kalyāṇañca kareyyāmā"ti. Atha kho te yodhā bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu. Te bhikkhū pabbājesuṁ, upasampādesuṁ.

Senānāyakā mahāmattā rājabhaṭe pucchiṁsu— "Kiṁ nu kho, bhaṇe, itthannāmo ca itthannāmo ca yodhā na dissantī"ti?

"Itthannāmo ca itthannāmo ca, sāmi, yodhā bhikkhūsu pabbajitā"ti. Senānāyakā mahāmattā ujjhāyanti khiyyanti vipācenti:

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"Kathañhi nāma samaṇā sakyaputtiyā rājabhaṭaṁ pabbājessantī"ti. Senānāyakā mahāmattā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesuṁ.

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428 Atha kho rājā māgadho seniyo bimbisāro vohārike mahāmatte pucchi: "Yo, bhaṇe, rājabhaṭaṁ pabbājeti, kiṁ so pasavatī"ti?

"Upajjhāyassa, deva, sīsaṁ chetabbaṁ, anussāvakassa jivhā uddharitabbā, gaṇassa upaḍḍhaphāsukā bhañjitabbā"ti.

Atha kho rājā māgadho seniyo bimbisāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro bhagavantaṁ etadavoca: "santi, bhante, rājāno assaddhā appasannā. Te appamattakenapi bhikkhū viheṭheyyuṁ. Sādhu, bhante, ayyā rājabhaṭaṁ na pabbājeyyun"ti. Atha kho bhagavā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Na, bhikkhave, rājabhaṭo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

28 Aṅgulimālacoravatthu

429 Tena kho pana samayena coro aṅgulimālo bhikkhūsu pabbajito hoti. Manussā passitvā ubbijjantipi, uttasantipi, palāyantipi, aññenapi gacchanti, aññenapi mukhaṁ karonti, dvārampi thakenti. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā dhajabandhaṁ coraṁ pabbājessantī"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …

"Na, bhikkhave, dhajabandho coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

29 Kārabhedakacoravatthu

430 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 antakiriyāyā"ti.

Tena kho pana samayena aññataro puriso corikaṁ katvā kārāya baddho hoti. So kāraṁ bhinditvā palāyitvā bhikkhūsu pabbajito hoti. Manussā passitvā evamāhaṁsu— "Ayaṁ so kārabhedako coro. Handa naṁ nemā"ti. Ekacce evamāhaṁsu— "māyyo, evaṁ avacuttha. Anuññātaṁ raññā māgadhena seniyena bimbisārena: ‘Ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ; svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’"ti.

Manussā ujjhāyanti khiyyanti vipācenti: "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ. Kathañhi nāma samaṇā sakyaputtiyā kārabhedakaṁ coraṁ pabbājessantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, kārabhedako coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

30 Likhitakacoravatthu

431 Tena kho pana samayena aññataro puriso corikaṁ katvā palāyitvā bhikkhūsu pabbajito hoti. So ca rañño antepure likhito hoti— yattha passati, tattha hantabboti.

Manussā passitvā evamāhaṁsu— "Ayaṁ so likhitako coro. Handa naṁ hanāmā"ti.

Ekacce evamāhaṁsu— "māyyo, evaṁ avacuttha. Anuññātaṁ raññā māgadhena seniyena bimbisārena

‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ, svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’"ti.

Manussā ujjhāyanti khiyyanti vipācenti: "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ. Kathañhi nāma samaṇā sakyaputtiyā likhitakaṁ coraṁ pabbājessantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

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"Na, bhikkhave, likhitako coro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

31 Kasāhatavatthu

432 Tena kho pana samayena aññataro puriso kasāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā kasāhataṁ katadaṇḍakammaṁ pabbājessantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, kasāhato katadaṇḍakammo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

32 Lakkhaṇāhatavatthu

433 Tena kho pana samayena aññataro puriso lakkhaṇāhato katadaṇḍakammo bhikkhūsu pabbajito hoti. Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma samaṇā sakyaputtiyā lakkhaṇāhataṁ katadaṇḍakammaṁ pabbājessantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, lakkhaṇāhato katadaṇḍakammo pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

33 Iṇāyikavatthu

434 Tena kho pana samayena aññataro puriso iṇāyiko palāyitvā bhikkhūsu pabbajito hoti. Dhaniyā passitvā evamāhaṁsu— "Ayaṁ so amhākaṁ iṇāyiko. Handa naṁ nemā"ti. Ekacce evamāhaṁsu— "māyyo, evaṁ avacuttha. Anuññātaṁ raññā māgadhena seniyena bimbisārena— ‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ; svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’"ti.

Manussā ujjhāyanti khiyyanti vipācenti: "abhayūvarā ime samaṇā sakyaputtiyā. Nayime labbhā kiñci kātuṁ. Kathañhi nāma samaṇā sakyaputtiyā iṇāyikaṁ pabbājessantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, iṇāyiko pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

34 Dāsavatthu

435 Tena kho pana samayena aññataro dāso palāyitvā bhikkhūsu pabbajito hoti. Ayyakā passitvā evamāhaṁsu— "Ayaṁ so amhākaṁ dāso. Handa naṁ nemā"ti.

Ekacce evamāhaṁsu— "māyyo, evaṁ avacuttha, anuññātaṁ raññā māgadhena seniyena bimbisārena ‘ye samaṇesu sakyaputtiyesu pabbajanti, na te labbhā kiñci kātuṁ, svākkhāto dhammo, carantu brahmacariyaṁ sammā dukkhassa antakiriyāyā’"ti.

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Manussā ujjhāyanti khiyyanti vipācenti: "abhayūvarā ime samaṇā sakyaputtiyā, nayime labbhā kiñci kātuṁ. Kathañhi nāma samaṇā sakyaputtiyā dāsaṁ pabbājessantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, dāso pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

35 Kammārabhaṇḍuvatthu

436 Tena kho pana samayena aññataro kammārabhaṇḍu mātāpitūhi saddhiṁ bhaṇḍitvā ārāmaṁ gantvā bhikkhūsu pabbajito hoti. Atha kho tassa kammārabhaṇḍussa mātāpitaro taṁ kammārabhaṇḍuṁ vicinantā ārāmaṁ gantvā bhikkhū pucchiṁsu— "api, bhante, evarūpaṁ dārakaṁ passeyyāthā"ti? Bhikkhū ajānaṁyeva āhaṁsu: "Na jānāmā"ti, apassaṁyeva āhaṁsu: "Na passāmā"ti.

Atha kho tassa kammārabhaṇḍussa mātāpitaro taṁ kammārabhaṇḍuṁ vicinantā bhikkhūsu pabbajitaṁ disvā ujjhāyanti khiyyanti vipācenti: "alajjino ime samaṇā sakyaputtiyā, dussīlā musāvādino. Jānaṁyeva āhaṁsu— ‘Na jānāmā’ti, passaṁyeva āhaṁsu— ‘Na passāmā’ti. Ayaṁ dārako bhikkhūsu pabbajito"ti. Assosuṁ kho bhikkhū tassa kammārabhaṇḍussa mātāpitūnaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, saṇghaṁ apaloketuṁ bhaṇḍukammāyā"ti.

36 Upālidārakavatthu

437 Tena kho pana samayena rājagahe sattarasavaggiyā dārakā sahāyakā honti. Upālidārako tesaṁ pāmokkho hoti.

Atha kho upālissa mātāpitūnaṁ etadahosi: "kena nu kho upāyena upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā"ti? Atha kho upālissa mātāpitūnaṁ etadahosi: "Sace kho upāli lekhaṁ sikkheyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā"ti. Atha kho 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 kilameyyā"ti.

Atha kho 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 kilameyyā"ti. Atha kho upālissa mātāpitūnaṁ etadahosi: "Sace kho upāli rūpaṁ sikkhissati, akkhīni dukkhā bhavissanti. Ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Sace kho upāli samaṇesu sakyaputtiyesu pabbajeyya, evaṁ kho upāli amhākaṁ accayena sukhañca jīveyya, na ca kilameyyā"ti.

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438 Assosi kho upālidārako mātāpitūnaṁ imaṁ kathāsallāpaṁ. Atha kho upālidārako yena te dārakā tenupasaṅkami, upasaṅkamitvā te dārake etadavoca: "etha mayaṁ, ayyā, samaṇesu sakyaputtiyesu pabbajissāmā"ti.

"Sace kho tvaṁ, ayya, pabbajissasi, evaṁ mayampi pabbajissāmā"ti.

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Atha kho te dārakā ekamekassa mātāpitaro upasaṅkamitvā etadavocuṁ:: "Anujānātha maṁ agārasmā anāgāriyaṁ pabbajjāyā"ti. Atha kho tesaṁ dārakānaṁ mātāpitaro— "sabbepime dārakā samānacchandā kalyāṇādhippāyā"ti— anujāniṁsu. Te bhikkhū upasaṅkamitvā pabbajjaṁ yāciṁsu. Te bhikkhū pabbājesuṁ upasampādesuṁ.

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Te rattiyā paccūsasamayaṁ paccuṭṭhāya rodanti— "yāguṁ detha, bhattaṁ detha, khādanīyaṁ dethā"ti.

Bhikkhū evamāhaṁsu— "āgametha, āvuso, yāva ratti vibhāyati. Sace yāgu bhavissati pivissatha, sace bhattaṁ bhavissati bhuñjissatha, sace khādanīyaṁ bhavissati khādissatha; no ce bhavissati yāgu vā bhattaṁ vā khādanīyaṁ vā, piṇḍāya caritvā bhuñjissathā"ti.

Evampi kho te bhikkhū bhikkhūhi vuccamānā rodantiyeva "yāguṁ detha, bhattaṁ detha, khādanīyaṁ dethā"ti; senāsanaṁ uhadantipi ummihantipi.

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439 Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dārakasaddaṁ. Sutvāna āyasmantaṁ ānandaṁ āmantesi: "Kiṁ nu kho so, ānanda, dārakasaddo"ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi … pe …

"Saccaṁ kira, bhikkhave, bhikkhū jānaṁ ūnavīsativassaṁ puggalaṁ upasampādentī"ti?

"Saccaṁ, bhagavā"ti.

Vigarahi buddho bhagavā … pe …

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Kathañhi nāma te, bhikkhave, moghapurisā jānaṁ ūnavīsativassaṁ puggalaṁ upasampādessanti.

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Ūnavīsativasso, bhikkhave, puggalo akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. Vīsativassova kho, bhikkhave, puggalo khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya, pasannānaṁ vā bhiyyobhāvāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:

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"Na, bhikkhave, jānaṁ ūnavīsativasso puggalo upasampādetabbo. Yo upasampādeyya, yathādhammo kāretabbo"ti.

37 Ahivātakarogavatthu

440 Tena kho pana samayena aññataraṁ kulaṁ ahivātakarogena kālaṅkataṁ hoti. Tassa pitāputtakā sesā honti. Te bhikkhūsu pabbajitvā ekatova piṇḍāya caranti. Atha kho so dārako pituno bhikkhāya dinnāya upadhāvitvā etadavoca: "mayhampi, tāta, dehi; mayhampi, tāta, dehī"ti.

Manussā ujjhāyanti khiyyanti vipācenti: "abrahmacārino ime samaṇā sakyaputtiyā. Ayampi dārako bhikkhuniyā jāto"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

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"Na, bhikkhave, ūnapannarasavasso dārako pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

441 Tena kho pana samayena āyasmato ānandassa upaṭṭhākakulaṁ saddhaṁ pasannaṁ ahivātakarogena kālaṅkataṁ hoti, dve ca dārakā sesā honti. Te porāṇakena āciṇṇakappena bhikkhū passitvā upadhāvanti. Bhikkhū apasādenti. Te bhikkhūhi apasādiyamānā rodanti.

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Atha kho āyasmato ānandassa etadahosi: "bhagavatā paññattaṁ— ‘Na ūnapannarasavasso dārako pabbājetabbo’ti.

Ime ca dārakā ūnapannarasavassā. Kena nu kho upāyena ime dārakā na vinasseyyun"ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

"Ussahanti pana te, ānanda, dārakā kāke uḍḍāpetun"ti?

"Ussahanti, bhagavā"ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Anujānāmi, bhikkhave, ūnapannarasavassaṁ dārakaṁ kākuḍḍepakaṁ pabbājetun"ti.

38 Kaṇṭakavatthu

442 Tena kho pana samayena āyasmato upanandassa sakyaputtassa dve sāmaṇerā honti— kaṇṭako ca mahako ca. Te aññamaññaṁ dūsesuṁ. Bhikkhū ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma sāmaṇerā evarūpaṁ anācāraṁ ācarissantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, ekena dve sāmaṇerā upaṭṭhāpetabbā. Yo upaṭṭhāpeyya, āpatti dukkaṭassā"ti.

39 Āhundarikavatthu

443 Tena kho pana samayena bhagavā tattheva rājagahe vassaṁ vasi, tattha hemantaṁ, tattha gimhaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "āhundarikā samaṇānaṁ sakyaputtiyānaṁ disā andhakārā, na imesaṁ disā pakkhāyantī"ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "gacchānanda, avāpuraṇaṁ ādāya anupariveṇiyaṁ bhikkhūnaṁ ārocehi— ‘icchatāvuso bhagavā dakkhiṇāgiriṁ cārikaṁ pakkamituṁ. Yassāyasmato attho, so āgacchatū’"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paṭissuṇitvā avāpuraṇaṁ ādāya anupariveṇiyaṁ bhikkhūnaṁ ārocesi— "icchatāvuso, bhagavā dakkhiṇāgiriṁ cārikaṁ pakkamituṁ. Yassāyasmato attho, so āgacchatū"ti.

Bhikkhū evamāhaṁsu— "Bhagavatā, āvuso ānanda, paññattaṁ dasavassāni nissāya vatthuṁ, dasavassena nissayaṁ dātuṁ. Tattha ca no gantabbaṁ bhavissati, nissayo ca gahetabbo bhavissati, ittaro ca vāso bhavissati, puna ca paccāgantabbaṁ bhavissati, puna ca nissayo gahetabbo bhavissati. Sace amhākaṁ ācariyupajjhāyā gamissanti, mayampi gamissāma; no ce amhākaṁ ācariyupajjhāyā gamissanti, mayampi na gamissāma. Lahucittakatā no, āvuso ānanda, paññāyissatī"ti.

Atha kho bhagavā ogaṇena bhikkhusaṇghena dakkhiṇāgiriṁ cārikaṁ pakkāmi.

40 Nissayamuccanakakathā

444 Atha kho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgacchi. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "Kiṁ nu kho, ānanda, tathāgato ogaṇena bhikkhusaṇghena dakkhiṇāgiriṁ cārikaṁ pakkanto"ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena pañcavassāni nissāya vatthuṁ, abyattena yāvajīvaṁ.

---

445 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Na asekkhena sīlakkhandhena samannāgato hoti na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena na asekkhena vimuttikkhandhena na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti—

imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (1)

446 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Asekkhena sīlakkhandhena samannāgato hoti asekkhena samādhikkhandhena. Asekkhena paññākkhandhena … asekkhena vimuttikkhandhena … asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (2)

---

447 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (3)

448 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (4)

449 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (5)

450 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (6)

---

451 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. 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— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (7)

452 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. 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 anissitena vatthabbaṁ. (8)

453 Aparehipi, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Āpattiṁ na jānāti, anāpattiṁ na jānāti, lahukaṁ āpattiṁ na jānāti, garukaṁ āpattiṁ na jānāti, ūnapañcavasso hoti— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (9)

454 Pañcahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Āpattiṁ jānāti, anāpattiṁ jānāti, lahukaṁ āpattiṁ jānāti, garukaṁ āpattiṁ jānāti, pañcavasso vā hoti atirekapañcavasso vā— imehi kho, bhikkhave, pañcahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (10)

455Pañcakadasavāro niṭṭhito.

456 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Na asekkhena sīlakkhandhena samannāgato hoti, na asekkhena samādhikkhandhena, na asekkhena paññākkhandhena, na asekkhena vimuttikkhandhena, na asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, ūnapañcavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (1)

457 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena, asekkhena paññākkhandhena, asekkhena vimuttikkhandhena, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti, pañcavasso vā hoti atirekapañcavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (2)

458 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, muṭṭhassati hoti, ūnapañcavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (3)

459 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, pañcavasso vā hoti atirekapañcavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (4)

460 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. Adhisīle sīlavipanno hoti, ajjhācāre ācāravipanno hoti, atidiṭṭhiyā diṭṭhivipanno hoti, appassuto hoti, duppañño hoti, ūnapañcavasso hoti— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (5)

461 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. Na adhisīle sīlavipanno hoti, na ajjhācāre ācāravipanno hoti, na atidiṭṭhiyā diṭṭhivipanno hoti, bahussuto hoti, paññavā hoti, pañcavasso vā hoti atirekapañcavasso vā— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. (6)

462 Aparehipi, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. 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— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā na anissitena vatthabbaṁ. (7)

463 Chahi, bhikkhave, aṅgehi samannāgatena bhikkhunā anissitena vatthabbaṁ. 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— imehi kho, bhikkhave, chahaṅgehi samannāgatena bhikkhunā anissitena vatthabban"ti. (8)

464 Abhayūvarabhāṇavāro niṭṭhito aṭṭhamo.

41 Rāhulavatthu

465 Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena kapilavatthu tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena kapilavatthu tadavasari. Tatra sudaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suddhodanassa sakkassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho rāhulamātā devī rāhulaṁ kumāraṁ etadavoca: "Eso te, rāhula, pitā. Gacchassu, dāyajjaṁ yācāhī"ti.

Atha kho rāhulo kumāro yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavato purato, aṭṭhāsi— "sukhā te, samaṇa, chāyā"ti. Atha kho bhagavā uṭṭhāyāsanā pakkāmi. Atha kho rāhulo kumāro bhagavantaṁ piṭṭhito piṭṭhito anubandhi— "dāyajjaṁ me, samaṇa, dehi; dāyajjaṁ me, samaṇa, dehī"ti. Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

"Tena hi tvaṁ, sāriputta, rāhulaṁ kumāraṁ pabbājehī"ti.

"Kathāhaṁ, bhante, rāhulaṁ kumāraṁ pabbājemī"ti?

---

466 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Anujānāmi, bhikkhave, tīhi saraṇagamanehi sāmaṇerapabbajjaṁ.

---

Evañca pana, bhikkhave, pabbājetabbo— paṭhamaṁ kesamassuṁ ohārāpetvā kāsāyāni vatthāni acchādāpetvā ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā ‘evaṁ vadehī’ti vattabbo—

---

470 Anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi sāmaṇerapabbajjan"ti.

Atha kho āyasmā sāriputto rāhulaṁ kumāraṁ pabbājesi.

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471 Atha kho suddhodano sakko yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suddhodano sakko bhagavantaṁ etadavoca:

"Ekāhaṁ, bhante, bhagavantaṁ varaṁ yācāmī"ti.

"Atikkantavarā kho, gotama, tathāgatā"ti.

"Yañca, bhante, kappati, yañca anavajjan"ti

"Vadehi, gotamā"ti.

---

"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. Sādhu, bhante, ayyā ananuññātaṁ mātāpitūhi puttaṁ na pabbājeyyun"ti.

Atha kho bhagavā suddhodanaṁ sakkaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho suddhodano sakko bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:

"Na, bhikkhave, ananuññāto mātāpitūhi putto pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti.

472 Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Tena kho pana samayena āyasmato sāriputtassa upaṭṭhākakulaṁ āyasmato sāriputtassa santike dārakaṁ pāhesi— "imaṁ dārakaṁ thero pabbājetū"ti.

Atha kho āyasmato sāriputtassa etadahosi: "bhagavatā paññattaṁ— ‘Na ekena dve sāmaṇerā upaṭṭhāpetabbā’ti. Ayañca me rāhulo sāmaṇero. Kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesi.

"Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena ekena dve sāmaṇere upaṭṭhāpetuṁ, yāvatake vā pana ussahati ovadituṁ anusāsituṁ tāvatake upaṭṭhāpetun"ti.

42 Sikkhāpadakathā

473 Atha kho sāmaṇerānaṁ etadahosi: "kati nu kho amhākaṁ sikkhāpadāni, kattha ca amhehi sikkhitabban"ti? Bhagavato etamatthaṁ ārocesuṁ … pe …

"Anujānāmi, bhikkhave, sāmaṇerānaṁ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṁ—

pāṇātipātā veramaṇī,

adinnādānā veramaṇī,

abrahmacariyā veramaṇī,

musāvādā veramaṇī,

surāmerayamajjapamādaṭṭhānā veramaṇī,

vikālabhojanā veramaṇī,

naccagītavāditavisūkadassanā veramaṇī,

mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā veramaṇī,

uccāsayanamahāsayanā veramaṇī,

jātarūparajatapaṭiggahaṇā veramaṇī.

Anujānāmi, bhikkhave, sāmaṇerānaṁ imāni dasa sikkhāpadāni, imesu ca sāmaṇerehi sikkhitun"ti.

43 Daṇḍakammavatthu

474 Tena kho pana samayena sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharanti. Bhikkhū ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma sāmaṇerā bhikkhūsu agāravā appatissā asabhāgavuttikā viharissantī"ti. Bhagavato etamatthaṁ ārocesuṁ … pe …

"Anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṁ kātuṁ.

Bhikkhūnaṁ alābhāya parisakkati,

bhikkhūnaṁ anatthāya parisakkati,

bhikkhūnaṁ avāsāya parisakkati,

bhikkhū akkosati paribhāsati,

bhikkhū bhikkhūhi bhedeti

anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa sāmaṇerassa daṇḍakammaṁ kātun"ti.

475 Atha kho bhikkhūnaṁ etadahosi: "Kiṁ nu kho daṇḍakammaṁ kātabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, āvaraṇaṁ kātun"ti.

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476 Tena kho pana samayena bhikkhū sāmaṇerānaṁ sabbaṁ saṇghārāmaṁ āvaraṇaṁ karonti. Sāmaṇerā ārāmaṁ pavisituṁ alabhamānā pakkamantipi, vibbhamantipi, titthiyesupi saṅkamanti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, sabbo saṇghārāmo āvaraṇaṁ kātabbo. Yo kareyya, āpatti dukkaṭassa.

Anujānāmi, bhikkhave, yattha vā vasati, yattha vā paṭikkamati, tattha āvaraṇaṁ kātun"ti.

477 Tena kho pana samayena bhikkhū sāmaṇerānaṁ mukhadvārikaṁ āhāraṁ āvaraṇaṁ karonti. Manussā yāgupānampi saṇghabhattampi karontā sāmaṇere evaṁ vadenti— "etha, bhante, yāguṁ pivatha; etha, bhante, bhattaṁ bhuñjathā"ti.

Sāmaṇerā evaṁ vadenti— "nāvuso, labbhā. Bhikkhūhi āvaraṇaṁ katan"ti.

Manussā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhadantā sāmaṇerānaṁ mukhadvārikaṁ āhāraṁ āvaraṇaṁ karissantī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, mukhadvāriko āhāro āvaraṇaṁ kātabbo. Yo kareyya, āpatti dukkaṭassā"ti.

478 Daṇḍakammavatthu niṭṭhitaṁ.

44 Anāpucchāvaraṇavatthu

479 Tena kho pana samayena chabbaggiyā bhikkhū upajjhāye anāpucchā sāmaṇerānaṁ āvaraṇaṁ karonti. Upajjhāyā gavesanti— "Kathaṁ nu kho amhākaṁ sāmaṇerā na dissantī"ti. Bhikkhū evamāhaṁsu— "chabbaggiyehi, āvuso, bhikkhūhi āvaraṇaṁ katan"ti. Upajjhāyā ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma chabbaggiyā bhikkhū amhe anāpucchā amhākaṁ sāmaṇerānaṁ āvaraṇaṁ karissantī"ti. Bhagavato etamatthaṁ ārocesuṁ. "Na, bhikkhave, upajjhāye anāpucchā āvaraṇaṁ kātabbaṁ. Yo kareyya, āpatti dukkaṭassā"ti.

45 Apalāḷanavatthu

480 Tena kho pana samayena chabbaggiyā bhikkhū therānaṁ bhikkhūnaṁ sāmaṇere apalāḷenti. Therā sāmaṁ dantakaṭṭhampi mukhodakampi gaṇhantā kilamanti. Bhagavato etamatthaṁ ārocesuṁ. "Na, bhikkhave, aññassa parisā apalāḷetabbā. Yo apalāḷeyya, āpatti dukkaṭassā"ti.

46 Kaṇṭakasāmaṇeravatthu

481 Tena kho pana samayena āyasmato upanandassa sakyaputtassa kaṇṭako nāma sāmaṇero kaṇṭakiṁ nāma bhikkhuniṁ dūsesi. Bhikkhū ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma sāmaṇero evarūpaṁ anācāraṁ ācarissatī"ti.

Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, dasahaṅgehi samannāgataṁ sāmaṇeraṁ nāsetuṁ.

Pāṇātipātī hoti,

adinnādāyī hoti,

abrahmacārī hoti,

musāvādī hoti,

majjapāyī hoti,

buddhassa avaṇṇaṁ bhāsati,

dhammassa avaṇṇaṁ bhāsati,

saṇghassa avaṇṇaṁ bhāsati,

micchādiṭṭhiko hoti,

bhikkhunidūsako hoti

anujānāmi, bhikkhave, imehi dasahaṅgehi samannāgataṁ sāmaṇeraṁ nāsetun"ti.

47 Paṇḍakavatthu

482 Tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti. So dahare dahare bhikkhū upasaṅkamitvā evaṁ vadeti: "etha, maṁ āyasmanto dūsethā"ti.

Bhikkhū apasādenti— "nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho"ti.

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So bhikkhūhi apasādito mahante mahante moḷigalle sāmaṇere upasaṅkamitvā evaṁ vadeti: "etha, maṁ āvuso dūsethā"ti. Sāmaṇerā apasādenti— "nassa, paṇḍaka, vinassa, paṇḍaka, ko tayā attho"ti. So sāmaṇerehi apasādito hatthibhaṇḍe assabhaṇḍe upasaṅkamitvā evaṁ vadeti: "etha, maṁ āvuso dūsethā"ti. Hatthibhaṇḍā assabhaṇḍā dūsesuṁ.

Te ujjhāyanti khiyyanti vipācenti: "paṇḍakā ime samaṇā sakyaputtiyā. Yepi imesaṁ na paṇḍakā, tepi ime paṇḍake dūsenti. Evaṁ ime sabbeva abrahmacārino"ti.

Assosuṁ kho bhikkhū tesaṁ hatthibhaṇḍānaṁ assabhaṇḍānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

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"Paṇḍako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (1)

48 Theyyasaṁvāsakavatthu

483 Tena kho pana samayena aññataro purāṇakulaputto khīṇakolañño sukhumālo hoti. Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi: "Ahaṁ kho sukhumālo, na paṭibalo anadhigataṁ vā bhogaṁ adhigantuṁ, adhigataṁ vā bhogaṁ phātiṁ kātuṁ. Kena nu kho ahaṁ upāyena sukhañca jīveyyaṁ, na ca kilameyyan"ti? Atha kho tassa purāṇakulaputtassa khīṇakolaññassa etadahosi: "ime kho samaṇā sakyaputtiyā sukhasīlā sukhasamācārā, subhojanāni bhuñjitvā nivātesu sayanesu sayanti. Yannūnāhaṁ sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhūhi saddhiṁ saṁvaseyyan"ti.

Atha kho so purāṇakulaputto khīṇakolañño sāmaṁ pattacīvaraṁ paṭiyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā ārāmaṁ gantvā bhikkhū abhivādeti. Bhikkhū evamāhaṁsu—

"kativassosi tvaṁ, āvuso"ti?

"Kiṁ etaṁ, āvuso, kativasso nāmā"ti?

"Ko pana te, āvuso, upajjhāyo"ti?

"Kiṁ etaṁ, āvuso, upajjhāyo nāmā"ti?

Bhikkhū āyasmantaṁ upāliṁ etadavocuṁ:

"iṅghāvuso upāli, imaṁ pabbajitaṁ anuyuñjāhī"ti.

Atha kho so purāṇakulaputto khīṇakolañño āyasmatā upālinā anuyuñjīyamāno etamatthaṁ ārocesi.

Āyasmā upāli bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

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"Theyyasaṁvāsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

Titthiyapakkantako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (2 –⁠3)

49 Tiracchānagatavatthu

484 Tena kho pana samayena aññataro nāgo nāgayoniyā aṭṭīyati harāyati jigucchati. Atha kho tassa nāgassa etadahosi: "kena nu kho ahaṁ upāyena nāgayoniyā ca parimucceyyaṁ khippañca manussattaṁ paṭilabheyyan"ti. Atha kho tassa nāgassa etadahosi: "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ nāgayoniyā ca parimucceyyaṁ, khippañca manussattaṁ paṭilabheyyan"ti.

Atha kho so nāgo māṇavakavaṇṇena bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Taṁ bhikkhū pabbājesuṁ, upasampādesuṁ.

Tena kho pana samayena so nāgo aññatarena bhikkhunā saddhiṁ paccantime vihāre paṭivasati. Atha kho so bhikkhu rattiyā paccūsasamayaṁ paccuṭṭhāya ajjhokāse caṅkamati. Atha kho so nāgo tassa bhikkhuno nikkhante vissaṭṭho niddaṁ okkami. Sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā honti.

Atha kho so bhikkhu vihāraṁ pavisissāmīti kavāṭaṁ paṇāmento addasa sabbaṁ vihāraṁ ahinā puṇṇaṁ, vātapānehi bhoge nikkhante, disvāna bhīto vissaramakāsi. Bhikkhū upadhāvitvā taṁ bhikkhuṁ etadavocuṁ: "Kissa tvaṁ, āvuso, vissaramakāsī"ti?

"Ayaṁ, āvuso, sabbo vihāro ahinā puṇṇo, vātapānehi bhogā nikkhantā"ti.

Atha kho so nāgo tena saddena paṭibujjhitvā sake āsane nisīdi. Bhikkhū evamāhaṁsu— "kosi tvaṁ, āvuso"ti?

"Ahaṁ, bhante, nāgo"ti.

"Kissa pana tvaṁ, āvuso, evarūpaṁ akāsī"ti? Atha kho so nāgo bhikkhūnaṁ etamatthaṁ ārocesi.

Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

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485 Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā taṁ nāgaṁ etadavoca: "Tumhe khottha nāgā aviruḷhidhammā imasmiṁ dhammavinaye. Gaccha tvaṁ, nāga, tattheva cātuddase pannarase aṭṭhamiyā ca pakkhassa uposathaṁ upavasa, evaṁ tvaṁ nāgayoniyā ca parimuccissasi, khippañca manussattaṁ paṭilabhissasī"ti.

Atha kho so nāgo aviruḷhidhammo kirāhaṁ imasmiṁ dhammavinayeti dukkhī dummano assūni pavattayamāno vissaraṁ katvā pakkāmi.

Atha kho bhagavā bhikkhū āmantesi: "dveme, bhikkhave, paccayā nāgassa sabhāvapātukammāya. Yadā ca sajātiyā methunaṁ dhammaṁ paṭisevati, yadā ca vissaṭṭho niddaṁ okkamati— ime kho, bhikkhave, dve paccayā nāgassa sabhāvapātukammāya.

Tiracchānagato, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (4)

50 Mātughātakavatthu

486 Tena kho pana samayena aññataro māṇavako mātaraṁ jīvitā voropesi. So tena pāpakena kammena aṭṭīyati harāyati jigucchati. Atha kho tassa māṇavakassa etadahosi: "kena nu kho ahaṁ upāyena imassa pāpakassa kammassa nikkhantiṁ kareyyan"ti? Atha kho tassa māṇavakassa etadahosi: "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā. Sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ imassa pāpakassa kammassa nikkhantiṁ kareyyan"ti.

Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Bhikkhū āyasmantaṁ upāliṁ etadavocuṁ: "pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito. Iṅghāvuso upāli, imaṁ māṇavakaṁ anuyuñjāhī"ti. Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṁ ārocesi.

Āyasmā upāli bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ … pe …

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"mātughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (5)

51 Pitughātakavatthu

487 Tena kho pana samayena aññataro māṇavako pitaraṁ jīvitā voropesi. So tena pāpakena kammena aṭṭīyati harāyati jigucchati. Atha kho tassa māṇavakassa etadahosi: "kena nu kho ahaṁ upāyena imassa pāpakassa kammassa nikkhantiṁ kareyyan"ti. Atha kho tassa māṇavakassa etadahosi: "ime kho samaṇā sakyaputtiyā dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā, sace kho ahaṁ samaṇesu sakyaputtiyesu pabbajeyyaṁ, evāhaṁ imassa pāpakassa kammassa nikkhantiṁ kareyyan"ti.

Atha kho so māṇavako bhikkhū upasaṅkamitvā pabbajjaṁ yāci. Bhikkhū āyasmantaṁ upāliṁ etadavocuṁ: "pubbepi kho, āvuso upāli, nāgo māṇavakavaṇṇena bhikkhūsu pabbajito. Iṅghāvuso, upāli, imaṁ māṇavakaṁ anuyuñjāhī"ti.

Atha kho so māṇavako āyasmatā upālinā anuyuñjīyamāno etamatthaṁ ārocesi. Āyasmā upāli bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Pitughātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (6)

52 Arahantaghātakavatthu

488 Tena kho pana samayena sambahulā bhikkhū sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā ekacce bhikkhū acchindiṁsu, ekacce bhikkhū haniṁsu.

Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṁ, ekacce corā palāyiṁsu. Ye te palāyiṁsu te bhikkhūsu pabbajiṁsu, ye te gahitā te vadhāya oniyyanti.

Addasaṁsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṁsu— "sādhu kho mayaṁ palāyimhā, sacā ca mayaṁ gayheyyāma, mayampi evameva haññeyyāmā"ti.

Bhikkhū evamāhaṁsu— "Kiṁ pana tumhe, āvuso, akatthā"ti? Atha kho te pabbajitā bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Arahanto ete, bhikkhave, bhikkhū.

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Arahantaghātako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (7)

53 Bhikkhunīdūsakavatthu

489 Tena kho pana samayena sambahulā bhikkhuniyo sāketā sāvatthiṁ addhānamaggappaṭipannā honti. Antarāmagge corā nikkhamitvā ekaccā bhikkhuniyo acchindiṁsu, ekaccā bhikkhuniyo dūsesuṁ.

Sāvatthiyā rājabhaṭā nikkhamitvā ekacce core aggahesuṁ, ekacce corā palāyiṁsu. Ye te palāyiṁsu, te bhikkhūsu pabbajiṁsu. Ye te gahitā, te vadhāya oniyyanti.

Addasaṁsu kho te palāyitvā pabbajitā te core vadhāya oniyyamāne, disvāna evamāhaṁsu— "sādhu kho mayaṁ palāyimhā, sacā ca mayaṁ gayheyyāma, mayampi evameva haññeyyāmā"ti.

Bhikkhū evamāhaṁsu— "Kiṁ pana tumhe, āvuso, akatthā"ti. Atha kho te pabbajitā bhikkhūnaṁ etamatthaṁ ārocesuṁ. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

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"Bhikkhunīdūsako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

Saṇghabhedako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabboti.

Lohituppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (8 –⁠10)

54 Ubhatobyañjanakavatthu

490 Tena kho pana samayena aññataro ubhatobyañjanako bhikkhūsu pabbajito hoti. So karotipi kārāpetipi. Bhagavato etamatthaṁ ārocesuṁ.

"Ubhatobyañjanako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo"ti. (11)

55 Anupajjhāyakādivatthu

491 Tena kho pana samayena bhikkhū anupajjhāyakaṁ upasampādenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, anupajjhāyako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (12)

492 Tena kho pana samayena bhikkhū saṇghena upajjhāyena upasampādenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, saṇghena upajjhāyena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (13)

493 Tena kho pana samayena bhikkhū gaṇena upajjhāyena upasampādenti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, gaṇena upajjhāyena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (14)

494 Tena kho pana samayena bhikkhū paṇḍakupajjhāyena upasampādenti … pe … theyyasaṁvāsakupajjhāyena upasampādenti … pe … titthiyapakkantakupajjhāyena upasampādenti … pe … tiracchānagatupajjhāyena upasampādenti … pe … mātughātakupajjhāyena upasampādenti … pe … pitughātakupajjhāyena upasampādenti … pe … arahantaghātakupajjhāyena upasampādenti … pe … bhikkhunidūsakupajjhāyena upasampādenti … pe … saṇghabhedakupajjhāyena upasampādenti … pe … lohituppādakupajjhāyena upasampādenti … pe … ubhatobyañjanakupajjhāyena upasampādenti bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, paṇḍakupajjhāyena upasampādetabbo … pe … na, bhikkhave, theyyasaṁvāsakupajjhāyena upasampādetabbo … pe … na, bhikkhave, titthiyapakkantakupajjhāyena upasampādetabbo … pe … na, bhikkhave, tiracchānagatupajjhāyena upasampādetabbo … pe … na, bhikkhave, mātughātakupajjhāyena upasampādetabbo … pe … na, bhikkhave, pitughātakupajjhāyena upasampādetabbo … pe … na, bhikkhave, arahantaghātakupajjhāyena upasampādetabbo … pe … na, bhikkhave, bhikkhunidūsakupajjhāyena upasampādetabbo … pe … na, bhikkhave, saṇghabhedakupajjhāyena upasampādetabbo … pe … na, bhikkhave, lohituppādakupajjhāyena upasampādetabbo … pe … na, bhikkhave, ubhatobyañjanakupajjhāyena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (15)

56 Apattakādivatthu

495 Tena kho pana samayena bhikkhū apattakaṁ upasampādenti. Hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, apattako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (16)

496 Tena kho pana samayena bhikkhū acīvarakaṁ upasampādenti. Naggā piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, acīvarako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (17)

497 Tena kho pana samayena bhikkhū apattacīvarakaṁ upasampādenti. Naggā hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, apattacīvarako upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (18)

498 Tena kho pana samayena bhikkhū yācitakena pattena upasampādenti. Upasampanne pattaṁ paṭiharanti. Hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, yācitakena pattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (19)

499 Tena kho pana samayena bhikkhū yācitakena cīvarena upasampādenti. Upasampanne cīvaraṁ paṭiharanti. Naggā piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, yācitakena cīvarena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (20)

500 Tena kho pana samayena bhikkhū yācitakena pattacīvarena upasampādenti. Upasampanne pattacīvaraṁ paṭiharanti. Naggā hatthesu piṇḍāya caranti. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi titthiyā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, yācitakena pattacīvarena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā"ti. (21)

501 Naupasampādetabbekavīsativāro niṭṭhito.

57 Napabbājetabbadvattiṁsavāra

502 Tena kho pana samayena bhikkhū hatthacchinnaṁ pabbājenti … pe … pādacchinnaṁ pabbājenti … pe … hatthapādacchinnaṁ pabbājenti … pe … kaṇṇacchinnaṁ pabbājenti … pe … nāsacchinnaṁ pabbājenti … pe … kaṇṇanāsacchinnaṁ pabbājenti … pe … aṅgulicchinnaṁ pabbājenti … pe … aḷacchinnaṁ pabbājenti … pe … kaṇḍaracchinnaṁ pabbājenti … pe … phaṇahatthakaṁ pabbājenti … pe … khujjaṁ pabbājenti … pe … vāmanaṁ pabbājenti … pe … galagaṇḍiṁ pabbājenti … pe … lakkhaṇāhataṁ pabbājenti … pe … kasāhataṁ pabbājenti … pe … likhitakaṁ pabbājenti … pe … sīpadiṁ pabbājenti … pe … pāparogiṁ pabbājenti … pe … parisadūsakaṁ pabbājenti … pe … kāṇaṁ pabbājenti … pe … kuṇiṁ pabbājenti … pe … khañjaṁ pabbājenti … pe … pakkhahataṁ pabbājenti … pe … chinniriyāpathaṁ pabbājenti … pe … jarādubbalaṁ pabbājenti … pe … andhaṁ pabbājenti … pe … mūgaṁ pabbājenti … pe … badhiraṁ pabbājenti … pe … andhamūgaṁ pabbājenti … pe … andhabadhiraṁ pabbājenti … pe … mūgabadhiraṁ pabbājenti … pe … andhamūgabadhiraṁ pabbājenti.

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Bhagavato etamatthaṁ ārocesuṁ … pe … "Na, bhikkhave, hatthacchinno pabbājetabbo … pe … na, bhikkhave, pādacchinno pabbājetabbo … pe … na, bhikkhave, hatthapādacchinno pabbājetabbo … pe … na, bhikkhave, kaṇṇacchinno pabbājetabbo … pe … na, bhikkhave, nāsacchinno pabbājetabbo … pe … na, bhikkhave, kaṇṇanāsacchinno pabbājetabbo … pe … na, bhikkhave, aṅgulicchinno pabbājetabbo … pe … na, bhikkhave, aḷacchinno pabbājetabbo … pe … na, bhikkhave, kaṇḍaracchinno pabbājetabbo … pe … na, bhikkhave, phaṇahatthako pabbājetabbo … pe … na, bhikkhave, khujjo pabbājetabbo … pe … na, bhikkhave, vāmano pabbājetabbo … pe … na, bhikkhave, galagaṇḍī pabbājetabbo … pe … na, bhikkhave, lakkhaṇāhato pabbājetabbo … pe … na, bhikkhave, kasāhato pabbājetabbo … pe … na, bhikkhave, likhitako pabbājetabbo … pe … na, bhikkhave, sīpadī pabbājetabbo … pe … na, bhikkhave, pāparogī pabbājetabbo … pe … na, bhikkhave, parisadūsako pabbājetabbo … pe … na, bhikkhave, kāṇo pabbājetabbo … pe … na, bhikkhave, kuṇī pabbājetabbo … pe … na, bhikkhave, khañjo pabbājetabbo … pe … na, bhikkhave, pakkhahato pabbājetabbo … pe … na, bhikkhave, chinniriyāpatho pabbājetabbo … pe … na, bhikkhave, jarādubbalo pabbājetabbo … pe … na, bhikkhave, andho pabbājetabbo … pe … na, bhikkhave, mūgo pabbājetabbo … pe … na, bhikkhave, badhiro pabbājetabbo … pe … na, bhikkhave, andhamūgo pabbājetabbo … pe … na, bhikkhave, andhabadhiro pabbājetabbo … pe … na, bhikkhave, mūgabadhiro pabbājetabbo … pe … na, bhikkhave, andhamūgabadhiro pabbājetabbo. Yo pabbājeyya, āpatti dukkaṭassā"ti. (1–⁠32)

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503 Napabbājetabbadvattiṁsavāro niṭṭhito.

Dāyajjabhāṇavāro niṭṭhito navamo.

58 Alajjīnissayavatthu

504 Tena kho pana samayena chabbaggiyā bhikkhū alajjīnaṁ nissayaṁ denti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, alajjīnaṁ nissayo dātabbo. Yo dadeyya, āpatti dukkaṭassā"ti.

505 Tena kho pana samayena bhikkhū alajjīnaṁ nissāya vasanti. Tepi nacirasseva alajjino honti pāpakā. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, alajjīnaṁ nissāya vatthabbaṁ. Yo vaseyya, āpatti dukkaṭassā"ti.

506 Atha kho bhikkhūnaṁ etadahosi: "bhagavatā paññattaṁ— ‘Na alajjīnaṁ nissayo dātabbo, na alajjīnaṁ nissāya vatthabban’ti. Kathaṁ nu kho mayaṁ jāneyyāma lajjiṁ vā alajjiṁ vā"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, catūhapañcāhaṁ āgametuṁ yāva bhikkhusabhāgataṁ jānāmī"ti.

59 Gamikādinissayavatthu

507 Tena kho pana samayena aññataro bhikkhu kosalesu janapade addhānamaggappaṭipanno hoti. Atha kho tassa bhikkhuno etadahosi: "bhagavatā paññattaṁ— ‘Na anissitena vatthabban’ti. Ahañcamhi nissayakaraṇīyo addhānamaggappaṭipanno, kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, addhānamaggappaṭipannena bhikkhunā nissayaṁ alabhamānena anissitena vatthun"ti.

508 Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Te aññataraṁ āvāsaṁ upagacchiṁsu. Tattha eko bhikkhu gilāno hoti. Atha kho tassa gilānassa bhikkhuno etadahosi: "bhagavatā paññattaṁ— ‘Na anissitena vatthabban’ti. Ahañcamhi nissayakaraṇīyo gilāno, kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, gilānena bhikkhunā nissayaṁ alabhamānena anissitena vatthun"ti.

509 Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi: "bhagavatā paññattaṁ— ‘Na anissitena vatthabban’ti. Ahañcamhi nissayakaraṇīyo, ayañca bhikkhu gilāno, kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, gilānupaṭṭhākena bhikkhunā nissayaṁ alabhamānena yāciyamānena anissitena vatthun"ti.

510 Tena kho pana samayena aññataro bhikkhu araññe viharati. Tassa ca tasmiṁ senāsane phāsu hoti. Atha kho tassa bhikkhuno etadahosi: "bhagavatā paññattaṁ— ‘Na anissitena vatthabban’ti. Ahañcamhi nissayakaraṇīyo araññe viharāmi, mayhañca imasmiṁ senāsane phāsu hoti, kathaṁ nu kho mayā paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, āraññikena bhikkhunā phāsuvihāraṁ sallakkhentena nissayaṁ alabhamānena anissitena vatthuṁ— yadā patirūpo nissayadāyako āgacchissati, tadā tassa nissāya vasissāmī"ti.

60 Gottenaanussāvanānujānana

511 Tena kho pana samayena āyasmato mahākassapassa upasampadāpekkho hoti. Atha kho āyasmā mahākassapo āyasmato ānandassa santike dūtaṁ pāhesi— "āgacchatu ānando imaṁ anussāvessatū"ti. Āyasmā ānando evamāha—

"nāhaṁ ussahāmi therassa nāmaṁ gahetuṁ, garu me thero"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, gottenapi anussāvetun"ti.

61 Dveupasampadāpekkhādivatthu

512 Tena kho pana samayena āyasmato mahākassapassa dve upasampadāpekkhā honti. Te vivadanti— "Ahaṁ paṭhamaṁ upasampajjissāmi, ahaṁ paṭhamaṁ upasampajjissāmī"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, dve ekānussāvane kātun"ti.

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513 Tena kho pana samayena sambahulānaṁ therānaṁ upasampadāpekkhā honti. Te vivadanti— "Ahaṁ paṭhamaṁ upasampajjissāmi, ahaṁ paṭhamaṁ upasampajjissāmī"ti. Therā evamāhaṁsu— "handa mayaṁ, āvuso, sabbeva ekānussāvane karomā"ti. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, dve tayo ekānussāvane kātuṁ, tañca kho ekena upajjhāyena, na tveva nānupajjhāyenā"ti.

62 Gabbhavīsūpasampadānujānana

514 Tena kho pana samayena āyasmā kumārakassapo gabbhavīso upasampanno ahosi. Atha kho āyasmato kumārakassapassa etadahosi: "bhagavatā paññattaṁ— ‘Na ūnavīsativasso puggalo upasampādetabbo’ti. Ahañcamhi gabbhavīso upasampanno. Upasampanno nu khomhi, nanu kho upasampanno"ti? Bhagavato etamatthaṁ ārocesuṁ.

Yaṁ, bhikkhave, mātukucchismiṁ paṭhamaṁ cittaṁ uppannaṁ, paṭhamaṁ viññāṇaṁ pātubhūtaṁ, tadupādāya sāvassa jāti. "Anujānāmi, bhikkhave, gabbhavīsaṁ upasampādetun"ti.

63 Upasampadāvidhi

515 Tena kho pana samayena upasampannā dissanti kuṭṭhikāpi gaṇḍikāpi kilāsikāpi sosikāpi apamārikāpi. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, upasampādentena terasa antarāyike dhamme pucchituṁ.

Evañca pana, bhikkhave, pucchitabbo— ‘santi te evarūpā ābādhā— kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussosi? Purisosi? Bhujissosi? Aṇaṇosi? Nasi rājabhaṭo? Anuññātosi mātāpitūhi? Paripuṇṇavīsativassosi? Paripuṇṇaṁ te pattacīvaraṁ? Kiṁnāmosi? Konāmo te upajjhāyo’"ti?

516 Tena kho pana samayena bhikkhū ananusiṭṭhe upasampadāpekkhe antarāyike dhamme pucchanti. Upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, paṭhamaṁ anusāsitvā pacchā antarāyike dhamme pucchitun"ti.

517 Tattheva saṇghamajjhe anusāsanti. Upasampadāpekkhā tatheva vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ. Bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, ekamantaṁ anusāsitvā saṇghamajjhe antarāyike dhamme pucchituṁ. Evañca pana, bhikkhave, anusāsitabbo—

518 Paṭhamaṁ upajjhaṁ gāhāpetabbo. Upajjhaṁ gāhāpetvā pattacīvaraṁ ācikkhitabbaṁ— ‘Ayaṁ te patto, ayaṁ saṅghāṭi, ayaṁ uttarāsaṅgo, ayaṁ antaravāsako. Gaccha, amumhi okāse tiṭṭhāhī’"ti.

519 Bālā abyattā anusāsanti. Duranusiṭṭhā upasampadāpekkhā vitthāyanti, maṅkū honti, na sakkonti vissajjetuṁ.

Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, bālena abyattena anusāsitabbo. Yo anusāseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena anusāsitun"ti.

520 Asammatā anusāsanti. Bhagavato etamatthaṁ ārocesuṁ.

"Na, bhikkhave, asammatena anusāsitabbo. Yo anusāseyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sammatena anusāsituṁ. Evañca pana, bhikkhave, sammannitabbo— attanā vā attānaṁ sammannitabbaṁ, parena vā paro sammannitabbo.

521 Kathañca attanāva attānaṁ sammannitabbaṁ? Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

‘suṇātu me, bhante, saṇgho. Itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṇghassa pattakallaṁ, ahaṁ itthannāmaṁ anusāseyyan’ti.

Evaṁ attanāva attānaṁ sammannitabbaṁ.

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522 Kathañca pana parena paro sammannitabbo?

Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

‘suṇātu me, bhante, saṇgho. Itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṇghassa pattakallaṁ, itthannāmo itthannāmaṁ anusāseyyā’ti.

Evaṁ parena paro sammannitabbo.

523 Tena sammatena bhikkhunā upasampadāpekkho upasaṅkamitvā evamassa vacanīyo:

‘suṇasi, itthannāma, ayaṁ te saccakālo bhūtakālo. Yaṁ jātaṁ taṁ saṇghamajjhe pucchante santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ. Mā kho vitthāyi, mā kho maṅku ahosi. Evaṁ taṁ pucchissanti— santi te evarūpā ābādhā— kuṭṭhaṁ, gaṇḍo, kilāso, soso, apamāro? Manussosi? Purisosi? Bhujissosi? Aṇaṇosi? Nasi rājabhaṭo? Anuññātosi mātāpitūhi? Paripuṇṇavīsativassosi? Paripuṇṇaṁ te pattacīvaraṁ? Kiṁnāmosi? Konāmo te upajjhāyo’"ti?

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524 Ekato āgacchanti.

"Na, bhikkhave, ekato āgantabbaṁ. Anusāsakena paṭhamataraṁ āgantvā saṇgho ñāpetabbo:

‘suṇātu me, bhante, saṇgho. Itthannāmo itthannāmassa āyasmato upasampadāpekkho. Anusiṭṭho so mayā. Yadi saṇghassa pattakallaṁ, itthannāmo āgaccheyyā’ti.

‘Āgacchāhī’ti vattabbo.

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525 Ekaṁsaṁ uttarāsaṅgaṁ kārāpetvā bhikkhūnaṁ pāde vandāpetvā ukkuṭikaṁ nisīdāpetvā añjaliṁ paggaṇhāpetvā upasampadaṁ yācāpetabbo—

‘Saṇghaṁ, bhante, upasampadaṁ yācāmi. Ullumpatu maṁ, bhante, saṇgho anukampaṁ upādāya. Dutiyampi, bhante, saṇghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ, bhante, saṇgho anukampaṁ upādāya. Tatiyampi, bhante, saṇghaṁ upasampadaṁ yācāmi. Ullumpatu maṁ, bhante, saṇgho anukampaṁ upādāyā’ti.

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Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

526 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṇghassa pattakallaṁ, ahaṁ itthannāmaṁ antarāyike dhamme puccheyyanti?

Suṇasi, itthannāma, ayaṁ te saccakālo bhūtakālo. Yaṁ jātaṁ taṁ pucchāmi. Santaṁ atthīti vattabbaṁ, asantaṁ natthīti vattabbaṁ. Santi te evarūpā ābādhā— kuṭṭhaṁ gaṇḍo kilāso soso apamāro? Manussosi? Purisosi? Bhujissosi? Aṇaṇosi? Nasi rājabhaṭo? Anuññātosi mātāpitūhi? Paripuṇṇavīsativassosi? Paripuṇṇaṁ te pattacīvaraṁ? Kiṁnāmosi? Konāmo te upajjhāyo’ti?

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Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:

527 ‘Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. Itthannāmo saṇghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ upasampādeyya itthannāmena upajjhāyena. Esā ñatti.

528 Suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. Itthannāmo saṇghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

529 Dutiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. Itthannāmo saṇghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

530 Tatiyampi etamatthaṁ vadāmi— suṇātu me, bhante, saṇgho. Ayaṁ itthannāmo itthannāmassa āyasmato upasampadāpekkho, parisuddho antarāyikehi dhammehi, paripuṇṇassa pattacīvaraṁ. Itthannāmo saṇghaṁ upasampadaṁ yācati itthannāmena upajjhāyena. Saṇgho itthannāmaṁ upasampādeti itthannāmena upajjhāyena. Yassāyasmato khamati itthannāmassa upasampadā itthannāmena upajjhāyena, so tuṇhassa; yassa nakkhamati, so bhāseyya.

531 Upasampanno saṇghena itthannāmo itthannāmena upajjhāyena. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.

532 Upasampadākammaṁ niṭṭhitaṁ.

64 Cattāronissaya

533 "Tāvadeva chāyā metabbā, utuppamāṇaṁ ācikkhitabbaṁ, divasabhāgo ācikkhitabbo, saṅgīti ācikkhitabbā, cattāro nissayā ācikkhitabbā—

534 Piṇḍiyālopabhojanaṁ nissāya pabbajjā. Tattha te yāvajīvaṁ ussāho karaṇīyo. Atirekalābho— saṇghabhattaṁ, uddesabhattaṁ, nimantanaṁ, salākabhattaṁ, pakkhikaṁ, uposathikaṁ, pāṭipadikaṁ. (1)

535 Paṁsukūlacīvaraṁ nissāya pabbajjā. Tattha te yāvajīvaṁ ussāho karaṇīyo. Atirekalābho— khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ. (2)

536 Rukkhamūlasenāsanaṁ nissāya pabbajjā. Tattha te yāvajīvaṁ ussāho karaṇīyo. Atirekalābho— vihāro, aḍḍhayogo, pāsādo, hammiyaṁ, guhā. (3)

537 Pūtimuttabhesajjaṁ nissāya pabbajjā. Tattha te yāvajīvaṁ ussāho karaṇīyo. Atirekalābho— sappi, navanītaṁ, telaṁ, madhu, phāṇitan"ti. (4)

538 Cattāro nissayā niṭṭhitā.

65 Cattāriakaraṇīya

539 Tena kho pana samayena bhikkhū aññataraṁ bhikkhuṁ upasampādetvā ekakaṁ ohāya pakkamiṁsu. So pacchā ekakova āgacchanto antarāmagge purāṇadutiyikāya samāgañchi. Sā evamāha— "Kiṁ dāni pabbajitosī"ti?

"Āma pabbajitomhī"ti.

"Dullabho kho pabbajitānaṁ methuno dhammo; ehi, methunaṁ dhammaṁ paṭisevā"ti. So tassā methunaṁ dhammaṁ paṭisevitvā cirena agamāsi. Bhikkhū evamāhaṁsu— "Kissa tvaṁ, āvuso, evaṁ ciraṁ akāsī"ti? Atha kho so bhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

"Anujānāmi, bhikkhave, upasampādetvā dutiyaṁ dātuṁ, cattāri ca akaraṇīyāni ācikkhituṁ—

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540 Upasampannena bhikkhunā methuno dhammo na paṭisevitabbo, antamaso tiracchānagatāyapi. Yo bhikkhu methunaṁ dhammaṁ paṭisevati, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma puriso sīsacchinno abhabbo tena sarīrabandhanena jīvituṁ; evameva bhikkhu methunaṁ dhammaṁ paṭisevitvā assamaṇo hoti asakyaputtiyo. Taṁ te yāvajīvaṁ akaraṇīyaṁ. (1)

541 Upasampannena bhikkhunā adinnaṁ theyyasaṅkhātaṁ na ādātabbaṁ, antamaso tiṇasalākaṁ upādāya. Yo bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyati, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma paṇḍupalāso bandhanā pavutto abhabbo haritatthāya; evameva bhikkhu pādaṁ vā pādārahaṁ vā atirekapādaṁ vā adinnaṁ theyyasaṅkhātaṁ ādiyitvā assamaṇo hoti asakyaputtiyo. Taṁ te yāvajīvaṁ akaraṇīyaṁ. (2)

542 Upasampannena bhikkhunā sañcicca pāṇo jīvitā na voropetabbo, antamaso kunthakipillikaṁ upādāya. Yo bhikkhu sañcicca manussaviggahaṁ jīvitā voropeti, antamaso gabbhapātanaṁ upādāya, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma puthusilā dvedhā bhinnā appaṭisandhikā hoti; evameva bhikkhu sañcicca manussaviggahaṁ jīvitā voropetvā assamaṇo hoti asakyaputtiyo. Taṁ te yāvajīvaṁ akaraṇīyaṁ. (3)

543 Upasampannena bhikkhunā uttarimanussadhammo na ullapitabbo, antamaso ‘suññāgāre abhiramāmī’ti. Yo bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapati jhānaṁ vā vimokkhaṁ vā samādhiṁ vā samāpattiṁ vā maggaṁ vā phalaṁ vā, assamaṇo hoti asakyaputtiyo. Seyyathāpi nāma tālo matthakacchinno abhabbo puna viruḷhiyā; evameva bhikkhu pāpiccho icchāpakato asantaṁ abhūtaṁ uttarimanussadhammaṁ ullapitvā assamaṇo hoti asakyaputtiyo. Taṁ te yāvajīvaṁ akaraṇīyan"ti. (4)

544 Cattāri akaraṇīyāni niṭṭhitāni.

66 Āpattiyāadassaneukkhittakavatthu

545 Tena kho pana samayena aññataro bhikkhu āpattiyā adassane ukkhittako vibbhami. So puna paccāgantvā bhikkhū upasampadaṁ yāci. Bhagavato etamatthaṁ ārocesuṁ.

546 "Idha pana, bhikkhave, bhikkhu āpattiyā adassane ukkhittako vibbhamati. So puna paccāgantvā bhikkhū upasampadaṁ yācati. So evamassa vacanīyo: ‘passissasi taṁ āpattin’ti? Sacāhaṁ passissāmīti, pabbājetabbo. Sacāhaṁ na passissāmīti, na pabbājetabbo.

Pabbājetvā vattabbo— ‘passissasi taṁ āpattin’ti? Sacāhaṁ passissāmīti, upasampādetabbo. Sacāhaṁ na passissāmīti, na upasampādetabbo.

Upasampādetvā vattabbo— ‘passissasi taṁ āpattin’ti? Sacāhaṁ passissāmīti, osāretabbo. Sacāhaṁ na passissāmīti, na osāretabbo.

Osāretvā vattabbo— ‘passasi taṁ āpattin’ti? Sace passati, iccetaṁ kusalaṁ. No ce passati, labbhamānāya sāmaggiyā puna ukkhipitabbo. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse.

547 Idha pana, bhikkhave, bhikkhu āpattiyā appaṭikamme ukkhittako vibbhamati. So puna paccāgantvā bhikkhū upasampadaṁ yācati. So evamassa vacanīyo: ‘paṭikarissasi taṁ āpattin’ti? Sacāhaṁ paṭikarissāmīti, pabbājetabbo. Sacāhaṁ na paṭikarissāmīti, na pabbājetabbo.

Pabbājetvā vattabbo— ‘paṭikarissasi taṁ āpattin’ti? Sacāhaṁ paṭikarissāmīti, upasampādetabbo. Sacāhaṁ na paṭikarissāmīti, na upasampādetabbo.

Upasampādetvā vattabbo— ‘paṭikarissasi taṁ āpattin’ti? Sacāhaṁ paṭikarissāmīti, osāretabbo. Sacāhaṁ na paṭikarissāmīti, na osāretabbo.

Osāretvā vattabbo— ‘paṭikarohi taṁ āpattin’ti. Sace paṭikaroti, iccetaṁ kusalaṁ. No ce paṭikaroti labbhamānāya sāmaggiyā puna ukkhipitabbo. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse.

548 Idha pana, bhikkhave, bhikkhu pāpikāya diṭṭhiyā appaṭinissagge ukkhittako vibbhamati. So puna paccāgantvā bhikkhū upasampadaṁ yācati. So evamassa vacanīyo: ‘paṭinissajjissasi taṁ pāpikaṁ diṭṭhin’ti? Sacāhaṁ paṭinissajjissāmīti, pabbājetabbo. Sacāhaṁ na paṭinissajjissāmīti, na pabbājetabbo.

Pabbājetvā vattabbo— ‘paṭinissajjissasi taṁ pāpikaṁ diṭṭhin’ti? Sacāhaṁ paṭinissajjissāmīti, upasampādetabbo. Sacāhaṁ na paṭinissajjissāmīti, na upasampādetabbo.

Upasampādetvā vattabbo— ‘paṭinissajjissasi taṁ pāpikaṁ diṭṭhin’ti? Sacāhaṁ paṭinissajjissāmīti, osāretabbo. Sacāhaṁ na paṭinissajjissāmīti, na osāretabbo.

Osāretvā vattabbo— ‘paṭinissajjehi taṁ pāpikaṁ diṭṭhin’ti. Sace paṭinissajjati, iccetaṁ kusalaṁ. No ce paṭinissajjati, labbhamānāya sāmaggiyā puna ukkhipitabbo. Alabbhamānāya sāmaggiyā anāpatti sambhoge saṁvāse"ti.

549 Mahākhandhako paṭhamo.

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550 Tassuddānaṁ

578 Imamhi khandhake vatthūni ekasatañca dvāsattati.

579 Mahākhandhako niṭṭhito.