English
But I can tell you the meaning in brief.' Then, friend, I said to the monk Assaji: 'Let it be, friend, Speak little or much, just tell me the meaning; My concern is with the meaning, what will you do with many words?' Then, friend, the monk Assaji spoke this Dhamma exposition: 'Whatever phenomena arise from a cause, their cause the Tathāgata has declared; And their cessation, thus teaches the Great Ascetic.' Then, for the wanderer Moggallāna, having heard this Dhamma exposition, the dust-free, stain-free Dhamma-eye arose: 'Whatever is of the nature to arise, all that is of the nature to cease.' If this Dhamma is just so, then you have attained the path. without sorrow; Unseen, passed away, for many hundreds of thousands of eons. 62. Then Moggallāna the wanderer said to Sāriputta the wanderer, "Let us go, friend, to the Blessed One; he, the Blessed One, is our Teacher." "These two and a half hundred wanderers, friend, dwell here relying on us, seeing us. Let us first take leave of them. As they wish, so they will do." Then Sāriputta and Moggallāna went to those wanderers, and having approached, they said to those wanderers, "Let us go, friends, to the Blessed One; he, the Blessed One, is our Teacher." "We dwell here relying on you, seeing you. If you, venerable ones, practice the holy life with the Great Ascetic, all of us will practice the holy life with the Great Ascetic." Then Sāriputta and Moggallāna went to Sañcaya the wanderer, and having approached, they said to Sañcaya the wanderer, "Let us go, friend, to the Blessed One; he, the Blessed One, is our Teacher." "Enough, friends, do not go. All three of us will manage this group." A second time... A third time Sāriputta and Moggallāna said to Sañcaya the wanderer, "Let us go, friend, to the Blessed One; he, the Blessed One, is our Teacher." "Enough, friends, do not go. All three of us will manage this group." Then Sāriputta and Moggallāna, taking those two and a half hundred wanderers, went to Veḷuvana. But for Sañcaya the wanderer, hot blood gushed from his mouth right there. The Blessed One saw Sāriputta and Moggallāna coming from afar, and seeing them, he addressed the bhikkhus, "These, bhikkhus, are the two companions coming, Kolita and Upatissa. This will be my foremost pair of disciples." …a good pair.” In the deep realm of knowledge, In the supreme cessation of attachments; Liberated, not yet having reached Veḷuvana, Then the Teacher declared to them: “These two companions, Are coming, Kolita and Upatissa; This pair of my disciples, Will be the foremost, a good pair.” Then Sāriputta and Moggallāna approached the Bhagavā. Having approached, They prostrated their heads at the Bhagavā’s feet and said to the Bhagavā: “May we, Venerable Sir, obtain the going forth in the Bhagavā’s presence, may we obtain the full ordination.” “Come, monks!” the Bhagavā said, “The Dhamma is well-proclaimed, lead the holy life for the complete ending of suffering.” That was the full ordination for those venerable ones. The Going Forth of the Well-Known 63. Now at that time, well-known, well-known Magadhan young men of good families were leading the holy life under the Bhagavā. People complained, grumbled, and criticized: “The recluse Gotama has come for childlessness, the recluse Gotama has come for widowhood, the recluse Gotama has come for the cutting off of families. Now by him a thousand ascetics have been ordained, and these two hundred and fifty wanderers have been gathered and ordained. And these well-known, well-known Magadhan young men of good families are leading the holy life under the recluse Gotama.” And when they saw the monks, they taunted them with this verse: “The great recluse has come, To the mountain region of the Magadhans; Having taken all the gathered ones, Whom will he now lead away?” The monks heard those people complaining, grumbling, and criticizing. Then those monks reported this matter to the Bhagavā… (as before) … “Monks, that sound will not last long, it will last only seven days, after seven days it will disappear. Therefore, monks, those who taunt you with this verse: “The great recluse has come, To the mountain…” to Giribbaja. Having taken all accumulations, to whom now will he lead?" You all should retort with this verse: "Indeed, the great heroes lead, the Tathāgatas, by the True Dhamma. For those who lead by the Dhamma, what envy is there for those who know?" Now at that time, people, seeing the bhikkhus, challenged with this verse: "Indeed, the Great Ascetic has come to Giribbaja of the Magadhans. Having taken all accumulations, to whom now will he lead?" The bhikkhus challenged those people in return with this verse: "Indeed, the great heroes lead, the Tathāgatas, by the True Dhamma. For those who lead by the Dhamma, what envy is there for those who know?" The people thought, "Indeed, the Sakyan ascetics lead by Dhamma, not by un-Dhamma." For seven days that sound was heard. After seven days, it disappeared. The story of Sāriputta and Moggallāna's going forth is finished. The Fourth Recitation Section is finished. 15. The Story of the Duties to the Preceptor 64. Now at that time, bhikkhus without preceptors, without teachers, not being advised, not being instructed, badly dressed, badly robed, not proper in conduct, went for alms. To people who were eating, even over their food, they offered a used bowl; even over their snacks, they offered a used bowl; even over their drinks, they offered a used bowl; even over their beverages, they offered a used bowl. Themselves, having requested soup and rice, they ate. Even in the refectory, they dwelt with loud noises, great noises. People complained, grumbled, criticized: "How can these Sakyan ascetics be badly dressed, badly robed, not proper in conduct, and go for alms? To people who are eating, even over their food, they will offer a used bowl; even over their snacks, they will offer a used bowl; even over their drinks, they will offer a used bowl; even over their beverages, they will offer a used bowl. Themselves, They will ask for soup and rice and eat. And in the refectory, they will dwell with loud noises, great noises, just like brahmins at a brahmin feast." The monks heard those people complaining, grumbling, criticizing. Those monks who were of few wishes, content, conscientious, scrupulous, desirous of training, they complained, grumbled, criticized – "How can monks be ill-clad, ill-robed, lacking in proper deportment, and go for alms? While people are eating, they will offer a plate of leftovers over their food, over their snacks, over their savories, over their drinks! They will ask for soup and rice themselves and eat! And in the refectory, they will dwell with loud noises, great noises!" Then those monks... ...reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, had the assembly of monks convened, and questioned the monks: "Is it true, monks, that monks are ill-clad, ill-robed, lacking in proper deportment, and go for alms? While people are eating, they offer a plate of leftovers over their food, over their snacks, over their savories, over their drinks? They ask for soup and rice themselves and eat? And in the refectory, they dwell with loud noises, great noises?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them – "Monks, this is not suitable for those foolish men, it is not appropriate, it is not proper, it is not becoming of a recluse, it is not allowable, it is not to be done. How can those foolish men, monks, be ill-clad, ill-robed, lacking in proper deportment, and go for alms? While people are eating, they will offer a plate of leftovers over their food, over their snacks... ...and for the upper evening meal, they will offer a leftover bowl. And for the upper drink, they will offer a leftover bowl. They will themselves ask for soup and rice, and then they will eat. And in the refectory, they will dwell with loud noises, with great noises. This, monks, is not for the appeasement of the unappeased. Nor for the increase of the appeased. Rather, monks, this is for the disfavor of the unappeased. And for the change of heart of some of the appeased. Then the Blessed One, having rebuked those monks in many ways, for their difficulty to support, their difficulty to maintain, their great desires, their discontent, their love of company, their laziness, having spoken dispraise of these; and having spoken praise in many ways of ease of support, ease of maintenance, fewness of desires, contentment, austerity, purification, pleasantness, non-accumulation, and energetic effort; and having given a discourse suitable and appropriate to the monks, addressed the monks – 65. I allow, monks, a preceptor. The preceptor, monks, shall establish a mind like a father towards the co-resident. And the co-resident shall establish a mind like a son towards the preceptor. Thus, dwelling with mutual respect, deference, and harmonious conduct, they will attain growth, increase, and fullness in this Dhamma-Vinaya. And thus, monks, a preceptor is to be taken: having arranged the upper robe over one shoulder, having bowed at the feet, having sat down on the haunches, having raised the joined hands, he should be addressed thus – ‘Be my preceptor, venerable sir; be my preceptor, venerable sir; be my preceptor, venerable sir.’ If he indicates by body, or indicates by speech, or indicates by both body and speech, saying ‘Good,’ or ‘Quickly,’ or ‘It is suitable,’ or ‘It is proper,’ or ‘Accomplish it pleasantly,’ then the preceptor is taken. If he does not indicate by body, does not indicate by speech, does not indicate by both body and speech, then the preceptor is not taken. ‘‘By the co-resident, monks, towards the preceptor, one should behave properly. Herein is this proper behavior – Rising early, taking off the sandals, arranging the upper robe over one shoulder,