English
If it is agreeable to the Sangha, so-and-so will instruct so-and-so." Thus, by another another should be authorized. Then, the authorized bhikkhu, approaching the ordination candidate, should say to him thus: "Listen, so-and-so, this is your time of truth, your time of reality. What has happened, when asked in the midst of the Sangha, if it exists, it should be said 'it exists'; if it does not exist, it should be said 'it does not exist'. Do not be flustered, do not be embarrassed. They will question you thus: 'Do you have such diseases as leprosy, boils, eczema, consumption, epilepsy? Are you a human being? Are you a male? Are you a free man? Are you debtless? Are you not a royal servant? Are you permitted by your parents? Are you twenty years old? Are your bowl and robes complete? What is your name? What is your preceptor's name?'" They come together. Bhikkhus, they should not come together. The instructor should come first and inform the Sangha: "May the Sangha, venerable sirs, listen to me. So-and-so is the ordination candidate of the venerable so-and-so. He has been instructed by me. If it is agreeable to the Sangha, so-and-so may come." He should be told, "Come!" Having made him arrange his upper robe over one shoulder, having made him bow at the feet of the bhikkhus, having made him sit squatting, having made him raise his joined hands, he should be made to request ordination: "Venerable sirs, I request ordination from the Sangha. May the Sangha lift me up..." Yes, venerable sirs, may the Saṅgha, out of compassion, lift me up. A second time, venerable sirs, I ask the Saṅgha for ordination. May the Saṅgha, out of compassion, lift me up. A third time, venerable sirs, I ask the Saṅgha for ordination. May the Saṅgha, out of compassion, lift me up. The competent and able bhikkhu should inform the Saṅgha: ‘‘May the Saṅgha, venerable sirs, hear me. This person, so-and-so by name, is an applicant for ordination under the venerable so-and-so. If it is agreeable to the Saṅgha, I shall question so-and-so about the obstructing conditions.’’ ‘‘Do you hear, so-and-so? This is your time of truth, your time of reality. I ask you what has occurred. What exists should be said to exist, what does not exist should be said not to exist. Do you have such diseases as leprosy, boils, eczema, consumption, epilepsy? Are you a human being? Are you a male? Are you a free man? Are you free from debt? Are you not a royal servant? Are you permitted by your parents? Are you fully twenty years old? Are your bowl and robes complete? What is your name? What is your preceptor’s name?’’ The competent and able bhikkhu should inform the Saṅgha: ‘‘May the Saṅgha, venerable sirs, hear me. This person, so-and-so by name, is an applicant for ordination under the venerable so-and-so. He is pure from the obstructing conditions, his bowl and robes are complete. So-and-so asks the Saṅgha for ordination with so-and-so as preceptor. If it is agreeable to the Saṅgha, the Saṅgha should ordain so-and-so with so-and-so as preceptor. This is the motion. ‘‘May the Saṅgha, venerable sirs, hear me. This person, so-and-so by name, is an applicant for ordination under the venerable so-and-so. He is pure from the obstructing conditions, his bowl and robes are complete. So-and-so asks the Saṅgha for ordination with so-and-so as preceptor. The Saṅgha ordains so-and-so with so-and-so as preceptor. To whichever venerable one the ordination of so-and-so with so-and-so as preceptor is agreeable, let him be silent; to whom it is not agreeable, let him speak. ‘‘A second time I declare this matter: May the Saṅgha, venerable sirs, hear me. Venerable sirs, the Saṅgha. This person named so-and-so is an aspirant for ordination under the venerable so-and-so. He is pure of obstructive qualities. His bowl and robes are complete. So-and-so requests ordination from the Saṅgha with so-and-so as preceptor. The Saṅgha ordains so-and-so with so-and-so as preceptor. If it is agreeable to any venerable one that so-and-so be ordained with so-and-so as preceptor, let him be silent. If it is not agreeable, let him speak. For the third time I state this matter: Listen to me, venerable sirs, the Saṅgha. This person named so-and-so is an aspirant for ordination under the venerable so-and-so. He is pure of obstructive qualities. His bowl and robes are complete. So-and-so requests ordination from the Saṅgha with so-and-so as preceptor. The Saṅgha ordains so-and-so with so-and-so as preceptor. If it is agreeable to any venerable one that so-and-so be ordained with so-and-so as preceptor, let him be silent. If it is not agreeable, let him speak. So-and-so is ordained by the Saṅgha with so-and-so as preceptor. It is agreeable to the Saṅgha, therefore it is silent. Thus I hold this to be. The ordination ceremony is concluded. 64. The Four Supports 128. Immediately, the shadow should be observed. The season's measure should be explained. The division of the day should be explained. The recitation should be explained. The four supports should be explained— "Going forth is dependent on alms-food. Therein, throughout your life, you should make effort. Additional gains are: Saṅgha meals, designated meals, invitations, ticket meals, fortnightly meals, Uposatha meals, and first-day-of-the-month meals. "Going forth is dependent on rag-robes. Therein, throughout your life, you should make effort. Additional gains are: linen, cotton, silk, wool, hemp, and mixed fibers. "Going forth is dependent on a dwelling at the foot of a tree. Therein, throughout your life, you should make effort. Additional gains are: monasteries, half-gabled dwellings, palaces O, mansion, cave. "Relying on putrid urine as medicine, one goes forth. There, for as long as life lasts, effort should be made by you. Extra gains are ghee, fresh butter, oil, honey, treacle." The four requisites are concluded. 65. The Four Things Not To Be Done 129. Now at that time, the bhikkhus, having ordained a certain bhikkhu, left him alone and departed. He, coming alone afterwards, met his former wife on the way. She said thus: "Have you now gone forth?" "Yes, I have gone forth." "The sexual act is difficult for those who have gone forth; come, let us engage in the sexual act." He, having engaged in the sexual act with her, came after a long time. The bhikkhus said thus: "Why, friend, did you take so long?" Then that bhikkhu reported this matter to the bhikkhus. The bhikkhus reported this matter to the Blessed One. "I allow, bhikkhus, having ordained, to give a second person, and to declare the four things not to be done – "By an ordained bhikkhu, the sexual act should not be engaged in, not even with an animal. Whatever bhikkhu engages in the sexual act, he is not a recluse, not a son of the Sakyan. Just as a person whose head has been cut off is unable to live with that body, even so, a bhikkhu, having engaged in the sexual act, is not a recluse, not a son of the Sakyan. That is not to be done by you as long as life lasts. "By an ordained bhikkhu, what is not given, considered as theft, should not be taken, not even a blade of grass. Whatever bhikkhu takes what is not given, considered as theft, worth a quarter (of a coin) or worth a quarter, or more than a quarter, he is not a recluse, not a son of the Sakyan. Just as a yellow leaf, detached from its stalk, is unable to become green again, even so, a bhikkhu, having taken what is not given, considered as theft, worth a quarter or worth a quarter, or more than a quarter, is not a recluse, not a son of the Sakyan. That is not to be done by you as long as life lasts. "By an ordained bhikkhu, consci No living being should be deprived of life, not even a tiny ant. Whatever monk intentionally deprives a human being of life, even by causing an abortion, is no recluse, no son of the Sakyan. Just as a great stone, split in two, cannot be rejoined, even so, a monk who intentionally deprives a human being of life is no recluse, no son of the Sakyan. That is not to be done by you for as long as life lasts. By an ordained monk no superhuman state should be declared, not even, 'I delight in an empty dwelling.' Whatever monk, evil in wishes, overcome by desire, declares a non-existent, unreal superhuman state— be it absorption, or liberation, or concentration, or attainment, or path, or fruit— is no recluse, no son of the Sakyan. Just as a palm tree, whose crown is cut off, is incapable of growing again, even so, a monk, evil in wishes, overcome by desire, who declares a non-existent, unreal superhuman state, is no recluse, no son of the Sakyan. That is not to be done by you for as long as life lasts. The four things not to be done are concluded. 66. Cases of a monk suspended for not seeing an offense. 130. Now at that time a certain monk, suspended for not seeing an offense, wandered away. He, having returned, asked the monks for ordination. They reported this matter to the Blessed One. Here, monks, a monk suspended for not seeing an offense wanders away. He, having returned, asks the monks for ordination. He should be told thus: "Will you see that offense?" If he says, "I will see it," he should be given the going forth. If he says, "I will not see it," he should not be given the going forth. Having given the going forth, he should be told: "Will you see that offense?" If he says, "I will see it," he should be given full ordination. If he says, "I will not see it," he should not be given full ordination. Having given full ordination, he should be told: "Will you see that offense?" If he says, "I will see it," he should be reinstated. If he says, "I will not see it," he should not be reinstated. He should be reinstated. He should be told: "Do you see that offense?" If he sees it, that is good. If he does not see it, he should be suspended again, if concord is obtainable. If concord is not obtainable, there is no offense in association or co-residence. But here, bhikkhus,