I mahākhandhako

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

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

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

From ignorance as a requisite condition come fabrications.

From fabrications as a requisite condition comes consciousness.

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

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

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

From contact as a requisite condition comes feeling.

From feeling as a requisite condition comes craving.

From craving as a requisite condition comes clinging/sustenance.

From clinging/sustenance as a requisite condition comes becoming.

From becoming as a requisite condition comes birth.

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

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

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

From the cessation of fabrications comes the cessation of consciousness.

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

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

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

From the cessation of contact comes the cessation of feeling.

From the cessation of feeling comes the cessation of craving.

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

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

From the cessation of becoming comes the cessation of birth.

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

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

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

“As phenomena grow clear

to the brahman—ardent, in jhāna—

his doubts all vanish

when he discerns

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

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

From ignorance as a requisite condition come fabrications.

From fabrications as a requisite condition comes consciousness.

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

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

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

From contact as a requisite condition comes feeling.

From feeling as a requisite condition comes craving.

From craving as a requisite condition comes clinging/sustenance.

From clinging/sustenance as a requisite condition comes becoming.

From becoming as a requisite condition comes birth.

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

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

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

From the cessation of fabrications comes the cessation of consciousness.

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

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

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

From the cessation of contact comes the cessation of feeling.

From the cessation of feeling comes the cessation of craving.

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

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

From the cessation of becoming comes the cessation of birth.

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

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

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

“As phenomena grow clear

to the brahman—ardent, in jhāna—

his doubts all vanish

when he penetrates the ending

of requisite conditions.” [Ud 1:2]

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

From ignorance as a requisite condition come fabrications.

From fabrications as a requisite condition comes consciousness.

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

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

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

From contact as a requisite condition comes feeling.

From feeling as a requisite condition comes craving.

From craving as a requisite condition comes clinging/sustenance.

From clinging/sustenance as a requisite condition comes becoming.

From becoming as a requisite condition comes birth.

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

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

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

From the cessation of fabrications comes the cessation of consciousness.

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

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

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

From the cessation of contact comes the cessation of feeling.

From the cessation of feeling comes the cessation of craving.

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

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

From the cessation of becoming comes the cessation of birth.

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

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

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

“As phenomena grow clear

to the brahman—ardent, in jhāna—

he stands,

routing Māra’s army,

as the sun,

illumining the sky.” [Ud 1:3]

The Discussion of the Bodhi (Tree) is finished.

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

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

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

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

“Any brahman

who has banished evil qualities,1

—not overbearing,

not stained,

his mind controlled—

gone to the end of wisdom,2

the holy life completed:

Rightly would that brahman

speak the holy teaching.

He has no swelling of pride3

anywhere in the world.” [Ud 1:4]

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

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

3. See Sn 4:10 and Sn 4:14.

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

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

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

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

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

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

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

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

“Blissful is solitude

for one who’s content,

who has heard the Dhamma,

who sees.

Blissful is non-affliction

with regard for the world,

restraint for living beings.

Blissful is dispassion

with regard for the world,

the overcoming of sensuality.

But the subduing of the conceit “I am”

That is truly

the ultimate bliss.”

The Discussion of the Mucalinda (Tree) is finished.

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

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

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

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

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

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

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

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

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

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

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

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

The Discussion of the Rājāyatana (Tree) is finished.

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

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

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

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

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

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

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

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

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

“Enough now with teaching

what

only with difficulty

I reached.

This Dhamma is not easily realized

by those overcome

with aversion & passion.

What is fine, subtle,

deep,

hard to see,

going against the flow—

those delighting in passion,

cloaked in the mass of darkness,

won’t see.”

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

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

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

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

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

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

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

“In the past

there appeared among the Magadhans

an impure Dhamma

devised by the stained.

Throw open the door to the Deathless!

Let them hear the Dhamma

realized by the Stainless One!

Just as one standing on a rocky crag

might see people

all around below,

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

ascend the palace

fashioned of the Dhamma.

Free from sorrow, behold the people

submerged in sorrow,

oppressed by birth & aging.

Rise up, hero, victor in battle!

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

Teach the Dhamma, O Blessed One:

There will be those who will understand.”1

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

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

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

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

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

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

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

Teach the Dhamma, O Blessed One:

There will be those who will understand.”

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

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

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

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

Having seen this, he answered Brahmā Sahampati in verse:

“Open are the doors to the Deathless.

Let those with ears

unleash their conviction.

Perceiving trouble, O Brahmā,

I did not tell people the refined,

sublime Dhamma.”

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

The Discussion of the Brahmā’s Request is finished.

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

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

Then devas appeared to the Blessed One and informed him, “Lord, Āḷāra Kālāma died seven days ago.”

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

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

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

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

Then devas appeared to the Blessed One and informed him, “Lord, Uddaka Rāmaputta died last night.”

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

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

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

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

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

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

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

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

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

“All-vanquishing,

all-knowing am I,

with regard to all things,

unadhering.

All-abandoning,

released in the ending of craving:

having fully known on my own,

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

I have no teacher,

and one like me can’t be found.

In the world with its devas,

I have no counterpart.

For I am an arahant in the world;

I, the unexcelled teacher.

I, alone, am rightly self-awakened.

Cooled am I, unbound.

To set rolling the wheel of Dhamma

I go to the city of the Kasis.

In a world become blind,

I beat the drum of the Deathless.”

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

“Conquerors are those like me

who have reached fermentations’ end.

I’ve conquered evil qualities,

and so, Upaka, I’m a conqueror.”

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

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

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

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

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

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

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

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

The Blessed One sat down on the seat laid out.

Having sat down, he washed his feet.

Just then they addressed the Blessed One by name and as “friend.”

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

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

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

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

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

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

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

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

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

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

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

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

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

“No, lord.”

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

And so the Blessed One was able to convince them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

the Yama devas…

the Tusita devas…

the Nimmānarati devas…

the Paranimmita-vasavatti devas…

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

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

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

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

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

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

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

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

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

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

Such was the venerable one’s Acceptance.

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

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

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

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

Such was the venerable ones’ Acceptance.

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

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

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

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

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

Such was the venerable ones’ Acceptance.

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

“Form, monks, is not self.

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

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

“Feeling is not self.

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

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

“Perception is not self.

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

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

“Fabrications are not self.

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

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

“Consciousness is not self.

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

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

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

“Inconstant, lord.”

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

“Stressful, lord.”

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

“No, lord.”

“Is feeling constant or inconstant?”

“Inconstant, lord.”

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

“Stressful, lord.”

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

“No, lord.”

“Is perception constant or inconstant?”

“Inconstant, lord.”

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

“Stressful, lord.”

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

“No, lord.”

“Are fabrications constant or inconstant?”

“Inconstant, lord.”

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

“Stressful, lord.”

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

“No, lord.”

“Is consciousness constant or inconstant?”

“Inconstant, lord.”

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

“Stressful, lord.”

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

“No, lord.”

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

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

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

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

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

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

“Disenchanted, he becomes dispassionate.

“Through dispassion, he is released.

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

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

That is what the Blessed One said.

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

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

At that time there were six arahants in the world.

The first recitation section (is finished).

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

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

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

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

An oil lamp was left burning the whole night.

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

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

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

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

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

Then Yasa went to the city gate.

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

Then Yasa went to the Deer Park in Isipatana.

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

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

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

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

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

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

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

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

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

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

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

The Blessed One saw him coming from afar,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Then Yasa looked up at the the Blessed One.

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

“No, lord.”

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

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

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

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

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

The Blessed One acquiesced with silence.

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

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

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

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

Such was the venerable one’s Acceptance.

At that time there were seven arahants in the world.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“May the Blessed One teach and admonish them.”

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

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

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

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

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

Such was the venerable ones’ Acceptance.

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

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

At that time there were eleven arahants in the world.

The Four Householder Friends’ Going-forth is finished.

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

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

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

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

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

“May the Blessed One teach and admonish them.”

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

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

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

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

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

Such was the venerable ones’ Acceptance.

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

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

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

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

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

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

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

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

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

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

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

“You’re bound by all snares,

human and divine.

You’re bound by a great bond—

Contemplative, you’re not freed from me.”

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

whether human or divine.

I’m freed from the great bond—

You’re struck down, End-maker.”

[Māra:] ”A snare of the mind,

that travels in the air—

I will bind you with it.

Contemplative, you’re not freed from me.”

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

tactile sensations that delight the mind—

My desire there is gone.

You’re struck down, End-maker.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. This is a command.

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

“You’re bound by Māra’s snares,

human and divine.

You’re bound by Māra’s bond—

Contemplative, you’re not freed from me.”

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

whether human or divine.

I’m freed from Māra’s bond—

You’re struck down, End-maker.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Such was the venerable ones’ Acceptance.

The story of the Auspicious Group of Friends is finished.

The second recitation section (is finished).

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

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

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

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

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

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

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

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

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

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

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

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

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

“Stay as you like, great contemplative.”

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

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

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

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

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

The Blessed One entered the fire property and blazed up.

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

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

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

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

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

At the Nerañjarā, the Blessed One

said to the coiled-hair ascetic Uruvelakassapa,

“If it’s not a burden, Kassapa,

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

“It’s no burden, great contemplative,

but desiring your comfort, I forbid it.

A fierce nāga king is there,

powerful, with poisonous fangs,

terrifyingly poisonous.

I don’t want him to harass you.”

“Perhaps he won’t harass me.

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

Knowing that, “It’s given,”

fearless—beyond fear—he entered.

Seeing the seer enter,

the nāga-snake, disgruntled,

emitted smoke.

With a joyous mind, a confident mind,

the nāga1 among men

also emitted smoke.

1. Here meaning ‘great being’

Not bearing the insult,

the nāga-snake blazed up like an inferno.

Skilled in the fire property,

the nāga of a man

blazed up right there as well.

With both of them ablaze,

the fire-hall was burning,

flaming and blazing.

The coiled-hair ascetics stared—

“That fine-looking great contemplative,

is being harassed by the nāga!”

they said.

Then at the night’s end

the nāga-snake’s flames were no more.

But the many-colored flames

of the Powerful One remained.

Blue, and also red,

crimson, yellow,

and the color of quartz,

on the body of the Radiant One:

Many-colored were the flames.

Putting him in his bowl,

he showed the nāga snake to the brahman.

“This is your nāga, Kassapa,

his fire by fire consumed.”

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

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

First marvel.

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

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

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

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

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

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

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

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

Second marvel.

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

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

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

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

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

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

Third marvel.

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

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

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

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

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

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

Fourth Marvel.

At that time, Uruvelakassapa had prepared a great sacrifice.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fifth Marvel.

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

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

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

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

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

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

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

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

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

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

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

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

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

“Before this rock wasn’t placed here.

“Who placed this rock here?

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

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

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

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

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

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

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

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

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

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

“This kakudha tree was brought to my hand.

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

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

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

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

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

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

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

1. The Indian subcontinent.

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

“By which road did you come, great contemplative?

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

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

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

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

“Eat it if you like.”

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

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

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

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

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

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

… a myrobalan from not far from it …

… a yellow myrobalan from not far from it …

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

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

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

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

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

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

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

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

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

“May it be split, great contemplative!”

At once, five hundred pieces of firewood were split.

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

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

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

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

“May they be lit, great contemplative!”

At once, five hundred fires were lit.

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

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

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

Then the Blessed One said to Uruvelakassapa, “Kassapa, May the fires go out!”

“May they go out, great contemplative!”

At once, five hundred fires went out.

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

Then at that time, the coiled-hair ascetics, in the cold, winter “Eight In-between1” days, the time of snowfall—were emerging and submerging in the Nerañjarā River—doing submerging-and-emerging.

1. The “Eight In-between” days is a period in February, regarded in northern India as the coldest part of the year.

‘Eight In-between’: ‘four at the end of the month of Māgha, four at the beginning of the month of Phagguṇa’ thus eight days in between the two.

The Blessed One materialized five hundred charcoal heaters, where, having come out, the coiled-hair ascetics warmed up [lit: unsewed].

It occurred to the coiled-hair ascetics, “No doubt it’s (because of) the psychic power of the great contemplative that these charcoal heaters have materialized.”

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he materialized so many charcoal heaters. But still, he’s not an arahant like me.”

At that time, a great, out-of-season storm-cloud rained down, and a great flood was produced.

The place where the Blessed One was staying was inundated with water.

He thought, “Why don’t I push back the water all around and walk back and forth in the middle on dusty ground?”

Then the Blessed One pushed back the water all around and walked back and forth in the middle on dusty ground.

Then Uruvelakassapa, (thinking,) “May the great contemplative not be carried away by the water!” went by boat with several coiled-hair ascetics to the place where the Blessed One was staying.

Uruvelakassapa saw the Blessed One, having pushed back the water all around, walking back and forth in the middle on dusty ground.

On seeing him, he said, “Are you here, great contemplative?”

(Saying,) “Yes, It’s me, Kassapa,” the Blessed One rose up into the air and came down in the boat.

The thought occurred to Uruvelakassapa, “He’s powerful, the great contemplative, and mighty, in that he wasn’t carried away by the water. But still, he’s not an arahant like me.”

Then the thought occurred to the Blessed One, “For a long time this worthless man keeps having the thought, ‘The great contemplative is powerful and mighty. But still, he’s not an arahant like me.’

“What if I were to terrify this coiled-hair ascetic?”

So he said to Uruvelakassapa, “You’re not an arahant, Kassapa. You’re not even endowed with the path to arahantship.

“You don’t even have a practice by which you would become an arahant, or become endowed with the path to arahantship.”

Then Uruvelakassapa, putting his head down at the feet of the Blessed One, said, “Lord, may I receive the Going-forth in the Blessed One’s presence? May I receive the Acceptance?”

“Kassapa, you are the leader of five hundred coiled-hair ascetics—their trainer, foremost, and chief.

“Inform them of this, (so that) they will do what they think (is appropriate).”

Then Uruvelakassapa went to the coiled-hair ascetics and on arrival said to them,

“Sirs, I want to live the holy life under the great contemplative.

“May you do what you think (is appropriate).”

“For a long time, sir, we have been highly impressed with the great contemplative. If you are going to live the holy life under the great contemplative, all of us will likewise live the holy life under the great contemplative.”

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

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

Such was the venerable ones’ Acceptance.

Then Nadīkassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water.

On seeing them he thought, “I hope my brother hasn’t met with disaster!”

So he sent the coiled-hair ascetics, “Go to find out about my brother.”

And he himself went with the three hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa,

“Is this better, Kassapa?”

“Yes, friend, it’s better.”

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

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

Such was the venerable ones’ Acceptance.

Then Gayākassapa the coiled-hair ascetic saw the mixed-up mess of hair, coils, ritual vessels and carrying poles and fire-worship paraphernalia being carried away by the water. On seeing them he thought, “I hope my brothers haven’t met with disaster!”

So he sent the coiled-hair ascetics, “Go to find out about my brothers.”

And he himself went with the two hundred coiled-hair ascetics to Ven. Uruvelakassapa. On arrival, he said to Ven. Uruvelakassapa, “Is this better, Kassapa?”

“Yes, friend, it’s better.”

So the coiled-hair ascetics, having let the water carry away the mixed-up mess of their hair, their coils, their ritual vessels and carrying poles and their fire-worship paraphernalia, went to the Blessed One. On arrival, having put their heads at the Blessed One’s feet, they said to him, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?”

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

Such was the venerable ones’ Acceptance.

By the Blessed One’s determination, five hundred pieces of firewood were not split and then split, (five hundred) fires were not lit and then lit, (five hundred) fires couldn’t be put out and then were put out, and five hundred charcoal heaters were materialized.

By this reckoning, there were three and a half thousand marvels.

Then the Blessed One, having stayed near Uruvelā as long as he liked, set out for Gayā Head1 with a large Saṅgha of monks—a thousand monks, all of them former coiled-hair ascetics.

1. A hill outside of the town of Gayā, said to be shaped like an elephant (gayā, a variant of gaja: ‘elephant’). It’s current name is ‘Brahmayoni’.

And the Blessed One stayed right there at Gayā Head with the thousand monks.

There the Blessed One addressed the monks: [SN 35:28]

“Monks, the All is aflame.

“What All is aflame?

“The eye is aflame.

“Forms are aflame.

“Consciousness at the eye is aflame.

“Contact at the eye is aflame.

“And whatever there is that arises in dependence on contact at the eye—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame.

“Aflame with what?

“Aflame with the fire of passion, the fire of aversion, the fire of delusion.

“Aflame, I tell you, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“The ear is aflame. Sounds are aflame…

“The nose is aflame. Aromas are aflame…

“The tongue is aflame. Flavors are aflame…

“The body is aflame. Tactile sensations are aflame…

“The intellect is aflame. Ideas are aflame. Consciousness at the intellect is aflame. Contact at the intellect is aflame. And whatever there is that arises in dependence on contact at the intellect—experienced as pleasure, pain or neither-pleasure-nor-pain—that too is aflame. Aflame with what? Aflame with the fire of passion, the fire of aversion, the fire of delusion. Aflame, I say, with birth, aging & death, with sorrows, lamentations, pains, distresses, & despairs.

“Seeing thus, the instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms, disenchanted with consciousness at the eye, disenchanted with contact at the eye. And whatever there is that arises in dependence on contact at the eye, experienced as pleasure, pain or neither-pleasure-nor-pain: With that, too, he grows disenchanted.

“He grows disenchanted with the ear…

“He grows disenchanted with the nose…

“He grows disenchanted with the tongue…

“He grows disenchanted with the body…

“He grows disenchanted with the intellect, disenchanted with ideas, disenchanted with consciousness at the intellect, disenchanted with contact at the intellect. And whatever there is that arises in dependence on contact at the intellect, experienced as pleasure, pain or neither-pleasure-nor-pain: He grows disenchanted with that too.

“Disenchanted, he becomes dispassionate.

“Through dispassion, he is released.

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

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

And while this explanation was being given, the minds of the 1,000 monks, through lack of clinging/sustenance, were released from effluents.

The Fire explanation is finished.

The third recitation section, on the Marvels at Uruvelā, is finished.

Then the Blessed One, having stayed at Gayā Head as long as he liked, set out on a wandering tour toward Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics.

Traveling by stages he arrived at Rājagaha.

And there at Rājagaha the Blessed One stayed at the Suppatiṭṭha Shrine in the Sapling-forest Park.

King Seniya Bimbisāra of Magadha heard, “Master Gotama the contemplative—a son of the Sakyans, having gone forth from the Sakyan clan—has arrived at Rājagaha and is staying at the Suppatiṭṭha Shrine in the Sapling-forest Park.

“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.

“‘He has made known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & common people.

“‘He has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.’

“It is good to see such a worthy one.”

Then King Seniya Bimbisāra of Magadha, accompanied by 120,000 Magadhan householders and brahmans, went to the Blessed One. On arrival, he bowed down and sat to one side.

Some of the 120,000 Magadhan householders and brahmans also bowed down to the Blessed One and sat to one side.

Some of them exchanged courteous greetings with the Blessed One, and after an exchange of friendly greetings & courtesies, sat to one side.

Some of them, having raised their hands palm-to-palm in front of the heart to the Blessed One, sat to one side.

Some of them, after announcing their name and clan in the Blessed One’ presence, sat to one side.

Some of them, staying silent, sat to one side.

Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Is the great contemplative living the holy life under Uruvelakassapa or is Uruvelakassapa living the holy life under the great contemplative?”

The Blessed One, having known with his awareness the train of thought in the awarenesses of the 120,000 Magadhan householders and brahmans, addressed Uruvelakassapa in verse:

“Having seen what,

while living at Uruvelā,

has the teacher of ascetics,

abandoned the fire?

I ask you about this matter, Kassapa:

Why has your fire oblation been abandoned?”

[Uruvelakassapa:] “Forms, sounds, and flavors too,

Sensuality and women—sacrifices promise these.

Having known of acquisitions: ‘This is stained,’

I no longer delight in oblations or sacrifices.”

The meaning of the second verse: Sacrifices promise these sensual pleasures of form, etc., and women. Having known of all of these various kinds of sensual pleasures, starting with forms, that “In regard to the acquisition of aggregates, they are stained,” and because these various kinds of oblations and sacrifices speak of just what is stained, I no longer delight in oblations or sacrifices. “I don’t enjoy oblations or sacrifices.” That’s the meaning.

[The Buddha to Kassapa:] “Now your mind doesn’t delight,

in forms, sounds, or flavors.

Then, in the world with its humans and devas,

what is your mind’s delight? Explain it to me, Kassapa.”

[Uruvelakassapa:] “Having seen the state of peace,

without acquisitions,

having nothing,

unattached in sensuality and becoming,

the state unchanging,

leading to nothing else,

I no longer delight in oblations or sacrifices.”

Then Ven. Uruvelakassapa got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said, “The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.”

Then the thought occurred to the 120,000 Magadhan householders and brahmans, “Uruvelakassapa is living the holy life under the great contemplative.”

Then the Blessed One, having known with his awareness the train of thought in the minds of the 120,000 Magadhan householders and brahmans, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

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

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way, the dustless, stainless eye of Dhamma arose for 110,000 Magadhan householders and brahmans, headed by Bimbisāra, as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

(The remaining) 10,000 declared themselves lay-followers.

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

“Lord, before, when I was still a prince [young man], I had five aspirations. They are now fulfilled for me.

“Lord, before, when I was still a prince, I thought, ‘O! may I be consecrated as king!’ That, Lord, was my first aspiration. Now it is fulfilled for me.

“‘And may an arahant, rightly self-awakened, alight in my kingdom!’ This, Lord, was my second aspiration. Now it is fulfilled for me.

“‘And may I attend on that Blessed One!’ That, Lord, was my third aspiration. Now it is fulfilled for me.

“‘And may that Blessed One teach me the Dhamma!’ That, Lord, was my fourth aspiration. Now it is fulfilled for me.

“‘And may I understand that Blessed One’s Dhamma!’ That, Lord, was my fifth aspiration. Now it is fulfilled for me.

“Lord, before, when I was still a prince, I had these five aspirations. They are now fulfilled for me.

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

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

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

“And may the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then King Seniya Bimbisāra of Magadha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

As the night was ending, King Seniya Bimbisāra of Magadha, having ordered exquisite staple & non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.”

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & robes, entered Rājagaha with the large Saṅgha of monks—a thousand monks—all of them former coiled-hair ascetics.

Now at that time, Sakka, King of the Devas, assuming the form of a brahman youth, went along ahead of the Saṅgha of monks, headed by the Buddha, singing this verse:

“The Tamed One,

with the tamed—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

The Released One,

with the released—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

The One who has Crossed Over,

with those who have crossed over—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

The Peaceful One,

with the peaceful ones—

with the former coiled hair ascetics!

The Thoroughly Released One,

with the thoroughly released!

The color of golden ginger,

The Blessed One entered Rājagaha.

He has ten spheres of influence,

ten powers—

knower of ten Dhammas,

possessing ten—

surrounded by ten hundreds,

the Blessed One entered Rājagaha.”

On seeing Sakka, King of the Devas, the people said, “How handsome, that brahman youth. How good-looking, that brahman youth. How inspiring, that brahman youth.”

“Whose (son/student) is that brahman youth?”

When that was said, Sakka, King of the Devas, addressed the people in verse:

“That Enlightened One,

everywhere tamed,

that pure, matchless individual,

worthy, well-gone in the world—

his attendant am I.”

Then the Blessed One went to King Seniya Bimbisāra of Magadha’s residence and sat down on a seat laid out, along with the Saṅgha of monks.

Then King Seniya Bimbisāra of Magadha, with his own hands, served & satisfied the Saṅgha of monks, headed by the Blessed One, with exquisite staple & non-staple food. When the Blessed One had finished his meal and withdrawn his hand from the bowl, the king sat to one side.

As he was sitting there, the thought occurred to him, “Where should the Blessed One stay, that would be neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion?”

The thought occurred to him, “I have this Bamboo Grove (Veḷuvana) Park, which is neither too far from the village nor too close, accessible, where interested people could come out, not crowded by day, with few noises or sounds of voices at night, far from wind and crowds, private from human beings, and appropriate for seclusion

“What if I were to give the Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One?”

So King Seniya Bimbisāra of Magadha, taking a golden water vessel1 made this offering to the Blessed One, “I give this Bamboo Grove Park to the Saṅgha of monks, headed by the Blessed One.”

1. This refers to the custom of pouring water from a ceremonial vessel while making a gift.

The Blessed One accepted the monastery.

The Blessed One, having instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha with Dhamma talk, got up from his seat and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow a monastery.” [BMC]

Now at that time Sañjaya the wanderer was staying in Rājagaha with a large assembly of wanderers—250 in all.

And at that time Sāriputta and Moggallāna were living the holy life under Sañjaya.

They had made this agreement: “May whoever attains the Deathless first inform the other.”

Then, early in the morning, Ven. Assaji adjusted his under robe and—carrying his bowl & robes, entered Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate.

Sāriputta the wanderer saw Ven. Assaji going for alms in Rājagaha: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate.

On seeing him, the thought occurred to him: “Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one.

“What if I were to go to him and question him:

“‘Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?’”

But then the thought occurred to Sāriputta the wanderer: “This is the wrong time to question him. Having entered among houses, he is going for alms.

“What if I were to follow behind this monk? The path is found by those who seek it.”

“The path (is) found by those who seek it”: This is an adverb modifying following-behind. Here it is said, “What if I were to follow behind this monk? Why? Because of this following-behind, the path is discovered by those who seek it; the path is known and reached.” That’s the meaning. Or “By us, who are seeking, (thinking) ‘Because death exists, there must be the Deathless,’ thus ‘It really exists.’ Unbinding has been found: I have been going after it, searching for it.” Here this meaning may also be seen.

“Found by those who seek it”: “Because death exists, there must be the Deathless”: In connection with this inference, “’It exists’: Unbinding has been reached. What if I, going after it, searching for it, were to follow behind this monk?”

Then Ven. Assaji, having gone for alms in Rājagaha, took his almsfood and left.

Then Sāriputta the wanderer went to Ven. Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies he stood to one side.

As he was standing there, Sāriputta the wanderer said to Ven. Assaji, “Clear, my friend, are your faculties—pure your complexion, and bright.

“Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”

“There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma.

“What is your teacher’s doctrine? What is his teaching?”

“I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I will tell you the essence of it in brief.”

Then Sāriputta the wanderer said to Ven. Assaji, “May it be so, friend—

“Speak a little or a lot,

but tell me just the gist.

The gist is what I want.

What use is a lot of verbosity?”

So Ven. Assaji spoke this Dhamma-explanation to Sāriputta the wanderer:

“Whatever phenomena arise from cause:

their cause

& their cessation.

Such is the teaching of the Tathāgata,

the Great Contemplative.”

Then, when he had heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Sāriputta the wanderer—“Whatever is subject to origination is all subject to cessation.”

[Narrator addressing Sāriputta the wanderer:]

“Just this Dhamma,

even if just this much,

and you experienced

the sorrowless state—

unseen, neglected,

for many ten-thousands of eons.”

“Just this Dhamma, even if just this much,” The meaning is: “Even if there is nothing higher than this, there is just this much, this measure of the fruit of stream-entry to be attained, still this is the Dhamma.” “You experienced the sorrowless state,” The meaning is: “That which we are searching for, wandering after: You penetrated that sorrowless state. It has been attained by you.”

Then Sāriputta the wanderer went to Moggallāna the wanderer.

Moggallāna the wanderer saw Sāriputta the wanderer coming in the distance, and said to him,

“Clear, my friend, are your faculties—pure your complexion, and bright.

“Have you attained the Deathless, friend?”

“Yes, friend, I have attained the Deathless.”

“But, friend, how did you attain the Deathless?”

“Just now, friend, I saw the monk Assaji entering Rājagaha for alms: gracious in the way he approached and departed, looked forward and behind, drew in and stretched out (his arm); his eyes downcast, his every movement consummate.

“On seeing him, the thought occurred to me: ‘Surely, of those monks in this world who are arahants or have entered the path to arahantship, this is one.

“‘What if I were to go to him and question him: “Friend, on whose account have you gone forth? Or who is your teacher? Or in whose Dhamma do you delight?”’

“But then the thought occurred to me: ‘This is the wrong time to question him. Having entered among houses, he is going for alms. What if I were to follow behind this monk? The path is found by those who seek it.’

“Then the monk Assaji, having gone for alms in Rājagaha, took his almsfood and left.

“I went to the monk Assaji and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies I stood to one side.

“As I was standing there, I said to the monk Assaji, ‘Clear, my friend, are your faculties—pure your complexion, and bright.

“‘On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?”

“‘There is a great contemplative—a son of the Sakyans, gone forth from the Sakyan clan—I have gone forth on account of that Blessed One. That Blessed One is my teacher, and I delight in his Dhamma.’

“‘What is your teacher’s doctrine? What is his teaching?’

“‘I am new, friend, not long gone-forth, and have just recently come to this Dhamma and Discipline. I can’t teach the Dhamma in detail, but I can tell you the essence of it in brief.’

“Then I said to the monk Assaji, ‘May it be so, friend—

“‘Speak a little or a lot,

but tell me just the gist.

The gist is what I want.

What use is a lot of verbosity?’

“So the monk Assaji spoke this Dhamma-explanation:

“‘Whatever phenomena arise from cause:

their cause

& their cessation.

Such is the teaching of the Tathāgata,

the Great Contemplative.’”

Having heard this Dhamma-explanation, the dustless, stainless eye of Dhamma arose for Moggallāna the wanderer—“Whatever is subject to origination is all subject to cessation.”

[Narrator addressing Moggallāna the wanderer:]

Just this Dhamma,

even if just this much,

and you experienced

the sorrowless state—

unseen, neglected,

for many ten-thousands of eons.

Then Moggallāna the wanderer said to Sāriputta the wanderer, “Let’s go to the Blessed One’s presence. the Blessed One is our teacher.”

[Sāriputta:] “There are these 250 wanderers who live here in dependence on us and look up to us. Let’s inform them of this.

“They will do whatever they think (is appropriate).”

So Sāriputta and Moggallāna went to the wanderers and, on arrival, said to them, “Friends, we are going to the Blessed One’s presence. The Blessed One is our teacher.”

“We are living here in dependence on the venerables and look up to the venerables. If the venerables are going to live the holy life under the great contemplative, then we will all live the holy life under the great contemplative.”

Then Sāriputta and Moggallāna went to Sañjaya the wanderer and, on arrival, said to him, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.”

“Enough, friends. Don’t go. Let all three of us look after this group.”

A second time …

A third time Sāriputta and Moggallāna said to Sañjaya the wanderer, “Friend, we are going to the Blessed One’s presence. The Blessed One is our teacher.”

“Enough, friends. Don’t go. Let all three of us look after this group.”

Then Sāriputta and Moggallāna, taking along the 250 wanderers, went to the Bamboo Grove.

But Sañjaya the wanderer coughed up hot blood from his mouth right there.

The Blessed One saw Sāriputta and Moggallāna coming in the distance, and on seeing them addressed the monks,

“Monks, these two friends who are approaching, Kolita and Upatissa: They will by my highest, most auspicious pair of disciples.

Deep their range of knowledge,

unsurpassed in the destruction of acquisitions,

released, they’ve arrived at the Bamboo Grove.

Then the Teacher said of them:

“These two friends are who approaching,

Kolita and Upatissa:

They will by my highest,

most auspicious pair of disciples.”

Then Sāriputta and Moggallāna went to the Blessed One and, on arrival, put their heads at the Blessed One’s feet and said, “May we receive the Going-forth in the Blessed One’s presence? May we receive the Acceptance?"

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

Such was the venerable ones’ Acceptance.

At that time, many sons of well-known Magadhan families were living the holy life under the Blessed One.

People criticized and complained and spread it about, “The contemplative Gotama is practicing for the sake of heirlessness. The contemplative Gotama is practicing for the sake of widowhood. The contemplative Gotama is practicing for the sake of cutting off family lineages. Now the thousand coiled-hair ascetics have been given the Going-forth by him, and also these two hundred and fifty wanderers of Sañjaya. And many many well-known sons of Magadhan families are living the holy life under him.

It got so bad that on seeing monks, they would taunt them with this verse:

“The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?”

The monks heard the people criticizing, complaining, and spreading this about.

Then the monks reported the matter to the Blessed One.

“Monks, the noise won’t last long. After seven days it will disappear. Monks, in case anybody taunts you with this verse,

“‘The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?’

“counter the taunt with this one:

“‘The Tathāgatas, great heroes,

do lead

with the true Dhamma.

For those who know,

who lead by the Dhamma,

what’s the jealousy?’” [SN 4.25]

Then at that time, on seeing monks, people would taunt them with the verse:

“The great contemplative has come,

to the mountain pasture of Magadha,

Having led away all of Sañjaya’s,

who will he lead away now?”

The monks would counter the taunt with this verse:

“The Tathāgatas, great heroes,

do lead

with the true Dhamma.

For those who know,

who lead by the Dhamma,

what’s the jealousy?”

The people said, “The Sakyan-son contemplatives lead by Dhamma, not by non-Dhamma, they say.”

The noise lasted just seven days. After seven days it disappeared.

(The section on) Sāriputta and Moggallāna’s Going-forth is finished.

The fourth recitation section is finished.

Now at that time monks, lacking a preceptor, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior.

As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall.

People criticized and complained and spread it about, “How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?”

The monks heard the people criticizing and complaining and spreading it about.

Those monks who were modest, content, had a sense of shame and concern, were sincere about the training, criticized and complained and spread it about:

“How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?”

Then the monks reported the matter to the Blessed One.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them:

“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, it’s unseemly of these worthless men, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done.

“How can these worthless men go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall?

“Monks, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.”

Then the Blessed One, having in many ways rebuked the monks, having spoken in dispraise of being burdensome, demanding, arrogant, discontented, entangled, and indolent; in various ways having spoken in praise of being unburdensome, undemanding, modest, content, scrupulous, austere, gracious, self-effacing, and energetic; having given a Dhamma talk on what is seemly and becoming for monks, addressed the monks:

“Monks, I allow a preceptor.

“The preceptor will foster the attitude he would have toward a son [‘son-mind’] with regard to the student.

“The student will foster the attitude he would have toward a father [‘father-mind’] with regard to the preceptor.

“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya.

“And a preceptor is to be taken like this:

“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this:

“‘Venerable sir, be my preceptor. Venerable sir, be my preceptor. Venerable sir, be my preceptor.’

“If he (the preceptor) indicates by gesture, by speech, or by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way,’ he is taken as preceptor.

“If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as preceptor.” [BMC]

“A student should behave rightly toward his preceptor.

“Here, this is the proper behavior:

“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the student) should provide tooth wood.

“Having gotten up early, having taken off his sandals”: If—for the purpose of doing walking meditation or keeping his washed feet clean—his sandals are fastened and on his feet, then: having gotten up early, having removed them.

“He should provide tooth wood”: “Long, medium, and short”: Having offered three (lengths) of tooth wood, then whichever one he takes for three days, starting from the fourth day, he should provide just that same kind. If he is not particular—he takes now this and now that—provide him with whatever kind is available.

He should provide water for washing the face/rinsing the mouth.

“He should provide water for washing the face/rinsing the mouth.”: Having offered cold and warm water, then whichever one he uses for three days, starting from the fourth day, he should provide just that same kind of water for washing the face/rinsing the mouth. If he is not particular—he takes now this and now that—provide him with whatever kind is available. If he uses both kinds, both kinds should be provided. Aside from the place he is washing his face/rinsing his mouth, (the student) should sweep, starting from the restroom. When the senior monk has gone into the restroom, the surrounding area [courtyard] should be swept, that way the surrounding area won’t be empty. Only when the senior monk comes out of the restroom, should (the student) lay out his seat.

“(The student) should lay out a seat. If there is conjey, then having washed a shallow bowl, he should offer the conjey to the preceptor. [Mv.VI.24.5]

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the student) should wash it carefully without scraping it and then put it away.

“When the preceptor has gotten up, (the student) should put away the seat.

“If the place is dirty, (the student) should sweep it.

“Dirty”: Strewn with any sort of dust/trash. But if there is no other dust/trash, but there are splashes of water, he should rub it with his hand.

“If the preceptor wishes to enter the village for alms, (the student) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.1

1. This is one of the few passages showing that the practice of having spare robes was already current when the Canon was being compiled.

“(The student) should give him his waistband, and, making (the upper robe) a lining (for the outer robe), give him the outer [lit: joined1] robes.

1. In other words, aligning them and putting them together. The two robes stay together just from the friction of the cloth, and are not fastened together. The word for the double-layer outer robe, saṅghāṭi, comes from the verb saṅghaṭeti: ‘joins together’. As a singular, it refers to the two permanently joined layers of the outer robe, but here, in the plural, it refers to the upper and outer robes that are put together temporarily.

“Making a lining”: Putting the two robes together. Having put them together, (the student) should give him the two joined robes. For with all robes, they are called “saṅghāṭi” because of their joined-ness. Thus it is said, “(The student) should give him the two joined robes.”

“Having rinsed out the bowl, (the student) should give it to him while it is still wet. [i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry].

“If the preceptor desires an attendant, (the student) should put on one’s lower robe so as to cover the three circles all around.

“Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the outer robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the student) should be the preceptor’s attendant.

“(The student) not walk too far behind him, nor too close.

“(The student) should not walk too far behind him, nor too close”: Here, if with one or two steps, one could catch up to the preceptor who has turned around and is looking (back/for the student), it should be known that “To this extent one is walking not too far behind him, nor too close.

“(The student) should receive the contents of his bowl.

“(The student) should receive the contents of his bowl.” The meaning is: If the bowl—when the preceptor, going for alms, has received conjey or food—is warm or heavy, (the student) should give him his own bowl and take that bowl.

“(The student) should not interrupt the preceptor when he is speaking.

“(The student) should not interrupt the preceptor when he is speaking”: Whether among the houses or elsewhere, when his words are unfinished, another topic shouldn’t be raised. Starting from here, wherever there is a prohibition made about something that is not to be done, it should be understood to be an offense of wrong doing in each case, for this is the nature of the khandhakas.

“It should be understood to be an offense of wrong doing in all cases.” Explaining the meaning, it is said, “In cases like this, even one who is sick doesn’t avoid an offense.” And for one who is not sick who, out of disrespect, doesn’t perform the other duties toward a preceptor that have been discussed, in breaking the duty there is an offense of wrong doing in each case. Thus it will be said, “A student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing1. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”

“If the preceptor is bordering on an offense, (the student) should stop him.

“If he is bordering on an offense, one should stop him”: He is saying something near to the offenses such as (having a lay person recite) Dhamma line by line (Pc 4) or (addressing) lewd (words to a woman) (Sg 3). “One should stop him.” One should hold him back by asking something like, “Venerable sir, is something like this allowable to say? Is it not an offense? But one should not, (thinking,) “I will hold him back,” say, “Elder, don’t say that.”

“Returning ahead of the preceptor, (the student) should lay out a seat.

“Returning ahead”: If the village is near or if there is a sick monk at the residence, (the student) should return first from the village. If the village is far and there is no one returning with the preceptor, (the student) should set out from the village with him. Then, having wrapped the bowl with the robe, he should return ahead, starting from (somewhere) along the road. Thus, returning first, he should perform all the duties, such as laying out the seat.

“(The student) should put out washing water for the feet, a foot stand, and a pebble foot wiper.

“Having gone to meet him, (the student) should receive his bowl and robe.

“(The student) should give him his spare lower robe and receive the lower robe (that he has been wearing) in return.

“If the (upper and outer) robes are damp with perspiration, (the student) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long).

“(The student) should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart, (thinking,) may it not become creased in the middle.

“Keeping the edges four fingerbreadths apart”: Making the corners (on one side) stick out the amount of four fingerbreadths, he should fold up the robes like that. For what reason? (Thinking,) “May it not become creased in the middle.” If (the corners) were made even, then when folded up it would have a crease in the middle. Being creased constantly, it would become weak. That is said to be the purpose of the prohibition. So in whatever way it is not creased tomorrow in the place it is creased today, in that way he should—day by day—making the corners come out, fold them up.

“(The student) should place the waistband in the fold (of the robe). (From these statements it would appear that when monks were in their dwelling places they wore only their lower robes, even while eating.)

“He should place the waistband in the fold”: Having folded the waistband, he should put it in the fold of the robe and set it aside.

“If there is almsfood, and the preceptor wishes to eat, (the student) should give him water and offer the almsfood to him.

“If there is almsfood”: Here he either comes back, having eaten in the village, among the houses, or on the way back, or he didn’t get alms and has no almsfood, or has gained food that he didn’t eat in the village. Therefore it is said, “if there is almsfood,” etc. And if he doesn’t have any, and wants to eat, then (the student) should give him water and even offer him the alms (the student) received himself.

“(The student) should ask if the preceptor wants drinking water.

“He should ask if he wants drinking water.” As he is eating, (the student) should ask him about drinking water three times, “May drinking water be brought, venerable sir?” If there is enough time (before noon), he should eat his own meal when (the preceptor) is finished. If the time is approaching (noon), he should set out drinking water in the preceptor’s presence and then eat his own meal.

“When he has finished his meal, then having given him water, (the student) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

“(The student) should put away his bowl and robes. When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

“On bare ground”: The meaning is, “He shouldn’t set the bowl on dusty, gravelly ground without anything at all spread out, such as a piece of mat of some kind.” But if it’s treated with blackening [i.e. polished] or cemented with lime, and free of dust or clay, it is allowable to set it on that sort of ground. It is also allowable to set it on clean sand. On dirt, dust, or gravel it’s not allowable. But there, having put down leaves or a stand, he may put it away there.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

“With the edges away from him and the fold toward him”: Here, reaching the hand under the robe-bamboo, etc., then with the hand facing toward him, gently putting it there: that’s the meaning of what was said. But if he took the ends and put it over the robe-bamboo, etc. by the fold, the fold would scrape against the wall. So it shouldn’t be done that way.

“When the preceptor has gotten up, (the student) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper. If the place is dirty, he should sweep it.

“If the preceptor wishes to bathe, (the student) should prepare a bath. He should prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.

“If the preceptor wishes to enter the sauna, (the student) should knead the powder (for bathing), moisten the bathing clay, take a sauna-bench, and follow closely behind him.

“He should knead the powder (for bathing)”: Moistening the bathing powder, he should make it into balls.

“(The student) should give him the bench, receive his robe in return, and lay it to one side.

“He should lay it to one side”: To one side, in a place without soot/smoke.

“(The student) should give him the (moistened) powder for bathing and clay.

“If he is able to, (the student) should enter the sauna.

“When entering the sauna, he should do so having smeared his face with the bathing clay and covering himself front and back (i.e., he shouldn’t expose oneself, but there is no need to cover the three “circles”).

“(He should) sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.

“(He should) perform services for the preceptor in the sauna.

Services in the sauna means all duties, beginning with (adding) charcoal (to the fire), and providing him with clay and hot water.

“When leaving the sauna, one should do so taking the sauna-bench and having covered oneself front and back.

“Perform a service for the preceptor even in the bathing water.

“A service, even in the water”: All duties, beginning with rubbing his limbs.

“Having bathed, the student should come out of the water first, dry himself, and put on his lower robe.

“Then he should rub the water off the preceptor, give him his lower robe, and give him his outer robe.

“Taking the sauna-bench, the student should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

“He should ask the preceptor if he wants drinking water.

“Ask him if he wants drinking water.” He will be thirsty because of the scorching heat in the sauna. So he should ask him.

“If (the preceptor) wants him to recite (passages of Dhamma or Vinaya), he should recite. If (the preceptor) wants to interrogate him (on the meaning of the passages), he should answer (the preceptor’s) interrogation.

“If the dwelling where the preceptor is staying is dirty, (the student) should clean it if he is able to.

“If he is able to”: If he can—he’s not overcome by any sickness. Because a student who is not sick, even if he has sixty Rains, should perform all of the duties toward his preceptor. For one not doing them out of disrespect, in breaking the duty, there is (an offense of) wrong doing. And in the sections on what is not to be done, even for one who is sick, performing those actions that are prohibited is likewise (an offense of) wrong doing.”

“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.

“Taking out the sitting cloth and sheet, he should lay them to one side.

“Taking out the mattress and pillow, he should lay them to one side.

“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side.

“Without scraping it”: without scraping it against the floor. “Door and frame”: without touching the door and the frame it is attached to.

“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side.

“Taking out the supports for the bed, he should lay them to one side.

“Taking out the spittoon, he should lay them to one side.

“Taking out the leaning board, he should lay it to one side.

“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.

“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).

“He should wipe areas of the window frames and the corners (of the room).

“Areas of the window frames and the corners”: The meaning is “The window portion, corner portion, inner and outer sides of the window panels, and the four corners of the chamber should be wiped.”

“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’

“He should look for any rubbish and throw it away to one side.

“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).

“He should lay it out as it was laid out.” However it was laid out before, that’s how he should lay it out. It’s for this purpose that the previous duty is laid down: “Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.” But if it was originally laid out unthinkingly, in any old way, then he should lay it out, separating it from the wall by a distance of two or three fingerbreadths all around. If it’s a reed mat, and too large, he should cut it, fold back the edges and bind them, and then lay it out. If he doesn’t know how to fold back the edges and bind it, he shouldn’t cut it.

“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.

“Having dried the bed in the sun, he should clean it, shake it out [‘pappoṭetvā’? maybe more like hitting the cushions than shaking.], lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.

“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.

“He should put away the robes and bowl.

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

“If dusty winds blow from the east, he should close the eastern windows.

“If dusty winds blow from the west, he should close the western windows.

“If dusty winds blow from the north, he should close the northern windows.

“If dusty winds blow from the south, he should close the southern windows.

“If the weather is cool, he should open the windows by day and close them at night.

“If the weather is hot, he should close them by day and open them at night.

“If the surrounding area is dirty, he should sweep it.

“If the porch is dirty, he should sweep it.

“If the assembly hall is dirty, he should sweep it.

“If the fire-hall is dirty, he should sweep it.

“If the restroom is dirty, he should sweep it.

“If there is no drinking water, he should set it out.

“If there is no washing water, he should set it out.

“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.

“If dissatisfaction (with the holy life) arises in the preceptor, the student should allay it or get someone else to allay it or one should give him a Dhamma talk. [BMC]

“If anxiety (over his conduct with regard to the rules) arises in the preceptor, the student should dispel it or get someone else to dispel it or one should give him a Dhamma talk.

“If a viewpoint1 arises in the preceptor, the student should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

“If the preceptor has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor probation?’ [BMC]

“If the preceptor deserves to be sent back to the beginning, the student should make an effort, (thinking,) ‘How can the Saṅgha send my preceptor back to the beginning?’

“If the preceptor deserves penance, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor penance?’

“If the preceptor deserves rehabilitation, the student should make an effort, (thinking,) ‘How can the Saṅgha grant my preceptor rehabilitation?’

“If the Saṅgha wants to carry out a transaction against the preceptor—censure, demotion, banishment, reconciliation, or suspension—the student should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my preceptor or else change it to a lighter one?’ [BMC]

“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the student should make an effort, (thinking,)

“‘How can my preceptor behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’

“If the preceptor’s robe should be washed, the student should wash it or make an effort, (thinking,) ‘How can my preceptor’s robe be washed?’ [BMC]

“If the preceptor’s robe should be made, the student should make it or make an effort, (thinking,) ‘How can my preceptor’s robe be made?’

“If the preceptor’s dye should be boiled, the student should boil it or make an effort, (thinking,) ‘How can my preceptor’s dye be boiled?’

“If the preceptor’s robe should be dyed, the student should dye it or make an effort, (thinking,) ‘How can my preceptor’s robe be dyed?’

“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.

“He shouldn’t leave while the drips have not stopped.” As long as even a little bit of dye-water is dripping, he shouldn’t leave.

“Without having taken the preceptor’s leave, (the student) should not give an alms bowl to anyone, nor should he receive an alms bowl from that person. [BMC]

“Without having taken the preceptor’s leave, the student should not give an alms bowl to anyone,” etc.: All of this discussion concerns individuals on bad terms with the preceptor.

“He shouldn’t give robe-cloth to that person or receive robe-cloth from that person.

“He shouldn’t give a requisite to that person or receive a requisite from that person.

“He shouldn’t cut that person’s hair or have (his own) hair cut by that person.

“He shouldn’t perform a service for that person or have that person perform a service (for him).

“He shouldn’t act as that person’s steward or have that person act as (his own) steward.

“He shouldn’t be that person’s attendant or take that person as his own attendant.

“He shouldn’t bring back almsfood for that person or have that person bring back almsfood (for him).

“Without having taken the preceptor’s leave, he shouldn’t enter a village, shouldn’t go to a cemetery, shouldn’t leave for a faraway place.

“Without having taken the preceptor’s leave, he shouldn’t enter a village”: Wanting to enter, for alms or some other business, he should take leave and then enter. If the preceptor, getting up early, wants to go far away for alms and says, “Let the young ones enter for alms.” then he may go. If he goes without saying (anything), and going to the preceptor’s courtyard [surrounding area], if he doesn’t see the preceptor, it is allowable to enter the village. If, entering the village, he sees him, then it is allowable to take his leave starting from the spot that he sees him.

“he shouldn’t go to a cemetery”: He shouldn’t go either to stay or to look. “He shouldn’t leave for a faraway place.” In this case, if he wants to leave, he should explain his business (there) and ask up to the third time. If (the preceptor) allows it, that is good. If he doesn’t allow it, and staying in dependence on him, one’s recitation, interrogation, or meditation is not succeeding, the preceptor is inexperienced and incompetent, and doesn’t let him go just out of a desire to have (the student) stay in his presence, then when he is forbidden in this sort of way, it is allowable to go. [BMC]

“If the preceptor is sick, (the student) should tend to him as long as life lasts; he should stay (with him) until he recovers.” [BMC]

“He should stay (with him) until he recovers.” He should stay until the recovery from the sickness. Ne shouldn’t go anywhere. If there is another attendant monk, then searching for medicine and giving it to him in his hand [i.e., directly], saying, “Venerable sir, he will tend (to you).” he may go.

The Discussion of Duties Toward a Preceptor is finished.

“Monks, a preceptor should behave rightly toward his student.

“Here, this is the proper behavior:

“A preceptor should support and encourage his student by teaching him, counter-questioning him, teaching him, and admonishing him.

“If the preceptor has a bowl and the student doesn’t, the preceptor should give the student the bowl or make an effort, (thinking,) ‘How can my student get a bowl?’

“If the preceptor has a bowl”: if he has an extra bowl. This is the pattern everywhere.

“If the preceptor has robe-cloth and the student doesn’t, the preceptor should give the student the robe-cloth or make an effort, (thinking,) ‘How can my student get robe-cloth?’

“If the preceptor has a requisite and the student doesn’t, the preceptor should give the student the requisite or make an effort, (thinking,) ‘How can my student get the requisite?’

“Requisite”: another requisite of a contemplative. Making an effort, here, means a method of searching, in accordance with the Dhamma, so that it arises. After this, the duties, starting from providing tooth wood up to pouring water into the rinsing pot, should only be done for a student who is sick. But he should perform (the duties of) allaying dissatisfaction (with the holy life), etc. even when (the student) is not sick.

“If the student is sick, (the preceptor) should provide tooth wood Pc 40 and water for washing the face/rinsing the mouth. He should lay out a seat.

“If there is conjey, then having washed a shallow bowl, he should offer the conjey to (the student). [Mv.VI.24.5]

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the preceptor) should wash it carefully without scraping it and then put it away.

“When the student has gotten up, (the preceptor) should take up the seat. If the place is dirty, (the preceptor) should sweep it.

“If the student wishes to enter the village (for alms), (the preceptor) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.

“(The preceptor) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes.

“Having rinsed out the bowl, (the preceptor) should give it to him while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry).

“(Thinking,) ‘He’ll be returning about now,’ (the preceptor) should lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

“Having gone to meet him, (the preceptor) should receive his bowl and robe. He should give him his spare lower robe and receive the lower robe (that he has been wearing) in return.

“If the (upper and outer) robes are damp with perspiration, (the preceptor) should dry them for a short time in the (sun’s) warmth, but should not leave them in the (sun’s) warmth (for long).

“He should fold up the robes {SC: separately}, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle.

“He should place the waistband in the fold of the robe.

“If there is almsfood, and the student wishes to eat, (the preceptor) should give him water and offer the almsfood to him.

“(The preceptor) should ask if he wants drinking water.

“When he has finished his meal, then having given him water, (the preceptor) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

“(The preceptor) should put away his bowl and robes. When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

“When the student has gotten up, (the preceptor) should take up the seat, put away the washing water for the feet, the foot-stand, and the pebble foot wiper.

“If the place is dirty, (the preceptor) should sweep it.

“If the student wishes to bathe, he should prepare a bath. He should prepare a cold bath if he wants a cold one, a hot bath if he wants a hot one.

“If the student wishes to enter the sauna, he should knead the powder for bathing, moisten the bathing clay, take a sauna-bench, and go in.

“(The preceptor) should give him the bench, receive his robe in return, and lay it to one side.

“(The preceptor) should give him the (moistened) powder for bathing and clay.

“If he is able to, (the preceptor) should enter the sauna.

“When entering the sauna, he should do so having smeared his face with the bathing clay and covered himself front and back.

“He should sit so as not to encroach on the senior monks, at the same time not preempting the junior monks from a seat.

“(The preceptor) should perform services for the student in the sauna.

“When leaving the sauna, he should do so taking the sauna-bench and having covered oneself front and back.

“(The preceptor) should perform a service for the student even in the bathing water.

“Having bathed, he should come out of the water first, dry himself, and put on his lower robe.

“Then he should rub the water off the student, give him his lower robe, and give him his outer robe.

“Taking the sauna-bench, (the preceptor) should return first, lay out a seat, put out washing water for the feet, a foot stand, and a pebble foot wiper.

“He should ask the student if he wants drinking water.

“If the dwelling where the student is staying is dirty, (the preceptor) should clean it if he is able to.

“When cleaning the dwelling, first taking out the bowl and robes, he should lay them to one side.

“Taking out the sitting cloth and sheet, he should lay them to one side.

“Taking out the mattress and pillow, he should lay them to one side.

“Having lowered the bed, he should take it out carefully, without scraping it or knocking it against the door or doorposts [doorframe], and then lay it to one side.

“Having lowered the bench, he should take it out carefully, without scraping it or knocking it against the door or doorposts, and then lay it to one side.

“Taking out the supports for the bed, he should lay them to one side.

“Taking out the spittoon, he should it them to one side.

“Taking out the leaning board, he should lay it to one side.

“Having taken note of where the ground-covering was laid out, he should take it out and lay it to one side.

“If there are cobwebs in the dwelling, he should remove them, starting first with the ceiling covering-cloth (and working down).

“He should wipe areas around the window frames and the corners (of the room).

“If the wall has been treated with ochre and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

“If the floor of the room is treated with blackening [i.e. polished] and has become moldy, he should moisten a rag, wring it out, and wipe it clean.

“If the floor is untreated, he should sprinkle it all over with water before sweeping it, (with the thought,) ‘May the dust not fly up and soil the room.’

“He should look for any rubbish and throw it away to one side.

“Having dried the ground-covering in the sun, he should clean it, shake it out, bring it back in, and lay it out as it was laid out (before).

“Having dried the supports for the bed in the sun, he should wipe them, bring them back in, and set them in their proper places.

“Having dried the bed in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

“Having dried the bench in the sun, he should clean it, shake it out, lower it, bring it back in carefully without scraping it [along the floor] or knocking it against the door or doorposts, and lay it out it as it was laid out (before).

“Having dried the mattress and pillow, he should clean them, shake them out, bring them back in, and lay them out them as they were laid out (before).

“Having dried the sitting cloth and sheet in the sun, he should clean them, shake them out, bring them back in, and lay them out as they were laid out (before).

“Having dried the spittoon in the sun, he should wipe it, bring it back in, and set it in its proper place.

“Having dried the leaning board in the sun, he should wipe it, bring it back in, and set it in its proper place.

“He should put away the robes and bowl.

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

“If dusty winds blow from the east, he should close the eastern windows.

“If dusty winds blow from the west, he should close the western windows.

“If dusty winds blow from the north, he should close the northern windows.

“If dusty winds blow from the south, he should close the southern windows.

“If the weather is cool, he should open the windows by day and close them at night.

“If the weather is hot, he should close them by day and open them at night.

“If the surrounding area is dirty, he should sweep it.

“If the porch is dirty, he should sweep it.

“If the assembly hall is dirty, he should sweep it.

“If the fire-hall is dirty, he should sweep it.

“If the restroom is dirty, he should sweep it.

“If there is no drinking water, he should set it out.

“If there is no washing water, he should set it out.

“If there is no water in the pot for rinsing (in the restroom), he should pour it into the pot.

“If dissatisfaction (with the holy life) arises in the student, the preceptor should allay it or get someone else to allay it or one should give him a Dhamma talk.

“If anxiety (over his conduct with regard to the rules) arises in the student, the preceptor should dispel it or get someone else to dispel it or one should give him a Dhamma talk.

“If a viewpoint1 arises in the student, the preceptor should pry it away or get someone else to pry it away or one should give him a Dhamma talk.

1. Usually a fixed opinion with regard to a question not worth asking—see (MN 72).

“If the student has committed an offense against a heavy rule (saṅghādisesa) and deserves probation, the preceptor should make an effort, (thinking,) ‘How can the Saṅgha grant my student probation?’ [BMC]

“If the student deserves to be sent back to the beginning, the preceptor should make an effort, (thinking,) “How can the Saṅgha send my student back to the beginning?”

“If the student deserves penance, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student penance?”

“If the student deserves rehabilitation, the preceptor should make an effort, (thinking,) “How can the Saṅgha grant my student rehabilitation?”

“If the Saṅgha wants to carry out a transaction against the student—censure, demotion, banishment, reconciliation, or suspension—the preceptor should make an effort, (thinking,) ‘How can the Saṅgha not carry out that transaction against my student or else change it to a lighter one?’ [BMC]

“But if the transaction—censure, demotion, banishment, reconciliation, or suspension—is carried out against him, the preceptor should make an effort, (thinking,) ‘How can my student behave properly, lower his hackles, mend his ways, so that the Saṅgha will rescind that transaction?’

“If the student’s robe should be washed, the preceptor should explain to him, ‘Here is how you should wash it,’ or make an effort, (thinking,) ‘How can my student’s robe be washed?’

“If the student’s robe should be made, the preceptor should explain to him, ‘Here is how you should make it,” or make an effort, (thinking,) ‘How can my student’s robe be made?’

“If the student’s dye should be boiled, the preceptor should explain to him, ‘Here is how the dye should be boiled,” or make an effort, (thinking,) ‘How can my student’s dye be boiled?’

“If the student’s robe should be dyed, the preceptor should explain to him, ‘Here is how you should dye it,” or make an effort, (thinking,) ‘How can my student’s robe be dyed?’

“In dyeing the robe, he should carefully let it take the dye properly (while drying), turning it back and forth (on the line), and shouldn’t leave while the drips have not stopped.

“If the student is sick, he (the preceptor) should tend to him as long as life lasts; he should stay with him until he recovers.”

The Discussion of Duties Toward a Student is finished.

Now at that time students did not behave rightly toward their preceptors.

Those monks who were modest … criticized and complained and spread it about:

“How can students not behave rightly toward their preceptors?”

Then the monks reported the matter to the Blessed One.

“Is it true, monks, that students are not behaving rightly toward their preceptors?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how can students not behave rightly toward their preceptors?”

Having rebuked him and given a Dhamma talk, he addressed the monks,

“Monks, a student should not not behave rightly toward his preceptor. Whoever should do so: an offense of wrong-doing.”

They still didn’t behave rightly.

They reported the matter to the Blessed One.

“I allow that one who does not behave rightly be dismissed.

“And this is how he is to be dismissed:

“‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: If one communicates this by way of the body, by way of speech, or by way of body and speech, the student is dismissed. [BMC]

“If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the student is not dismissed.”

Now at that time, students, having been dismissed, did not ask for forgiveness.

They reported the matter to the Blessed One.

“I allow that they ask for forgiveness.”

They still didn’t ask for forgiveness.

They reported the matter to the Blessed One.

“One who has been dismissed is not not to ask for forgiveness. Whoever does not ask for forgiveness: an offense of wrong doing.”

Now at that time, preceptors, having been asked for forgiveness, did not forgive.

They reported the matter to the Blessed One.

“I allow that forgiveness be given.”

They still didn’t forgive.

The students left, renounced the training, and even joined other sects.

They reported the matter to the Blessed One.

“Monks, one who has been asked to forgive should not not forgive. Whoever does not forgive: an offense of wrong doing.”

Now at that time preceptors dismissed students who behaved rightly and didn’t dismiss students who didn’t behave rightly.

They reported the matter to the Blessed One.

“Monks, one who behaves rightly is not to be dismissed. Whoever dismisses (him): an offense of wrong doing.

“One who does not behave rightly is not not to be dismissed. Whoever does not dismiss (him): an offense of wrong doing.

“A student endowed with five qualities may be dismissed.

“With regard to his preceptor he does not have strong affection,

“does not have strong confidence,

“does not have a strong sense of shame,

“does not have strong respect,

“does not have strong development (in the practice).

“A student endowed with these five qualities may be dismissed.

“A student endowed with five qualities should not be dismissed.

“With regard to his preceptor he has strong affection,

“has strong confidence,

“has a strong sense of shame,

“has strong respect,

“has strong development.

“A student endowed with these five qualities should not be dismissed.”

“When a student is endowed with five qualities he is fit to be dismissed.

“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice).

“A student endowed with these five qualities is fit to be dismissed.

“When a student is endowed with five qualities he is not fit to be dismissed.

“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development.

“A student endowed with these five qualities is not fit to be dismissed.

“When a student is endowed with five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice).

“When a student is endowed with these five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

“When a student is endowed with five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.

“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development.

“When a student is endowed with these five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.”

Now on that occasion a certain brahman went to the monks and requested the Going-forth.

The monks didn’t want to give him the Going-forth.

Not getting to go forth among the monks, he became thin, wretched, unattractive, and pale, his body covered with veins.

The Blessed One saw him—thin, wretched, unattractive, and pale, his body covered with veins—and on seeing him, addressed the monks,

“Monks, why is this brahman thin, wretched, unattractive, and pale, his body covered with veins?”

“Lord, this brahman, having gone to the monks, requested the Going-forth. But the monks didn’t want to give him the Going-forth. Not getting to go forth among the monks, he has become thin, wretched, unattractive, and pale, his body covered with veins.”

Then the Blessed One addressed the monks, “Who can remember a service done by this brahman?”

When that was said, Ven. Sāriputta said to the Blessed One, “I remember a service done by this brahman”

“But, Sāriputta, what service done by this brahman do you remember?”

“Lord, once when I was going on alms-round in Rājagaha, this brahman had them give one spoonful of alms to me. I remember this service done by this brahman.”

“Good, good, Sāriputta. People of integrity have a sense of what was done, have gratitiude for what was done. In this case, Sāriputta, give this brahman the Going-forth. Give him Acceptance.”

“Lord, how should I give this brahman the Going-forth and give him Acceptance?”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I rescind from this day forth the Acceptance by means of the three goings for refuge (previously) allowed by me.

“I allow Acceptance by means of a transaction with one motion and three proclamations. [BMC Mv.I.76.1]

“And monks, one should be accepted like this:

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-sois venerable So-and-so’s candidate for Acceptance.

“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor.

“‘This is the motion.

“‘Venerable sirs, may the listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘A second time I speak about this matter.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘A third time I speak about this matter.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor.

“‘This is agreeable to the Saṅgha, therefore it is silent.

“‘Thus do I hold it.’”

And on that occasion a certain monk engaged in misbehavior immediately after being accepted.

The monks said to him, “Friend, don’t do such things. It’s not proper.”

So he said to them, “I didn’t request you to give me the Acceptance. Why did you you give me the Acceptance unrequested?”

They reported the matter to the Blessed One.

“Monks, (a Saṅgha) that has not been requested should not give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

“I allow that (a Saṅgha) that has been requested give Acceptance.

“(A Saṅgha) should be requested like this:

“Having arranged his robes over one shoulder, having approached the Saṅgha, having bowed down at the feet of the monks, sitting in the kneeling position with his hands placed palm-to-palm over the heart, he should say,

“‘Venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha, out of kindness, lift me up.’

“He should request a second time. He should request a third time.

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so as preceptor.

“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so’s as preceptor.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘A second time I speak about this matter. …

“‘A third time I speak about this matter. …

“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor.

“‘This is agreeable to the Saṅgha, therefore it is silent.

“‘Thus do I hold it.’”

Now at that time in Rājagaha a rotation had been set up of (offering) exquisite staple foods.

Then the thought occurred to a certain brahman, “Now, these Sakyan-son contemplatives are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind.

“What if I were to go forth among the Sakyan-son contemplatives?”

So the brahman went to the monks and requested the Going-forth.

The monks gave him the Going-forth and the Acceptance.

After he had gone forth, the meal rotation ran out.

The monks said, “Come, friend, let’s go for alms.”

He said, “Friends, I didn’t go forth for this reason, (thinking,) ‘I’ll go for alms.’ If you give me (food), I’ll eat it. If you don’t, I’ll disrobe.”

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

“Yes. friends.”

Those monks who were modest … criticized and complained and spread it about:

“How can this monk go forth in such a well-expounded Dhamma and Discipline for the sake of his stomach?”

They reported the matter to the Blessed One.

“Is it true that you went forth for the sake of your stomach?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Worthless man, how can you go forth in such a well-expounded Dhamma and Discipline for the sake of your stomach?

“Worthless man, this neither inspires faith in the faithless nor increases the faithful. …”

Having rebuked him and given a Dhamma talk, he addressed the monks,

“I allow, when giving Acceptance, that the four supports be told.” [BMC]

“Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the uposatha day, a meal on the day after the Uposatha.

“Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp.

“Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.

“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: ghee, fresh butter, oil, honey, sugar.

The recitation section on Duties toward a Preceptor is finished.

Now at that time a certain young brahman went to the monks and requested the Going-forth.

The monks told him the supports beforehand.

He said, “Venerable sirs, if you had told me the supports after I had gone forth, I would have delighted (in following them). But now I won’t go forth. The supports are disgusting and revolting to me.”

They reported the matter to the Blessed One.

“The supports should not be told beforehand. Whoever should tell (them beforehand): an offense of wrong doing.

“I allow the supports to be told immediately after one has been given Acceptance.”

Now at that time the monks gave Acceptance by a group of two, a group of three, or a group of four.

They reported the matter to the Blessed One.

“Monks, (a candidate) should not be given Acceptance by a group of fewer than ten. Whoever should (so) give Acceptance: an offense of wrong doing.

“Monks, I allow that (a candidate) be given Acceptance by a group of ten or more.” [BMC: 1 2]

Now at that time monks with one or two rains gave Acceptance to their students.

Ven. Upasena the Vaṅganta-son, having been ordained for one rains, gave Acceptance to a student.

Having spent the rains, he, with two rains, taking his student who had one rains, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

It is customary for Buddhas, Blessed Ones, to exchange pleasantries with incoming monks.

Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness?”

“It’s agreeble, O Blessed One. We’re getting by. And we came along the road with little weariness, lord.”

Knowing, Tathāgatas ask. Knowing, they don’t ask.

Considering the time, they ask. Considering the time, they don’t ask.

Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare.

Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”

Then the Blessed One said to Ven. Upasena the Vaṅganta-son, “Monk, how many rains do you have?”

“I have two rains, O Blessed One.”

“And how many rains does this monk have?”

“One rains, O Blessed One.”

“Is this monk your (student)?”

“Is this monk your (student)?” Is he yours, this monk?

“He’s my student, O Blessed One.”

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, and unworthy of a contemplative; improper and not to be done.

“Worthless man, how can you, being taught and admonished by another, think to teach and admonish another?

“All too quickly has this worthless man backslid into abundance, in this case, forming a following.

“Worthless man, this neither inspires faith in the faithless …”

Having rebuked him and given a Dhamma talk, he addressed the monks,

“Monks, one with fewer than ten Rains shouldn’t give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

“I allow one with ten Rains or more to give Acceptance.”

Now at that time inexperienced, incompetent monks, (thinking,) “I have ten rains. I have ten rains,” gave Acceptance.

There were seen to be foolish preceptors and wise students; there were seen to be inexperienced preceptors and experienced students; there were seen to be unlearned preceptors and learned students; there were seen to be preceptors with poor discernment and discerning students.

A certain (monk) who was previously a member of another religion, being spoken to by his preceptor (regarding a rule), refuted his preceptor and went over to the fold of that very religion.

Those monks who were modest … criticized and complained and spread it about:

“How can inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance?

“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.”

Then the monks reported the matter to the Blessed One.

“Monks, is it true, as they say, that inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance,

“(so that) there are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Foolish men, how can you inexperienced, incompetent monks, (thinking,) ‘I have ten rains. I have ten rains,’ give Acceptance?

“There are seen to be foolish preceptors and wise students; there are seen to be inexperienced preceptors and experienced students; there are seen to be unlearned preceptors and learned students; there are seen to be preceptors with poor discernment and discerning students.”

Having rebuked him and given a Dhamma talk, he addressed the monks,

“An inexperienced, incompetent monk shouldn’t give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

“I allow a monk with ten rains or more who is experienced and competent to give Acceptance.” [BMC]

Now at that time, when their preceptors had gone away, monks—left, renounced the training, died, or gone over to (another) faction—not having a teacher, not being taught or admonished, went for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior.

As people were eating, they would come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks. They would eat rice and curries they had asked for themselves, and they kept making a great racket in the meal hall.

People criticized and complained and spread it about,

“How can these Sakyan-son monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? And, as people are eating, come up and stand with their bowls over staple foods, non-staple foods, delicacies, and drinks? And eat rice and curries they have asked for themselves? And keep making a great racket in the meal hall, just like brahmans at a brahman meal?”

The monks heard the people criticizing and complaining and spreading it about.

Those monks who were modest … criticized and complained and spread it about:

“How can these monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?”

Then the monks reported the matter to the Blessed One. …

“Monks, is it true, as they say, that monks go for alms with their lower and upper robes poorly adjusted, not consummate in proper behavior? … And keep (making a great racket in the meal hall)?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, …

Having rebuked him and given a Dhamma talk, he addressed the monks,

“I allow a teacher.

“The teacher will foster the attitude he would have toward a son [‘son-mind’] with regard to the pupil.

“The pupil will foster the attitude he would have toward a father [‘father-mind’] with regard to the teacher.

“Thus they—living with mutual respect, deference, and courtesy—will arrive at growth, increase, and maturity in this Dhamma-Vinaya.

“I allow one to live in dependence for ten Rains, and for dependence to be given by one with ten Rains.”

“And here is how a teacher is to be taken.

“Arranging the upper robe over one shoulder, bowing down at his feet, sitting in the kneeling position with hands placed palm-to-palm over the heart, one is to say this:

“‘Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one. Venerable sir, be my teacher. I will live in dependence on the venerable one.’”

“If he (the teacher) indicates by gesture, by speech, by gesture and speech, ‘Very well’ or ‘Certainly’ or ‘All right’ or ‘It is proper’ or ‘Attain consummation in an amicable way’ he is taken as teacher. [BMC]

“If he does not indicate (this) by gesture, by speech, or by gesture and speech, he is not taken as teacher.”

“A pupil should behave rightly toward his teacher.

“Here, this is the proper behavior:

“Having gotten up early, having taken off his sandals, having arranged his upper robe over one shoulder, (the pupil) should provide tooth wood [Pc 40] and water for washing the face/rinsing the mouth.

“(The pupil) should lay out a seat. If there is conjey, then having washed a shallow bowl, he should offer the conjey to the teacher. [Mv.VI.24.5]

“When he has drunk the conjey, then having given him water, having received the bowl, having lowered it (so as not to let the washing water wet one’s robes), (the pupil) should wash it carefully without scraping it and then put it away.

“When the teacher has gotten up, (the pupil) should take up the seat.

“If the place is dirty, (the pupil) should sweep it.

“If the teacher wishes to enter the village for alms, (the pupil) should give him his lower robe, receiving the spare lower robe (he is wearing) from him in return.

“(The pupil) should give him his waistband and, making (the upper robe) a lining (for the outer robe), give him the joined robes.

“Having rinsed out the bowl, he should give it to (the teacher) while it is still wet (i.e., pour out as much of the rinsing water as possible, but don’t wipe it dry).

“If the teacher desires an attendant, he should put on his lower robe so as to cover the three circles all around.

“Then he should put on the waistband, make (the upper robe) a lining (for the outer robe), put the joined robes on, and fasten the (lower) fastener. Having washed and taken a bowl, (the pupil) should be the teacher’s attendant.

“(The pupil) should not walk too far behind him; he should not walk too close. He should receive the contents of (the teacher’s) bowl.

“(The pupil) should not interrupt the teacher when he is speaking. If the teacher is bordering on an offense, (the pupil) should stop him.

“Returning ahead of the teacher, he should lay out a seat.

“(The pupil) should put out washing water for the feet, a foot stand, and a pebble foot wiper.

“Having gone to meet him, (the pupil) should receive his bowl and robe.

“(The pupil) should give him his spare lower robe and receive the lower robe in return.

“If the (upper and outer) robes are damp with perspiration, (the pupil) should dry them for a short time in the (sun’s) warmth, but do not leave them in the (sun’s) warmth (for long).

“(The pupil) should fold up the robes, keeping the edges four fingerbreadths apart so that neither robe becomes creased in the middle.

“He should place the waistband in the fold of the robe.

“If there is almsfood, and the teacher wishes to eat, (the pupil) should give him water and offer the almsfood to him.

“(The pupil) should ask if he wants drinking water.

“When he has finished his meal, then having given him water, (the pupil) should receive the bowl, lower it, and wash it carefully without scraping it. Then, having dried it, he should set it out for a short time in the (sun’s) warmth, but should not leave it in the (sun’s) warmth (for long).

“He should put away the robes and bowl.

“When putting away the bowl, he should take the bowl in one hand, run his hand under the bed or bench with the other hand (to check for things on the floor that would harm the bowl), and put away the bowl (there), but should not put it away on the bare ground.

“When putting away the robe, he should take the robe with one hand, stroke the other hand along the rod or cord for the robes, and put away the robe (over the cord or rod) with the edges away from him and the fold toward him.

“When the teacher has gotten up, (the pupil) should take up the seat. Put away the washing water for the feet, the foot-stand, and the pebble foot wiper. If the place is dirty, sweep it.