The monks asked the Blessed One for instructions on what to do when those who have gone forth and are ordained cannot consult, seek counsel from, or heed the preceptor or instructor.
The Blessed One replied, “Monks, I will lay out the regular duties of monk apprentices and monk journeymen. Monks apprentices and monk journeymen should not wet, sweep, or apply fresh cow dung to a monastery, or work on their begging bowl or robes, without first consulting a preceptor or instructor. Such monks should not store them. Such monks should not distribute soap or toothbrushes. They should not be asked for instruction or looked to for answers. Monk apprentices and monk journeymen should not undertake any activity without first consulting a preceptor or instructor, with the exception of defecating, urinating, throwing away their toothbrush, drinking water, paying reverence to a stūpa in the vicinity of the monastery, or go beyond forty-nine fathoms of the monastery.
“When, for instance, they attend to the begging bowl of a preceptor or instructor, monk apprentices and monk journeymen should do so with great vigor, thinking, ‘Oh! We shall work on the preceptor or instructor’s begging bowl or have another do so.’ If they should exert themselves, then all is well. A breach occurs if they do not exert themselves.
“When, for instance, they attend to the robes of a preceptor or instructor, monk apprentices and monk journeymen should do so with great vigor, thinking, ‘Oh! We shall work on the preceptor or instructor’s robes or have another do so.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“When, for instance, a preceptor or instructor falls ill, monk apprentices and monk journeymen should think with great vigor, ‘Oh! We shall nurse the preceptor or instructor or have another do so.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If their preceptor or instructor should feel anxious, monk apprentices and monk journeymen should think with great vigor, ‘Oh! I will dispel the anxiety of my preceptor or instructor, or cause another to dispel my preceptor or instructor’s anxiety.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If their preceptor or instructor develops a deviant view, monk apprentices and monk journeymen should think with great vigor, ‘Oh! I will dispel my preceptor or instructor’s deviant view, or cause another to dispel my preceptor or instructor’s deviant views.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“The saṅgha may mete out the following disciplinary acts on a preceptor or instructor: an act of censure, an act of chastening, an act of expulsion, an act of reconciliation, an act of suspension for refusal to acknowledge, an act of suspension for refusal to make reparations, or an act of suspension for refusal to give up deviant views. If they are about to mete out such an act, a monk apprentice or journeyman should plead with great vigor, ‘Oh! The saṅgha should not mete out such disciplinary acts to my preceptor or instructor.’ Or, if such a disciplinary act has already been meted out, monk apprentices and monk journeymen should plead with great vigor ‘Oh! For the saṅgha to impose such disciplinary acts on my preceptor or instructor makes my hair bristle and stand on end. I cower before the saṅgha. Restore his status. Having come into the boundary to show he is like us, I beg forgiveness. Whatever caused him to reject the disciplinary acts that were meted out should be forgiven.’ If he should exert himself, then all is well. A breach occurs if he should not exert himself.
“If a preceptor or an instructor were to incur a saṅgha remnant offense, monk apprentices and monk journeymen should plead with great vigor, ‘Oh! The saṅgha should impose a probation or a repeat probation on those preceptors and instructors.” If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If a preceptor or an instructor has already served a probation or a repeat probation, monk apprentices and monk journeymen should plead with great vigor, ‘Oh! The preceptor or instructor who has already served a probation or a repeat probation should be given a penance or repeat penance.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If a preceptor or an instructor has served out a penance or a repeat penance, monk apprentices and monk journeymen should plead with great vigor, ‘Oh! The preceptor or instructor who has served out his penance or a repeat penance should be granted a reinstatement.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“As monk apprentices and monk journeymen treat preceptors and instructors, just so should preceptors and instructors treat monk apprentices and monk journeymen, except for the seeking of permission.”
The Blessed Buddha pledged to pass the rainy season in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. The venerable Upasena had pledged to pass that same rainy season in some distant place. After one year had passed, he took a ward, allowed his going forth and ordained him.
After the rainy season had passed, Upasena took up his robes. This monk of two years and his ward of one took up their begging bowls and robes, set out for, and made their way in stages to Śrāvastī.
When they arrived, Upasena set down his begging bowl and robe, washed his feet, and went to the Blessed One. Having bowed his head at the Blessed One’s feet, he sat off to one side.
It is natural for blessed buddhas to welcome those monks that come to visit them with the words, “Monk, where have you come from just now? Where did you pledge to pass the rainy season?” And so the Blessed One asked Upasena these very questions.
The Blessed One said to the monks, “Monks, the noble son Upasena thought first only of gathering a following. A monk who has passed one year should not allow going forth, should not grant ordination, should not give refuge, and should not accept charge of novices, nor should he live independently. Nor should a monk of two years, nor a monk of three years, nor a monk of four years, nor a monk of five years, nor a monk of six years, nor a monk of seven years, nor a monk of eight years. Even a monk of nine years should not allow going forth, should not grant ordination, should not give refuge, and should not accept charge of novices, nor should he live independently. A monk of ten years may allow going forth, may grant ordination, may accept charge of novices, may give refuge, and may live independently.
“For those lacking in such particulars, who are immature, dense, dim-witted, or unskilled, to allow going forth—alas! It is impossible for those who are not disciplined to discipline others. It is impossible for those who are not calm to bring calm to others, for those are not free to free others, for those who have not reached peace to bring others to peace, or for those who have not themselves emerged from the muck to free others from the muck.”
Once, an elder who was immature, dense, dim-witted, and unskilled allowed a follower from another tīrthika tradition to go forth and granted him ordination. But, not having received counsel or instruction at any time, the convert offered back his training and fell away, at which point the monks appealed to the Blessed One.
The Blessed One replied, “In light of such events, only monks with ten years and five qualities may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently. What are those five qualities? That such a monk has been ordained for ten years or more, is able to nurse wards or apprentices or enlist others to do so, is able to assuage the guilt of wards or apprentices or enlist others to do so, is able to repudiate the deviant views that have arisen in wards or apprentices or enlist others to do so, and is able to allay unhappiness or enlist others to do so wherever he is, should wards or apprentices feel sad.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and retain the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are skilled in the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are experienced in the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and elucidate the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have ethics, are learned, and are able to inspire wards or apprentices to retain the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and train in the training of higher ethics, the training of higher attention, and the training of higher wisdom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are able to inspire wards or apprentices to train in the training of higher ethics, the training of higher attention, and the training of higher wisdom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and train in higher conduct, higher monastic discipline, and higher individual liberation may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are able to inspire wards or apprentices to train in higher conduct, higher monastic discipline, and higher individual liberation may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have perfect faith, perfect ethics, perfect apprehension, perfect generosity, and perfect wisdom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have perfect pure conduct, perfect concentration, perfect wisdom, perfect freedom, and perfect knowledge and vision of freedom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, exert themselves energetically, are wise, and are mindful may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, exert themselves energetically, are wise, and are equipoised may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, exert themselves energetically, are wise, and are skilled in meditative absorption may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have the whole of a trainee’s ethics, the whole of a trainee’s concentration, the whole of a trainee’s wisdom, the whole of a trainee’s freedom, and the whole of a trainee’s knowledge and vision of freedom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have the whole ethics of a nontrainee, the whole of a nontrainee’s concentration, the whole of a nontrainee’s wisdom, the whole of a nontrainee’s freedom, and the whole of a nontrainee’s knowledge and vision of freedom may allow going forth, grant ordination, give refuge, and live independently.
“Alternatively, monks with ten years who know arising, prescriptions, supplementary prescriptions, prohibitions, and permissions may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who know what hinders the training, know what does not hinder it, are able to expound on it, instruct it, and find refuge for their monk apprentices and monk journeymen may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who know what hinders the training, know what does not hinder it, are able to expound on it, instruct on it, and find refuge for their monk apprentices and monk journeymen may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who know what constitutes an offense, know what does not constitute an offense, know what is light, know what is weighty, and can recite the full Prātimokṣasūtra and repeat and recite its supplements may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
Upasena asked the Blessed Buddha, “Reverend, the Blessed One has said, ‘Those with ten years and five qualities may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.’ What then, reverend, if a monk has been ordained for sixty years but cannot recite the Prātimokṣasūtra or cannot repeat or recite its supplements? Should he take up residence with another?”
“If there is a senior exemplar, he should take up residence with a senior exemplar. If there is no senior exemplar, he should take up residence with a junior exemplar.”
The Blessed Buddha pledged to pass the rainy season in the Kalandakanivāpa at the Bamboo Park near Rājagṛha, at which point a small number of elder monks and a large number of new ones promised to pass the rainy season at Rājagṛha. After the three months of monsoon had passed, the Blessed One instructed the venerable Ānanda, “Go to the monks, Ānanda, and tell them, ‘The Tāthagata will travel the realm. As your task will be to accompany the Tāthagata on his travels through the realm, happily ready your robes.’ ”
To the monks, he said, “Venerables, the Tāthagata will travel the realm. Your task is to accompany him on his travels, so you should happily ready your robes.”
And the new monks said, “Venerable Ānanda, we too cannot travel the realm with the Blessed One, for we are new and our preceptors and instructors will not go. If our preceptors and instructors do not go we must return swiftly and thus, those who have sought refuge will have to seek another yet again.”
After the three months of monsoon had passed, the Blessed One donned his robe. He then set out to travel the realm with a small entourage, who carried with them their begging bowls and robes.
For blessed buddhas on a journey, it is natural to wonder about the behavior of those who accompany them. Were they properly trained? Were they properly clothed? Did they carry their belongings or did they lack uniformity? While wondering thus, blessed buddhas look upon them by turning to the right as an elephant would. Thus, on his journey, the Blessed Buddha looked about by turning to the right as an elephant would. When the Blessed Buddha had done so, he saw the Tāthagata’s entourage to be small.
Though they see, blessed buddhas may inquire about what they already know. Though they already know, they may inquire—or, even though they know, they may not inquire. They inquire when the time is right, not when the time has passed. Their inquiries are meaningful, not meaningless. In this way blessed buddhas dam the flow of meaningless inquiries.
As blessed buddhas know the time for a meaningful inquiry, the Blessed Buddha asked Ānanda, “What is the cause due to which the Tāthagata’s companions are now so few? What are the circumstances for it?”
“Reverend, a small number of elder monks and a large number of new monks discussed the matter during the rains retreat in Rājagṛha. The elder monks said, ‘Venerable Ānanda, we cannot travel the realm with the Blessed One, for we are old.’ And the new monks said, ‘Venerable Ānanda, we too cannot travel the realm with the Blessed One, for we are new and our preceptors and instructors will not go. If our preceptors and instructors do not go, we must return swiftly and thus, those who have sought a refuge will have to seek another yet again.’ Reverend, that is the cause due to which the Tāthagata’s companions are now so few; those are the circumstances for it.”
“Ānanda, I therefore further permit that those with five years and five qualities should travel the realm without a refuge. What are those five qualities? That the monk knows what constitutes an offense, knows what does not constitute an offense, knows what is light, knows what is weighty, and knows how to recite the Prātimokṣasūtra and its supplements. Those with five years and five qualities should travel the realm independently. Do not resent this.”
The venerable Upāli asked the Blessed Buddha, “Reverend, the Blessed One has said, ‘Those with five years and five qualities should travel the realm independently.’ What about a revered monk of six years? If he recites the Prātimokṣasūtra and repeats and recites its supplements, should he too travel the realm independently?”
“Reverend, as for one of four years, if he recites the Prātimokṣasūtra and repeats and recites its supplements, should he too travel the realm independently?”
“Reverend, as for one who has knowledge of the three and who has cast aside the three stains, if he has not five years or the five qualities, should he too travel the realm independently?”
The above section contains the following topics: Having passed ten years, retain, skilled in, Experienced in, elucidate, able to inspire others to retain, Learn, able to inspire others to learn, The two sets of perfection, the lists of three, Trainee, nontrainee, knowing how training comes about, Finding refuge, knowledge of offenses, And traveling the realm.
The monks asked the Blessed One for instructions on what to do when those who have gone forth and are ordained cannot consult, seek counsel from, or heed the preceptor or instructor.
The Blessed One replied, “Monks, I will lay out the regular duties of monk apprentices and monk journeymen. Monks apprentices and monk journeymen should not wet, sweep, or apply fresh cow dung to a monastery, or work on their begging bowl or robes, without first consulting a preceptor or instructor. Such monks should not store them. Such monks should not distribute soap or toothbrushes. They should not be asked for instruction or looked to for answers. Monk apprentices and monk journeymen should not undertake any activity without first consulting a preceptor or instructor, with the exception of defecating, urinating, throwing away their toothbrush, drinking water, paying reverence to a stūpa in the vicinity of the monastery, or go beyond forty-nine fathoms of the monastery.
“When, for instance, they attend to the begging bowl of a preceptor or instructor, monk apprentices and monk journeymen should do so with great vigor, thinking, ‘Oh! We shall work on the preceptor or instructor’s begging bowl or have another do so.’ If they should exert themselves, then all is well. A breach occurs if they do not exert themselves.
“When, for instance, they attend to the robes of a preceptor or instructor, monk apprentices and monk journeymen should do so with great vigor, thinking, ‘Oh! We shall work on the preceptor or instructor’s robes or have another do so.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“When, for instance, a preceptor or instructor falls ill, monk apprentices and monk journeymen should think with great vigor, ‘Oh! We shall nurse the preceptor or instructor or have another do so.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If their preceptor or instructor should feel anxious, monk apprentices and monk journeymen should think with great vigor, ‘Oh! I will dispel the anxiety of my preceptor or instructor, or cause another to dispel my preceptor or instructor’s anxiety.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If their preceptor or instructor develops a deviant view, monk apprentices and monk journeymen should think with great vigor, ‘Oh! I will dispel my preceptor or instructor’s deviant view, or cause another to dispel my preceptor or instructor’s deviant views.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“The saṅgha may mete out the following disciplinary acts on a preceptor or instructor: an act of censure, an act of chastening, an act of expulsion, an act of reconciliation, an act of suspension for refusal to acknowledge, an act of suspension for refusal to make reparations, or an act of suspension for refusal to give up deviant views. If they are about to mete out such an act, a monk apprentice or journeyman should plead with great vigor, ‘Oh! The saṅgha should not mete out such disciplinary acts to my preceptor or instructor.’ Or, if such a disciplinary act has already been meted out, monk apprentices and monk journeymen should plead with great vigor ‘Oh! For the saṅgha to impose such disciplinary acts on my preceptor or instructor makes my hair bristle and stand on end. I cower before the saṅgha. Restore his status. Having come into the boundary to show he is like us, I beg forgiveness. Whatever caused him to reject the disciplinary acts that were meted out should be forgiven.’ If he should exert himself, then all is well. A breach occurs if he should not exert himself.
“If a preceptor or an instructor were to incur a saṅgha remnant offense, monk apprentices and monk journeymen should plead with great vigor, ‘Oh! The saṅgha should impose a probation or a repeat probation on those preceptors and instructors.” If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If a preceptor or an instructor has already served a probation or a repeat probation, monk apprentices and monk journeymen should plead with great vigor, ‘Oh! The preceptor or instructor who has already served a probation or a repeat probation should be given a penance or repeat penance.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“If a preceptor or an instructor has served out a penance or a repeat penance, monk apprentices and monk journeymen should plead with great vigor, ‘Oh! The preceptor or instructor who has served out his penance or a repeat penance should be granted a reinstatement.’ If they should exert themselves, then all is well. A breach occurs if they should not exert themselves.
“As monk apprentices and monk journeymen treat preceptors and instructors, just so should preceptors and instructors treat monk apprentices and monk journeymen, except for the seeking of permission.”
The Blessed Buddha pledged to pass the rainy season in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. The venerable Upasena had pledged to pass that same rainy season in some distant place. After one year had passed, he took a ward, allowed his going forth and ordained him.
After the rainy season had passed, Upasena took up his robes. This monk of two years and his ward of one took up their begging bowls and robes, set out for, and made their way in stages to Śrāvastī.
When they arrived, Upasena set down his begging bowl and robe, washed his feet, and went to the Blessed One. Having bowed his head at the Blessed One’s feet, he sat off to one side.
It is natural for blessed buddhas to welcome those monks that come to visit them with the words, “Monk, where have you come from just now? Where did you pledge to pass the rainy season?” And so the Blessed One asked Upasena these very questions.
The Blessed One said to the monks, “Monks, the noble son Upasena thought first only of gathering a following. A monk who has passed one year should not allow going forth, should not grant ordination, should not give refuge, and should not accept charge of novices, nor should he live independently. Nor should a monk of two years, nor a monk of three years, nor a monk of four years, nor a monk of five years, nor a monk of six years, nor a monk of seven years, nor a monk of eight years. Even a monk of nine years should not allow going forth, should not grant ordination, should not give refuge, and should not accept charge of novices, nor should he live independently. A monk of ten years may allow going forth, may grant ordination, may accept charge of novices, may give refuge, and may live independently.
“For those lacking in such particulars, who are immature, dense, dim-witted, or unskilled, to allow going forth—alas! It is impossible for those who are not disciplined to discipline others. It is impossible for those who are not calm to bring calm to others, for those are not free to free others, for those who have not reached peace to bring others to peace, or for those who have not themselves emerged from the muck to free others from the muck.”
Once, an elder who was immature, dense, dim-witted, and unskilled allowed a follower from another tīrthika tradition to go forth and granted him ordination. But, not having received counsel or instruction at any time, the convert offered back his training and fell away, at which point the monks appealed to the Blessed One.
The Blessed One replied, “In light of such events, only monks with ten years and five qualities may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently. What are those five qualities? That such a monk has been ordained for ten years or more, is able to nurse wards or apprentices or enlist others to do so, is able to assuage the guilt of wards or apprentices or enlist others to do so, is able to repudiate the deviant views that have arisen in wards or apprentices or enlist others to do so, and is able to allay unhappiness or enlist others to do so wherever he is, should wards or apprentices feel sad.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and retain the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are skilled in the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are experienced in the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and elucidate the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have ethics, are learned, and are able to inspire wards or apprentices to retain the sūtras, the vinaya, and the mātṛkā may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and train in the training of higher ethics, the training of higher attention, and the training of higher wisdom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are able to inspire wards or apprentices to train in the training of higher ethics, the training of higher attention, and the training of higher wisdom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and train in higher conduct, higher monastic discipline, and higher individual liberation may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, and are able to inspire wards or apprentices to train in higher conduct, higher monastic discipline, and higher individual liberation may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have perfect faith, perfect ethics, perfect apprehension, perfect generosity, and perfect wisdom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have perfect pure conduct, perfect concentration, perfect wisdom, perfect freedom, and perfect knowledge and vision of freedom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, exert themselves energetically, are wise, and are mindful may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, exert themselves energetically, are wise, and are equipoised may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who are endowed with pure conduct, are learned, exert themselves energetically, are wise, and are skilled in meditative absorption may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have the whole of a trainee’s ethics, the whole of a trainee’s concentration, the whole of a trainee’s wisdom, the whole of a trainee’s freedom, and the whole of a trainee’s knowledge and vision of freedom may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who have the whole ethics of a nontrainee, the whole of a nontrainee’s concentration, the whole of a nontrainee’s wisdom, the whole of a nontrainee’s freedom, and the whole of a nontrainee’s knowledge and vision of freedom may allow going forth, grant ordination, give refuge, and live independently.
“Alternatively, monks with ten years who know arising, prescriptions, supplementary prescriptions, prohibitions, and permissions may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who know what hinders the training, know what does not hinder it, are able to expound on it, instruct it, and find refuge for their monk apprentices and monk journeymen may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who know what hinders the training, know what does not hinder it, are able to expound on it, instruct on it, and find refuge for their monk apprentices and monk journeymen may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
“Alternatively, monks with ten years who know what constitutes an offense, know what does not constitute an offense, know what is light, know what is weighty, and can recite the full Prātimokṣasūtra and repeat and recite its supplements may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.
Upasena asked the Blessed Buddha, “Reverend, the Blessed One has said, ‘Those with ten years and five qualities may allow going forth, grant ordination, accept charge of novices, give refuge, and live independently.’ What then, reverend, if a monk has been ordained for sixty years but cannot recite the Prātimokṣasūtra or cannot repeat or recite its supplements? Should he take up residence with another?”
“If there is a senior exemplar, he should take up residence with a senior exemplar. If there is no senior exemplar, he should take up residence with a junior exemplar.”
The Blessed Buddha pledged to pass the rainy season in the Kalandakanivāpa at the Bamboo Park near Rājagṛha, at which point a small number of elder monks and a large number of new ones promised to pass the rainy season at Rājagṛha. After the three months of monsoon had passed, the Blessed One instructed the venerable Ānanda, “Go to the monks, Ānanda, and tell them, ‘The Tāthagata will travel the realm. As your task will be to accompany the Tāthagata on his travels through the realm, happily ready your robes.’ ”
To the monks, he said, “Venerables, the Tāthagata will travel the realm. Your task is to accompany him on his travels, so you should happily ready your robes.”
And the new monks said, “Venerable Ānanda, we too cannot travel the realm with the Blessed One, for we are new and our preceptors and instructors will not go. If our preceptors and instructors do not go we must return swiftly and thus, those who have sought refuge will have to seek another yet again.”
After the three months of monsoon had passed, the Blessed One donned his robe. He then set out to travel the realm with a small entourage, who carried with them their begging bowls and robes.
For blessed buddhas on a journey, it is natural to wonder about the behavior of those who accompany them. Were they properly trained? Were they properly clothed? Did they carry their belongings or did they lack uniformity? While wondering thus, blessed buddhas look upon them by turning to the right as an elephant would. Thus, on his journey, the Blessed Buddha looked about by turning to the right as an elephant would. When the Blessed Buddha had done so, he saw the Tāthagata’s entourage to be small.
Though they see, blessed buddhas may inquire about what they already know. Though they already know, they may inquire—or, even though they know, they may not inquire. They inquire when the time is right, not when the time has passed. Their inquiries are meaningful, not meaningless. In this way blessed buddhas dam the flow of meaningless inquiries.
As blessed buddhas know the time for a meaningful inquiry, the Blessed Buddha asked Ānanda, “What is the cause due to which the Tāthagata’s companions are now so few? What are the circumstances for it?”
“Reverend, a small number of elder monks and a large number of new monks discussed the matter during the rains retreat in Rājagṛha. The elder monks said, ‘Venerable Ānanda, we cannot travel the realm with the Blessed One, for we are old.’ And the new monks said, ‘Venerable Ānanda, we too cannot travel the realm with the Blessed One, for we are new and our preceptors and instructors will not go. If our preceptors and instructors do not go, we must return swiftly and thus, those who have sought a refuge will have to seek another yet again.’ Reverend, that is the cause due to which the Tāthagata’s companions are now so few; those are the circumstances for it.”
“Ānanda, I therefore further permit that those with five years and five qualities should travel the realm without a refuge. What are those five qualities? That the monk knows what constitutes an offense, knows what does not constitute an offense, knows what is light, knows what is weighty, and knows how to recite the Prātimokṣasūtra and its supplements. Those with five years and five qualities should travel the realm independently. Do not resent this.”
The venerable Upāli asked the Blessed Buddha, “Reverend, the Blessed One has said, ‘Those with five years and five qualities should travel the realm independently.’ What about a revered monk of six years? If he recites the Prātimokṣasūtra and repeats and recites its supplements, should he too travel the realm independently?”
“Reverend, as for one of four years, if he recites the Prātimokṣasūtra and repeats and recites its supplements, should he too travel the realm independently?”
“Reverend, as for one who has knowledge of the three and who has cast aside the three stains, if he has not five years or the five qualities, should he too travel the realm independently?”
The above section contains the following topics: Having passed ten years, retain, skilled in, Experienced in, elucidate, able to inspire others to retain, Learn, able to inspire others to learn, The two sets of perfection, the lists of three, Trainee, nontrainee, knowing how training comes about, Finding refuge, knowledge of offenses, And traveling the realm.
Sutraya