The Blessed Buddha was staying in Śrāvastī, in Jetavana, Anāthapiṇḍada’s Park, when an elder who was immature, dense, dim-witted, and unskilled allowed a follower of another tīrthika tradition to go forth. The elder granted the tīrthika ordination, sparking a number of disputes between monks. After the tīrthika had offered back his training and returned to his community of tīrthikas, the monks asked the Blessed One about it. This is how he responded: “Monks, look at how that benighted man has turned his back on such a fine and well-proclaimed Dharma and Vinaya and returned to his community of tīrthikas. Monks, it seems to me he is behaving like a dog, wracked by hunger, but refusing fine food and fare and eating excrement instead. Monks, this is how a benighted man acts who turns his back on such a fine and well-proclaimed Dharma and Vinaya and returns to his former community of tīrthikas.”

Then the Blessed One declared, “Monks, apart from our Śākya kin and dreadlocked fire-worshippers, the going forth of tīrthikas who do not have a sense of reverence should not be allowed nor should they be ordained. If perchance a Śākya kin should come under a tīrthika banner, and if perchance he should want monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya, then, monks, his going forth should be allowed and he should be ordained. Why is that? Because, monks, I give kin exceptions to kin. If perchance a wandering mendicant from another tīrthika order should come, and he should want monkhood, to go forth and be ordained in the well-proclaimed Dharma and Vinaya, then, monks, understand that he should be allowed to live in robes provided by a preceptor for four months. Monks, if, after having submitted to his station, the follower of another tīrthika order has a sense of reverence, his going forth should be allowed and he should be ordained.”

When the Blessed One said that followers of other tīrthika orders should be allowed to live in robes provided by a preceptor for four months, the monks were in a quandary, not knowing how such robes should be given. “Monks,” instructed the Blessed One, “if a follower of another tīrthika order wishing to go forth approaches any one of you, you should ascertain through questioning him whether he has any impediments. Once you have ascertained this, have him take the threefold refuge and, after he commits himself to living as a lay vow holder, give him the lay vow holder vows. Then, as the entire saṅgha sits in concord, have him prostrate to them in order of seniority before sitting in a squatting position. Pressing his palms together, he should say, ‘Reverend saṅgha, please heed me. I, the tīrthika [tīrthika’s name], wish to renounce this identity and go forth. I, the tīrthika [tīrthika’s name], petition the saṅgha to allow me to live in robes provided by a preceptor for four months. I, the tīrthika [tīrthika’s name], ask that the reverend and compassionate saṅgha, out of your compassion, might allow me to live in robes provided by a preceptor for four months.’

“This should be repeated a second and a third time, after which a monk moves the motion be acted upon. This is how the request is made: while seated, the monk says, ‘Reverend saṅgha, please heed me. This tīrthika [tīrthika’s name] wishes to renounce this identity and go forth. This tīrthika has asked the saṅgha to allow him to live in robes provided by a preceptor for four months. If the reverend saṅgha can accept it, I ask the saṅgha to give its consent and allow this tīrthika to live in robes provided by a preceptor for four months.’

“The motion is acted upon thus: ‘Reverend saṅgha, please heed me. This tīrthika [tīrthika’s name] wishes to renounce this identity and go forth. Therefore, I ask the saṅgha that you allow him to live in robes provided by a preceptor for four months. If the saṅgha were to permit this action, I would ask the venerables who can accept it to please remain silent. Those who cannot accept it, please speak up.’

“That is the first motion to act. This should be repeated a second and a third time. The saṅgha, by remaining silent, acknowledges its acceptance and gives its consent for the tīrthika [tīrthika’s name] to live in robes provided by a preceptor for four months.

“For any tīrthika to whom the saṅgha gives its permission to live in robes provided by a preceptor for four months, his food is the saṅgha’s responsibility. His robes are the preceptor’s responsibility. His duties are akin to those in the novice ranks.”

Upāli asked the Blessed Buddha, “Reverend, the Blessed One has said, ‘If, after having submitted to his station, the follower of another tīrthika order has a sense of reverence, his going forth should be allowed and he should be ordained.’ If so, then reverend, by what measure may we say that a follower of another tīrthika order has a sense of reverence?”

“Upāli, in the presence of the follower of another tīrthika order, speak the Buddha’s praises perfectly. Speak too the praises of the Dharma and the Saṅgha, and speak them perfectly. Speak perfectly of the tīrthikas’ unworthiness. Upāli, when you speak of these things perfectly, if the follower of this other order becomes upset, disturbed, or angry, or if he sits withdrawn or seethes with anger, it can be said that the follower does not have a sense of reverence.

“But, Upāli, when you speak perfectly the praises of the Buddha, the Dharma, and the Saṅgha, and also speak perfectly of the tīrthikas’ unworthiness, if the follower of this other tīrthika order does not become upset, disturbed, or angry, if he does not sit withdrawn or seethe with anger, then, Upāli, by that measure we may say the tīrthika has a sense of reverence.

“Monks, the going forth of dreadlocked fire-worshippers should be allowed and they should be ordained. Why? It is because, monks, they argue for karma, they argue for action, they argue for causes, and they argue for diligence. Therefore, monks, you too should train so that you come to argue for karma, for actions, for causes, and for diligence. Monks, that is how you should train.”