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“How can the venerables walk about holding sunshades?” The monks heard the complaints of that lay follower and they told the Buddha. “Is it true, monks, that the monks from the group of six are doing this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t use a sunshade. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain sick monk

“Is it true, monks, that students are acting like this?” “It’s true, sir.” The Buddha rebuked them … “How can students not conduct themselves properly toward their preceptors?” … After rebuking them … he gave a teaching and addressed the monks: “A student should conduct himself properly toward his preceptor. If he doesn’t, he commits an offense of wrong conduct.” They still did not conduct themselves properly. They told the Buddha.

“You should dismiss one who doesn’t conduct himself properly. And this is how he should be dismissed. If the preceptor conveys the following by body, by speech, or by body and speech: ‘I dismiss you;’ ‘Don’t come back here;’ ‘Remove your bowl and robe;’ or, ‘You shouldn’t attend on me’—then the student has been dismissed. If he doesn’t convey this by body, by speech, or by body and speech, then the student hasn’t been dismissed.” Students who had been dismissed did not ask for forgiveness. They told the Buddha. “You should ask for forgiveness.” They still did not ask for forgiveness. They told the Buddha. “One who has been dismissed should ask for forgiveness.

24. Various kinds of observance days for the Sangha, etc. At one time on the observance day, there were four monks staying in a certain monastery. “The Buddha has laid down a rule that the observance-day ceremony should be done. Now there’s four of us. So how should we do the observance-day ceremony?” They told the Buddha. “When there are four of you, you should recite the Monastic Code.” At one time on the observance day, there were three monks staying in a certain monastery. “The Buddha has instructed that the Monastic Code should be recited when there are four monks. But there’s only three of us. So how should we do the observance-day ceremony?” “When there are three of you, you should do the observance-day ceremony by declaring your purity. And you should do it like this.

he doesn’t commit the same offense for which the Sangha did the procedure of ejecting him for not making amends for an offense; he doesn’t commit an offense similar to the one for which the Sangha did the procedure of ejecting him for not making amends for an offense; he doesn’t commit an offense worse than the one for which the Sangha did the procedure of ejecting him for not making amends for an offense; he doesn’t criticize the procedure; he doesn’t criticize those who did the procedure. … he doesn’t consent to a regular monk bowing down to him; he doesn’t consent to a regular monk standing up for him; he doesn’t consent to a regular monk raising his joined palms to him; he doesn’t consent to a regular monk doing acts of respect toward him; he doesn’t consent to a regular monk offering him a seat. … he doesn’t consent to a regular monk offering him a bed; he doesn’t consent to a regular monk offering him water for washing his feet and a foot stool; he doesn’t consent to a regular monk offering him a foot scraper; he doesn’t consent to a regular monk receiving his bowl and robe; he doesn’t consent to a regular monk massaging his back when bathing. … he doesn’t charge a regular monk with failure in morality; he doesn’t charge a regular monk with failure in conduct; he doesn’t charge a regular monk with failure in view; he doesn’t charge a regular monk with failure in livelihood; he doesn’t cause division between monks. … he doesn’t wear lay clothes; he doesn’t wear the robes of the monastics of other religions; he doesn’t associate with the monastics of other religions; he associates with monks; he trains in the monks’ training. … he doesn’t stay in the same room in a monastery as a regular monk; he doesn’t stay in the same room in a non-monastery as a regular monk; he doesn’t stay in the same room in a monastery or a non-monastery as a regular monk; he gets up from his seat when he sees a regular monk; he doesn’t dismiss a regular monk, whether indoors or outdoors. When a monk has eight qualities, a procedure of ejecting him for not making amends for an offense should be lifted: he doesn’t cancel the observance-day ceremony of a regular monk; he doesn’t cancel the invitation ceremony of a regular monk; he doesn’t direct a regular monk; he doesn’t give instructions to a regular monk; he doesn’t get permission from a regular monk to correct him; he doesn’t accuse a regular monk of an offense; he doesn’t remind a regular monk of an offense; he doesn’t associate inappropriately with other monks.” The group of forty-three on to be lifted in regard to the legal procedure of ejection for not making amends for an offense is finished.

‘No monk has been appointed as an instructor of the nuns. The Sangha of nuns should carry on with serenity.’” On one occasion there were monks who did not agree to give the half-monthly instruction. They told the Buddha. “You should agree to give the half-monthly instruction. If you don’t, you commit an offense of wrong conduct.” On one occasion the nuns went to a monk who was ignorant “Venerable, please agree to give the half-monthly instruction.” “But I’m ignorant, sisters. How can I agree to give the instruction?” “Please agree to give the instruction,

If he doesn’t, he commits an offense of wrong conduct.” Preceptors who were asked for forgiveness did not forgive. They told the Buddha. “You should forgive.” They still did not forgive. The students left, disrobed, and joined the monastics of other religions. They told the Buddha. “When asked for forgiveness, you should forgive. If you don’t, you commit an offense of wrong conduct.” Preceptors dismissed students who were conducting themselves properly and did not dismiss those who were not.

for the Buddha has laid down that a monk should agree to give the instruction to the nuns.” They told the Buddha. “Except if you’re ignorant, you should agree to give the half-monthly instruction.” On one occasion the nuns went to a monk who was sick “Venerable, please agree to give the half-monthly instruction.” “But I’m sick, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down

They told the Buddha. “You shouldn’t dismiss someone who is conducting himself properly. If you do, you commit an offense of wrong conduct. And you should dismiss someone who isn’t conducting himself properly. If you don’t, you commit an offense of wrong conduct. If a student has five qualities, he should be dismissed: he doesn’t have much affection for his preceptor; he doesn’t have much confidence in his preceptor; he doesn’t have much conscience in regard to his preceptor; he doesn’t have much respect for his preceptor; he hasn’t developed his mind much under his preceptor. If a student has five qualities, he shouldn’t be dismissed: he has much affection for his preceptor; he has much confidence in his preceptor; he has much conscience in regard to his preceptor; he has much respect for his preceptor; he has developed his mind much under his preceptor. If a student has five qualities, he deserves to be dismissed:

that a monk should agree to give the instruction to the nuns, except if he’s ignorant.” They told the Buddha. “Except if you’re ignorant or sick, you should agree to give the half-monthly instruction.” On one occasion the nuns went to a monk who was about to depart “Venerable, please agree to give the half-monthly instruction.” “But I’m about to depart, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down that a monk should agree to give the instruction to the nuns, except if he’s ignorant or sick.”

The Sangha has given monk so-and-so permission to use a staff. The Sangha approves and is therefore silent. I’ll remember it thus.’” On one occasion there was a sick monk who was unable to carry his almsbowl without a carrying net. They told the Buddha. “I allow you to give a sick monk permission to use a carrying net. And it should be given like this. The sick monk should approach the Sangha, arrange his upper robe over one shoulder, pay respect at the feet of the senior monks, squat on his heels, raise his joined palms, and say: ‘Venerables, I’m sick. I’m unable to carry my bowl without a carrying net. I ask the Sangha for permission to use a carrying net.’

They told the Buddha. “Except if you’re ignorant, sick, or about to depart, you should agree to give the half-monthly instruction.” On one occasion the nuns went to a monk who was staying in the wilderness “Venerable, please agree to give the half-monthly instruction.” “But I’m staying in the wilderness, sisters. How can I agree to give the instruction?” “Please agree to give the instruction, for the Buddha has laid down that a monk should agree to give the instruction to the nuns, except if he’s ignorant, sick, or about to depart.” They told the Buddha.

The Buddha saw him, and he asked the monks, “Why is that brahmin looking so sickly?” They told him what had happened. The Buddha said, “Does anyone remember any act of service from that brahmin?” Venerable Sāriputta replied, “I do, sir.” “What service do you remember, Sāriputta?” “When I was walking for almsfood here in Rājagaha, that brahmin gave a ladleful of food.” “Good, good, Sāriputta, superior people have gratitude.

“Well, let’s go to the ascetic Gotama and request five things: ‘In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, the reduction in things, and being energetic. And there are five things that lead to just that: It would be good, sir, if the monks stayed in the wilderness for life, and whoever stayed near an inhabited area would commit an offense; if they ate only almsfood for life, and whoever accepted an invitational meal would commit an offense; if they wore rag-robes for life, and whoever accepted robe-cloth from a householder would commit an offense; if they lived at the foot of a tree for life, and whoever took shelter would commit an offense; if they didn’t eat fish or meat for life, and whoever did would commit an offense.’ The ascetic Gotama won’t allow this. We’ll then be able to win people over with these five points.”

At one time on the observance day, a certain monk committed an offense. “The Buddha has laid down a rule that one shouldn’t do the observance-day ceremony if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha. “On the observance day, a monk may have committed an offense. He should approach a single monk, arrange his upper robe over one shoulder, squat on his heels, raise his joined palms, and say: ‘I’ve committed such-and-such an offense. I confess it.’ The other should say,

He’s asking the Sangha for permission to use a carrying net. The Sangha gives monk so-and-so permission to use a carrying net. Any monk who approves of this should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given monk so-and-so permission to use a carrying net. The Sangha approves and is therefore silent. I’ll remember it thus.’” On one occasion there was a sick monk who was unable to walk about without a staff or to carry his almsbowl without a carrying net. They told the Buddha. “I allow you to give a sick monk permission to use a staff and a carrying net. And it should be given like this.

Kokālika said, “It might be possible to cause a schism in the Sangha with these five points, for people have confidence in austerity.” Devadatta and his followers then went to the Buddha, bowed, sat down, and Devadatta made his request. The Buddha replied, “No, Devadatta. Those who wish may stay in the wilderness and those who wish may live near inhabited areas. Those who wish may eat only almsfood and those who wish may accept invitations. Those who wish may wear rag-robes and those who wish may accept robe-cloth from householders. I have allowed the foot of a tree as a resting place for eight months of the year, as well as fish and meat that are pure in three respects:

On one occasion the nuns did not go to the appointment. They told the Buddha. “A nun should go to the appointment. If she doesn’t, she commits an offense of wrong conduct.” Beautification and indulgence At that time there were nuns who wore long belts that they made into corsets. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t wear a long belt.

On one occasion the monks from the group of six received the confession of shared offenses from one another. “You shouldn’t receive the confession of shared offenses from one another. If you do, you commit an offense of wrong conduct.” 26. The process for revealing an offense At one time a certain monk remembered an offense while the Monastic Code was being recited. “The Buddha has laid down a rule that one shouldn’t do the observance-day ceremony if one has an unconfessed offense. And I’ve committed an offense. So what should I do?” They told the Buddha.

out of rolled-up cloth, out of interlaced strings, and out of rolled-up strings. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “A nun shouldn’t make a corset out of strips of split bamboo, strips of leather, strips of fabric, interlaced fabric, rolled-up fabric, strips of cloth, interlaced cloth, rolled-up cloth, interlaced strings, or rolled-up strings. If she does, she commits an offense of wrong conduct.” There were nuns who had their loins rubbed with bones,