Tīrthikas

2.1A summary:

Tīrthikas

2.2[F.72.a] 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.”

2.3Then 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. [F.72.b] 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.”

2.4When 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.’

2.5“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 [F.73.a] allow this tīrthika to live in robes provided by a preceptor for four months.’

2.6“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.’

2.7“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.

2.8“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.”

2.9Upāli 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?”

2.10“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. [F.73.b] 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.

2.11“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.

2.12“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.”

Twenty Years

2.13The Blessed Buddha was staying in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park, when Mahāmaudgalyāyana allowed the going forth of Upāli and a band of seventeen healthy new youths, and ordained them. Come twilight, reduced and wracked by hunger as they were, they would cry out and the Blessed One would hear these great many cries from within the monastery’s grounds. [F.74.a]

2.14Though they hear, 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.

2.15As blessed buddhas know the time for a meaningful inquiry, the Blessed Buddha asked the venerable Ānanda, “Who are these great many young boys who cry within the monastery’s grounds at twilight?”

2.16“Reverend, it is Upāli and a band of seventeen healthy new youths whom Mahāmaudgalyāyana allowed to go forth, and has ordained. At twilight it is they who, reduced and wracked by hunger, cry out.”

2.17“Ānanda, do monks grant ordination into the monkhood to persons who have not yet reached twenty years?”

“Reverend, they do.”

2.18“Ānanda, ones so young should not be ordained. Persons who are not yet twenty years of age cannot accept all they may be subjected to‍—the cold, the heat, the hunger, the thirst, the blowflies, the gadflies, the gnats, the wind, the sun, the snakes, the abuse hurled at them, the bad that befalls them, or the physical pains that are intolerable, oppressive, intense, dreadful, and life-threatening. Their nature is such that they cannot abide or withstand their longing for defilements.

2.19“Persons who have reached twenty years of age, on the other hand, can accept all they may be subjected to‍—the cold, the heat, the hunger, the thirst, the blowflies, the gadflies, the gnats, the wind, the sun, the snakes, the abuse hurled at them, [F.74.b] the bad that befalls them, or the physical pains that are intolerable, oppressive, intense, dreadful, and life-threatening. Their nature is such that they can abide and withstand their longing for defilements.”

2.20The Blessed One thought, “All those shortcomings ensue from monks granting ordination into the monkhood to persons who have not yet reached twenty years.”

2.21Then he decreed, “In light of this, monks should not grant ordination into the monkhood to persons who have not yet reached twenty years. If someone wishing to be ordained approaches any of you, ask him if he has reached twenty years. If you grant ordination without asking this, a breach occurs.”

Novices Not Yet Fifteen

2.22The Blessed Buddha was staying in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park, when a householder living in Śrāvastī took a wife of equal caste and together they played with, took pleasure in, and amused one other. The wife with whom he had played, taken pleasure, and amused himself gave birth to a son who was nurtured and grew until he was big.

2.23At a certain point, the householder’s kin had dwindled, his riches had dwindled, and his possessions had dwindled, prompting the thought, “As I am grown old and cannot gain more riches, I shall go forth.”

2.24He then said this to his son, who replied, “Father, if you are to go forth, then I too shall go forth.”

“Son, let us do just that!” said the householder.

2.25He took his son and went to Jetavana, where they approached a monk and he said, “Noble one, I want to go forth.”

2.26The monk replied, “Who is this lad with you?”

“He is my son.”

“Is he to go forth as well?”

“Yes, noble one, he is.” [F.75.a]

2.27As the monk had taken a liking to them, he allowed their going forth. For the next two or three days he trained them in their regular duties, and then said, “Gentlemen, game does not eat other game. The whole of Śrāvastī is your field and fatherland, so seek out alms and live on them.”

2.28Early the next morning, the father put on his under robe, picked up his begging bowl and robes, and went to beg alms in Śrāvastī with his novice son. Seeing a burnt piece of bread in the market, the novice said, “Father, ask the shopkeeper to give me the bread.”

2.29“Sir, please give this novice bread,” said the father.

The shopkeeper replied, “Noble one, no one eats for free. So I would ask a few coins in return.”

“Sir, we are renunciants. How could we have a few coins?”

2.30“Noble one, did you raise this novice while a renunciant or householder?”

“A householder.”

“Then give him what you earned while a householder.”

2.31“This novice is but one of many who beg. Come! Let us go!”

Saying this, the father grabbed out for his son’s hand, but his son jumped back, fell down and began to cry.

2.32A great crowd of people saw the two and asked, “Gentlemen, to whom does this novice belong?”

“He is my son,” his father said.

“Why did you make the fruit of your loins go forth?” they asked.

2.33Since the bystanders denounced, disparaged, and insulted him, the monks asked the Blessed One about it, and the Blessed One thought, “All those shortcomings ensue from monks allowing persons who have not yet reached fifteen years to go forth.”

2.34Then he decreed, “That being the case, monks should not allow persons under fifteen years old to go forth. If someone wishing to go forth approaches any of you, [F.75.b] ask him if he has reached fifteen years. If you allow going forth without so asking, a breach occurs.” [B7]