The Chapter on Going Forth
The Two Novices
Toh 1-1
Degé Kangyur, vol. 1 (’dul ba, ka), folios 1.a–131.a
Translated by Robert Miller and team
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2018
Current version v 1.37.2 (2023)
Generated by 84000 Reading Room v2.18.4.1
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Table of Contents
Summary
“The Chapter on Going Forth” is the first of seventeen chapters in The Chapters on Monastic Discipline, a four-volume work that outlines the statutes and procedures that govern life in a Buddhist monastic community. This first chapter traces the development of the rite by which postulants were admitted into the monastic order, from the Buddha Śākyamuni’s informal invitation to “Come, monk,” to the more elaborate “Present Day Rite.” Along the way, the posts of preceptor and instructor are introduced, their responsibilities defined, and a dichotomy between elders and immature novices described. While the heart of the chapter is a transcript of the “Present Day Rite,” the text is interwoven with numerous narrative asides, depicting the spiritual ferment of the north Indian region of Magadha during the Buddha’s lifetime, the follies of untrained and unsupervised apprentices, and the need for a formal system of tutelage.
Acknowledgements
This translation was carried out from the Tibetan by Robert Miller with the guidance of Geshé Tséwang Nyima. Ven. Lhundup Damchö (Dr. Diana Finnegan) provided her draft translation of the extant Sanskrit portions of this chapter. Dr. Fumi Yao and Maurice Ozaine kindly identified numerous misspellings and mistakes in the glossaries. Both Ven. Damchö and Dr. Yao generously shared their extensive knowledge of the Mūlasarvāstivādin Vinaya and furnished invaluable assistance in researching the translation. Matthew Wuethrich served as style consultant and editor.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Zhou Tian Yu, Chen Yi Qin, Irene Tillman, Archie Kao, and Zhou Xun, which helped make the work on this translation possible, is most gratefully acknowledged.
The Two Novices
A summary:
Two Novices
The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, when two of Upananda’s novices, Kaṇṭaka and Mahaka, flirted with, groped, and tickled one another. They acted as a man does with a woman, or as a woman does with a man. Once, when they were behaving like this, the monks asked the Blessed One about it, and the Blessed One thought, “All those shortcomings ensue from monks placing two novices together.”
He then decreed, “In light of this, monks should not place two novices together. If you do so, a breach occurs.”
After the Blessed One had so decreed, sure enough, two brothers turned up, saying, “We two shall go forth together, at the same time.” When that occurred, the monks did not allow their going forth so the two of them left without going forth.
When that proved to be an impediment to monkhood—the state of having gone forth and been ordained in the well-proclaimed Dharma and Vinaya—the monks asked the Blessed One about it, and the Blessed One decreed, “If two brothers turn up as they are sure to, saying, ‘We two shall go forth together, at the same time,’ their going forth should be allowed. Once they have gone forth, they should be ordained if they have reached twenty years. If one should have reached twenty years, then he [F.76.a] should be ordained while the other should be left a novice. If neither has reached twenty years, then you should take charge of one while entrusting the other to a monk friend of yours.”
Those in Servitude
While the Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, there was a householder living in Śrāvastī with a clever servant who was industrious, assured in his work, and the first to any task, no matter how small. At a certain point the householder insulted his servant, prompting the servant to think, “This householder is hard to please and I cannot guard my mind against his abuse. I ought to run away. But leaving one’s own land behind is hard, so instead I shall go forth among the ascetic sons of the Śākya, for they have secured from the king the liberty of a prince.”
With that he went to Jetavana, where he approached a monk and said, “Noble one, I want to go forth.”
After allowing his going forth and ordaining him, the monk gave him instructions. To these, the former servant applied himself with diligence, energy, and exertion so that he abandoned all disturbing emotions and actualized arhatship, becoming an arhat free of attachment to the three realms, for whom filth was equal to gold, for whom space was equal to the palm of his hand,158 whose emotions had been cooled as if treated by a balm of sandalwood,159 and whose knowledge had rent open the shell. He attained knowledge, clairvoyance, and discerning wisdom. He turned his back on worldly gain, desires, [F.76.b] and esteem, and was venerated, honored, and saluted by Indra and the gods who attend him.
The householder, meanwhile, was feeling regret: “If my servant was first to all of my tasks, no matter how small, why did I insult him? If I see him now, I will beg his forgiveness.” With that he sat down at the gates to Śrāvastī.
The next morning, the monk put on his under robe, picked up his begging bowl and robes, and was preparing to beg alms in Śrāvastī when the householder saw him and said, “Sir, if you have gone forth, who will attend me? Come back!” As the householder reached out to grab at him, the monk, like a kingly swan taken to wing, flew up into the sky above, blazing and brilliant, as a miraculous show of rain and thunder began.
Because ordinary beings are quick to heed a miracle, the householder dropped like a felled tree at the monk’s feet and asked, “Noble one, have you found such a store of qualities?”
“I have.”
The householder provided the monk with all the provisions he would need, and word spread everywhere that the servant of this householder had gone forth and attained a store of qualities. When Prasenajit, the King of Kosala, heard that this servant had gone forth and attained a store of qualities, he summoned his ministers and said, “Gentlemen, as the ruler of all anointed kṣatriya kings, I declare that henceforth any servant who should wish to go forth shall not be prevented from doing so.”
In Śrāvastī there lived a different householder with a clever servant who was industrious, assured in his work, and first to any task, no matter how small. [F.77.a] At a certain point the householder insulted his servant, prompting the servant to think, “This householder is hard to please and I cannot guard my mind against his abuse. I ought to run away. But leaving one’s own land behind is hard, so instead I shall go forth among the ascetic sons of the Śākya, for they have secured from the king the liberty of a prince.”
With that he went to Jetavana, where he approached a monk and said, “Noble one, I want to go forth.”
After allowing his going forth and ordaining him, the monk trained him for the next two or three days in his regular duties, and then said, “Sir, game does not eat other game. The whole of Śrāvastī is your field and fatherland, so seek out alms and live on them.”
The householder, meanwhile, was feeling regret: “If he was first to all of my tasks, no matter how small, why did I insult him? If I see him now, I will beg his forgiveness.” With that he sat down at the gates to Śrāvastī.
The next morning, the monk put on his under robe, picked up his begging bowl and robes, and was preparing to beg alms in Śrāvastī when the householder saw him and said, “Sir, if you have gone forth, who will attend me? Come back!” As the householder reached out to grab at him, the monk said, “The king has given us a prince’s liberty. If you touch me, I shall cut your hand off at the wrist!”
As such words put to flame the virtuous ways of the ascetic sons of the Śākya, and put to flame the ways of brahmins, the allowing of this servant’s going forth was denounced, disparaged, and criticized. The monks then asked the Blessed One about it, [F.77.b] and he thought, “All those shortcomings ensue from monks allowing the going forth of servants.”
Debtors
While the Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, a debtor was repaying the principle and interest of a debt in timely fashion to a householder living in Śrāvastī.
At a certain point, the householder unexpectedly accosted the debtor, saying, “I demand you repay the principle and interest in their entirety all at once.” After agreeing to a short window for repayment, he released the debtor, who thought, “This householder is hard to please and I cannot repay the principle and interest all at once. I ought to run away. But leaving one’s own land behind is hard, so instead I shall go forth among the ascetic sons of the Śākya, for they have secured from the king the liberty of a prince.”
With that he went to Jetavana, where he approached a monk and said, “Noble one, I want to go forth.”
After allowing the debtor’s going forth and ordaining him, the monk gave him instructions. To these, he applied himself with diligence, energy, and exertion so that he abandoned all disturbing emotions and actualized arhatship, becoming an arhat free of attachment to the three realms, for whom filth was equal to gold, for whom space was equal to the palm of his hand, whose emotions had been cooled as if treated by a balm of sandalwood, and whose knowledge had rent open the shell. He attained knowledge, clairvoyance, and discerning wisdom. He turned his back on worldly gain, desires, and esteem, and was venerated, honored, and saulted by Indra and [F.78.a] the gods who attend him.
The householder, meanwhile, was feeling regret: “If he was giving me the principle and interest in a timely fashion, why did I accost him? If I see him now, I will beg his forgiveness.” With that he sat down at the gates to Śrāvastī.
The next morning, the monk put on his under robe, picked up his begging bowl and robes, and was preparing to beg alms in Śrāvastī when the householder saw him and said, “Sir, if you have gone forth, who will repay the principle and interest in a timely fashion? Come back!” As the householder reached out to grab at him, the monk, like a kingly swan taken to wing, flew up into the sky above, blazing and brilliant, as a miraculous show of rain and thunder began.
As ordinary beings are quick to heed a miracle, the householder dropped like a felled tree at the monk’s feet and asked, “Noble one, have you found such a store of qualities?”
“I have attained them.”
The householder provided the monk with all the provisions he would need, and word spread everywhere that the debtor of this householder had gone forth and attained a store of qualities. When Prasenajit, the King of Kosala, heard this debtor had gone forth and attained a store of qualities, he summoned his ministers and said, “Gentlemen, as the ruler of all anointed kṣatriya kings, I declare that henceforth any debtor who should wish to go forth shall not be prevented from doing so.”
In Śrāvastī, a different debtor was repaying the principle and interest of a debt in timely fashion to a householder. [F.78.b] At a certain point, the householder unexpectedly accosted the debtor, saying, “I demand you repay the principle and interest in their entirety all at once.” After agreeing to a short window for repayment, he released the debtor, who thought, “As this householder is hard to please and I cannot repay the principle and interest all at once, I ought to run away. But leaving one’s own land behind is hard, so instead I shall go forth among the ascetic sons of the Śākya, for they have secured from the king the liberty of a prince.”
With that he went to Jetavana, where he approached a monk and said, “Noble one, I want to go forth.”
After allowing his going forth and ordaining him, for the next two or three days he trained him in his regular duties, and then said, “Sir, game does not eat other game. The whole of Śrāvastī is your field and fatherland, so seek out alms and live on them.”
Meanwhile, the householder was feeling regret and thought, “If he was repaying the principle and interest in timely fashion, why did I accost him?” If I see him now, I will beg his forgiveness.” With that he sat down at the gates to Śrāvastī.
The next morning, the monk put on his under robe, picked up his begging bowl and robes, and was preparing to beg alms in Śrāvastī when the householder saw him and said, “Sir, if you have gone forth, who will repay the principle and interest in timely fashion? Come back!” As the householder reached out to grab at him, the monk said, “The king has given us a prince’s liberty. If you touch me, I shall cut your hand off at the wrist!”
As such words put to flame the virtuous ways of the ascetic sons of the Śākya, and put to flame the ways of brahmins, the allowing of this debtor’s going forth was denounced, [F.79.a] disparaged, and criticized. The monks asked the Blessed One about it, and the Blessed One thought, “All those shortcomings ensue from monks allowing the debtors’s going forth.”
Those Without Consent
The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, when a householder living in Śrāvastī took a wife of equal caste and together they played with, took pleasure in, and amused one another. The wife with whom he had played, taken pleasure, and amused himself then gave birth to a son who was nurtured and grew until he was big.
At a certain point, the householder insulted his son, prompting his son to think, “This father of mine is hard to please and I cannot guard my mind against his abuse. I ought to run away. But leaving one’s own land behind is hard, so instead I shall go forth among the ascetic sons of the Śākya, for they have secured from the king the liberty of a prince.”
With that he went to Jetavana, where he approached a monk and said, “Noble one, I want to go forth.”
After the monk gave him refuge and the precepts, the son requested him to serve as his monk petitioner, as the monk who cuts his hair and beard, as the monk who oversees bathing, and as the monk who inducts him into the novitiate. Then, after his going forth was allowed, [F.79.b] he again requested him, this time to serve as the monk officiant. His final request to him was to serve as the monk privy advisor.
After the son had appealed to the monk to serve in all of these capacities, the householder who was the ordinand’s father arrived during the ordination ceremony, and asked the monk, “Noble one, have you seen a lad fitting the description of my son?”160
The monk replied, “I asked on his behalf, I cut his hair and beard, I oversaw his bath, I inducted him into the novitiate, and I ordained him.”
After the son was ordained, they measured the shadows and noted the time of day and the hour. They made sure he knew the foundations, what things brought about offenses, what constituted spiritual practice, how to attain perfect fulfillment of his greatest desire, and how to practice the equally applicable ethical code. They enjoined him to bond with his role model in the renunciant life, to dwell in tranquility, to carry out his obligations, to do what he must do to fully understand his unspoken commitments, to heed what he reveres, and told him:
And they enjoined him in what he must practice and how.
As the newly ordained monk committed to these things, his father the householder arrived and asked, “Noble one, why are you just sitting there with a razor in your hand? If he has lost faith in me, that will be an impediment to his living the holy life. Goodness! Where is the harm in waiting seven or eight days?” [F.80.a]
The monks then asked the Blessed One about it, and the Blessed One thought, “All those shortcomings ensue from monks not waiting seven or eight days for consent from the parents of one wishing to go forth.”
Then he decreed, “In the light of this, if someone approaches any of you, wishing to go forth, who has parents who are alive but have not granted him consent, wait seven or eight days.”
But later, after the Blessed One had said, “If someone approaches you, wishing to go forth, wait seven or eight days,” others arrived, wishing to go forth, whose parents had granted them consent, as did others coming from afar whose parents could not be consulted. When this occurred, the monks made them, too, wait seven or eight days, and so some left without having been allowed to go forth.
When that proved to be an impediment to monkhood, the state of having gone forth and been ordained in the well-proclaimed Dharma and Vinaya, the monks asked the Blessed One about it, and the Blessed One decreed, “Whoever comes with his parents’ consent, and whoever comes from so far away that his parents cannot be consulted, their going forth should be allowed. This you need not regret.”
Without Consultation
The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, when a householder living in Śrāvastī took a wife of equal caste and together they played with, took pleasure in, and amused one another. The wife with whom he had played, taken pleasure, and amused himself then gave birth to a son, upon which occasion the householder said, “Mistress, as we must repay our debts and build our wealth, I shall go to trade in another land.”
“Son of a lord, do as you wish.”
With that, he set out for another land to trade, [F.80.b] and in this land he suffered misfortune. His wife gave guardianship of their son to relatives while supporting and providing for him through her own industry. Once he had grown, she placed him under the tutelage of a court scribe. While other boys of the lad’s age had already learned their letters and had begun to study the grammar treatises, he was still struggling to learn his letters. His mother went to the court scribe and said, “Lord, whatever the other boys of the lad’s age may offer you, I too will give you. Those boys have already learned their letters and have begun to study the grammar treatises, while this lad is still learning his letters.”
The court scribe replied, “There are two factors in honing one’s intelligence. The first is a sense of modesty, which pertains to oneself; another is a sense of propriety, which pertains to others. This lad has no modesty nor does he have any sense of propriety. For this, you too are at fault, for you object when I strike him.”
“I am guilty of that, as you say,” she responded, “and I do object to your striking him.”
Another time, the court scribe struck him and the lad went off crying to his mother. His mother asked him, “Son, why are you crying?”
“Mother, the court scribe struck me.”
His mother then struck him too, prompting the lad to think, “Both are at fault. Before I was only struck in one place. Now I am struck in both. I cannot bear being hurt in both places so I will run away.”
With that, he set out for Jetavana, where he saw a novice picking flowers and said, “Noble one, you look so happy. Why?”
“It is because I have gone forth. Why don’t you go forth?”
“Noble one, who can allow my going forth?”
The novice said, “Come, [F.81.a] let us go before a preceptor,” and led him away. When they arrived before a preceptor, the novice said, “Preceptor, this son of noble family wants to go forth. I ask that you allow his going forth.” And with that, the preceptor allowed his going forth.
His mother went to the court scribe, who asked, “Where is the lad? Today I struck him.”
“I too struck him today,” she replied.
“He has run away,” the court scribe said. “You should go and look for him.”
She went searching for the boy, asking for word from the ascetics in the forest, among the tīrthika communities, and in other places; but wherever she asked, no one had heard any word of him. She went to Śrāvastī and waited at the gate. In the morning, the novice put on his under robe, picked up his begging bowl and robes, and was preparing to beg alms in Śrāvastī with the ascetic follower novice in tow. When she saw her son, she beat her fists on his chest and cried, “Son! I went searching for you among the ascetics in the forest, among the tīrthika communities, and in other places but everywhere I looked, no one had heard any word of you. Why have you gone forth among these thieving sons of the Śākya? Come back!”
Grabbing him with both hands, she dragged him home. When that proved to be an impediment to monkhood, the state of having gone forth and been ordained in the well-proclaimed Dharma and Vinaya, the monks appealed to the Blessed One.
The Blessed One thought, “All those shortcomings ensue from monks allowing going forth without consulting the saṅgha. That being the case, monks should not allow going forth without consulting the saṅgha. If someone wishing to go forth approaches any of you, have him ask the saṅgha. If you allow going forth without consulting them, a breach occurs.”
Ill persons
The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Park near Rājagṛha [F.81.b] when a brahmin living in Rājagṛha took a wife of equal caste and together they played with, took pleasure in, and amused one another. The wife with whom he had played, taken pleasure, and amused himself later gave birth to a son who was nurtured and grew until he was big.
At a certain point, he fell ill, and when every doctor had given up hope, his mother said to him, “Son, the physician Kumārabhṛta is the unsurpassed king of doctors. To him you must go.”
He went before the physician and pleaded, “Physician, please cure me.”
“Sir,” replied the physician, “your condition is hard to cure. Neither I nor anyone else can cure you, and I am physician to the Blessed Buddha and his community of disciples as well as to the king, the queen, and their court.”
He went to his mother, who asked, “Son, did you go to the physician?”
“Mother, I went to the physician, who told me my condition is hard to cure. He said neither he nor anyone else could cure me, and that he is physician to the Blessed Buddha and his community of disciples as well as to the king, the queen, and their court.”
“Mother, as I am of the highest caste, how could I go forth into the mixed caste order of the ascetic sons of the Śākya?”
“Son, has your brain turned to hay? Or are you just babbling?”
He went to the Bamboo Park, where he approached a monk and said, “Noble one, I want to go forth.”
As soon as the monk allowed his going forth, he sat down, moaning. The monk asked him, “Why do you sit and moan?”
“Preceptor, I am unwell.”
“Sir, why have you fallen ill upon going forth?” he asked.
“Preceptor, I have not fallen ill upon going forth. I was already unwell [F.82.a] when I went forth.”
“Why did you not tell me?”
“Preceptor,” he replied, “what would you have said to me?”
The preceptor was seated, unhappy, when his monk appretinces and monk journeymen happened by and asked, “Preceptor, why do you sit here thus, so unhappy?”
“Boys, I have allowed the going forth of an ill son of noble family, so I will have to place him in the infirmary.”
“Preceptor,” they replied, “the Blessed One has said there are two types of saints, those who do not assume burdens they do not bear and those who carry through to the end those burdens they bear. You must carry through to the end this burden you bear.”
As they stood discussing the matter among themselves, the physician passed by and they inquired of him, “Physician Kumārabhṛta! What illness is this? Please have a look.”
“It is a grave illness,” he replied. “Have the king provide all that is required and I shall try to cure him. But he will only recover quickly if you noble ones nurse him.”
The physician then treated the ill person and he was cured.
The newly cured monk said, “Preceptor, I have achieved the aim I had in going forth.”
“Son, have you actualized arhatship?” he asked.
“No, preceptor, I have not.”
“Well then, have you actualized a non-returner’s fruition? A once-returner’s fruition? A stream enterer’s fruition?”
“No, preceptor, I have not. But I was unwell. Then I went forth and now am cured.”
He asked, “Son, where will you go?”
“I will return home, preceptor.”
“Sir,” the preceptor said, “having gone forth in the well-proclaimed Dharma and Vinaya, you have not attained any of the four fruitions of spiritual practice for which it was taught. Do you want to squander the offerings of the faithful and invite misfortune?”
Dismissing his preceptor’s words, [F.82.b] the monk departed. Knowing what had been done for him, he gave the physician sprigs, flowers, fruits, and sticks of neem.
“Sir, what would you like from me?” asked the physician.
He replied, “I want nothing in return. I have sought you out in order to give you these offerings.”
“Sir, what did I do for you?” he asked.
“You cured me when I was unwell.”
“I don’t recall that,” replied the physician.
“I will refresh your memory,” he said, and reminded him. At this point the physician said, “Sir, having gone forth in the well-proclaimed Dharma and Vinaya, you have not attained any of the four fruitions of spiritual practice for which it was taught. Do you want to squander the offerings of the faithful and invite misfortune?”
Then physician thought to himself, “This is my responsibility and my responsibility alone, so I must go see the Blessed One.”
The physician Kumārabhṛta went to see the Blessed One and on arriving, bowed his head at the Blessed One’s feet before taking a seat off to one side. As he sat off to one side, the physician requested the Blessed One, “Reverend, the noble monks’ allowing the going forth of ill sons of noble families and their ordination will, at some point, cause even the king’s treasury and stores to dwindle, diminish, and come to an end. It will cause even my body to flag, and the virtuous endeavors of noble beings to wane. O Blessed One! It would be good if you, in your compassion, would give some consideration to prohibiting the noble ones from allowing the going forth of ill sons of noble families and ordaining them.” [F.83.a]
By keeping silent, the Blessed One assented to the physician’s request. Understanding the Blessed One’s silence to be assent, the physician bowed his head at the Blessed One’s feet and took his leave.
The Blessed One thought, “All those shortcomings ensue from monks allowing the going forth of ill persons.” Then he decreed, “That being the case, monks should not allow the going forth of ill persons. If someone wishing to go forth approaches any of you, ask him, ‘You are not an ill person, are you?’ If you allow going forth without asking this, a breach occurs.”
Śākyas
While the Blessed Buddha was staying at the Banyan Park near Kapilavastu, he allowed the going forth of members from each Śākya family in Kapilavastu. Their relatives came to see the newly ordained, who taught the Dharma to their assembled family members, and they in turn, upon hearing the Dharma, sought to go forth on the spot. Among those who, upon hearing the Dharma, were allowed to go forth on the spot were the fathers of some Śākya women, their brothers-in-law, their husbands, brothers, and sons. Overwhelmed by grief, the Śākya women cried out in misery in the twilight.
In the twilight, King Śuddhodana heard the sound of a great many Śākya women crying out in misery. Hearing their cries, he asked the Śākyas, “Gentlemen, why do so many Śākya women cry out in misery in the twilight?”
“Your Majesty,” they replied, “the going forth of certain noble ones and sons of noble families has been allowed, and they have been ordained without the consent of their parents. The going forth of the fathers, brothers-in-law, husbands, brothers, and sons of some Śākya women has also been allowed. Thus, overwhelmed by grief, [F.83.b] the Śākya women cry out in misery in the twilight.”
“This is my responsibility and my responsibility alone,” thought King Śuddhodana, “so I must go to see the Blessed One.” King Śuddhodana went to see the Blessed One and on arriving, bowed his head at the Blessed One’s feet before taking a seat off to one side. The king then said to the Blessed One, “Blessed One, I have a worthy suit. Tathāgata, I have a worthy suit.”
“Great king, if you insist on passing up the boons of the tathāgatas, arhats, and perfectly complete buddhas, tell me, what favor could I grant you?”
“One that noble beings would find easy.”
“If I find it easy, I shall grant it.”
“Reverend, when the Blessed One was born, the Blessed One was destined to become king of the world. I even thought I would soar through the sky and see the four continents, my delight and pleasure being not inconsiderable.
“Reverend, when the Blessed One became a renunciant, what hopes I had for you to become king of the world were dashed. So instead, I went on to think that the prince Sundarananda would conquer and become king of the world. When those hopes were shown to be just that, and the prince Sundarananda became a renunciant, the hopes I had for conquering and for becoming king of the world were dashed too. So instead, I then went on to think that the prince Rāhulabhadra would become a king of real command. When those hopes were shown to be just that, and the prince Rāhulabhadra became a renunciant, what hopes I had for becoming a king of real command were completely and utterly dashed too.
“Reverend, if only it were otherwise and your parents could have found satisfaction in you! Reverend, [F.84.a] these noble monks are allowing the going forth of sons of noble families and ordaining them without their parents’ consent. O Blessed One! It would be good if, in your compassion, you were to give some consideration to prohibiting the noble ones from allowing the going forth of sons of noble families and their ordination without their parents’ consent.”
By keeping silent, the Blessed One assented to King Śuddhodana. Understanding the Blessed One’s silence to be assent, King Śuddhodana bowed his head at the Blessed One’s feet and took his leave.
The Blessed One thought, “All those shortcomings ensue from monks allowing the going forth of sons of noble families and their ordination without their parents’ consent.” He then decreed, “In light of this, monks should not allow the going forth of sons of noble families or ordain them without their parents’ consent. If someone approaches any of you wishing to go forth, ask him, ‘Have your parents given their consent?’ If you allow going forth without asking this, a breach occurs.”
After the Blessed One had decreed, “A monk should not allow the going forth of sons of noble families or ordain them without their parents’ consent,” the monks did not allow others to go forth who came, without their parents’ consent, from faraway lands where their parents could not be consulted. Thus, their going forth not allowed, the hopefuls turned back.
When that proved to be an impediment to monkhood, the state of having gone forth and been ordained in the well-proclaimed Dharma and Vinaya, the monks asked the Blessed One about it, and he decreed, “Those who come without their parents’ consent from faraway lands where their parents cannot be consulted should be allowed to go forth. [F.84.b] This you need not regret.”
Colophon
This was translated by the Kashmiri preceptor Sarvajñādeva, the Indian preceptor Vidyākaraprabha, the Kashmiri preceptor Dharmākara, and the translator Bandé Palgyi Lhünpo. It was then revised and finalized by the Indian preceptor Vidyākaraprabha and the managing editor-translator, Bandé Paltsek.202
Bibliography
The Translated Text: “The Chapter on Going Forth”
rab tu ’byung ba’i gzhi (Pravrajyāvastu). Toh 1, ch. 1, Degé Kangyur, vol. 1 (’dul ba, ka), folios 1.a–131.a.
rab tu ’byung ba’i gzhi. bka’ ’gyur (dpe sdur ma) [“Pedurma” Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 1, pp. 3–308 and pp. 722–67.
Vogel, Claus and Klaus Wille (1984). “Some Hitherto Unidentified Fragments of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit,” in Nachrichten der Akademie der Wissenschaften, 1–41. Göttingen: Philologisch-Historische Klasse, 1984.
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The Commentary to “The Chapter on Going Forth”
Ācārya Kalyāṇamitra. ’dul ba gzhi rgya cher ’grel ba (Vinayavastuṭīkā, “An Extensive Commentary on the Chapters on Monastic Discipline”). Toh 4113, Degé Tengyur, vol. 156 (’dul ba, tsu), folios 177.b–326.b.
Works Cited in Introduction and Endnotes
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Mahāvyutpatti, bye brag rtogs byed chen po (“The Great Glossary”). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), folios 1b–131a; also Sakaki, Ryozaburo, ed. (1916–25); reprint, 1965; and Delhi: Tibetan Religious and Cultural Publication Centre (bod gzhung shes rig dpe khang), 2000.
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