(Mv.I.27.1) [83] Now at that time students did not behave rightly toward their preceptors. Those monks who were modest … criticized and complained and spread it about:

“How can students not behave rightly toward their preceptors?”

Then the monks reported the matter to the Blessed One.

“Is it true, monks, that students are not behaving rightly toward their preceptors?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how can students not behave rightly toward their preceptors?”

Having rebuked him and given a Dhamma talk, he addressed the monks,

“Monks, a student should not not behave rightly toward his preceptor. Whoever should do so: an offense of wrong-doing.”

(Mv.I.27.2) They still didn’t behave rightly. They reported the matter to the Blessed One.

“I allow that one who does not behave rightly be dismissed.

“And this is how he is to be dismissed:

“‘I dismiss you,’ ‘Don’t come back here,’ ‘Take away your robes and bowl,’ or ‘I am not to be attended to by you’: If one communicates this by way of the body, by way of speech, or by way of body and speech, the student is dismissed.[2]

“If one does not communicate this by way of the body, by way of speech, or by way of body and speech, the student is not dismissed.”

(Mv.I.27.3) Now at that time, students, having been dismissed, did not ask for forgiveness. They reported the matter to the Blessed One.

“I allow that they ask for forgiveness.”

They still didn’t ask for forgiveness. They reported the matter to the Blessed One.

“One who has been dismissed is not not to ask for forgiveness. Whoever does not ask for forgiveness: an offense of wrong doing.”

(Mv.I.27.4) Now at that time, preceptors, having been asked for forgiveness, did not forgive. They reported the matter to the Blessed One.

“I allow that forgiveness be given.”

They still didn’t forgive.

The students left, renounced the training, and even joined other sects.

They reported the matter to the Blessed One.

“Monks, one who has been asked to forgive should not not forgive. Whoever does not forgive: an offense of wrong doing.”

(Mv.I.27.5) [84] Now at that time preceptors dismissed students who behaved rightly and didn’t dismiss students who didn’t behave rightly. They reported the matter to the Blessed One.

“Monks, one who behaves rightly is not to be dismissed. Whoever dismisses (him): an offense of wrong doing.

“One who does not behave rightly is not not to be dismissed. Whoever does not dismiss (him): an offense of wrong doing.

(Mv.I.27.6) “A student endowed with five qualities may be dismissed.

“With regard to his preceptor he does not have strong affection,

“does not have strong confidence,

“does not have a strong sense of shame,

“does not have strong respect,

“does not have strong development (in the practice).

“A student endowed with these five qualities may be dismissed.

“A student endowed with five qualities should not be dismissed.

“With regard to his preceptor he has strong affection,

“has strong confidence,

“has a strong sense of shame,

“has strong respect,

“has strong development.

“A student endowed with these five qualities should not be dismissed.”

(Mv.I.27.7) “When a student is endowed with five qualities he is fit to be dismissed.

“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice).

“A student endowed with these five qualities is fit to be dismissed.

“When a student is endowed with five qualities he is not fit to be dismissed.

“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development.

“A student endowed with these five qualities is not fit to be dismissed.

(Mv.I.27.8) “When a student is endowed with five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

“With regard to his preceptor he does not have strong affection, does not have strong confidence, does not have a strong sense of shame,does not have strong respect, does not have strong development (in the practice).

“When a student is endowed with these five qualities, the preceptor, in not dismissing him, has transgressed; in dismissing him, he has not transgressed.

“When a student is endowed with five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.

“With regard to his preceptor he has strong affection, has strong confidence, has a strong sense of shame, has strong respect, has strong development.

“When a student is endowed with these five qualities, the preceptor, in dismissing him, has transgressed; in not dismissing him, he has not transgressed.”

(Mv.I.28.1) [85] Now on that occasion a certain brahman went to the monks and requested the Going-forth. The monks didn’t want to give him the Going-forth. Not getting to go forth among the monks, he became thin, wretched, unattractive, and pale, his body covered with veins. The Blessed One saw him — thin, wretched, unattractive, and pale, his body covered with veins — and on seeing him, addressed the monks,

“Monks, why is this brahman thin, wretched, unattractive, and pale, his body covered with veins?”

“Lord, this brahman, having gone to the monks, requested the Going-forth. But the monks didn’t want to give him the Going-forth. Not getting to go forth among the monks, he has become thin, wretched, unattractive, and pale, his body covered with veins.”

(Mv.I.28.2) Then the Blessed One addressed the monks, “Who can remember a service done by this brahman?”

When that was said, Ven. Sāriputta said to the Blessed One, “I remember a service done by this brahman”

“But, Sāriputta, what service done by this brahman do you remember?”

“Lord, once when I was going on alms-round in Rājagaha, this brahman had them give one spoonful of alms to me. I remember this service done by this brahman.”

(Mv.I.28.3) “Good, good, Sāriputta. People of integrity have a sense of what was done, have gratitiude for what was done. In this case, Sāriputta, give this brahman the Going-forth. Give him Acceptance.”

“Lord, how should I give this brahman the Going-forth and give him Acceptance?”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I rescind from this day forth the Acceptance by means of the three goings for refuge (previously) allowed by me.

“I allow Acceptance by means of a transaction with one motion and three proclamations.[3]

(Mv.I.28.4) “And monks, one should be accepted like this:

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-sois venerable So-and-so’s candidate for Acceptance.

“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor.

“‘This is the motion.

(Mv.I.28.5) “‘Venerable sirs, may the listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘A second time I speak about this matter.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

(Mv.I.28.6) “‘A third time I speak about this matter.

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor.

“‘This is agreeable to the Saṅgha, therefore it is silent.

“‘Thus do I hold it.’”

(Mv.I.29.1) [86] And on that occasion a certain monk engaged in misbehavior immediately after being accepted. The monks said to him, “Friend, don’t do such things. It’s not proper.”

So he said to them, “I didn’t request you to give me the Acceptance. Why did you you give me the Acceptance unrequested?”

They reported the matter to the Blessed One.

“Monks, (a Saṅgha) that has not been requested should not give Acceptance. Whoever should (so) give Acceptance: an offense of wrong doing.

“I allow that (a Saṅgha) that has been requested give Acceptance.

(Mv.I.29.2) “(A Saṅgha) should be requested like this:

“Having arranged his robes over one shoulder, having approached the Saṅgha, having bowed down at the feet of the monks, sitting in the kneeling position with his hands placed palm-to-palm over the heart, he should say,

“‘Venerable sirs, I request Acceptance from the Saṅgha. May the Saṅgha, out of kindness, lift me up.’

“He should request a second time. He should request a third time.

(Mv.I.29.3) “An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so as preceptor.

“‘If the Saṅgha is ready, it should accept So-and-so with venerable So-and-so as preceptor.

“‘This is the motion.

(Mv.I.29.4) “‘Venerable sirs, may the Saṅgha listen to me. This So-and-so is venerable So-and-so’s candidate for Acceptance.

“‘This So-and-so requests Acceptance from the Saṅgha with venerable So-and-so’s as preceptor.

“‘The Saṅgha is accepting So-and-so with venerable So-and-so as preceptor.

“‘He to whom the Acceptance of So-and-so with venerable So-and-so as preceptor is agreeable should remain silent.

He to whom it is not agreeable should speak.

“‘A second time I speak about this matter. …

“‘A third time I speak about this matter. …

“‘So-and-so has been accepted by the Saṅgha, with venerable So-and-so as preceptor.

“‘This is agreeable to the Saṅgha, therefore it is silent.

“‘Thus do I hold it.’”

(Mv.I.30.1) [87] Now at that time in Rājagaha a rotation had been set up of (offering) exquisite staple foods. Then the thought occurred to a certain brahman, “Now, these Sakyan-son contemplatives are of pleasant virtue and conduct. Having eaten good meals, they lie down in beds sheltered from the wind.

“What if I were to go forth among the Sakyan-son contemplatives?”

So the brahman went to the monks and requested the Going-forth. The monks gave him the Going-forth and the Acceptance.

(Mv.I.30.2) After he had gone forth, the meal rotation ran out.

The monks said, “Come, friend, let’s go for alms.”

He said, “Friends, I didn’t go forth for this reason, (thinking,) ‘I’ll go for alms.’ If you give me (food), I’ll eat it. If you don’t, I’ll disrobe.”

“But, friend, did you go forth for the sake of your stomach?”

“Yes. friends.”

(Mv.I.30.3) Those monks who were modest … criticized and complained and spread it about:

“How can this monk go forth in such a well-expounded Dhamma and Discipline for the sake of his stomach?”

They reported the matter to the Blessed One.

“Is it true that you went forth for the sake of your stomach?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Worthless man, how can you go forth in such a well-expounded Dhamma and Discipline for the sake of your stomach?

“Worthless man, this neither inspires faith in the faithless nor increases the faithful. …”

Having rebuked him and given a Dhamma talk, he addressed the monks,

(Mv.I.30.4) “I allow, when giving Acceptance, that the four supports be told.”[4]

“Going-Forth has alms-food as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: a meal for the Saṅgha, a meal for a specific number of monks, a meal for monks invited by name, a meal given by tickets, a meal given fortnightly, a meal on the uposatha day, a meal on the day after the Uposatha.

“Going-Forth has rag-robes as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: (robes made of) linen, cotton, silk, wool, jute, hemp.

“Going-Forth has dwelling at the foot of a tree as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.

“Going-Forth has fermented urine medicine as its support. For the rest of your life you are to endeavor at that.

“The extra allowances are: ghee, fresh butter, oil, honey, sugar.

The recitation section on Duties toward a Preceptor is finished.