Vinayasūtravṛtti

In the language of India: Vinayasūtravṛtti. In the language of Tibet: 'Dul ba'i mdo'i 'grel pa (Commentary on the Vinayasūtra). Homage to the Omniscient One! The manner of the definitely included vehicle: "included" means in all the subsequent sūtras; "definitely" means undeniably achieving the unsurpassed vehicle; "manner" consists of three [actions] of body and four of speech, so all texts of the Vinaya are gathered within these seven manners. "Having assembled the entire saṅgha, acting in this manner, having bowed, joining palms in añjali, squatting in utkuṭuka before the elders, by three jñaptis and a fourth karman of anuvāsanā, pravrajyā and upasampadā are simultaneously obtained directly"—this is the ancient ritual. "The entire saṅgha" does not refer to the saṅgha of the ten directions, but to all who reside within a single sīmā assembling. There are two kinds of sīmā: that delineated by the karman of jñapti and anuvāsanā of the saṅgha, and a natural boundary such as a body of water or an enclosure. "Acting in this manner"

means acting in the manner of Śākyamuni: shaving the hair and beard, donning the cīvara, receiving the pātra, and so forth. "Having bowed" means respectfully touching the five lower parts of the body to the ground with the three gates of body, speech, and mind. Doing so is in order not to become an obstacle. "Joining palms in añjali" means joining the palms together, not forming fists or cup-like gestures. "Squatting in utkuṭuka" means not sitting cross-legged, standing, or crouching with knees drawn up, but resting with feet together and the buttocks not touching the ground. "Sitting before the elders" means approaching and sitting before those who are senior in the discipline, venerable, and endowed with good qualities. "By three jñaptis" means reciting three times the request: "May the saṅgha look upon me with great compassion so that I may go forth in pravrajyā." It is making the request by the candidate for pravrajyā themselves. "And a fourth karman of anuvāsanā" means that a devoted bhikṣu, preceding the three requests, makes the request: "May it be known that this noble son wishes to go forth from the saṅgha"; thus, four are completed in actuality. According to the Viśuddha,

it is explained as seven, by counting the conferral of precepts thrice within the four. From "simultaneously" up to "obtained directly" means that by these four remaining statements, both pravrajyā and upasampadā are simultaneously obtained directly. "This is the ancient ritual" means that when the Buddha was present, from the time Kauṇḍinya and the others initially entered, up to twelve years after the turning of the wheel in Vārāṇasī, the ritual was as explained below; the brevity of the ancient ritual was due to the excellence of the era. "Relying upon any bhikṣu means that there the upādhyāya, pravrajyā, and upasampadā [occur]." "Upon any bhikṣu" means not upon a bhikṣuṇī, a śramaṇa, or a householder, but upon any sthavira endowed with the five qualities upon whom the candidate wishes to rely. "Relying" means that in these degenerate times, one must depend upon an upādhyāya. From "there" up to "upasampadā" means that having thus relied, one receives pravrajyā and upasampadā from the upādhyāya; "Without the upādhyāya, it is not permissible. Inquire about the antarāyikadharmas, and if all is pure, the former upādhyāya should grant permission. The upādhyāya should entrust [him] to the interrogating bhikṣu"—all of this should be performed up to that point. That is, one questions the candidate for pravrajyā about the antarāyikadharmas, such as the pañcanantarya, and if there are none, permission is granted to confer the precepts. "Former" refers to whoever acts as the upādhyāya for the pravrajyā, since pravrajyā is performed first while upasampadā is done later. "Granting permission" means saying to proceed with the ritual of pravrajyā that follows below. "Without having completed the former, do not advance to upāsaka, śramaṇa, and bhikṣu. Confer the five precepts of an upāsaka, confer the precepts of a śramaṇa, and then perform the upasampadā." Upasampadā is not to be done simultaneously without proceeding sequentially in this way. Beginning with the formula of taking refuge (śaraṇagamana), one makes the declaration of accepting [the status of] an upāsaka and a śramaṇa. Having individually stated, "I take refuge in the Buddha, Dharma, and Saṅgha," one makes the candidate declare:

"Regard me as an upāsaka" or "as a śramaṇa." These words must be repeated three times. "Thereafter, recite the trainings in the manner of acceptance." As stated above, having undertaken to be a śramaṇa or an upāsaka, one must observe the five precepts of an upāsaka; therefore, cause him to recite them three times. "In the manner of" means that having gladly adopted the form of an upāsaka, he is caused to recite the five precepts of conduct with an unhesitating mind. "Confer the upāsaka vows oneself, and entrust him to the bhikṣu who questions the saṅgha." "Confer the upāsaka vows oneself" means that the upādhyāya himself confers the precepts of an upāsaka on the person who wishes to go forth. "Entrust him to the bhikṣu who questions the saṅgha" means that the upādhyāya then leads the candidate to a bhikṣu and sends him, saying: "Inquire of the saṅgha whether there is any fault or no fault in this person going forth." "Ask, 'Is he pure?' and if he is pure, inquire." That bhikṣu sent to inquire asks that very upādhyāya, "Are there no antarāyikadharmas in this student of yours?" and if he answers that there are none, he then leads him to question the saṅgha. "Either to the assembled community or at their respective dwelling places." If inquiring of the saṅgha, one must ask the complete saṅgha of a single sīmā; one asks those who are present, and if some have not arrived, one asks at the places where they reside. "All should say: 'If so, all is pure.'" In response to the question as stated above, the meaning of the saṅgha's statement, "If so, all is pure," is the confirmation: "If there are no antarāyikadharmas and he is pure, it is permissible." "The upādhyāya should make the formal request." Having also asked the saṅgha, within the saṅgha the candidate desiring to go forth is made to formally request the upādhyāya to be his upādhyāya. Doing so is because, although he was already his upādhyāya before, the request is made to openly establish him as the upādhyāya after requesting the saṅgha. "When shaving the hair and beard, leave a crest-lock." Then, when shaving the hair and beard, a crest-lock is left out of concern that his mind might change. "Ask, 'Shall I shave the crest-lock?' and if he agrees, shave that as well." Thereafter, since he is still an upāsaka while this crest-lock remains,

one asks: "If this is shaved, you become a śramaṇa; shall it be shaved or not?" If he is resolute and his mind has not changed, saying, "I will become a śramaṇa," shave it. Bathe him. Bathing after shaving the hair is for the sake of cleanliness. "The upādhyāya gives the saffron robes." The three robes—the kāṣāya, the nivāsana, and the saṃkakṣikā—whether belonging to the upādhyāya himself or provided by another, are given from the hands of the upādhyāya. "Prostrating to the feet, receive them." At the time of giving, the student prostrates to the upādhyāya's feet and receives them; this is the manner of showing respect. "The upādhyāya robes him." After the student has received them, the upādhyāya himself robes him and also teaches him the method of wearing them. "Examine the physical characteristics without his awareness." One examines whether he is a paṇḍaka or not, and in order to prevent a man entering among women or a woman among men. "The attainment of pravrajyā is in sequence with the taking of refuge." The adoption of the precepts of a śramaṇa is established by saying: "I follow Śākyasiṃha; I follow Śākyamuni; I follow Śākyarāja." The procedure is to recite one formula of taking refuge and then speak this once, repeating this three times. "Immediately after the jñapti as well." Performing it as in the preceding sūtra can be done without fault either after inquiring of the saṅgha and requesting the upādhyāya, or at this very juncture. "This is performed by the karmakāraka." "Entrust to a bhikṣu to attain the status of a śramaṇa." The upādhyāya entrusts the candidate to whoever acts as the karmācārya, saying, "Confer the precepts upon this student of mine." "Ask, 'Is everything completely pure?' and if pure, cause him to attain it." Then the karmācārya asks the upādhyāya again, "Are there no antarāyikadharmas in this student of yours?" and if he says, "He is pure," he confers the precepts of a śramaṇa. "That is the ācārya." The one who performs the karman as in the preceding sūtra is the karmācārya of the bhikṣu. In the ritual of the śramaṇa, five ācāryas are mentioned incidentally; so that they are understood easily without verbosity, the four ācāryas are also explained in connection with this. "The confidential instructor (raho'nuśāsaka), the karmakāraka, the master of the dwelling, and the recitation master." As for "the confidential instructor," the confidential instructor ācārya, after performing the karman of inquiring about the antarāyikadharmas, [acts as] the confidential instructor...

becomes the ācārya, as explained below. Regarding 'the master of the rite (karmakāraka)': this is the karmakārakācārya, explained below, who performs the karman consisting of the jñapti, anuvāsanā, and conferring the precepts to accomplish the full vows. Regarding 'the master of residence (niśrayaprada)': this is the niśrayācārya, explained below; if the upādhyāya has died or departed, one takes up residence [with him] and requests guidance. Regarding 'the instructor of reading (adhyāpaka) as well': this is the adhyāpanācārya who teaches the Dharma and recitation. The remaining three are also explained below: upon completing their respective duties, they become the ācārya. If the purpose is accomplished: the secret instructor (raho'nuśāsaka), the master of the rite (karmakāraka), and the novice-master (śramaṇoddeśaka)—these three become ācāryas when their respective duties have been performed and brought to completion. The master of the rite will be explained below. If the accepted one is requested as the upādhyāya, he becomes that. As for the upādhyāya: the student requests him to be the upādhyāya, and the upādhyāya accepts, saying, 'I will act as upādhyāya,' whereby he becomes the upādhyāya; it is also explained below the subsequent two sūtras how one becomes an upādhyāya. It is accomplished by the final portion of the threefold recitation: regarding the novice-master and the master of the rite, having repeated three times the going for refuge and 'Behold me as a śramaṇa!', two times are completed, and even if only the final one-third of the phrase of the last recitation remains, he becomes the ācārya; which threefold recitation it is and the division of the one-third of the phrase will be explained below. For instance, when it is recited to the other party: if one asks, regarding the novice ordination, 'I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Saṅgha. Venerable sir, behold me as a śramaṇa!'—this phrase is recited twice, and in the final time, two-thirds up to the words 'as a śramaṇa' are completed; even if the remainder 'behold [me]!' is left unsaid, he becomes the ācārya. By the final one, he serves as the upādhyāya for that purpose. Regarding the threefold recitation of the request for an upādhyāya: up to two times one says, 'Venerable sir, I request you to be my upādhyāya.' On the final single repetition, by stating, 'Upādhyāya, I

request you to be my upādhyāya,' he becomes the upādhyāya. The culmination of the master of residence is by residing for one night after taking up residence. As for the niśrayācārya: having conceived the perception of father and son and recited the formula for taking up residence, if they stay together within the same sīmā that very night, and a day has passed and dawn breaks, the ācārya conceives the perception of father and son. As for the instructor of reading: it is by reading one verse three times. Regarding the adhyāpanācārya: both having established the perception of teacher and student, the upādhyāya recites one verse spoken by the Buddha to be memorized, and the student repeats it while sitting in the utkuṭuka posture; if he repeats it three times, he becomes the ācārya. If recited without intending him to be an instructor of reading, he is not the instructor of reading. Without establishing the perception that he is acting as an instructor of reading, no matter how much is learned or repeated, he does not become the ācārya. One must not address them with words other than respectful designations: the upādhyāya and ācārya should not be called by other designations such as 'Venerable' or 'Guru'; the upādhyāya should be addressed as 'Upādhyāya' and the ācārya as 'Ācārya'. Nor should one say this to others: those who are not the upādhyāya and ācārya should not be called upādhyāya and ācārya. One should also not interchange them, calling the upādhyāya and ācārya conversely. One should not utter the upādhyāya's personal name without prefacing it with, 'For a specific purpose, I mention his name.' Even when it is necessary to pronounce the upādhyāya's name, one should not utter his personal name without first saying, 'For a specific purpose, I mention his name.' This is the ritual for obtaining the state of a śramaṇa. Up to this point are the procedure and ritual for entering the state of a śramaṇa. If someone were to say, 'Why is the ritual of the śramaṇa explained first, without mentioning the ritual of the bhikṣu?', because one cannot become a bhikṣu without first becoming a śramaṇa, one must first become a śramaṇa; hence the procedures are explained in proper order. Upasampadā is from the Saṅgha. 'Upasampadā' (approaching attainment): 'approaching' refers to approaching nirvāṇa; 'attainment' refers to nirvāṇa itself. 'From the Saṅgha' means not from a community of heretics or the like, but from the Saṅgha of Hearers (Śrāvaka). Upasampadā is obtained from the Saṅgha, the upādhyāya, and the ācārya; as for the statement in this sūtra that it is obtained solely from the Saṅgha, one should understand that the Saṅgha, upādhyāya, and ācārya also emerge from within it. Having manifested as the upādhyāya, the master of the rite and the secret instructor are appointed from among the bhikṣus. Regarding 'having manifested as the upādhyāya': this means that the act of acting as upādhyāya was established earlier; because he has clasped hands, the upādhyāya himself has consented, and he has arrived in the midst of the Saṅgha, he is said to have 'manifested'. Once he has manifested, the master of the rite and the ācārya who instructs in secret are appointed from within the Saṅgha from among those who are learned and endowed with virtues; they are not appointed by force, but rather, to generate faith, are appointed by requesting them with respectful words: 'Please act as such.' Requesting the upādhyāya: the reason one must also request the upādhyāya in the midst of the Saṅgha is that the preceding sūtra merely established his emergence as upādhyāya, whereas by requesting in this way, one must make the request so that everyone will know and have confidence that he has become the upādhyāya. Even if he is the very same upādhyāya of one's novice ordination, because the upasampadā is a distinct karman, he must be requested. Have him dedicate the three cīvaras himself. After the request to the upādhyāya is finished, the upādhyāya himself presents the cīvaras and pātra; while both upādhyāya and student stand, the upādhyāya recites and the student repeats, thereby conferring the consecration formula. If conferred while seated or if conferred by another at that time, it is invalid; later on, it may be conferred by anyone. The pātra should also be shown to the Saṅgha, asking, 'Is it neither too large, nor too small, nor too pale?' Before conferring the formula, one should show the pātra to the Saṅgha, asking, 'Is it neither too large, nor too small, nor too pale?', and distribute and show it in turn. Otherwise, all should say, 'The pātra is good!' As in the preceding sūtra,

having inquired in that way, if it is neither too large, nor too small, nor too pale, the Saṅgha should reply, 'It is good!' If the leader of the row examines it and says, 'It is good!', even if those below have not inspected it closely, there is no fault in saying, 'It is good!' Having moved aside, saying 'Who will...?', having secured the consent of the secret instructor, the master of the rite requests the Saṅgha regarding this matter. Then, having robed the person wishing for upasampadā in the three cīvaras, he places him at a distance within sight where he cannot hear the sound of the Saṅgha performing the karman; then the karmakārakācārya asks in the midst of the Saṅgha, 'Who will act as the secret instructor?' The one previously appointed as the secret instructor by the upādhyāya gladly replies, 'I will do it.' Then the master of the rite makes the jñapti for appointing the secret instructor. Saying 'Listen!', he instructs him in secret. Then the secret instructor goes to the place where the candidate was set aside and, having previously instructed him, saying, 'Speak truthfully whether you have any antarāyikadharmas or not!', inquires about the antarāyikadharmas. He instructs him: 'When asked in this same manner in the midst of the Saṅgha as well, speak truthfully!' Having said, 'Stay here; do not come until a call is made!', he announces to the Saṅgha. Then, the secret instructor instructs him, 'Stay here until summoned, "Come here!"'; leaving him right there, he announces to the Saṅgha, 'He is free of the antarāyikadharmas.' Having announced, 'He is completely free,' he asks about his coming: 'Shall he approach?' Having reported that he is free, as in the preceding sūtra, he asks the Saṅgha: 'Shall we summon him, or what should be done?' All should say: 'If he is completely free, then so be it!' When asked as in the preceding, the Saṅgha replies: 'If he is free of the antarāyikadharmas, summon him!' The master of the rite causes him to request upasampadā. The karmācārya causes the one who desires upasampadā to request the Saṅgha: 'May you grant me upasampadā!'; since he does not know how to say it himself, the ācārya speaks and causes him to repeat it, which is done three times. Having addressed the Saṅgha, he inquires about the antarāyikadharmas. Having made the request as in the preceding sūtra, if the Saṅgha remains silent, it is understood to be granted

and consented to. Then the karmācārya performs the karman consisting of the jñapti and three anuvāsanās. Then he announces to the Saṅgha: 'Listen, Venerable Saṅgha!'... Then the upasampadā is completed.

Having done so, the karmakāraka ācārya requests the saṅgha, saying, "I wish to ask about the obstructive conditions (antarāyikadharma)." Then, just as they were asked privately beforehand, the karmakāraka asks about the obstructive conditions once more in the midst of the saṅgha. The upasampadā is to be conferred. Having asked about the obstructive conditions, the karmakāraka makes the request (anuvāsanā) three times: "He desires upasampadā under the upādhyāya named so-and-so," and then the karmakāraka confers the discipline. Immediately after this, the shadow is measured and announced. Right after the discipline has been conferred, the measure of the sun is checked: "At this measure of the shadow, the discipline was obtained" is announced to the one who received upasampadā. How to measure the shadow will be explained below. "With a peg of four finger-widths (aṅgula), that is suitable." Measuring the shadow: if made with a wooden stick of four finger-widths, it is appropriate, easy, and serves to ascertain the shadow's measure; hence it is said to be "suitable." "To this, one applies the term 'man' (puruṣa)." A shadow of four finger-widths cast by a four-finger peg is counted as one puruṣa. If a shadow of two finger-widths appears, it is called "half a puruṣa"; if it is more or less than that, each eleventh part of the four finger-widths is named a "foot" (pāda). "The division of the day and night: the morning and so forth." At what time of the day or night it occurred must be announced. Night has three periods: nightfall, midnight, and dawn; the day also has three: morning, noon, and afternoon. Determining the time at which the upasampadā was concluded, it is announced: "At such a period of the day or night you entered [upasampadā]." "The season as well." Which season among summer and winter it is must also be announced. The seasons of summer and winter themselves will be explained below. "They are five: winter, spring, summer, the short summer, and the long summer." As for "They are five": there are five types of seasons, counted starting from the full moon of the last autumn month. "Winter": the winter season, which is four months. "Spring": the spring season, which is four months. "Summer": the summer season, which is one month. "The short summer" (śīrtagrīṣma): the period of the short summer, which is one day and night. "The long summer": the period of the long summer, which is three months minus one day. "The first two are four

months." The four months from the full moon of the last month of autumn until the full moon of the first month of spring are the winter season. From the full moon of the first month of spring until the full moon of the middle month of summer is the spring season. As for "the first two": because they are mentioned first in the order of the five seasons above, winter and spring are each four months. "Thereafter, one month." From the full moon of the middle month of summer until the full moon of the last month of summer is one month, which is called the summer season. "The next is a day and night." The single day and night of the sixteenth day of the last month of summer, because of its short duration, is called the short summer season. "The last is three months less that." From the seventeenth day of the last month of summer until the full moon of the last month of autumn—three months lacking one day—is called the long summer season. Ordinations completed between the full moon of the last month of autumn and the full moon of the last month of summer are successively superior. Those completed during the three long months are inferior; they are counted day by day in succession. The resources (niśraya) are announced: living at the foot of a tree, rags from a dust heap, begged alms-food, and medicine of putrid urine are announced as to be used for the rest of one's life. In order to put one's mind at ease regarding these, [it is explained that] seven kinds of appointed garments, food of a hundred tastes, medicine kept for seven days or held for a lifetime, and seven-storied mansions may be used in moderation if provided by the saṅgha or a donor. The conditions for downfall (āpatti) as well: if one commits sexual intercourse, theft, killing a human being, or lying—these four—one falls into the three realms and will never again be fit to be a bhikṣu; therefore, they are announced without delay. The duties of a śramaṇa as well: not reviling in return, not becoming angry in return, not slandering in return, and not striking in return—these four: even if provoked by another, one should not retaliate; so how much less need one mention initiating them oneself? Announce that [the ordination] is perfectly accomplished, that hopes are fulfilled, that the morality has become equal, and give encouragement. "Perfectly accomplished" means that one is free from obstructive conditions and the like, that the ācārya and upādhyāya possess the qualifications, that the requisites are complete, and so forth, so that the discipline has been authentically obtained; furthermore, it is called "perfectly accomplished" because it is completed just like that of the past Buddhas and arhats.

As for "speaking also of the hopes," it means announcing: "Previously you wished to perfectly accomplish the discipline, and today that hope has been attained according to your aspirations." From "morality..." up to "is announced": since morality and training are equal, you who have attained it today and an elder (sthavira) of a hundred years are identical and equal; therefore, just as the former are endowed with good qualities, train and guard [the vows] in the same manner as the elders. Announcing encouragement: by saying, "Through dhyāna, diligence, study, training, and the like, you will attain nirvāṇa, so strive!", one's mind is encouraged. Speaking these words of encouragement is also required within the subsequent sūtras below. "The counterpart mentioned in terms of conduct, as well." Formerly, when living the lay life, one engaged with and relied upon parents, brothers, kin, and relatives; though one is now separated from them, in a similar way one should look upon the upādhyāya as a father, look upon the ācārya as a mother, and look upon fellow disciples under the same upādhyāya and fellow practitioners as brothers, relatives, and the like: thus one announces encouragement in order to bring solace to the mind. "Living in restraint, as well." One must discipline and restrain one's three gates of body, speech, and mind, rely on others who are disciplined, and bring others to restraint as well. "Diligence in what is necessary, as well." The necessary matter is moral discipline: one should practice it, cultivate it, apply diligence, and constantly remember it. Likewise, one should announce: "Be diligent in hearing, contemplating, and meditating upon the aggregates, dhatus, and āyatanas." "Having undertaken it, understand that even what has not been explained is fully known, as well." Having authentically obtained the complete discipline, some infractions like pārājika have been explained and heard, while many others like the saṅghāvaśeṣas have not yet been explained or heard; nonetheless, when the poṣadha is explained later, they will be heard, and since they can all be trained in and

known later, it is just as if they have been explained now; announce: "You will become accustomed to them later." Announce with respect as well: "In the past too, through the merit of moral discipline, you obtained a body like this that is free from the eight unfree states; therefore, it is not enough merely to guard the major rules like pārājika and saṅghāvaśeṣa; guard even the subtle ones with respect!" "Accomplish it through means and the formulated training that was taught, as well." "Means" refers to being mindful in every respect with skillful means. "Taught" refers to the Dharma spoken by the Buddha, the supreme wisdom. "Formulated training" refers to conducting oneself with mindfulness in accordance with the rules formulated by the Buddha when teaching the Dharma. "Accomplish!" means: it is not enough to merely abide by and take pride in moral discipline, ascetic vows, and the like; announce that one must achieve nirvāṇa. The ritual of upasampadā. Up to this point is the ritual for conferring upasampadā. Without asking the resident (niśrayadāyaka), the dependent (niśrita) shall not perform activities. Without asking the upadeśa or the resident ācārya, a dependent student must not engage in any activity whatsoever without asking. Those actions that are permissible even without asking will be explained below. "Except for defecation, urination, chewing a tooth-stick, and paying homage in a vihāra belonging to the sīmā." Those that do not require asking: going outside to relieve oneself, chewing a tooth-stick while remaining within the sīmā, and paying homage to a stūpa within the single outer sīmā—doing these even without asking entails no offense. "Also going up to forty-nine fathoms (vyāma) from the vihāra." If the vihāra is enclosed by a wall, and outside the perimeter gate there are no intervening villages, forests, or the like, then pacing up to forty-nine fathoms or going to pay homage to a stūpa entails no offense even if done without asking. Work on the pātra and cīvara, caring for the sick, dispelling doubt, and observing wrongdoing—

great exertion should be made to abandon it, and 'Aho! Causing one's own tasks to be performed.' Regarding 'The duties of the pātra and cīvara': if the upādhyāya and ācārya give instructions saying, 'Boil, wash, and patch the pātra, and boil, wash, sew, and so forth the cīvara,' if the student and resident attendant cannot do it without asking again, there is no fault in having another do it. Regarding 'Caring for the sick': if one cannot respectfully attend upon a sick upādhyāya and ācārya oneself, one may also entrust it to another. Regarding 'Dispelling doubts': when doubts arise afterward for the upādhyāya and ācārya regarding the gravity and lightness of discipline and whether it has degenerated or not, if the student is skilled in the Vinaya, he may dispel the doubts, or there is no fault if he entrusts it to another Vinayadhara to dispel the doubts. Regarding 'Falling into views of evil': if the ācārya and upādhyāya come to hold views such as the ninety-six wrong views, if the student is learned in the treatises (mātṛkā) and turns them away from wrong views, or entrusts it to another who knows such treatises, there is no fault. From 'abandon' up to 'also': regarding these tasks for the upādhyāya and ācārya, the student, without becoming lazy, should make great exertion in the noble manner appropriate to performing tasks with 'Aho!', and should apply himself to do them whether capable or incapable. If he cannot do it himself, he should also entrust it to another and have it done. If someone asks, 'Why should one act as upādhyāya to someone who holds wrong views and doubts?', it is not that they were unfamiliar and ignorant from the beginning, so that is not the case; it applies to those who previously had knowledge and skill, but due to bodily conditions such as wind [illness] and disease, their faculties degenerated and they lost mindfulness. 'Aho! When the saṅgha intends to censure him, preventing the formal act of censure (tarjanīyakarman) from being performed, and confessing what was done.' If the saṅgha is to impose something like the seven kinds of punishments that proceed against an ācārya and upādhyāya, one should advise the upādhyāya in advance, saying, 'Do not commit such a fault!'