[40] On one occasion the Blessed One was dwelling at Kosambī, in Ghosita's Park.
Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and entered Kosambī for alms. Then it occurred to the Venerable Ānanda: "It is still too early to walk for alms in Kosambī. Suppose I were to approach the park of the wanderers of other sects (aññatitthiyā paribbājakā)." Then the Venerable Ānanda approached the park of the wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects, and when the courteous and amiable talk was concluded, he sat down to one side. Now on that occasion, as those wanderers of other sects were sitting assembled together, this conversation arose among them: "Friends, whoever lives the holy life (brahmacariya) complete and pure for twelve years is fit to be called a bhikkhu who is niddasa."
Then the Venerable Ānanda neither delighted in nor rejected the statement of those wanderers of other sects. Neither delighting in it nor rejecting it, he rose from his seat and departed, thinking: "I shall learn the meaning of this statement in the presence of the Blessed One."
Then the Venerable Ānanda, having walked for alms in Kosambī, after his meal, on returning from the alms round, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said this to the Blessed One: "Here, venerable sir, in the morning I dressed, took my bowl and robe, and entered Kosambī for alms. Then, venerable sir, it occurred to me: 'It is still too early to walk for alms in Kosambī. Suppose I were to approach the park of the wanderers of other sects.' Then, venerable sir, I approached the park of the wanderers of other sects; having approached, I exchanged greetings with those wanderers of other sects, and when the courteous and amiable talk was concluded, I sat down to one side. Now on that occasion, venerable sir, as those wanderers of other sects were sitting assembled together, this conversation arose among them: 'Friends, whoever lives the holy life complete and pure for twelve years is fit to be called a bhikkhu who is niddasa.' Then, venerable sir, I neither delighted in nor rejected the statement of those wanderers of other sects. Neither delighting in it nor rejecting it, I rose from my seat and departed, thinking: 'I shall learn the meaning of this statement in the presence of the Blessed One.' Is it possible, venerable sir, in this Dhamma and Discipline to designate a bhikkhu as niddasa merely by the counting of years?"
"It is not possible, Ānanda, in this Dhamma and Discipline to designate a bhikkhu as niddasa merely by the counting of years. There are, Ānanda, these seven grounds for being niddasa, which I have made known, having realized them for myself by direct knowledge (abhiññā). What seven? Here, Ānanda, a bhikkhu has faith (saddhā), has moral shame (hiri), has moral dread (ottappa), is of great learning, is of aroused energy, is mindful, and is wise. These, Ānanda, are the seven grounds for being niddasa, which I have made known, having realized them for myself by direct knowledge. Endowed with these seven grounds for being niddasa, Ānanda, if a bhikkhu lives the holy life complete and pure for twelve years, he is fit to be called a bhikkhu who is niddasa; if he lives the holy life complete and pure for twenty-four years, he is fit to be called a bhikkhu who is niddasa; if he lives the holy life complete and pure for thirty-six years, he is fit to be called a bhikkhu who is niddasa; if he lives the holy life complete and pure for forty-eight years, he is fit to be called a bhikkhu who is niddasa."
The Devatā Chapter, the fourth.
Its summary (uddāna):
Heedfulness, one with moral shame, two on being easy to speak to, two on friends,
two on analytic insight (paṭisambhidā), two on mastery, and two further on the grounds for being niddasa.
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The Mahāyañña Chapter, the fifth.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.