Dg Kd 14Setting Aside the Sabbath

– FOUR-PART VINAYA

OBJECTION AGAINST THE KAMMA

1. Requesting Permission to Speak

The Blessed One was staying in the land of Śrāvastī. At that time the group of six monks thought that since the Blessed One had, by countless skillful means, taught the monks that they should admonish one another and heed one another's words, they proceeded to accuse a blameless, pure monk. The Buddha said: "One should not bring an accusation against a pure and blameless monk."

The Buddha then said: "Permission is granted to first request leave to speak."

When the group of six monks heard that the Buddha had given permission to first request leave to speak, they went to the pure monk who had previously followed the group of six monks and told him to request leave to speak on their behalf. The Buddha said:

"It should not be done in that way. From now on, permission is granted to receive such a request only when one personally possesses these five qualities: 1. At the right time, not at the wrong time. 2. In truth, not in untruth. 3. For benefit, not for harm. 4. Gently, not harshly. 5. With a mind of loving-kindness, not with a mind of anger."

The group of six monks did not themselves possess these five qualities, while another monk personally possessed them. When the group of six monks came to request leave to speak, that monk did not grant it. The monks reported this to the Buddha. The Buddha said:

"If a monk personally possesses these five qualities and is thus entitled to receive the request, he should grant it."

When another requested leave to speak, the group of six monks then departed. At times they promised to act for another and then departed as well. The Buddha said:

"It should not be done in that way. Permission is granted to make a formal declaration of intention."

At that time, the group of six monks, having promised another to make such a formal declaration, still departed; they made the declaration themselves, and having done so, departed again. The Buddha said: "It should not be done in that way."

2. Obstructing the Recitation of the Precepts

The Buddha said:

"Permission is granted, at the time of the Uposatha recitation of the Precepts, to obstruct the recitation of the Precepts."

When the group of six monks heard that the Buddha had given permission to obstruct the recitation of the Precepts, they immediately obstructed a pure monk from reciting the Precepts. The Buddha said:

"It should not be done in that way. Listen carefully. There are cases in which obstructing the recitation of the Precepts is in accordance with the Dharma, and cases in which it is not in accordance with the Dharma: one contrary to the Dharma, one in accordance with the Dharma; two contrary to the Dharma, two in accordance with the Dharma; three contrary to the Dharma, three in accordance with the Dharma; four contrary to the Dharma, four in accordance with the Dharma; five contrary to the Dharma, five in accordance with the Dharma; six contrary to the Dharma, six in accordance with the Dharma; seven contrary to the Dharma, seven in accordance with the Dharma; eight contrary to the Dharma, eight in accordance with the Dharma; nine contrary to the Dharma, nine in accordance with the Dharma;

ten contrary to the Dharma, ten in accordance with the Dharma.

What is one contrary to the Dharma? To obstruct with a groundless charge — that is one contrary to the Dharma.

What is one in accordance with the Dharma? To obstruct with a grounded charge — that is one in accordance with the Dharma.

What are two contrary to the Dharma? To obstruct with a groundless charge, and with no charge but also no grounds — those are two contrary to the Dharma.

What are two in accordance with the Dharma? To obstruct with a grounded charge, or with no charge but still with grounds — those are two in accordance with the Dharma.

What are three contrary to the Dharma? To obstruct on the grounds of a breach of precepts, a breach of view, or a breach of deportment, without grounds — those are three contrary to the Dharma.

What are three in accordance with the Dharma? To obstruct on the grounds of a breach of precepts, a breach of view, or a breach of deportment, with grounds — those are three in accordance with the Dharma.

What are four contrary to the Dharma? To obstruct on the grounds of a breach of precepts, a breach of view, or a breach of deportment without grounds, and on the grounds of wrong livelihood without grounds — those are four contrary to the Dharma.

What are four in accordance with the Dharma? To obstruct on the grounds of a breach of precepts, a breach of view, or a breach of deportment with grounds, and on the grounds of wrong livelihood with grounds — those are four in accordance with the Dharma.

What are five contrary to the Dharma? To obstruct on the grounds of pārājika, saṅghādisesa, pācittiya, pratideśanīya, or duṣkṛta, without grounds — those are five contrary to the Dharma.

What are five in accordance with the Dharma? To obstruct on the grounds of pārājika, saṅghādisesa, pācittiya, pratideśanīya, or duṣkṛta, with grounds — those are five in accordance with the Dharma.

What are six contrary to the Dharma? To obstruct when there is a charge, or no charge, concerning a breach of precepts without grounds; when there is a charge, or no charge, concerning a breach of view without grounds; when there is a charge, or no charge, concerning a breach of deportment without grounds — those are six contrary to the Dharma.

What are six in accordance with the Dharma? To obstruct when there is a charge, or no charge, concerning a breach of precepts with grounds; when there is a charge, or no charge, concerning a breach of view with grounds; when there is a charge, or no charge, concerning a breach of deportment with grounds — those are six in accordance with the Dharma.

What are seven contrary to the Dharma? To obstruct on the grounds of pārājika, saṅghādisesa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, or evil speech, without grounds — those are seven contrary to the Dharma.

What are seven in accordance with the Dharma? To obstruct on the grounds of pārājika, saṅghādisesa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, or evil speech, with grounds — those are seven in accordance with the Dharma.

What are eight contrary to the Dharma? To obstruct when there is a charge, or no charge, concerning a breach of precepts, a breach of view, or a breach of deportment without grounds, and on the grounds of wrong livelihood without grounds — those are eight contrary to the Dharma.

What are eight in accordance with the Dharma? To obstruct when there is a charge, or no charge, concerning a breach of precepts, a breach of view, or a breach of deportment without grounds, and on the grounds of wrong livelihood with grounds — those are eight in accordance with the Dharma.

What are nine contrary to the Dharma? To obstruct when there is a charge, or no charge, or both charge and no charge, concerning a breach of precepts; when there is a charge, or no charge, or both charge and no charge, concerning a breach of view; when there is a charge, or no charge, or both charge and no charge, concerning a breach of deportment — all without grounds — those are nine contrary to the Dharma.

What are nine in accordance with the Dharma? To obstruct when there is a charge, or no charge, or both charge and no charge, concerning a breach of precepts; when there is a charge, or no charge, or both charge and no charge, concerning a breach of view; when there is a charge, or no charge, or both charge and no charge, concerning a breach of deportment — all with grounds — those are nine in accordance with the Dharma.

What are ten contrary to the Dharma? Not a pārājika; not to be counted among the pārājikas; not an abandonment of the training; not to be counted among the abandonments of the training; compliance with a lawful request of the Saṅgha; not contrary to a lawful request of the Saṅgha; not to be counted among those who are contrary to a lawful request of the Saṅgha; a breach of precepts not seen, heard, or suspected; a breach of view not seen, heard, or suspected; a breach of deportment not seen, heard, or suspected. These are called the ten contrary to the Dharma.

3. The Ten in Accordance with the Dharma for Obstructing

What are the ten in accordance with the Dharma? A pārājika; to be counted among the pārājikas; an abandonment of the training; to be counted among the abandonments of the training; not complying with a lawful request of the Saṅgha; being contrary to a lawful request of the Saṅgha; to be counted among those who are contrary to a lawful request of the Saṅgha; a breach of precepts seen, heard, or suspected; a breach of view seen, heard, or suspected; a breach of deportment seen, heard, or suspected. These are called the ten in accordance with the Dharma.

What is meant by committing a pārājika? It is as when, based on the characteristics of a pārājika offence, a monk sees these marks and knows that a pārājika has been committed. If he does not see this monk committing a pārājika himself but has heard that the monk by such-and-such a name has committed a pārājika — then a monk, relying on this seeing, hearing, or suspicion, during the Uposatha, in the presence of that monk, rises from his seat, bares his right shoulder, places his right knee on the ground, joins his palms, and declares: "The monk named … has committed a pārājika. The Saṅgha should not recite the Precepts in the presence of this monk. I now obstruct this monk's recitation of the Precepts." In this way the obstruction of the recitation of the Precepts is accomplished.

When the Precepts are being recited, the Saṅgha encounters any of eight kinds of emergencies arising, such as the emergency of a king, the emergency of thieves, the emergency of fire, the emergency of water, the emergency of illness, the emergency of people, the emergency of non-human beings, or the emergency of venomous creatures. If that monk wishes to make use of this seeing, hearing, or suspicion — whether the recitation of the Precepts is taking place at this residence or at another residence — he must, in the presence of that monk, rise from his seat, bare his right shoulder, place his right knee on the ground, join his palms, and declare: "The monk named … is to be counted among the pārājikas; this matter has not yet been determined.

It must now be determined. One should not recite the Precepts in the presence of this monk. I now obstruct this monk's recitation of the Precepts." In this way the obstruction of the recitation of the Precepts is accomplished.

What is meant by abandoning the training? It is as when, based on the marks by which one knows that a monk has abandoned the training, a monk sees the signs in this monk that he has abandoned the training. If he does not see this monk abandoning the training himself but has heard that the monk named … has abandoned the training as a monk — then if he wishes to make use of this seeing, hearing, or suspicion, during the Uposatha he must, in the presence of that monk, bare his right shoulder, place his right knee on the ground, join his palms, and declare: "The monk named … has abandoned the training.

One should not recite the Precepts in the presence of this monk. I now obstruct this monk's recitation of the Precepts." In this way the obstruction of the recitation of the Precepts is accomplished.

At that time eight kinds of difficulty arose, such as the difficulty of kings, up to the difficulty of poisonous insects. If that bhikkhu wishes to make use of this seen-heard-suspected matter, then at the time of the uposatha, whether at this residence or at that residence, in the presence of a bhikkhu, he rises from his seat, bares his right shoulder, places his right knee on the ground, joins his palms, and declares: "The bhikkhu named … has been counted among those who have relinquished the precepts; this matter has not yet been decided. It must now be decided. One should not recite the Precepts in the presence of this bhikkhu. I now obstruct this bhikkhu from reciting the Precepts." In this way the obstruction is accomplished.

What is non-compliance with the Sangha's lawful request? It is as indicated by the signs of non-compliance with the Sangha's lawful request. A bhikkhu who observes these signs knows that this bhikkhu does not comply with the Sangha's lawful request.

If he has not seen this bhikkhu not complying with the Sangha's lawful request, but has only heard that the bhikkhu named … does not comply with the Sangha's lawful request — if he wishes to make use of this seen-heard-suspected matter, then at the time of the uposatha, in the presence of a bhikkhu, he bares his right shoulder, places his right knee on the ground, joins his palms, and declares: "The bhikkhu named … does not comply with the Sangha's lawful request.

One should not recite the Precepts in the presence of this bhikkhu. I now obstruct this bhikkhu from reciting the Precepts." In this way the obstruction is accomplished.

What is opposing the Sangha's lawful request? It is as indicated by the signs of opposing the Sangha's lawful request. A bhikkhu who observes these signs knows that this bhikkhu opposes the Sangha's lawful request.

If he has not seen this bhikkhu opposing the Sangha's lawful request, but has only heard that the bhikkhu named … opposes the Sangha's lawful request — if he wishes to make use of this seen-heard-suspected matter, then at the time of the uposatha, in the presence of a bhikkhu, he rises from his seat, bares his right shoulder, places his right knee on the ground, joins his palms, and declares: "The bhikkhu named … opposes the Sangha's lawful request.

One should not recite the Precepts in the presence of this bhikkhu. I now obstruct this bhikkhu from reciting the Precepts." In this way the obstruction is accomplished.

When the recitation of the Precepts is being obstructed and any one of the eight kinds of difficulty arises, from the difficulty of kings to the difficulty of poisonous insects — if that bhikkhu wishes to make use of this seen-heard-suspected matter at this residence or at that residence, then at the time of the uposatha, in the presence of this bhikkhu, he rises from his seat, bares his right shoulder, places his right knee on the ground, joins his palms, and declares: "The bhikkhu named … has been counted among those who oppose the Sangha's lawful request. This matter has not yet been decided. It must now be decided. One should not recite the Precepts in the presence of this bhikkhu. I now obstruct this bhikkhu from reciting the Precepts." In this way the obstruction is accomplished.

What is breaking the precepts? It is as indicated by the signs of breaking the precepts. A bhikkhu who observes these signs knows that that bhikkhu has broken the precepts. If he has not seen this bhikkhu breaking the precepts, but has only heard that the bhikkhu named … has broken the precepts — if this bhikkhu wishes to make use of this seen-heard-suspected matter, then at the time of the uposatha, in the presence of this bhikkhu, he bares his right shoulder, places his right knee on the ground, joins his palms, and declares: "The bhikkhu named … has broken the precepts. One should not recite the Precepts in the presence of this bhikkhu. I now obstruct this bhikkhu from reciting the Precepts." In this way the obstruction is accomplished.

Breaking right view and breaking proper conduct are handled in the same way. These are the ten lawful cases.

4. A Bhikkhu Charging Another with an Offense

"If any bhikkhu wishes to charge another bhikkhu with an offense, he himself must possess the following five qualities before he may charge another: 1. At the right time, and not at the wrong time. 2. In truth, and not in falsehood. 3. With benefit, and not to cause harm. 4. With gentleness, and not with harshness. 5. With a mind of loving-kindness, and not with a mind of anger.

"A bhikkhu who possesses these five qualities may charge another with an offense. Why is this? I have seen bhikkhus charge others at the wrong time rather than the right time, in falsehood rather than in truth, with the intention to harm rather than to benefit, with harshness rather than gentleness, with anger rather than loving-kindness.

Other bhikkhus should say to such a bhikkhu: 'Your offense was charged at the wrong time, not at the right time. Do not give rise to anger on account of that. It was charged in falsehood rather than in truth, with intent to harm rather than to benefit, with harshness rather than gentleness, with anger rather than loving-kindness.

You should not be angry on account of this.' If a bhikkhu is charged with an offense untruthfully, one should explain and console him with these five points: 'You were charged at the wrong time, untruthfully, harmfully, harshly, and angrily. You should not be sorrowful on account of this.' One who has been charged untruthfully should be explained and consoled with these five points. One who charges another untruthfully must be rebuked with these five points: 'You charged another at the wrong time rather than the right time, in falsehood rather than in truth, with intent to cause harm rather than to benefit, with harshness rather than gentleness, with anger rather than loving-kindness.

This is truly shameful.' One who charges another untruthfully must be rebuked with these five points. Why is this? So that in the future he will not charge a pure bhikkhu with an offense untruthfully.

After rebuking him, he should be dealt with according to the Dharma.

"A bhikkhu who is charged with an offense truthfully should be rebuked with these five points as follows: 'You were charged at the right time, not the wrong time. You should not give rise to anger. The charge was truthful, not untruthful; beneficial, not harmful; gentle, not harsh; with loving-kindness, not anger. You should not give rise to anger.' A bhikkhu who is truthfully charged with an offense should be rebuked with these five points. After rebuking him, he should be dealt with according to the Dharma.

"One who charges another truthfully should be praised with these five points: 'You charged another at the right time, not the wrong time. You should not regret it. The charge was truthful, not untruthful; beneficial, not harmful; gentle, not harsh; with loving-kindness, not anger. You should not give rise to regret.' One who charges another truthfully should be praised with these five points. Why is this? So that in the future, should he charge another with an offense, he will likewise do so truthfully."

5. The Procedure for Obstructing

A bhikkhu who wishes to obstruct the recitation of the Precepts goes before the senior elder and says: "I wish to obstruct the bhikkhu named … from reciting the Precepts. I request the elder's permission." The senior elder should ask: "Do you yourself inwardly possess the five qualities?" If he says no, the elder should advise him not to obstruct. If he says yes, the elder should ask: "What are those five qualities?" If he cannot state them, the elder should tell him: "Do not obstruct." If he can state them, the elder should ask: "Have you already consulted the middle elder?" If he says he has not, the elder should direct him to consult the middle elder.

Someone comes before the middle elder and says: "I wish to obstruct the bhikkhu named … from reciting the Precepts. I respectfully request the elder's approval." The middle elder should ask: "Do you yourself inwardly possess the five qualities?" If he says no, the elder should advise him not to obstruct. If he says yes, the elder should ask: "What are those five qualities?" If he cannot state them, the elder should tell him not to obstruct.

If he can state them, the elder should ask: "Have you already consulted the senior elder?" If he says he has not, the elder should direct him to consult the senior elder. If he says he has already consulted him, the elder should ask: "Have you already consulted the junior elder?" If he says he has not, the elder should direct him to consult the junior elder.

Someone comes before the junior elder bhikkhu and says: "I wish to obstruct the bhikkhu named … from reciting the Precepts. I respectfully request the junior elder's approval." The junior elder should ask: "Do you yourself possess the five qualities?" If he says no, the elder should advise him not to obstruct. If he says yes, the elder should ask: "What are those five qualities?" If he cannot state them, the elder should tell him not to obstruct.

If he can state them, the elder should ask: "Have you already consulted the senior elder?" If he says he has not, the elder should direct him to consult the senior elder. If he says he has already done so, the elder should ask: "Have you already consulted the middle elder?" If he says he has not, the elder should direct him to do so. If he says he has already done so, the elder should ask: "Have you already consulted that bhikkhu?" If he says he has not, the elder should direct him to do so.

This monk should go to that monk and say: "I wish to object to the Elder's recitation of the Precepts. May the Elder take note of this." Some may ask: "Do you yourself possess the five qualities?" If he says he does not, he should be advised not to raise the objection. If he says he does, he should be asked what those five qualities are. If he cannot state them, he should be advised not to raise the objection. If he can state them, he should be asked: "Have you already consulted the senior monk?" If he has not yet consulted him, he should be told to consult the middle-ranked monk and the junior monk as well.

The monk raising the objection should reflect within himself: "In doing this, do I have any fellow monks supporting me?" If he has no supporters, he should tell that objecting monk: "Do not raise the objection." If he does have supporters, he should say: "It is necessary to act at the right time."

6. Bringing a Charge

At that time, in a certain residence, during the Poṣadha a monk had committed a saṅghāvaśeṣa offense and thought: "What should I do?" He then informed the monks, and the monks reported this to the Buddha. The Buddha instructed:

"If in any residence a monk has committed a saṅghāvaśeṣa offense, the Saṅgha should grant him probation (pārivāsika). Having granted probation, if it is necessary to grant the original term (mūlāya paṭikassanā), it should be granted; if it is necessary to grant mānatta, it should be granted; if it is necessary to grant the lifting of the offense (abbhāna), it should be granted. Having performed the procedure in this way, the Precepts should be recited."

At that time, in a certain residence, a monk had committed a pācittiya offense. Among those present, some said he had committed a pācittiya; others said he had committed a pratideśanīya. That monk thought: "What should I do?" He then informed the monks, and the monks reported this to the Buddha. The Buddha instructed:

"If in any residence a monk has committed a pācittiya offense, and some say it is a pācittiya while others say it is a pratideśanīya: in such a case, whichever monk considers it a pācittiya should lead that monk to a place within sight but out of earshot, and instruct him to confess it in accordance with the Dharma. Having confessed, that monk should then go to the other monk and say: 'This monk has confessed in accordance with the Dharma.' Having performed the procedure in this way, the Precepts should be recited."

In a certain residence, a monk had committed a sthūlātyaya offense. Among those present, some said he had committed a sthūlātyaya, while others said he had committed a pārājika. Those who said it was a sthūlātyaya were all greatly learned, versed in the Āgamas, upholding the Dharma, the Vinaya, and the Mātṛkā, and were honored and supported by monks, nuns, laymen, laywomen, kings, ministers, and non-Buddhist ascetics and brahmins.

Those who said it was a pārājika were likewise all greatly learned, versed in the Āgamas, upholding the Dharma, the Vinaya, and the Mātṛkā, and were honored and supported by monks, nuns, laymen, laywomen, kings, ministers, and non-Buddhist ascetics and brahmins. Someone arose with this thought: "If the Precepts are recited today, the Saṅgha will quarrel and slander one another, causing the Saṅgha to be broken, causing the Saṅgha to be defiled, causing the Saṅgha to be divided.

What should I do?" He then informed the monks, and the monks reported this to the Buddha. The Buddha instructed:

"If in any residence a monk has committed a sthūlātyaya offense, and some say it is a sthūlātyaya while others say it is a pārājika — those who say it is a sthūlātyaya being all greatly learned, versed up to the Mātṛkā, honored and supported by monks and nuns up to non-Buddhist ascetics and brahmins; and those who say it is a pārājika being likewise all greatly learned, versed up to the Mātṛkā, honored and supported by monks and nuns up to non-Buddhist ascetics and brahmins — if someone arises with this thought: 'If the Precepts are recited today, the Saṅgha will quarrel and slander one another, causing the Saṅgha to be broken, causing the Saṅgha to be defiled, causing the Saṅgha to be divided;

if the monk considers this matter of breaking the Saṅgha to be serious, the Precepts should not be recited today.'"

The Buddha instructed: "It is permitted to object to the recitation of the Precepts."

7. The Monk Who Objects

1. When the group of six monks heard that the Buddha had permitted objecting to the recitation of the Precepts, they immediately objected to a pure monk's recitation of the Precepts. The Buddha instructed:

"One should not object to a pure monk's recitation of the Precepts. You should listen carefully: although an objection is raised, it may not constitute a valid objection. An objection that has a basis for objection but no grounds does not constitute a valid objection.

An objection that has both a basis and grounds does constitute a valid objection. An objection that has neither a basis nor grounds does not constitute a valid objection. An objection that has no basis but does have grounds also constitutes a valid objection.

An objection in which some aspects have a basis and others do not, and none have grounds, does not constitute a valid objection. An objection in which some aspects have a basis and others do not, but all have grounds, does constitute a valid objection. An objection in which some aspects have a basis and others do not, none are fully established, and there are no grounds, is likewise not valid.

An objection in which some aspects have a basis and others do not, all are fully established, and there are grounds, is likewise valid.

2. Among the five modes of reciting the Precepts: if an objection is raised before the recitation has begun, it does not constitute a valid objection. If the objection is raised after the recitation has concluded, it does not constitute a valid objection. If the objection is raised while the recitation is in progress, it constitutes a valid objection.

If the monk raising the objection has impure bodily conduct, impure verbal conduct, wrong livelihood, is dull-witted, is incapable of speaking, does not know skillful means, and does not understand how to conduct questioning and answering, then another monk should say: "Elder, let it be. There is no need to give rise to this dispute." Having said this, the Precepts should be recited. If the monk raising the objection has pure bodily conduct but impure verbal conduct, wrong livelihood, is dull-witted, is incapable of speaking, does not know skillful means, and does not understand how to conduct questioning and answering, then another monk should say: "Elder, let it be. There is no need to give rise to this dispute." Having said this, the Precepts should be recited.

If the monk raising the objection has pure bodily conduct and pure verbal conduct, but has wrong livelihood, is dull-witted, is incapable of speaking, does not know skillful means, and does not understand how to conduct questioning and answering, then another monk should say: "Elder, let it be. There is no need to give rise to this dispute." Having said this, the Precepts should be recited. If the monk raising the objection has pure bodily conduct, pure verbal conduct, no wrong livelihood, possesses wisdom, is capable of speaking, knows skillful means, and is well-versed in questioning and answering, then another monk should say: "Elder, for what reason do you object to this monk's recitation of the Precepts?

Is it on account of a breach of morality? A breach of view? A breach of deportment?" If he says it is on account of a breach of morality, he should be asked which precepts have been breached.

If he says a pārājika has been breached, or a saṅghāvaśeṣa, or a sthūlātyaya, this is what is called a breach of morality. If he says it is not a breach of morality but a breach of view, and therefore he raises the objection, he should be asked: "Which views have been breached?" If he says "the sixty-two views," this is a breach of view. If he says it is not a breach of view but a breach of deportment, and therefore he raises the objection, he should be asked: "Which deportments have been breached?" If he says "pācittiya, pratideśanīya, duṣkṛta, or durvādita," this is what is called a breach of deportment.

He should further be asked: "On what basis do you object to this monk's recitation of the Precepts? Is it based on seeing, on hearing, or on suspicion?" If he says it is based on seeing, he should be asked: "What did you see? How did you see it?

Where were you? Where was that monk? What exactly did you see — was it a pārājika, or a saṅghāvaśeṣa, or a pācittiya, or a pratideśanīya, a sthūlātyaya, a duṣkṛta, or a durvādita?" If he says he did not see but heard, he should be asked: "What did you hear?

From whom did you hear it? Was that person a monk or a nun? A layman or a laywoman?

Where did you hear it? That this monk committed a pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, or durvādita?" If he says he did not hear but is suspicious, he should be asked: "What are you suspicious about? Why are you suspicious?

From whom did you hear something that gave rise to suspicion — a monk, a nun, a layman, or a laywoman? What offense do you suspect was committed — a pārājika, a saṅghāvaśeṣa, pācittiya, pratideśanīya, sthūlātyaya, duṣkṛta, or durvādita?"

If the monk raising the objection cannot respond to the wise and precept-upholding monk so as to satisfy him: then if the objection was raised on the basis of a pārājika offense, a saṅghāvaśeṣa penalty should be imposed on that monk; and then the Precepts should be recited. If the objection was raised on the basis of a saṅghāvaśeṣa, a pācittiya penalty should be imposed; and then the Precepts should be recited. If the objection was raised on the basis of a pācittiya, the appropriate confession procedures should be applied; and then the Precepts should be recited.

If the monk raising the objection can respond to the wise and precept-upholding monk so as to satisfy him: then if the objection was raised on the basis of a pārājika, the monk who was objected to must be expelled; and then the Precepts should be recited. If the objection was raised on the basis of a saṅghāvaśeṣa, the monk should be assigned to concealment (parivāsa); and then the Precepts should be recited. If it is necessary to assign the original term, the original term should be assigned; and then the Precepts should be recited.

If it is necessary to assign mānatta, mānatta should be assigned; and then the Precepts should be recited. If it is necessary to perform the karmavācanā for lifting the offense, the lifting of the offense should be performed; and then the Precepts should be recited. If the objection was raised on the basis of a pācittiya, the monk who was objected to should be told to confess in accordance with the Dharma; and then the Precepts should be recited.

If the objection was raised on account of other matters, confession in accordance with the Dharma should be made; and then the Precepts should be recited.

3. At that time, in a certain residence, when the Pātimokkha was being recited, a sick bhikkhu obstructed a sick bhikkhu from reciting the Pātimokkha. The sick bhikkhu thought: "What should I do?" He then reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha instructed:

"If a sick bhikkhu obstructs a sick bhikkhu from reciting the Pātimokkha, the other bhikkhus should say: 'The Blessed One has taught thus: One should not obstruct a sick bhikkhu. One must wait until the Elder's illness is recovered, and until that sick bhikkhu is also recovered. The Elder should then speak in accordance with the Dhamma.' That bhikkhu should likewise speak in accordance with the Dhamma." Having spoken thus, they should recite the Pātimokkha.

In a certain residence, when the Pātimokkha was being recited, a sick bhikkhu obstructed a healthy bhikkhu from reciting the Pātimokkha. The other bhikkhus should say: "The Blessed One has taught thus: 'One who is ill should not obstruct the recitation of the Pātimokkha. One must wait until the illness has recovered, and then speak in accordance with the Dhamma.' That bhikkhu should likewise speak in accordance with the Dhamma." Having spoken thus, they should recite the Pātimokkha.

In a certain residence, when the Pātimokkha was being recited, a healthy bhikkhu obstructed a sick bhikkhu from reciting the Pātimokkha. The other bhikkhus should say: "Venerable Elder, the Blessed One has taught thus: 'One should not obstruct a sick bhikkhu. One must wait until the illness has recovered, and then inquire in accordance with the Dhamma. That bhikkhu should likewise speak in accordance with the Dhamma.'" Having spoken thus, they should recite the Pātimokkha.

4. In a certain residence, a large number of bhikkhus, on the day of the Pātimokkha recitation, heard that bhikkhus from another residence who were fond of quarreling, reviling, and slandering one another, whose mouths poured forth words like swords and spears, intended to come there for the Pātimokkha recitation. They thought: "What should we do?" The bhikkhus reported the matter to the Buddha. The Buddha instructed:

"If such a situation arises, one should conduct the Uposatha in two or three ways, such as: If it is customary to recite on the fifteenth day, one should recite on the fourteenth day. If it is customary to recite on the fourteenth day, one should recite on the thirteenth day. If one hears that they are coming today, one should quickly assemble in one place and conduct the Uposatha.

If one hears that they have already entered the boundary, one should go outside the boundary to conduct the Uposatha. If they have already entered the monastery, one should sweep and clean, and prepare the bathhouse, the bathing seats, the water vessels for bathing, the sweat scrapers, the water containers, the receptacles for clay, bark, fine powder medicine, and clay; then ask the senior elder and light the fire. When the visiting bhikkhus enter the bathhouse to bathe, all should find a way to go outside the boundary to recite the Pātimokkha.

If the visiting bhikkhus call upon the resident bhikkhus to recite the Pātimokkha together, one should say: 'We have already recited the Pātimokkha.' If the resident bhikkhus have already recited the Pātimokkha and a visiting bhikkhu raises an objection, the objection is invalid. If visiting bhikkhus are in the midst of reciting the Pātimokkha and a resident bhikkhu raises an objection, the objection is valid. If it is possible to do thus, that is good.

If not, one should make a formal announcement to postpone the day of the Pātimokkha recitation. The text of the announcement is as follows:

"Venerable Sangha, please listen! Today there will be no recitation of the Pātimokkha; the Pātimokkha will be recited on the dark-moon month. This is the announcement."

One should make such an announcement to postpone the day of the Pātimokkha recitation. If the visiting bhikkhus wait and do not depart, the bhikkhus should make the announcement a second time to postpone the day of the Pātimokkha recitation. The text of the announcement is as follows:

"Venerable Sangha, please listen! Today the Sangha will not recite the Pātimokkha; the Pātimokkha will be recited in the bright-moon month. This is the announcement."

One should make such an announcement a second time to postpone the day of the Pātimokkha recitation. If the visiting bhikkhus do not depart, then when the bright-moon month arrives, one should, in accordance with the Dhamma, compel the visiting bhikkhus to engage in the question-and-answer recitation together.

---

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. The Fourfold Vinaya, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1 and 2)

Buddhist Studies Editorial Board, 2002