Dg Kd 18Duties

DUTIES

THE DHARMA

1. The Visiting Monk

The Blessed One was dwelling at Śrāvastī.

At that time a visiting monk, without asking the resident monk, entered an empty room. A snake fell down from above, and he cried out loudly, "A snake! A snake!" A monk in the adjacent room heard this and asked:

"Why are you crying out like that?"

That monk explained the circumstances. The monks who heard of this — among them those who were of few desires, content, of austere practice, fond of studying the precepts, possessed of a sense of shame — reproached the visiting monk, then went to the Blessed One, bowed their heads to his feet, stood to one side, and reported this matter in full to the Blessed One. The Blessed One used this matter as occasion to assemble the community of monks, and he rebuked the visiting monk:

"What you have done is not in accord with the Dharma, is not proper conduct, is not the way of a śramaṇa, is not pure practice, is not fitting behavior — it is something that should not be done. Before entering the empty room, why did you not inform the resident monk? And so a snake fell from above, and you cried out, 'A snake! A snake!' — what is the meaning of this?"

Having rebuked him with numerous skillful means, the Buddha then said to the monks:

"From this day forward, I authorize the establishment of rules for visiting monks. Visiting monks should comply with the rules for visiting monks."

They should comply as follows: If a visiting monk wishes to enter a monastery, he should know whether there is a stūpa of the Buddha, a stūpa of Śrāvakas, or a senior elder present, and he should remove his sandals and carry them in his hand.

There was a monk who did not shake the dust from his sandals before carrying them, and so his hands became soiled. The Buddha instructed:

"One should not carry them without first shaking them. One should shake them clean."

The Blessed One had said to shake them, and that monk went and knocked them against the base of a tree. The tree spirit was displeased. The Buddha instructed:

"One should not knock sandals against the base of a tree. One should knock them against a stone, or against the end of a log, or against a fence post, or knock the two sandals against each other."

When a visiting monk arrives at the gate, he should push open the door with his hand. If the door has a bolt or lock, he should open it. If he cannot open it, he should knock gently so that those inside can hear. If they do not hear, he should knock more firmly. If the door still cannot be opened, he should hand his robe and bowl to a second monk to hold, then go along the wall to find a place to climb over and enter in order to open the door.

That monk was walking on the left side of the stūpa, and the guardian deity of the stūpa became angry. The Buddha instructed:

"One should not walk on the left side. One should walk on the right side of the stūpa."

When a visiting monk arrives inside the monastery, he should hang his robe on a pillar, on a peg, or on a robe-rack. Or he may set his robe and bowl beside a water channel, beside a tree, on a stone, or on the grass, and then go to the place for washing the feet. If there is no water, he should ask where water may be found. Wherever he is told water can be found, he should go there. He should ask:

"Is there any water with insects in it?"

If told there is, and the insects are large, he should stir the water so they move away, and then draw from it with a vessel.

That monk took hold of the vessel without washing his hands first. Another monk who saw this was disgusted. The Buddha instructed:

"One should not take hold of a vessel without first washing one's hands. One is permitted to cradle the vessel with both arms held across the belly, or to thread the strap of the vessel through the corner of one's robe."

When he reaches the water, he should wash his hands thoroughly clean, and draw sufficient water to wash his feet. That monk dipped the hand he was using to wash his feet into the water vessel; another monk who saw this was disgusted. The Buddha instructed:

"One should not do that. One should splash the water with one hand and wash the foot with the other."

That monk washed the right foot first and the left foot afterward. The Buddha instructed:

"One should wash the left foot first and the right foot afterward."

That monk put on his sandals without wiping them, and so his robe became soiled. The Buddha instructed:

"One should not put on sandals without wiping them. One must wipe them first and then put them on."

That monk put on his sandals before his feet were dry, and the sandals became damaged and worn. The Buddha instructed:

"One should not do that. One must wait until the feet are dry before putting on sandals."

The visiting monk should ask: "I have such-and-such a number of Rains retreats. Is there a room available for me?"

The monk in charge of lodgings should reply: "There is."

The visiting monk should ask:

"Is anyone presently staying in this room?"

If told no one is staying there, he should ask:

"Is there bedding?"

If told there is, he should ask:

"Are there blankets or not?"

If told there are, he should ask:

"Are there offerings of requisites or not?"

If told there are, he should ask:

"Are there utensils or not?"

If told there are, he should ask:

"Is there a room robe or not?"

If told there is, he should ask:

"Are there merit-endowments or not?"

If told there are, and he wishes to receive them, he should say:

"I wish to receive them."

That monk, upon arriving at the room, should push open the door. If there is a bolt or lock, he should open it. Having opened the door, he should hold both sides of the door frame with his hands, put his head inside the room, and look to see whether there are any snakes or venomous creatures. If there are, he should drive them out and not allow them to remain.

Once he has entered the room, he should lay out the bedding: the mattress, the sleeping mat, the pillow, and the blanket on the floor. If they are laid on wood, on planks, or on the ground, he should know clearly which is the inner side and which the outer side. He should sweep the room clean, remove refuse and dirt.

He should first find a suitable place to discard what is to be discarded. If he finds needles, thread, a small knife, worn-out or broken articles, or even a single medicinal pill, he should set them aside in one place, so that if there is an owner who knows of them, that person may come and retrieve them. He should sweep and wipe such places as the door groove, the pillars, the pegs, and the robe-rack.

If the walls are crumbling and damaged, or if there are mouse holes, he should plaster them where plastering is needed. If the earthen floor is uneven, he should use mud to repair it until it is level, and sprinkle water to clean it. He should take the floor-coverings, shake the dust from them, dry them in the sun, and bring them back into the room.

If they were spread improperly before, he should spread them again properly. If they were already spread properly, he should spread them in the same manner as before. He should take the bed supports out, wipe and clean them, and bring them back in.

He should sweep the bed clean, shake out the dust, bring it into the room, and set it upon the bed supports. He should take the sleeping mat, pillow, and blanket, shake out the dust, and spread them on the bed frame. As for the robes worn regularly and the robes not worn regularly, that monk placed them all together in one place.

When taking out the robe normally worn, it became confused with the other robes. The Buddha instructed:

"The robe worn regularly should be placed separately."

That monk placed together in one spot the bowl bag, the sandal bag, the needle-and-thread case, and the oil container. Other monks were disgusted. The Buddha instructed:

"One should not place them together like that. Each item should have its own separate place."

Before entering the room, one should observe whether the door frame is high or low, and then close it accordingly. When leaving the room, one should look to all four sides of the walls to see whether there is dust and dirt. If there is, one should sprinkle water, sweep and clean, and then depart.

One should take the washing stool and rinse it clean. One should prepare sufficient vessels: a vessel for clean water, a vessel for washing, and a vessel for drinking water. One should ask: Where is the place for defecation?

Where is the place for urination? Which is the pure ground? Which is the impure ground?

Which stūpa is the stūpa of the Buddha? Which stūpa is the stūpa of the Śrāvakas? Which room is the room of the first elder?

Which are the rooms of the second, third, and fourth elders? He should first pay reverence to the stūpa of the Buddha, then to the stūpa of the Śrāvakas, and then pay reverence to the four elders in order of seniority.

That monk grasped the ankles in making obeisance. One should not grasp the ankles in making obeisance. There were monks who grasped the knees in making obeisance. One should not grasp the knees in making obeisance. There were monks who turned the robe inside out, wrapped the robe around the neck, covered the head, draped the robe over both shoulders, or wore sandals while performing the obeisance. The Buddha instructed:

"Such manners as the above should not be done."

From this day forward: bare the right shoulder, remove the sandals, touch the right knee to the ground, hold both heels with the hands, and say:

"Venerable Sir, I humbly pay reverence."

When the four elders are in meditation in their rooms, one should pay reverence to each in order of seniority. He should then ask:

"Where is the place for the great meal and the small meal for the Saṅgha? Where is the assembly place? Where is the place for the recitation of the Prātimokṣa? Which monk has been appointed by the Saṅgha to go and receive food? Does any donor offer food on the first day, the eighth day, or the fifteenth day? Is there a donor who invites the community in turn to come to a certain place to receive food?" He should also ask:

"Tomorrow, is there any donor who has invited the Saṅgha for a great meal or a small meal? Is there any donor toward whom the Saṅgha has performed the act of overturning the bowl? Which household is a probationary household? Where are there fierce dogs? Where are there good people? Where are there bad people?"

"From this day forward, I lay down regulations for the visiting monk. The visiting monk should comply with them. If he does not comply, he should be dealt with in accordance with the Dharma. From this day forward, I lay down regulations for the resident monk. The resident monk must comply with them."

They must comply as follows:

«When a resident monk hears that a visiting monk has arrived, he should go outside to welcome and receive him, take his robe and bowl, and then set them in the bathhouse, on the upper floor, or in the walking meditation area. He should invite the visiting monk to be seated. He should bring water for washing the feet, a vessel for the water, and a cloth for drying the feet. He should carry the sandals and place them to the left side, taking care not to let them become soiled with mud. If they are soiled with mud, he should move them to another place. Having washed the feet of the visiting monk, he should put away the foot-washing articles in their proper place and ask: "Venerable Elder, would you like some drinking water?"

«If the visitor says he would like water, the resident monk should bring a vessel and fetch water. If he holds the vessel without washing his hands first, the other monks will be disgusted. He should carry the vessel with both arms, or hook the handle with the corner of his robe. Upon arriving at the place to draw water, he should wash his hands thoroughly. If it is pond water or stream water, he should use his hand to brush away the surface water and draw the clean water from below. If the monk carries the water at midday and the water becomes hot, the Buddha taught:

«He should cover it with grass or leaves before carrying it. If he does not wash the leaves clean with water, the Buddha instructed that he should wash them clean.

If the visitor, after drinking, does not wash the cup before offering it to another person, the monks will be disgusted. The Buddha taught:

«It should be washed before being given to another.»

If, while handing the water, a monk speaks and spittle falls into the water—

The Buddha taught:

«One should not speak while carrying water in this way. If it is necessary to speak, one should turn one's face aside before speaking.»

If a monk puts away the vessel without washing it, the other monks will be disgusted. The Buddha taught:

«This should not be done.»

The resident monk should ask: "Venerable Elder, how many years have you been ordained?"

If the visiting monk states his seniority, the resident monk should guide him accordingly:

«You will rest in this room. Here is the rope bed, the wooden bed, the mattress, the pillow, the woolen blanket, the floor mat; here is the spittoon, here is the vessel for urination, here is the place for defecation, here is the place for urination; here is the pure place, here is the impure place; here is the Buddha's stūpa, here is the Śrāvaka's stūpa; here is the room of the first senior elder, here are the rooms of the second, third, and fourth senior elders; here is the place where the Sangha takes full meals and light meals; here is the place where they gather at night; here is the place for the Uposatha; the Sangha has been invited to receive meals—up to which place, and by which donor the Sangha has been invited to receive full meals and light meals on the following morning;

at which household the Sangha performs the ceremony of covering the bowl; which households are training households; which households have fierce dogs; which places are good and which are troublesome.

«Now I establish these regulations for the resident monks. Resident monks should comply with them. If anyone does not comply, he shall be dealt with according to the Dharma.»

2. Hygiene

The Blessed One was dwelling at the city of Rājagaha.

At that time, in Sāvatthī, a brahmin who had gone forth and become a monk was so disgusted by his own bodily waste that he used sharp grass to clean himself, injuring his body, causing sores and bleeding, thereby soiling his body, his robe, his bedding, and his bed. The monks asked him:

«Venerable Elder, what illness do you have?»

He explained the matter in full.

Upon hearing this, among the monks there were those of few desires, who were content, who lived austerely, who delighted in training in the precepts, who had a sense of shame, and they reproached the brahmin who had gone forth as a monk, saying: "Why, being so disgusted by your own bodily waste, do you use sharp grass to clean yourself, injuring your body, causing bleeding, and soiling your body, your robe, your bedding, and your bed?" The monks went to where the Blessed One was, prostrated themselves at his feet, and sat to one side, then reported this matter in full to the Blessed One. The Blessed One, on account of this matter, assembled the community of monks and rebuked that monk, saying:

«You have done what is wrong, what is not proper conduct, what is not the practice of a recluse, what is not pure conduct, what is not in accordance with the training—you have done what should not be done.

O brahmin, having gone forth as a monk, why did you become so disgusted by your own bodily waste that you used sharp grass to clean yourself, injuring your body, causing bleeding and discharge, and soiling your body, your robe, your bedding, and your bed?»

Having rebuked him with many methods, the Buddha said to the monks:

«From now on, I establish for the monks the rules for going to the latrine. Monks should comply with these rules.»

They should comply as follows:

«One should not suppress defecation or urination for a long time. When going, one should take grass for cleaning.

There were monks who, being of lower seniority, walked ahead of senior monks, or spoke while walking, or walked in front or behind, or turned their robes inside out, or wrapped them around their necks, or covered their heads, or wore sandals. The Buddha taught:

«This should not be done.»

If one arrives first, one may go ahead. Upon reaching the outside of the latrine, one should snap one's fingers or clear one's throat so that persons or non-human beings may be aware. Upon entering the latrine, one should wear only the inner garment.

The robe should be hung on a peg, a wooden hook, a robe rack, or placed at the water's edge, on grass, rocks, or stones; if there is grass, the robe may be placed there. If there is fear that it will be wetted by rain, it should be placed where rain cannot reach it. If the robe is blown about and wetted by rain and wind, one may hold the robe lengthwise in the hand; it must not hang down into the latrine pit.

The heels should be placed firmly on both sides. Before stepping over the latrine pit, one should check for snakes, centipedes, scorpions, and the like. If any are present, they should be driven away.

There were monks who, before finishing being seated, lifted their robes and exposed themselves. The Buddha taught:

«This should not be done. One should squat down and then slowly lift the robe.»

Having squatted, one should look carefully, so that one's feet do not come near the edges on both sides, causing feces, urine, or spittle to soil the latrine hole.

There were monks who strained with a loud noise, causing the other monks who heard it to be disgusted. The Buddha taught:

«One should not strain in such a manner.»

There were monks who, while defecating, involuntarily emitted a sound, and doubted whether they had committed an offence. The Buddha said:

«There is no offence.»

There were monks who, while inside the latrine, picked their teeth, slept, or entered into meditative absorption. The Buddha taught:

«This should not be done.»

There were monks who had doubts and did not dare to defecate or urinate over water or into the latrine pit. The Buddha said:

«There is no offence.»

There were monks who, without using grass to clean themselves, stood up, soiling their body, their robe, and their bedding. The Buddha taught:

«One should use grass to clean oneself, and only then stand up.»

The Blessed One further instructed:

«It is permitted to use grass for cleaning.»

There were monks who used grass that was too long for cleaning. The Buddha taught:

«One should not use grass that is too long. The maximum length is one span of the hand.»

There were monks who used kusa grass, mixed leaves, dry bark, or lumps of cow dung for cleaning. The Buddha taught:

«These should not be used.»

There were monks who used grass that was too short for cleaning, thereby soiling their hands. The Buddha taught:

«One should not use grass that is so short. At minimum, it must be the length of four finger-widths.»

There were monks who used grass without shaking and dusting it off, so that feces clung to the grass. The other monks, seeing this, were disgusted. The Buddha taught:

«This should not be done.»

There were monks who kept used grass and unused grass in the same place, so that when they reached for some, their hands became soiled. The Buddha said:

«They should be kept separately.»

There were monks who, immediately after cleaning themselves, stood up abruptly and exposed themselves. The Buddha taught:

«One should not stand up hastily in such a manner. One should slowly lower the robe and then stand up.»

When going to the place for rinsing, one should snap one's fingers so that persons or non-human beings may be aware. Upon arriving at the rinsing place, one should check whether there are snakes, centipedes, or venomous creatures and drive them away.

There were monks who lifted their robes first and then sat down, exposing themselves. The Buddha taught:

«This should not be done.»

There were monks who rinsed inside the water vessel. The other monks, seeing this, were disgusted. The Buddha taught:

«This should not be done.»

There were monks who, while rinsing with water, made a splashing sound, causing other monks who heard it to be disgusted. The Buddha taught:

«This should not be done.»

There were monks who used up all the water. The Buddha taught:

«One should not use it all up in such a manner. At minimum, enough for one person to wash must be left behind.»

There were monks who, after rinsing, did not step back but stood directly over the water, soiling their robe and body. The Buddha taught:

«One should not stand in such a manner. One should stand away from the water. One may use one's hand, or a leaf, or an old cloth to wipe. If the hand has a foul smell, it should be washed. If earth, ash, mud, or cow dung is used for washing and the smell persists, one should rub against a stone, or a wall, or use bean flour to wash.»

There were monks who did not lower their robe before standing up, thereby exposing themselves. The Buddha taught:

«This should not be done. One should slowly lower the robe and then stand up.»

There were monks who, upon seeing that the washing water vessel was empty, did not draw water to refill it. The Buddha said:

«One should not fail to draw water and refill it.»

There were monks who, in front of the latrine, received the teachings, recited the scriptures, practiced walking meditation, or sewed robes, thereby obstructing the other monks' use of the latrine for defecation and urination. The Buddha taught:

«This should not be done.»

There were monks who, beside the latrine pit, recited the scriptures, received the teachings, practiced walking meditation, or sewed robes. Other monks, seeing this, were disgusted. The Buddha said:

«This should not be done.»

There were monks who, upon seeing refuse on the latrine, did not clean it up. The Buddha taught:

«Upon seeing refuse, one should clean it up. Now I establish for the monks the rules regarding defecation and urination. Monks should comply with them. If anyone does not comply, he shall be dealt with according to the Dharma.»

3. Alms Round

The Blessed One was residing at Śrāvastī. At that time there was a bhikkhu who went on alms-round; he was young and inexperienced, and not having observed the signs at the entrance, he hastily stepped inside a house where a woman was sleeping. That woman was exposed and lying on her back asleep, with impure discharge issuing from her private parts.

The bhikkhu saw this, felt ashamed and alarmed, and immediately turned and fled from the house. Just as the bhikkhu ran out of the house, the husband returned home from outside. He saw his wife lying exposed on her back asleep, with impure matter soiling her body, and at once a thought arose in his mind: "My wife is lying on her back asleep with impure matter soiling her body, and that bhikkhu has just rushed out of the house in haste—surely he has violated my wife." He then gave chase to the bhikkhu and demanded:

"Did you violate my wife and then run away?"

The bhikkhu replied:

"Householder, do not speak such words. I have done no such thing."

The householder said:

"You came out of my house—why do you say you did no such thing?"

The householder then beat the bhikkhu nearly to death.

At that time, the bhikkhus heard of this. Among them were those of few desires and contentment, who lived austere lives, delighted in training in the precepts, and were possessed of a sense of shame. They reproached that young alms-round bhikkhu: "This bhikkhu who goes on alms-round is young and knows nothing. How could he fail to observe the signs at the entrance and walk into someone's house where a woman was sleeping?"

The bhikkhus then went to the Blessed One, paid homage at his feet, and sat down to one side. They recounted this entire matter fully to the Buddha. Using this incident as occasion, the Buddha assembled the community of bhikkhus and rebuked the alms-round bhikkhu:

"You have acted in a manner contrary to the Dhamma, broken proper conduct, behaved unlike a śramaṇa, unlike one of pure practice, unlike one acting in accordance with the way—you have done what ought not to be done. You, a young and inexperienced alms-round bhikkhu—how could you fail to observe the signs at the entrance and walk into someone's house where a woman was sleeping?"

Having rebuked him by numerous means, the Buddha then instructed the bhikkhus:

"From this day forward, I shall establish rules of alms-round conduct for bhikkhus who go on alms-round."

A bhikkhu should conduct himself as follows:

If a bhikkhu who goes on alms-round is going to a village to receive alms, he should, early in the morning, wash his hands clean, then go to where the robe-rack is. With one hand he raises the robe and with the other he draws it out, shakes it open, beats and shakes it out, and checks that no snakes or insects are inside. Only after this does he put it on and fasten the waist-cord.

The saṃkakṣikā and the uttarāsaṅga should likewise be shaken out and beaten before being put on. He should fold the saṃghāṭi and carry it on his head or drape it over his shoulder. He should wash the bowl clean and place it in the bag, or wrap it in a cloth, or put it in the bowl-bag.

He should put away the inner garment, wash his feet, and put away his sandals and blanket. He takes his walking sandals. The bhikkhu should take hold of the door-latch, leave his room, close the door, and push it to test it; if it is not secure, he closes it again.

If it is secure, he ties the rope on the inside, then looks around; if no one is watching, he hides the hook-latch. If someone is watching, he takes it with him, and then finds a safe place to store it. While walking along the road, he should constantly contemplate wholesome Dhamma.

When he meets people he should greet them with "Welcome!" When he is near the village, he should step to one side of the road, set his bowl down on the ground, take out the saṃghāṭi, shake and beat it out, and only then put it on. Beside the village, if there is a shop selling goods, or a house, or craftsmen, he should leave his walking sandals there. Upon entering the village, he should observe the condition of the lanes, open spaces, the market area, the market gate, and the features of the village.

When entering a householder's dwelling, he should observe the signs of the first door, and so on up to the seventh door.

A bhikkhu who went on alms-round entered a person's house, and the wind blew his robe off his shoulder. He rearranged his robe directly in front of a woman. The Buddha instructed:

"One should not rearrange one's robe directly in front of a woman; one must turn to face the wall."

A bhikkhu who went on alms-round was carrying his bowl in his right hand and holding his staff in his left hand, and his form became exposed. The Buddha instructed:

"This should not be done. The bowl should be carried in the left hand, and the staff held in the right hand."

A bhikkhu who went on alms-round was standing in the middle of the road, causing men and women to step aside. The householders saw this and were displeased: "The śramaṇa disciples of the Śākyan have no sense of shame, no sense of restraint, yet they say, 'I know the right Dhamma.' But what sort of right Dhamma is this—standing in the middle of the road and making men and women step aside?" The bhikkhus reported this to the Buddha. The Buddha instructed:

"A bhikkhu going on alms-round should not stand in the middle of the road."

When the Blessed One taught that one should not stand in the middle of the road, some stood in secluded spots.

The Buddha instructed:

"One should not stand like that. One should stand where people can see."

A bhikkhu who went on alms-round arrived at a householder's home; when the householder brought food out, he rushed forward eagerly to receive it. The householders saw this and were displeased: "The śramaṇa disciples of the Śākyan have no sense of restraint, yet they say, 'I know the right Dhamma.' But what sort of right Dhamma is this—rushing forward hastily to receive food, as though one were dying of hunger?"

The bhikkhus reported this to the Buddha. The Buddha instructed:

"A bhikkhu going on alms-round should not receive food in that manner. However, if there is a woman, a sick person, a pregnant woman, a woman holding a child, or if it is raining, or if that person's hands are holding objects, or if the ground is muddy and wet, and they call the bhikkhu to come forward"—when the bhikkhu was uncertain and did not dare step forward to receive—the Buddha instructed:

"If they call, then one should go forward to receive."

A bhikkhu who went on alms-round received dry rice, flour and cakes, and fish and meat, all placed together in one spot. Other bhikkhus who saw this were disgusted. The Buddha instructed:

"One should not place them all together like that. If there is only one bowl, one should separate them with a leaf, a piece of bark, or a sugarcane leaf. Or one should use a secondary bowl or a small bowl to hold them. Flour and cakes should be wrapped in a cloth."

A bhikkhu who went on alms-round went to a great household to beg. The householders saw this and were displeased: "The śramaṇa disciples of the Śākyan have no sense of restraint, yet they say, 'I know the right Dhamma.' But what sort of right Dhamma is this—going to a great household to beg, as though it were a time of failed harvest and famine?"

The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not seek out great households to go begging. One should proceed in sequence. One must not make such distinctions."

A bhikkhu who went on alms-round would insist on begging until he had received something before leaving. The householders saw this and were displeased: "The śramaṇa disciples of the Śākyan have no sense of shame, no sense of restraint, yet they say, 'I know the right Dhamma.' But what sort of right Dhamma is this—going to people and pressing them forcibly until receiving something before leaving, as though rice and grain were scarce?" The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not do that. If one knows that something will be given, then one should wait."

When the bhikkhu is returning, he should observe the first door, and so on up to the signs of the rubbish heap. Upon leaving the village, he should go and retrieve his walking sandals and put them on. He should set his bowl down beside the road, fold the saṃghāṭi and drape it over his shoulder or carry it on his head.

While walking along the road, he should contemplate wholesome Dhamma. If he meets someone, he should greet them, saying "Welcome!" That alms-round bhikkhu should go to the place usually used for sitting and eating, sweep it clean, sprinkle it with water, and arrange in their proper places the water vessel, the vessel for leftover food, the sitting seat, the stone for washing feet, the foot-scraper, and the wiping cloth.

When he sees another alms-round bhikkhu arrive, he should rise and go out to receive him, take his bowl, place it in the spot designated for bowls or hang it up, take out the robe, shake it open and inspect it to make sure it is not soiled by dust, mud, or birds. If it is soiled and needs wiping, he wipes it; if it needs smoothing, he smooths it; if it needs shaking and beating out, he shakes and beats it out; if it needs washing, he washes it; after washing, he wrings it out, dries it, and lays it on a rope-bed or a wooden bed.

He should invite the alms-round bhikkhu to be seated, offer the water vessel, offer water, offer the stone for washing feet and the foot-wiping cloth, take the sandals and place them to the left, not in a muddy or dirty place or where water may splash. If there is splashed water, he should move them elsewhere.

After washing the feet of the alms-round bhikkhu, he should return the water vessel, the foot-washing stone, and other articles to their proper places. He should wash his own hands clean with bean-paste, then offer water to the alms-round bhikkhu, and after that offer him food.

While the bhikkhu eats, he should supply whatever is needed. If there is curdled milk, fresh milk, vinegar, salt, or vegetables, he should offer these to him. If it is hot, he should fan him; if water is needed, he should provide water. If it is nearly past midday, he should eat together with him.

After the alms-round bhikkhu has eaten, one should take his bowl and invite him to rinse his hands. When one has finished eating oneself, any remaining food should be given to people, or to non-human beings, or poured out on ground without grass, or in water without living creatures. The vessels for leftover food should be washed and returned to their proper places. The sitting seat, the foot-washing stone, the water vessel, and other articles should all be returned to their proper places, and the eating area should be swept clean.

A certain bhikkhu was using his bowl to discard dirty refuse, and it was thrown away. Other bhikkhus who saw this were disgusted. The Buddha instructed:

"One should not use the bowl to discard filth. One should use a tray for washing or for wiping and sweeping away. The alms-bowl should be kept pure and used for receiving offerings."

At that time, a number of monks who went on alms round were eating together in one place. A pregnant dog, seeing the food, wanted to eat but was unable to do so, and because of hunger, she miscarried. The monks reported this to the Buddha, and the Buddha taught:

"When eating, if there is a person or a non-human being present who wants food, one should give them something to eat—even if it is only a single ball of rice. Now I establish rules of conduct for monks who go on alms round; they should conform to them. If they do not conform, they shall be dealt with according to the Dhamma."

4. The Forest-Dwelling Monks

The Blessed One was residing at Rājagaha.

At that time there was a forest-dwelling monk who was lazy, who possessed not a single thing, had no water vessel, no foot-washing equipment, and kept no leftover food. Not far from his dwelling, a large band of robbers was passing through. One among them said to the others: "It is the customary practice of the Śākyan monastics to keep a water vessel, foot-washing equipment, and leftover food. Let us go there; if we can get some food, we can all eat together." The robbers came and asked:

"Do you have any water?"

"Do you have anything to wash feet with?"

"No."

"Do you have any leftover food?"

"No."

The robbers said:

"You live in a forest dwelling and you have no water, no foot-washing equipment, and no leftover food?"

The robbers then beat the monk nearly to death. When the other monks heard of this, among them those who were of few desires, who were content, who practiced austerities, who were fond of studying the precepts, and who knew shame, reproved the forest-dwelling monk, saying: "You are lazy. Why is it that living in a forest dwelling you have no water, no water vessel, and no leftover food?"

The monks went to where the Blessed One was, paid homage at his feet, then sat to one side, and reported the full account of this incident to the Buddha. The Buddha used this occasion to assemble the community of monks and rebuke that forest-dwelling monk:

"You have acted wrongly; this is not proper conduct, not the way of a monastic, not pure practice, not fitting behavior—you have done what should not be done. Why were you so lazy, dwelling in a forest and having no water vessel, and no leftover food whatsoever?"

After reproving the forest-dwelling monk by means of many methods, the Buddha addressed the monks:

"From this time forward, I establish regulations for forest-dwelling monks; forest-dwelling monks must conform to them."

They should conform as follows:

"If a forest-dwelling monk is going into a village on alms round, early in the morning he should wash his hands clean, go to the robe rack, support the robe with one hand and pull it with the other, spread it out and shake it, and inspect it to ensure there are no snakes or insects, and only then put it on and tie the waist cord. He should take the saṃkacchika and uttarāsaṅga, spread them out, shake and inspect them, then fold the saṅghāṭi and place it on his head or drape it over his shoulder.

He should wash the alms bowl clean, put it into its bag, or wrap it in a handkerchief. If the bowl bag is already full, he should store the inner robe, wash his feet, and put away his sandals and felt blanket. He should take his traveling sandals and the staff for brushing away dew and frost.

The monk should take the key and go outside the room, close the door, then try pushing it to see whether it is secure; if it is not secure, he should close both doors firmly and pull the cord to the inside. He should look around, and if no one is seen, he should hide the lock. If someone is seen, he should carry the lock with him and store it in a safe place.

Along the way, he should at all times contemplate wholesome teachings. If he meets someone, he should say, "Blessings!" as a greeting. When approaching a village, he should stand briefly to the side of the road, set the alms bowl on the ground, spread out the saṅghāṭi, shake and inspect it, and only then put it on.

If near the village there are shops selling goods, houses, or craftsmen's establishments, he should leave his traveling sandals and dew-brushing staff there for safekeeping. When entering the village, he should pay attention to the arrangement of the lanes and paths, open spaces, markets, gates, and refuse heaps. When entering a layperson's house, he should observe the appearance of the first door through to the seventh door.

When a forest-dwelling monk enters someone's home, the wind blows and his robe falls down. He adjusts the robe right in front of a woman. The Buddha taught:

"One should not adjust the robe directly in front of a woman. One should turn toward the wall."

A forest-dwelling monk carries the alms bowl with his right hand and holds the staff with his left hand, causing his body to be exposed. The Buddha taught:

"One should not hold them in that manner. One should hold the staff with the right hand and carry the alms bowl with the left hand."

A forest-dwelling monk stands in the middle of the road, causing men and women to step aside. The laypeople saw this and criticized it, saying: "The Śākyan monastics have no sense of shame; they are without restraint and contentment, yet they say, 'I know the true Dhamma.' But what kind of true Dhamma would have one stand in the middle of the road and make men and women step aside?" The monks reported this to the Buddha. The Buddha taught:

"Forest-dwelling monks should not stand in the middle of the road."

When the Blessed One taught that one should not stand in the middle of the road, there were monks who then stood in secluded places. The Buddha taught:

"One should not stand in such a manner either. One should stand where people can see."

A forest-dwelling monk, seeing people bringing out food, immediately stepped forward to receive it. The laypeople saw this and criticized it, saying: "The Śākyan monastics have no sense of shame; they are without restraint and contentment, yet they say, 'I know the true Dhamma.' But what kind of true Dhamma would have one rush forward to receive food as though it were a time of scarcity?"

The monks reported this to the Buddha. The Buddha taught:

"Forest-dwelling monks should not rush forward in this manner to receive food from people."

In the case of a pregnant woman, or a woman carrying a child, or during rain, or when someone's hands are both full of things, or when the ground is muddy and wet, if they call the monk to come forward, the monk is uncertain and does not dare step forward to receive. The Buddha taught:

"If they call, one should go."

A forest-dwelling monk received dry rice, powdered cakes, fish, and meat, and piled them all together in one place; other monks who saw this were disgusted. The Buddha taught:

"One should not pile everything together in one place like that. If there is only one bowl, one should use something to separate them, such as leaves, tree bark, sugarcane leaves, a bowl placed alongside, or a smaller bowl. Powdered cakes should be wrapped in a handkerchief."

A forest-dwelling monk went on alms round to the households of the wealthy. The laypeople saw this and criticized it, saying: "The Śākyan monastics have no sense of shame; they are without restraint and contentment, yet they say, 'I know the true Dhamma.' But what kind of true Dhamma would have one seek out wealthy households for alms round, as though it were a time of scarcity?"

The monks reported this to the Buddha. The Buddha taught:

"One should not choose wealthy households for alms round. One should go on alms round in proper order without making selections."

A forest-dwelling monk would repeatedly implore and beg until he received something before leaving. The laypeople saw this and criticized it, saying: "The Śākyan monastics have no sense of shame; they are without contentment, yet they say, 'I know the true Dhamma.' But what kind of true Dhamma would have one come to someone and implore and beg until receiving something before consenting to leave, just as during a time of scarcity?"

The monks reported this to the Buddha. The Buddha taught:

"One should not importune in this manner. If one knows that food will be received, one should wait."

When that monk received food, he should reflect: "These are robbers. They would eat this food themselves!"

When departing, one should observe the appearance of the first door through to the refuse heap. Upon leaving the village, one should remember to retrieve the traveling sandals and the dew-brushing staff, then stand briefly to the side of the road, set the alms bowl on the ground, fold the saṅghāṭi, and drape it over the shoulder or place it on the head. While walking, one should at all times contemplate wholesome teachings.

If one sees a person, one should say, "Welcome!" as a greeting. Wherever that forest-dwelling monk customarily takes his meals, he should go there and sweep and clean the place thoroughly, ensure that water is fully supplied, that washing equipment, vessels for leftover food, and seats are all in order, along with foot-washing stones, water containers, and foot-wiping cloths. If another forest-dwelling monk is seen arriving, one must rise and go out some distance to welcome him, receive his alms bowl, the bowl stand, and the bowl's accessories, take out his robe and spread it to inspect it, taking care that it is not soiled by dirt, mud, dust, or bird droppings.

If it is soiled, one should wipe what needs to be wiped, smooth what needs to be smoothed, shake out what needs to be shaken; if it needs washing, one should wash it. After washing, one should wring out the water and then air it on a cord bed or a wooden bed. The monk should invite the forest-dwelling monk to be seated, offer water, invite him to wash his feet, provide the foot-wiping cloth, and place his sandals to his left side—not in a place where water might splash and dirty them; if there is mud or dirt, one should move them.

He then, having washed the feet of the araññavāsī bhikkhu, should return the water container, the foot-washing stone, and the various articles to their former places. He should then wash his hands thoroughly with bean flour, and set aside any remaining food in a clean place. If a group of bandits arrives, he should invite them to be seated.

He should offer water to the araññavāsī bhikkhu. Then he should invite the visiting bhikkhus to eat. While the visiting bhikkhus are eating, he should provide whatever is needed.

If there is buttermilk, thin buttermilk, vinegar, salt, or vegetables, he should offer these to the visiting bhikkhus; if it is hot, he should fan them, and if they need water, he should bring water. If it is close to midday, he should eat together with them. When the araññavāsī bhikkhu has finished eating, he should collect the bowls on their behalf and invite them to wash their hands.

When he himself has finished eating, if there is food remaining, he should give it to humans or non-humans, or discard it on bare ground without grass, or in water free of insects, and then wash the food containers. Beds and chairs, the foot-washing stone, the water containers, and the various articles should be returned to their former places, and then the eating area should be swept and cleaned. That bhikkhu used his alms bowl to carry filth away to be discarded.

Other bhikkhus seeing this were disgusted. The Buddha instructed:

"One should not use the alms bowl to carry filth. One should use a tray or plate to collect refuse and sweep it away; the alms bowl should be kept pure and used for receiving food."

If a band of robbers comes, one should say: "Here is water, here are foot-washing articles, here is food — we have set these aside separately and cleanly for the sake of our guests; if you need to eat, please eat."

The bandits asked the araññavāsī bhikkhu:

"What watch of the night is it now?"

The bhikkhu was unable to answer and felt ashamed. The bhikkhus reported this to the Buddha. The Buddha instructed:

"A bhikkhu dwelling in the forest should be skilled in knowing the watches of the night."

The bandits asked the araññavāsī bhikkhu:

"In which direction does this place lie?"

The araññavāsī bhikkhu did not know how to answer and felt ashamed. The bhikkhus reported this to the Buddha. The Buddha instructed:

"An araññavāsī bhikkhu should be skilled in knowing the signs of the directions."

The bandits asked the bhikkhu:

"What star is it tonight?"

The araññavāsī bhikkhu did not know how to answer. The bhikkhus reported this to the Buddha. The Buddha instructed:

"An araññavāsī bhikkhu should be skilled in knowing the stars."

An araññavāsī bhikkhu was fond of lying down and sleeping. The bhikkhus reported this to the Buddha. The Buddha instructed:

"An araññavāsī bhikkhu should not live in such a way. In the first watch and the last watch of the night, he should be diligent and engage in contemplation. Now I shall establish the rules of conduct for araññavāsī bhikkhus. Araññavāsī bhikkhus should comply with these rules as prescribed. If they do not comply, they shall be dealt with according to the Dhamma."

5. Food and Eating

The Blessed One was residing at Sāvatthī.

At that time a householder invited the Sangha to take a meal on the following morning. During the night he prepared an abundance of fine and nourishing foods, and early in the morning came to announce that the time for the meal had arrived. The bhikkhus went to receive the meal in a disorderly manner.

Some had already sat down; some were just sitting down. Some had already had food served; some were just having food served. Some had already eaten; some were just beginning to eat.

Some had already departed; some were about to depart. Some had gone out; some were about to go out. The donor did not know which bhikkhus had eaten and which had not.

The householders all reproached them, saying: "The recluses, sons of the Sakyans, are without shame, without restraint, without a sense of contentment, yet they declare, 'I know the true Dhamma.' They come to the donor's invitation in utter disorder. Some have already sat down, some are just sitting down; some have already had food served, some are just having food served; some have already eaten, some are just beginning to eat; some have already departed, some are about to depart; some have gone out, some are about to go out — leaving the donor unable to know who has been served and who has not, who has eaten and who has not."

The bhikkhus went to the Blessed One, paid homage at his feet, sat to one side, and reported this matter to the Blessed One in full. The Blessed One, on account of this matter, convened the assembly of bhikkhus and rebuked those bhikkhus who had accepted the invitation, saying:

"You accepted the donor's invitation and went in utter disorder. Some had already sat down, some were just sitting down; some had already had food served, some were just having food served; some had already eaten, some were just beginning to eat; some had already departed, some were about to depart; some had gone out, some were about to go out — leaving the donor unable to know who had been served and who had not, who had eaten and who had not."

Having rebuked them with many skillful means, the Buddha said to the bhikkhus:

"From this time forward, I shall establish rules of conduct for bhikkhus at mealtimes."

Bhikkhus should comply with the rules of conduct when receiving a meal.

The rules are as follows:

"If a bhikkhu wishes to go to a place where he has been invited for a meal, he should go to where the Sangha customarily assembles for the minor meal or the main meal and stand in a visible place. When the donor comes to announce the time of the meal, the senior elder should proceed first in order, like a formation of geese. If the senior elder is occupied with attending to the calls of nature, one must wait for him."

A junior bhikkhu went ahead, talking while walking, sometimes in front, sometimes behind; or with his robe inverted, or with his robe wrapped around his neck, or with his head covered, or with both shoulders covered, or wearing sandals. The Buddha instructed:

"One should not do so. One should bare the right shoulder, remove sandals, and walk behind."

If one is occupied with a matter concerning the Buddha, the Dhamma, or the Sangha, or with caring for a sick bhikkhu, the Buddha instructed:

"Inform the senior elder and then proceed ahead."

There were those who had life-threatening dangers or dangers to the holy life, yet out of fear they did not dare to ask permission before going. The Buddha instructed:

"If there is such a danger, whether one asks permission or not, one is permitted to go."

Some arrived and waited for the meal, gathering and standing in disorder. The Buddha instructed:

"One should not do so. One should proceed in proper order."

When the senior elder has sat down, he should look to the middle-ranking and junior bhikkhus, ensuring that none is sitting improperly or without properly covering the body. If any bhikkhu is sitting improperly or not properly covering the body, he should snap his fingers to alert them, or have someone tell them, so that they sit correctly. When a middle-ranking bhikkhu has sat down, he should look to the senior elder and the junior bhikkhus, ensuring that none is sitting improperly or without properly covering the body. If any bhikkhu is sitting improperly or not properly covering the body, he should snap his fingers to alert them, or have someone tell them, so that they sit correctly. When a junior bhikkhu has sat down, he should do likewise.

At the time of the meal, a bhikkhu who has no bowl should borrow one in order to eat. There was a bhikkhu who came to a meal without having washed his bowl; a snake had spat venom into the bowl, and after eating the bhikkhu fell ill. The Buddha instructed:

"One should not eat without first washing one's bowl. One should wash it clean before eating."

The group of six bhikkhus, out of a desire for deference, came last, causing the other bhikkhus to have to rise to their feet. If a bhikkhu has not yet arrived, the bhikkhu seated nearest may draw his seat aside.

If a donor offers fruit to the senior elder, one should ask whether the fruit has been properly prepared. If the answer is that it has not been prepared, the senior elder should have them prepare it. If the answer is that it has already been properly prepared, one should ask: "For whom has the donor brought this?" If the answer is that it was brought for the senior elder, the senior elder may use it as he wishes. If the answer is that it was brought for the Sangha, it must be announced to the Sangha. If a donor offers various soups to the senior elder, one should ask: "For whom was this brought?" If the answer is for the senior elder, he may use it as he wishes. If the answer is for the Sangha, it must be announced to the Sangha.

Any bhikkhu who does not receive food should have the bhikkhu seated next to him ask on his behalf. If he asks and there is none, the bhikkhu seated beside him should divide half of his own portion to give to that one.

Some bhikkhus, as soon as they received food, immediately began to eat. Householders seeing this reproached them: "The recluses, sons of the Sakyans, are without shame, without contentment, yet they declare, 'I know the true Dhamma.' But what kind of Dhamma is it to begin eating the moment food is received, as though in a time of famine and starvation?" The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not do so. One should wait for the signal to be given so that all eat together."

The group of six bhikkhus raised their elbows up while eating, obstructing the bhikkhus seated nearby. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not raise one's elbows while eating. One should keep one's elbows tucked in while eating."

The group of six bhikkhus coughed and cleared their throats loudly, spattering spittle on the bhikkhus seated nearby. The bhikkhus were disgusted and reported this to the Buddha. The Buddha instructed:

"One should not cough and clear the throat in such a manner. One should do so slowly and quietly."

While eating, leftover fruit or vegetables were discarded carelessly, soiling the floor. The Buddha instructed:

"One should not discard them in such a way. Leftover food should be gathered near one's feet, and when departing, it should be taken outside and discarded."

Some discarded things haphazardly and poured bowl-washing water on the floor, soiling it. The Buddha instructed:

"One should not pour water in such a way. One should use a basin to collect it and then carry it outside to discard.

At that time, a large number of bhikkhus and the group of six bhikkhus came to a householder's home and sat together on a long bench to eat. One of the group of six bhikkhus stood up without informing the bhikkhus sitting beside him, causing the bench to topple to the ground and everyone to fall, exposing their bodies. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should not stand up in such a way. One should inform the others so that they may take precaution."

A monk, having eaten, departed in silence. The lay supporters did not know whether the food had been good or poor, whether enough had been eaten or not. The lay supporters reproached the monks, saying: "All the ascetics of other sects praise generosity and commend their donors, but the śramaṇas of the Śākyas eat and then depart in silence, leaving us unable to know whether the food was good or poor, whether they ate enough or not." The monks reported this to the Buddha. The Buddha instructed:

"One should not eat and then depart in silence. One should speak to the donors about the merit of generosity, saying at the very least one verse:

When the Blessed One had taught that the merit of offerings should be spoken of, everyone then spoke at once, creating a commotion. The Buddha instructed:

"One should not speak in such a disorderly fashion. Only the senior elder should speak. If the senior elder is unable to speak, then whoever is capable should speak. If the senior elder does not speak, he incurs a duṣkṛta offense. If the senior elder is capable of speaking yet does not speak, he likewise incurs a duṣkṛta offense.

When that one was speaking on the merit of generosity, the other monks all departed. Some remained seated in secluded or concealed places, or spoke more than five or six words of Dharma to a loose woman, together with a woman, in a place where there was no familiar man, and thereby drew the reproach and criticism of people, who spoke of this to the monks. The monks reported this to the Buddha. The Buddha instructed:

"When speaking on the merit of generosity, the monks should not depart. If there is urgent business, four senior elders should wait for one another, and the others may leave. If the matter concerns the Buddha, the Dharma, the Saṅgha, or the care of the sick, one should inform the assembly before departing, or send another monk in one's stead.

If a donor wishes to hear teaching on generosity, one should praise generosity. If he wishes to hear teaching on the way of the donor, one should praise the way of the donor. If he wishes to hear teaching on the celestial realms, one should praise the celestial realms.

If he wishes to hear about the deeds of his ancestors in the past, one should commend those ancestors. One should praise generosity to the donors, commend the donors, and extol the Buddha, the Dharma, and the Saṅgha to the donors. From this time forward I shall set forth for the monks the rules of proper conduct regarding eating and drinking.

The monks should comply. If they do not comply, they shall be dealt with according to the Dharma."

6. Dyeing Robes

The Blessed One was dwelling in the land of Śrāvastī.

At that time the monks were wearing soiled robes. The Buddha permitted the use of alum earth, or ash, or clay, or cow dung for washing. Some monks used stones or rough abrasive objects for washing, causing the robes to tear. The Buddha instructed:

"One should not use stones or rough abrasive objects to wash robes; rather, one should use smooth stones for washing. If a robe has lost its color, it should be re-dyed. One may soak it in mud, or use the bark of the dava tree, the bark of the vaṭa tree, gandhāra, pippalī, āmalaka, or use tree roots, or thiên grass for dyeing."

Some monks soaked the material in water and left it out in the sun, waiting for it to heat up for dyeing. They lacked the patience to wait so long. The Buddha instructed:

"One should not steep it in that manner; rather, one should boil it."

Some monks did not know how to boil it. The Buddha instructed:

"One should use a pot, a kammaṇḍalu, a copper vessel, or a cauldron for boiling."

At that time, some monks found that pieces of bark were too large to fit in the vessel. The Buddha instructed:

"Use an axe to split them into smaller pieces."

If the boiling water overflows, press it down with a stick.

Some monks did not know when it was done. The Buddha instructed:

"Take two or three drops and let them fall into cold water. If they sink, it is done. Then strain out the liquid."

Some monks did not know where to strain it. The Buddha instructed:

"Strain it into a basin."

If the liquid and sediment flow in together, use a brush to hold them back. If the brush is too weak, support it with a stick.

While straining, some monks strained while simultaneously holding up the basin, and grew weary. The Buddha instructed:

"One should not do it that way. One person should strain while another holds the basin. If it is hot, use a holder to avoid burning oneself."

Some monks mixed the cold water and hot water together in one place, causing the dye to be ruined. The Buddha instructed:

"One should not do so. Cold water and hot water should be kept separate. Allow them to cool before combining them."

Some monks plunged the robe directly into the dye solution, which ruined the dye. The Buddha instructed:

"One should not dye in that manner. A small amount should be taken out separately for dyeing."

After dyeing, some monks spread the robe on the ground, causing the color to be damaged. The Buddha instructed:

"One should not do so."

Some then spread it on grass, causing harm to the grass. Some spread it on straw or leaves, causing the color to be uneven. The Buddha instructed:

"One should not spread it in those ways. It should be spread on iliyanda, māla, māmāla, or on kulū, or take one of the ten kinds of robes and spread it on the ground, then lay the dyed robe on top of it, or hang it on a line. Some monks needed a line; the Buddha permitted obtaining a line. If pegs were needed, pegs were permitted. Some monks needed hooks to fasten to the ends of the robes; the Buddha permitted making hooks. If the dye is uneven, it must be spread evenly."

At that time, a monk who was dyeing a robe turned away to attend to some other matter, causing the dye to be applied unevenly. Another monk who saw this said nothing, on account of a grievance he had previously with that monk, and as a result, the robe was ruined. The monks reported this to the Buddha. The Buddha instructed:

"One should not act in that way. Whoever sees this should either spread the dye evenly on the other's behalf or inform that monk."

After dyeing the robe, that monk did not clean up the pot, the kammaṇḍalu, the copper vessel, the basin, the cauldron, the axe, the line, the pegs, the iliyanda, the māla, the māmāla, and then departed. The Buddha instructed:

"One should not depart without cleaning up. One should clean up and then depart. If another person has need of these things, one should give them."

Some monks, having dyed a robe, did not sweep the place where the dyeing had been done, leaving the ground unclean. The Buddha instructed:

"One should not do so. One should sweep and then depart."

Some monks swept the ground while wearing a new robe, causing it to become soiled. The Buddha instructed:

"One should not wear a new robe for sweeping; rather, one should wear an old robe. If one does not have a separate robe, one should wear a Saṅgha robe."

Some monks swept against the wind, causing dust to blow onto their bodies. The Buddha instructed:

"One should not sweep in that manner. One should sweep in the direction of the wind."

There are five ways of sweeping the ground that do not yield great merit: not knowing to sweep against or with the wind; not sweeping away all footprints; not removing all rubbish; not returning the broom to its proper place. Sweeping the ground in these five ways does not yield great merit.

There are five ways that yield great merit: knowing to sweep against or with the wind; sweeping away all footprints; removing all rubbish; returning the broom to its proper place. Sweeping in these five ways yields great merit. If a senior elder is standing downwind, one should say: "Please, Venerable Sir, step aside a moment. I need to sweep the ground."

"Now I shall set forth for the monks the rules for dyeing robes. You must comply. If anyone does not comply, he shall be dealt with according to the Dharma."

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Dharmagupta Vinaya (Tứ Phần Luật), Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Edited and annotated by: Bhikkhu Thích Nguyên Chứng

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

Dharma Publication Committee, 2002