Dg VE 1Numbered Sections of Monastic Law
Pāli / Sanskrit:Vinaya Ekottara
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– FOUR-PART VINAYA
VINAYA EKOTTARA
Thus have I heard. At one time, the Buddha was dwelling at the Jetavana monastery, in the garden of Anāthapiṇḍika, in the country of Śrāvastī.
At that time, the Blessed One addressed the bhikkhus:
"You should listen carefully and reflect well! If any bhikkhu uses similar wordings to obstruct the Dharma and the Vinaya, that bhikkhu will cause many people to lose benefit, will create various painful karmas, and will bring about the destruction of the true Dharma. If any bhikkhu follows the correct wordings and does not contradict the Dharma and the Vinaya, that bhikkhu benefits many people, does not cause them to create painful karmas, and causes the true Dharma to endure for a long time.
"O bhikkhus, you must follow the correct wordings; do not add to or subtract from them in contradiction to the Dharma and the Vinaya. Train yourselves accordingly."
The Buddha taught thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind.
The Buddha taught:
"If any bhikkhu declares what is not the Dharma to be the Dharma, and declares the Dharma to be what is not the Dharma, that bhikkhu will cause many people to lose benefit, will only create painful karmas, and will bring about the destruction of the true Dharma. If any bhikkhu declares what is not the Dharma to be not the Dharma, and declares the Dharma to be the Dharma, that bhikkhu will benefit many people, will create various wholesome karmas, and will cause the true Dharma to endure for a long time. Therefore, you should follow this teaching: what is not the Dharma should be declared as not the Dharma, and the Dharma should be declared as the Dharma. Train yourselves accordingly."
The Buddha taught thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind.
At that time, the Buddha addressed the bhikkhus:
"If any bhikkhu declares what is not the Vinaya to be the Vinaya, and declares the Vinaya to be what is not the Vinaya, he will cause many people to lose benefit, and will only create painful karmas, bringing about the destruction of the true Dharma. If any bhikkhu declares what is not the Vinaya to be not the Vinaya, and declares the Vinaya to be the Vinaya, he will benefit many people, will not cause them to create painful karmas, and will cause the true Dharma to endure for a long time.
"Therefore, you should follow this teaching: what is not the Vinaya should be declared as not the Vinaya, and the Vinaya should be declared as the Vinaya. Train yourselves accordingly."
The Buddha taught thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind.
The Buddha further addressed the bhikkhus:
"If any bhikkhu promulgates precepts where none should be promulgated, or abolishes precepts that have already been promulgated, then such actions will gradually cause the precepts to deteriorate, will cause many people to lose benefit, will create painful karmas, and will bring about the destruction of the true Dharma. If any bhikkhu does not promulgate precepts where none should be promulgated, and does not abolish precepts that have already been promulgated, then in this way the precepts will gradually come to fulfillment, many people will be benefited, no painful karmas will be created, and the true Dharma will endure for a long time.
Therefore, O bhikkhus: what should not be promulgated must not be promulgated; what has already been promulgated must not be abolished. One should train in accordance with the precepts that have been promulgated."
The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind.
At that time, the Buddha addressed the bhikkhus:
"The Tathāgata appears in the world and, having seen the faults, for one single reason establishes precepts for the Śrāvakas, so as to hold the Saṅgha together. For this one reason the Tathāgata establishes precepts for the Śrāvakas."
The Buddha spoke thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind. And so it is until the true Dharma endures for a long time. Each section is spoken in this way.
The Buddha further addressed the bhikkhus:
"The Tathāgata appears in the world and, for one reason, establishes for the bhikkhus the karma of reprimand, so as to hold the Saṅgha together. For this one reason the Tathāgata appears in the world and establishes for the bhikkhus the karma of reprimand."
The Buddha spoke thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind. And so it is until the true Dharma endures for a long time. Each section is spoken in this way.
Likewise: the karma of expulsion, the karma of probation, the karma of forbidding entry into the homes of laypeople, the karma of raising the charge of not seeing a fault, the karma of not confessing, the karma of not abandoning wrong views;
the examination of promulgated rules of Dharma and Vinaya, the promulgation of residing under guidance, the promulgation of penances, the promulgation of raising charges, the promulgation of invoking mindfulness, the promulgation of requesting to be heard, the promulgation of self-declaration, the promulgation of forbidding anuvāda, the promulgation of forbidding the recitation of the Prātimokṣa, the promulgation of forbidding the Pravāraṇā, the promulgation of precepts, the promulgation of reciting the precepts, the promulgation of Poṣadha, the promulgation of the Poṣadha karma, the promulgation of Pravāraṇā, the promulgation of the Pravāraṇā karma, the promulgation of the motion, the motion-and-one-proclamation karma, the promulgation of the motion-and-two-proclamations karma,
the promulgation of the motion-and-four-proclamations karma; the promulgation of concealment, granting the base-date treatment, granting mānatta, granting rehabilitation; the promulgation of the four pārājikas, the promulgation of the thirteen saṅghāvaśeṣas, the two aniyatas, the thirty niḥsargika-pācittikas, the ninety pācittikas, the four pratideśanīyas, the śaikṣa-dharmas, and the seven means of settling disputes.
Each section is as with the karma of reprimand.
I. ONE MATTER
The Buddha addressed the bhikkhus:
1. By uttering a single phrase one immediately completes the relinquishing of the precepts. Saying as follows: "I renounce the Buddha." By uttering such a single phrase, one immediately completes the relinquishing of the precepts.
The Buddha taught thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind.
2. Saying: "I renounce the Dharma," "I renounce the Saṅgha," "I renounce my Preceptor," "I renounce those of the same Preceptor, I renounce my Ācārya, I renounce those of the same Ācārya, I renounce the bhikkhus of pure conduct, I renounce the precepts, I renounce the Vinaya, I renounce the training rules; I am a layperson — let it be known that I am a garden keeper, let it be known that I am an upāsaka, let it be known that I am a śrāmaṇera, let it be known that I am a follower of another teaching, a disciple of another teaching — let it be known that I am not a renunciant who is a disciple of the Śākyan."
Each and every case is likewise as above.
II. TWO MATTERS
The Buddha addressed the bhikkhus:
1. There are two kinds of offenses: one is light; two is heavy. These are the two kinds of offenses.
The Buddha taught thus. The bhikkhus, having heard, rejoiced, believed, delighted, and received it in mind.
2. Again there are two matters: one is a light offense that is remediable, and two is a light offense upon which a karma may be performed.
3. Again there are two matters: pārājika, and saṅghāvaśeṣa.
4. Again there are two matters: pārājika, and sthūlātyaya.
5. Again there are two matters: pārājika, and pācittika.
6. Again there are two matters: pārājika, and pratideśanīya.
7. Again there are two matters: pārājika, and duṣkṛta.
8. Again there are two matters: pārājika, and evil speech.
9. Saṅghāvaśeṣa, up to evil speech, is likewise. Sthūlātyaya, up to evil speech, is likewise. Pācittika, up to evil speech, is likewise. Pratideśanīya, up to evil speech, is likewise. Duṣkṛta and evil speech are likewise.
The Blessed One addressed the bhikkhus:
10. There are two views which one who has gone forth should not hold: seeing what is not the Dharma as the Dharma, and seeing the Dharma as not the Dharma.
11. Again there are two views: declaring the Vinaya to be not the Vinaya, and declaring what is not the Vinaya to be the Vinaya.
12. Again there are two views: seeing what is not an offense as an offense, and seeing an offense as not an offense.
13. Again there are two views: seeing what is light as heavy, and seeing what is heavy as light.
14. Again there are two views: seeing what is remediable as irremediable, and seeing what is irremediable as remediable.
15. Again there are two views: seeing what is gross and evil as not gross and evil, and seeing what is not gross and evil as gross and evil.
16. Again there are two views: seeing an established rule as not an established rule, and seeing what is not an established rule as an established rule.
17. Again there are two views: seeing what has been promulgated as not promulgated, and seeing what has not been promulgated as promulgated.
18. Again there are two views: seeing what has been declared as not declared, and seeing what has not been declared as declared.
19. Again there are two views: seeing intoxicants as not intoxicants, and seeing what are not intoxicants as intoxicants.
20. Again there are two views: seeing what may be drunk as what may not be drunk, and seeing what may not be drunk as what may be drunk.
21. Again there are two views: seeing what may be eaten as what may not be eaten, and seeing what may not be eaten as what may be eaten.
22. Again there are two views: seeing an allowable time as a non-allowable time, and seeing a non-allowable time as an allowable time.
23. Again there are two views: seeing what is pure as not pure, and seeing what is not pure as pure.
24. Again there are two views: seeing what is grave as not grave, and seeing what is not grave as grave.
25. Again there are two views: seeing an obstacle as not an obstacle, and seeing what is not an obstacle as an obstacle.
26. Again there are two views: seeing the absence of insects as the presence of insects, and seeing the presence of insects as the absence of insects.
27. Again there are two views: seeing what is broken as not broken, and seeing what is not broken as broken.
28. Again there are two views: seeing a seed as not a seed, and seeing what is not a seed as a seed.
29. Again there are two views: seeing a meaning already explained as a meaning not yet explained, and seeing a meaning not yet explained as a meaning already explained.
30. Again there are two views: seeing what is approachable as not approachable, and seeing what is not approachable as approachable.
31. Again there are two views: seeing what should be feared as not to be feared, and seeing what should not be feared as to be feared.
32. Again there are two views: seeing the path as not the path, and seeing what is not the path as the path.
33. Again there are two views: seeing what is to be practiced as not to be practiced, and seeing what is not to be practiced as to be practiced.
34. Again there are two views: seeing renunciation as not renunciation, and seeing what is not renunciation as renunciation.
35. Again there are two views: seeing what is to be abandoned as not to be abandoned, and seeing what is not to be abandoned as to be abandoned.
36. Again there are two views: seeing the world as permanent, and seeing the world as impermanent.
37. Again there are two views: seeing the world as having a boundary, and seeing the world as having no boundary.
38. Again there are two views: the body is the same as the life-principle, and the body is different from the life-principle.
39. Again there are two views: the Tathāgata passes into nirvana, and the Tathāgata does not pass into nirvana.
40. Again there are two views: the Tathagata has both passed into nirvana and has not passed into nirvana; the Tathagata has neither passed into nirvana nor not passed into nirvana.
In the Buddha's teaching there are these two such views. One who has gone forth must not practice them; if one does practice them, one shall be dealt with according to the Dharma.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
The Buddha addressed the bhikkhus:
41. There are two kinds of Vinaya: the Vinaya of offenses, and the Vinaya of disputes.
42. Again there are two kinds of Vinaya: the Vinaya of transgressions, and the Vinaya of fetters.
43. Again there are two kinds of Vinaya: the Vinaya for bhikkhus, and the Vinaya for bhikkhunis.
44. Again there are two kinds of Vinaya: the regional Vinaya, and the universal Vinaya.
These are the two kinds of Vinaya.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
The Buddha addressed the bhikkhus:
45. There are two kinds of persons who live without ease: first, one who is fond of anger; second, one who harbors resentment.
46. Again there are two qualities: first, a hasty temperament; second, difficulty in letting go.
47. Again there are two qualities: first, miserliness; second, jealousy.
48. Again there are two qualities: first, deceitfulness; second, flattery and crookedness.
49. Again there are two qualities: first, arrogance; second, fondness for contention.
50. Again there are two qualities: first, fondness for adornment; second, heedlessness.
51. Again there are two qualities: first, conceit; second, superior conceit.
52. Again there are two qualities: first, greed; second, hatred.
53. Again there are two qualities: first, praising oneself; second, disparaging others.
54. Again there are two qualities: first, wrong view; second, extreme view.
55. Again there are two qualities: first, being difficult to teach; second, not accepting instruction.
These two kinds of persons live without ease.
The Buddha addressed the bhikkhus:
56. A bhikkhu who is a trainee, whose mind has not yet reached the state of one beyond training, who constantly seeks to cultivate and advance in the supreme Dharma — there are two qualities that bring him great benefit, enabling him to attain what he has not yet attained, to enter what he has not yet entered, to realize the Dharma he has not yet realized.
Those two qualities are: being skilled in recognizing an offense, and being skilled in removing an offense. A trainee who is thus — whose mind has not yet reached the state of one beyond training, who constantly seeks to cultivate and advance in the supreme Dharma — these two qualities bring him great benefit, enabling him to attain what he has not yet attained, to enter what he has not yet entered, to realize the Dharma he has not yet realized. Therefore, all of you should diligently cultivate and practice such a training in the Dharma.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
57. The Buddha addressed the bhikkhus:
There are bhikkhus whose minds have not yet reached the state of one beyond training, who constantly seek to cultivate and advance in the supreme Dharma — there are two qualities that bring them great benefit, enabling them to attain what they have not yet attained, to enter what they have not yet entered, to realize the Dharma they have not yet realized.
Those two qualities are: toward that which ought to be wearied of, to give rise to weariness; and having grown weary, to abandon it through right recollection. A trainee who is thus — whose mind has not yet reached the state of one beyond training, who constantly seeks to cultivate and advance in the supreme Dharma — these two qualities bring him great benefit, enabling him to attain what he has not yet attained, to enter what he has not yet entered, to realize the Dharma he has not yet realized. Therefore, all of you, toward that which ought to be wearied of, give rise to weariness; and having grown weary, abandon it through right recollection.
The Buddha then spoke in verse:
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
At that time, the Blessed One addressed the bhikkhus:
58. One who breaks the precepts falls into two realms: the hells and the animal realm. One who upholds the precepts is born into two realms: the human realm and the heavenly realm.
59. One who performs evil deeds in secret falls and is reborn into two realms: the hells and the animal realm. One who performs wholesome deeds in secret is reborn into two realms: the heavenly realm and the human realm.
60. Wrong view leads to birth in two realms: the hells and the animal realm. Right view leads to birth in two realms: the heavenly realm and the human realm.
61. A noble disciple of the Buddha, one who is honored among gods and humans, has two qualities through which one does not obtain liberation: first, transgressing the precepts; second, not seeing the transgression.
62. There are two qualities through which one obtains liberation for oneself: first, not transgressing; second, seeing one's transgression.
63. There are two qualities through which one does not obtain liberation: first, transgressing yet not seeing the offense; second, seeing the transgression yet not repenting according to the Dharma.
64. There are two qualities through which one obtains liberation for oneself: first, seeing one's offense; second, having transgressed, being able to repent according to the Dharma.
65. There are two qualities through which one does not obtain liberation: first, seeing an offense yet not repenting according to the Dharma; second, repenting according to the Dharma, yet the other person not accepting it.
66. There are two qualities through which one obtains liberation for oneself: first, seeing an offense and being able to repent according to the Dharma; second, repenting according to the Dharma, and the other person being able to receive it according to the Dharma.
67. Bondage and non-bondage are likewise the same.
68. There are two kinds of purity: first, not transgressing; second, repentance.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
The Buddha then instructed the bhikkhus:
69. There are two kinds of persons who slander the Tathagata: first, one who has no faith but harbors hatred; second, one who has faith yet does not understand, receive, and hold it.
"Therefore, I now tell you this, so that you may understand the meaning: one who slanders the Tathagata incurs a great and serious offense. Even if one were to slander all the gods and humans in the world, or Maras, Brahma kings, śramaṇas, and brāhmaṇas, that offense would still be lighter. To slander the Tathagata — that offense is exceedingly heavy."
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
70. Again there are two kinds of slandering the Tathagata: first, saying that what is not the Dharma is the Dharma; second, saying that the Dharma is not the Dharma.
71. There are two kinds of not slandering the Tathagata: first, saying that what is not the Dharma is not the Dharma; second, saying that the Dharma is the Dharma.
72. There are two kinds of slandering the Tathagata: first, saying that what is not the Vinaya is the Vinaya; second, saying that the Vinaya is not the Vinaya.
73. There are two kinds of not slandering the Tathagata: first, saying that what is not the Vinaya is not the Vinaya; second, saying that the Vinaya is the Vinaya.
74. There are two kinds of slandering the Tathagata: first, saying that what has not been prescribed has been prescribed; second, abolishing what has been prescribed.
75. There are two kinds of not slandering the Tathagata: first, what has not been prescribed; second, what has been prescribed and is not abolished.
76. There are two qualities of slandering the Tathagata: first, saying that what is not the Dharma is the Dharma; second, saying that the Dharma is not the Dharma.
77. There are two qualities of not slandering the Tathagata: first, saying that what is not the Dharma is not the Dharma; second, saying that the Dharma is the Dharma.
78. Down to what is a teaching and what is not a teaching — it is likewise the same.
79. Two spheres, two matters, and two views — it is likewise the same.
80. Again, there are two qualities of not receiving the wholesome instruction of the Tathagata — it is likewise the same.
81. Again, there are two qualities of acting contrary to the Tathagata — it is likewise the same.
82. Again, there are two qualities of firmly holding to contentious views against the Tathagata — it is likewise the same.
83. Again, there are two qualities of not venerating the Tathagata — it is likewise the same.
84. Again, there are two qualities of not encountering the Tathagata — it is likewise the same.
85. Again, there are two qualities of being coarse and without kindness toward the Tathagata — it is likewise the same.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
At that time, the Buddha addressed the bhikkhus:
86. There are two assemblies: first, an assembly that speaks according to the Dharma; second, an assembly that does not speak according to the Dharma.
What is meant by an assembly that does not speak according to the Dharma? In such an assembly, the Dharma and Vinaya are not cited, and the teachings of the Buddha are not spoken. Though dwelling together, they do not teach what ought to be taught. Though dwelling together, they do not bring to an end what ought to be ended. This is called an assembly that does not speak according to the Dharma.
What is meant by an assembly that speaks according to the Dharma? In such an assembly, the Dharma and Vinaya are employed, and what is spoken accords with the Buddha's teachings. They teach one another what ought to be taught, and bring to an end what ought to be ended. This is called an assembly that speaks according to the Dharma.
Of these two assemblies, the assembly that speaks according to the Dharma is the one I praise as noble and worthy.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
87. Again there are two assemblies: an assembly that accords with the Dharma, and an assembly that does not accord with the Dharma.
What is an assembly that does not accord with the Dharma? In such an assembly, those who are contrary to the Dharma have power, and those who accord with the Dharma have no power; those who are contrary to the Dharma have companions, and those who accord with the Dharma have no companions. Karmans contrary to the Dharma are performed, and karmans according to the Dharma are not performed; karmans contrary to the Vinaya are performed, and karmans according to the Vinaya are not performed; what is contrary to the Dharma is followed and practiced, and what accords with the Dharma is not practiced. This is called an assembly that does not accord with the Dharma.
What is an assembly that accords with the Dharma? In such an assembly, those who accord with the Dharma have power, and those contrary to the Dharma have no power; those who accord with the Dharma have companions, and those who do not accord with the Dharma have no companions. Karmans according to the Dharma are performed, and karmans contrary to the Dharma are not performed; karmans according to the Vinaya are performed, and karmans contrary to the Vinaya are not performed; what accords with the Dharma is followed and practiced, and what is contrary to the Dharma is eliminated. This is called an assembly that accords with the Dharma.
Of these two assemblies, the assembly that accords with the Dharma is the one I praise as noble and worthy.
The Buddha spoke thus. The bhikkhus, having heard it, rejoiced, had faith and delight, and received and held it.
88. There are two assemblies: an equal assembly and an unequal assembly — it is likewise the same.
At that time, the Buddha addressed the bhikkhus:
89. "If the laws of the land are weak and the power of the king is feeble, bands of bandits flourish. At such a time, the king of the Dharma cannot come and go in peace.
The lesser kings of the border territories do not comply with his edicts. The people within the country also cannot come and go in peace; their livelihoods are ruined, they suffer grief and loss, and they obtain no benefit. In the same way, when bhikkhus who act contrary to the Dharma hold power and bhikkhus who act in accordance with the Dharma have no power, bhikkhus who act in accordance with the Dharma cannot dwell in peace—whether in the assembly or in solitary places, they cannot speak.
At such a time, unlawful acts of kammā are carried out and lawful acts of kammā are not carried out; acts of kammā contrary to the Vinaya are performed while acts of kammā in accordance with the Vinaya are not performed; what is contrary to the Dharma is practiced while what accords with the Dharma is not practiced. The community makes no effort to attain what has not been attained, to enter what has not been entered, to realize what has not been realized.
Thus gods and humans obtain no benefit and endure suffering for a long time."
The Buddha spoke thus. The bhikkhus, having heard, rejoiced, placed their faith in it, and received it with joy.
The Blessed One addressed the bhikkhus:
90. "If the laws of the land are sound and the power of the king is strong, the force of bandits is weak; either they all come and submit, or they flee. At such a time, the king of the Dharma comes and goes in peace, free from sorrow and anxiety.
The lesser kings of the border territories comply with his edicts. The people within the country also dwell in peace; their livelihoods are free, they have no grief or suffering, they obtain great benefit and suffer no loss. In the same way, when bhikkhus who act in accordance with the Dharma hold power and bhikkhus who act contrary to the Dharma have no power, bhikkhus who act contrary to the Dharma, coming before bhikkhus who act in accordance with the Dharma, must comply with their instructions and dare not resist, or they will flee away and cease doing evil deeds.
At such a time, bhikkhus who act in accordance with the Dharma dwell in security and joy. Whether in the assembly or in solitary places, they are able to speak. Lawful acts of kammā are performed and unlawful acts of kammā are not performed; acts of kammā in accordance with the Vinaya are performed and acts of kammā contrary to the Vinaya are not performed; what accords with the Dharma is upheld and what is contrary to the Dharma is not applied.
Diligently and strenuously they cultivate, in order to attain what has not been attained, to enter what has not been entered, to realize what has not been realized, and thus gods and humans obtain great benefit."
The Buddha spoke thus. The bhikkhus, having heard, rejoiced, placed their faith in it, and received it with joy.
At that time, Śāriputra said to the bhikkhus:
91. "Venerable Elders, when a dispute arises and a bhikkhu accuses another of an offense, and the accused bhikkhu does not examine himself—know that such a dispute will only grow and will not be brought to an end in accordance with the Dharma and the Vinaya, causing bhikkhus to dwell without peace. If, when bhikkhus are in dispute, both the bhikkhu who accuses and the bhikkhu who is accused each examine their own faults, then the dispute will not grow and spread further but will be brought to an end in accordance with the Dharma, in accordance with the Vinaya, and the bhikkhus will dwell in peace.
"Bhikkhus, how does one examine one's own faults? The bhikkhu who has committed an offense reflects: 'I have committed such an offense. That person saw me commit this transgression. If I had not committed it, that person would not have seen me do so. Because I committed it, that person saw me commit it. Now I should confess my fault, so that the other will not rebuke me with harsh words. If I do this, it will cause wholesome qualities to increase.' This is called a bhikkhu who is able to examine his own faults.
"How does a bhikkhu who accuses another examine the fault of the other? He reflects: 'That bhikkhu committed a transgression, and that caused me to see it. If that bhikkhu had not committed a transgression, I would not have seen it. Because that bhikkhu committed a transgression, I was caused to see it. If he is able to confess sincerely, then I will not need to rebuke him with harsh words. In this way, wholesome qualities will increase.' This is how a bhikkhu who accuses another examines the fault of the other.
"If, when bhikkhus are in dispute, both the accusing bhikkhu and the accused bhikkhu are each able to examine their respective faults in this way, the fault will not increase but will come to an end in accordance with the Dharma, in accordance with the Vinaya, in accordance with the Buddha's teaching, and bhikkhus will dwell in peace."
The Venerable Śāriputra spoke thus. The bhikkhus, having heard, rejoiced, placed their faith in it, and received it.
At that time, the Blessed One addressed the bhikkhus:
92. There are two kinds of foolishness: first, committing an offense; second, having committed an offense, failing to see it. These are the two kinds of foolishness.
93. There are also two kinds of wisdom: first, not committing an offense; second, having committed an offense, seeing it. These are the two kinds of wisdom.
94. There are also two kinds of foolishness: first, having committed an offense and not seeing it; second, seeing that one has committed an offense but not confessing it in accordance with the Dharma. These are the two kinds of foolishness.
95. There are also two kinds of wisdom: first, seeing that one has committed an offense; second, seeing the offense and being able to confess it in accordance with the Dharma. These are the two kinds of wisdom.
96. There are also two kinds of foolishness: first, seeing an offense but not confessing it in accordance with the Dharma; second, confessing in accordance with the Dharma but the other party not accepting the confession.
97. There are also two kinds of wisdom: first, seeing an offense and confessing it in accordance with the Dharma; second, having confessed in accordance with the Dharma and the other party accepting the confession. These are the two kinds of wisdom.
The Blessed One taught thus. The bhikkhus, having heard, rejoiced, placed their faith in it, and received it.
At that time, the Blessed One addressed the bhikkhus:
98. Because bhikkhus commit faults, the Blessed One has established the Dharma of resolving disputes for two reasons: first, so that those who are difficult to discipline may be brought to discipline; second, so that those who know shame may dwell in peace.
For these two reasons, the Blessed One has established for the bhikkhus the Dharma of resolving disputes. The Blessed One taught thus. The bhikkhus, having heard, rejoiced, placed their faith in it, and received it.
The Blessed One addressed the bhikkhus:
99. A bhikkhu who accuses another of an offense, when wishing to make such an accusation, should cultivate two qualities: first, truthfulness; second, freedom from anger. These two qualities should be cultivated.
100. A bhikkhu who has been accused should likewise cultivate these two qualities: first, truthfulness; second, freedom from anger.
The Blessed One taught thus. The bhikkhus, having heard, rejoiced, placed their faith in it, and received it.
At that time, the Blessed One addressed the bhikkhus:
101. Bhikkhus possessing two qualities cause the true Dharma to swiftly perish: calling what is not the Dharma the Dharma, and calling the Dharma not the Dharma; and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
102. There are also two qualities that are incapable of giving rise to wholesome qualities: starting from the Dharma and what is not the Dharma, and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
103. There are also two qualities by which a bhikkhu brings ruin upon himself, falls into the class of those who commit offenses, is censured by the wise, and undergoes the retribution of many offenses: starting from the Dharma and what is not the Dharma, and so too with speaking and not speaking.
The same applies to two instances, two matters, and two offenses.
104. There are also two qualities by which a bhikkhu falls into the hells swift as an arrow: starting from the Dharma and what is not the Dharma, and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
At that time, the Blessed One addressed the bhikkhus:
105. There are two qualities that cause the true Dharma to long endure: calling what is not the Dharma not the Dharma, and calling the Dharma the Dharma; and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
106. There are also two qualities by which a bhikkhu is able to give rise to wholesome qualities: calling what is not the Dharma not the Dharma, and calling the Dharma the Dharma; and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
107. There are also two qualities by which a bhikkhu does not bring ruin upon himself, commits no offense, is not censured by the wise, and receives immeasurable merit: calling what is not the Dharma not the Dharma, and calling the Dharma the Dharma; and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
108. There are also two qualities by which a bhikkhu himself attains rebirth in the heavens swift as an arrow: calling what is not the Dharma not the Dharma, and calling the Dharma the Dharma; and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
109. Bhikkhus possessing two qualities deserve to be accused of an offense: calling what is not the Dharma the Dharma, and calling the Dharma not the Dharma; and so too with speaking and not speaking.
They deserve to have the act of calling to recollection performed against them, the act of acknowledgment of one's own words performed against them, the act of obstruction of anuvāda performed against them, obstruction of the recitation of the Prātimokṣa performed, and obstruction of the Pravāraṇā performed—and so too in the same way.
The same applies to two instances, two matters, and two offenses.
110. There are also two qualities for which a bhikkhu is lawfully accused of an offense: calling what is not the Dharma the Dharma, and calling the Dharma not the Dharma; and so too with what is taught and what is not taught.
The same applies to two instances, two matters, and two offenses.
The act of calling to recollection, the act of acknowledgment of one's own words, the act of obstruction of anuvāda, obstruction of the recitation of the Prātimokṣa, and obstruction of the Pravāraṇā—and so too in the same way.
111. There are also two qualities for which a bhikkhu deserves to be given a kammā of reprimand: calling what is not the Dharma the Dharma, and calling the Dharma not the Dharma; and so too with speaking and not speaking. The same applies to two instances, two matters, and two offenses.
The kammā of banishment, the kammā of dependence, the kammā of prohibition from going to the houses of laypeople, and the kammā of censure are also the same in this way.
The same applies to two instances, two matters, and two views.
112. There are two qualities that increase the āsavas: feeling no shame regarding what is shameful, and feeling shame regarding what is not shameful. When these two qualities are present, the āsavas increase.
113. There are two qualities that do not increase the āsavas: feeling shame regarding what is shameful, and feeling no shame regarding what is not shameful.
114. Again, there are two qualities that increase the āsavas: seeing the impure as pure, and seeing the pure as impure. When these two qualities are present, the āsavas increase.
115. Again, there are two qualities that do not increase the āsavas: seeing the impure as impure, and seeing the pure as pure. When these two qualities are present, the āsavas do not increase.
116. Again, there are two qualities that increase the āsavas: seeing what is not an offense as an offense, and seeing what is an offense as not an offense. When these two qualities are present, the āsavas increase.
117. Again, there are two qualities that do not increase the āsavas: seeing what is not an offense as not an offense, and seeing what is an offense as an offense. When these two qualities are present, the āsavas do not increase.
118. Again, there are two qualities that increase the āsavas: seeing what is grave as light, and seeing what is light as grave. When these two qualities are present, the āsavas increase.
119. Again, there are two qualities that do not increase the āsavas: seeing what is light as light, and seeing what is grave as grave. When these two qualities are present, the āsavas do not increase.
120. Again, there are two qualities that increase the āsavas: seeing what is without remainder as having remainder, and seeing what has remainder as without remainder. When these two qualities are present, the āsavas increase.
121. Again, there are two qualities that do not increase the āsavas: seeing what is without remainder as without remainder, and seeing what has remainder as having remainder. When these two qualities are present, the āsavas do not increase.
122. Again, there are two qualities that increase the āsavas: seeing what is not the Dharma as the Dharma, and seeing the Dharma as not the Dharma. When these two qualities are present, the āsavas increase.
123. Again, there are two qualities that do not increase the āsavas: seeing what is not the Dharma as not the Dharma, and seeing the Dharma as the Dharma. When these two qualities are present, the āsavas do not increase.
124. Again, there are two qualities that increase the āsavas: establishing a rule where no rule has been laid down, and abolishing a rule that has already been established. When these two qualities are present, the āsavas increase.
125. Again, there are two qualities that do not increase the āsavas: not establishing a rule where no rule has been laid down, and not abolishing a rule that has already been established. When these two qualities are present, the āsavas do not increase.
126. There are two statements that constitute a valid renunciation of the precepts: "I renounce the Buddha, I renounce the Dharma," up to "I am no longer a śramaṇa and disciple of the Śākyan," and so forth as above.
127. The Tathāgata arose in the world, and seeing various faults, he established rules for the bhikkhus with two purposes: first, to embrace and govern the Saṅgha; second, to bring the Saṅgha joy.
128. Again, there are two further purposes: first, to cause those who have no faith to gain faith; second, to cause those who already have faith to increase in faith.
129. Again, there are two further purposes: first, to tame those who are difficult to tame; second, that bhikkhus who possess a sense of shame and remorse may dwell in ease and happiness.
130. Again, there are two further purposes: first, to cause the true Dharma to endure long; second, to embrace and uphold the Vinaya.
131. Again, there are two further purposes: first, to eliminate enmity in the present life; second, to eliminate enmity in future lives.
132. Again, there are two further purposes: first, to eradicate the āsavas of the present; second, to eradicate the āsavas of the future.
133. Again, there are two further purposes: first, to remove fear in the present; second, to remove fear in the future.
134. Again, there are two further purposes: first, to cut off grave offenses in the present; second, to cut off grave offenses in the future.
135. Again, there are two further purposes: first, to cut off unwholesome dharmas in the present; second, to cut off unwholesome dharmas in the future. For these two purposes, the Blessed One established twenty-one karmans for the bhikkhus.
136. Again, there are two purposes for which the Blessed One established the karman of censure (訶責): first, to embrace and govern the Saṅgha; second, to bring the Saṅgha joy — and so forth up to cutting off impure dharmas in the present and unwholesome dharmas in the future, as stated above.
In this way, each item proceeds through the seven means of settling disputes, just as with the karman of censure. The Buddha taught thus. The bhikkhus, having heard it, rejoiced and received it with faith and delight.
III. THE GROUPS OF THREE
1. At that time, the Buddha addressed the bhikkhus:
There are three karmans that encompass all karmans. These three karmans are: the single-proclamation karman (ñatti), the single-proclamation-and-one-motion karman (ñattidutiya-kamma), and the single-proclamation-and-three-motions karman (ñatticatuttha-kamma). These are the three karmans that encompass all karmans.
The Buddha taught thus. The bhikkhus, having heard it, rejoiced and received it with faith and delight.
2. At that time, the Blessed One, dwelling at Rājagṛha, addressed the bhikkhus:
There are three circumstances in which the conferral of the Vinaya of Recollection (sati-vinaya) is not in accordance with the Dharma. These three unlawful circumstances are:
a. There is a bhikkhu who has committed a grave offense — whether a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. The bhikkhus say he has committed a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya, and ask: "Do you remember committing a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" The bhikkhu replies: "At the root I see nothing. Venerable Elders, I do not remember committing a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Do not keep questioning me." Yet the bhikkhus continue to press him without ceasing, so he goes before the Saṅgha to request the Vinaya of Recollection. If the Saṅgha grants him the Vinaya of Recollection, this is a conferral of the Vinaya of Recollection that is not in accordance with the Dharma.
b. There is a bhikkhu who has committed a grave offense — whether a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. The bhikkhus say he has committed a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya, and ask: "Do you remember committing a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" The bhikkhu replies: "At the root I see nothing. Venerable Elders, I do not remember committing such a grave offense. I have committed a minor offense, which I will confess and purify. Venerable Elders, do not keep questioning me." Yet the bhikkhus continue to press him without ceasing, so he goes before the Saṅgha to request the Vinaya of Recollection. If the Saṅgha grants him the Vinaya of Recollection, this is a conferral of the Vinaya of Recollection that is not in accordance with the Dharma.
c. There is a bhikkhu who has committed a grave offense — whether a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. The bhikkhus ask: "Do you remember committing a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" The bhikkhu replies: "At the root I see nothing. Venerable Elders, I do not remember committing a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. I committed a minor offense, which I have already confessed and purified. Venerable Elders, do not press me further." Yet the bhikkhus continue to press him without ceasing, so he goes before the Saṅgha to request the Vinaya of Recollection. If the Saṅgha grants him the Vinaya of Recollection, this is unlawful.
These are the three circumstances in which the conferral of the Vinaya of Recollection is not in accordance with the Dharma.
3. There are three circumstances in which the conferral of the Vinaya of Recollection is in accordance with the Dharma:
a. A bhikkhu has not committed a grave offense — not a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Other bhikkhus say he has committed a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya — and ask: "Do you remember committing such a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" Not recollecting any such offense, he replies: "Venerable Elders, I do not remember committing a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya.
Venerable Elders, do not press me further." Yet the bhikkhus continue to press him without ceasing. Therefore, he carefully recollects and then goes before the Saṅgha to request the Vinaya of Recollection. If the Saṅgha grants him the Vinaya of Recollection, this is a conferral of the Vinaya of Recollection in accordance with the Dharma.
b. A bhikkhu has not committed a grave offense — not a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Other bhikkhus say he has committed a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya — and ask: "Do you remember committing a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" Not recollecting any such offense, he replies: "Venerable Elders, I do not remember committing a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya.
I have committed a minor offense, which I will confess and purify in accordance with the Dharma. Venerable Elders, do not press me further." Yet the bhikkhus continue to press him without ceasing. Therefore, he carefully recollects and then goes before the Saṅgha to request the Vinaya of Recollection.
If the Saṅgha grants him the Vinaya of Recollection, this is a conferral of the Vinaya of Recollection in accordance with the Dharma.
c. A bhikkhu has not committed a grave offense — not a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Other bhikkhus say he has committed a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya — and ask: "Do you remember committing such a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" Not recollecting any such offense, he replies: "Venerable Elders, I do not remember committing a grave offense — a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya.
I have committed a minor offense, which I have already confessed and purified. Bhikkhus, do not press me further." Yet the bhikkhus continue to press him without ceasing. Therefore, he carefully recollects and then goes before the Saṅgha to request the Vinaya of Recollection.
If the Saṅgha grants him the Vinaya of Recollection, this is a conferral of the Vinaya of Recollection in accordance with the Dharma.
Those are the three cases of conferring the act of recollection of Vinaya (sati-vinaya) in accordance with the Dharma.
4. There are further three cases of conferring the act of non-delusion Vinaya (amūḷha-vinaya) not in accordance with the Dharma:
a. If a bhikkhu is not deranged yet feigns derangement, commits many acts of impurity, and conducts himself contrary to the way of a śramaṇa. Other bhikkhus say: "You have committed a grave offense—either a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya." That bhikkhu says: "I was deranged and mentally disordered; I committed many acts of impurity, not in accordance with the way of a śramaṇa. This was not done by me intentionally, but out of derangement. The Elders should not interrogate me." Because the bhikkhus continue to interrogate him without cease, he comes before the Saṅgha to request the act of non-delusion Vinaya. If the Saṅgha confers the act of non-delusion Vinaya, this is conferring the act of non-delusion Vinaya not in accordance with the Dharma.
b. If a bhikkhu is not deranged yet feigns derangement, commits many acts of impurity, and conducts himself contrary to the way of a śramaṇa. Other bhikkhus say that he has committed a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya—and then ask: "Do you recall having committed a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" That bhikkhu says: "In the past I was deranged and mentally disordered; I committed many acts of impurity, not in accordance with the way of a śramaṇa.
This was not done by me intentionally, but because of derangement I acted thus. It is like a person recalling what occurred in a dream—so it is with me. The Elders should not interrogate me." Because the bhikkhus continue to interrogate him without cease, he comes before the Saṅgha to request the act of non-delusion Vinaya.
If the Saṅgha confers the act of non-delusion Vinaya, this is conferring the act of non-delusion Vinaya not in accordance with the Dharma.
c. If a bhikkhu is not deranged yet feigns derangement, commits many acts of impurity, and conducts himself contrary to the way of a śramaṇa. Other bhikkhus say that he has committed a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya—and then ask: "Do you recall having committed a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya?" That bhikkhu says: "In the past I was deranged and so I acted thus.
It is like a person falling from a high mountain who manages to grasp only a little grass and branches. The Elders should not interrogate me." Because the Elders continue to interrogate him without cease, he comes before the Saṅgha to request the act of non-delusion Vinaya. If the Saṅgha confers the act of non-delusion Vinaya upon him, this is conferring the act of non-delusion Vinaya not in accordance with the Dharma.
Those are the three cases of conferring the act of non-delusion Vinaya not in accordance with the Dharma.
5. There are further three cases of conferring the act of non-delusion Vinaya in accordance with the Dharma:
a. If a bhikkhu, being deranged, commits many acts of impurity and conducts himself contrary to the way of a śramaṇa, and afterward recovers his sanity. Other bhikkhus say: "You committed such a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya—do you recall it or not?" That bhikkhu says: "In the past I was deranged and committed many acts of impurity, not in accordance with the way of a śramaṇa; this was not done by me intentionally, but because of derangement.
The Elders should not question me." Because the bhikkhus continue to question him without cease, that bhikkhu, once the derangement has ceased, comes before the Saṅgha to request the act of non-delusion Vinaya. If the Saṅgha confers the act of non-delusion Vinaya, this is conferring the act of non-delusion Vinaya in accordance with the Dharma.
b. If a bhikkhu, being deranged, commits many acts of impurity and conducts himself contrary to the way of a śramaṇa, and afterward recovers his sanity. Other bhikkhus say: "You committed such a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya—do you recall it or not?" That bhikkhu says: "In the past I was deranged and committed many acts of impurity, not in accordance with the way of a śramaṇa; this was not done by me intentionally, but because of derangement.
It is like a person recalling what was done in a dream. The Elders should not question me." Because the bhikkhus continue to question him without cease, that bhikkhu, once the derangement has ceased, comes before the Saṅgha to request the act of non-delusion Vinaya. If the Saṅgha confers the act of non-delusion Vinaya, this is conferring the act of non-delusion Vinaya in accordance with the Dharma.
c. If a bhikkhu, being deranged, commits many acts of impurity and conducts himself contrary to the way of a śramaṇa, and afterward recovers his sanity. Other bhikkhus say: "You committed such a grave offense—a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya—do you recall it or not?" That bhikkhu says: "In the past I was deranged and committed many acts of impurity, not in accordance with the way of a śramaṇa; this was not done by me intentionally, but because of derangement.
My recollection is like that of a person falling from a high mountain who manages to grasp only a little grass and branches. The Elders should not interrogate me." Because the bhikkhus continue to interrogate him without cease, that bhikkhu, once the derangement has ceased, comes before the Saṅgha to request the act of non-delusion Vinaya. If the Saṅgha confers the act of non-delusion Vinaya, this is conferring the act of non-delusion Vinaya in accordance with the Dharma.
Those are the three cases of conferring the act of non-delusion Vinaya in accordance with the Dharma.
6. There are three kinds of disciplinary acts (daṇḍakamma): censure (tajjanīya), expulsion (pabbājanīya), and dependence (nissaya). These are the three disciplinary acts.
7. There are three Dharmas for settling disputes: the verdict of the majority, declaring the locus of the offense, and covering over with grass. These are the three Dharmas for settling disputes.
8. There are further three Dharmas: the bhikkhu concerned should be summoned to appear, then a formal motion (kammavācā) should be made, and thereafter three羯磨 (kamma) should be performed. I teach such a Dharma—it is properly established and the kamma is accomplished. If a bhikkhu is fond of contention, the Saṅgha should impose upon him one of three kinds of kamma: either the kamma of censure, or the kamma of dependence, or the kamma of expulsion.
The Buddha taught thus. The bhikkhus, having heard it, rejoiced, believed, and gladly received and upheld it.
9. At that time, the Buddha addressed the bhikkhus: there are three Dharmas by reason of which one should not be granted the higher ordination (upasampadā): first, breach of precepts; second, breach of right view; third, breach of deportment. One who possesses these three Dharmas should not be granted the higher ordination.
146. There are three Dharmas by reason of which one should be granted the higher ordination: no breach of precepts, no breach of right view, no breach of deportment. One who possesses these three Dharmas should be granted the higher ordination.
10. A bhikkhu who possesses three Dharmas should be subjected by the Saṅgha to the kamma of censure (tajjanīya-kamma): breach of precepts, breach of right view, and breach of deportment. One who transgresses these three Dharmas should be subjected by the Saṅgha to the kamma of reprimand.
11. So too with the kamma of expulsion (pabbājanīya), the kamma of dependence (nissaya), the kamma of prohibition from visiting the homes of laypeople (ukkhepanīya), and the kamma of formal accusation (ukkhepanīya)—each is likewise.
12. One who has been formally accused and who possesses three Dharmas should not have the kamma lifted for him: what should be seen is not seen; what should be confessed is not confessed; what should be relinquished is not relinquished. One who transgresses these three Dharmas should not have the kamma lifted for him.
13. One who has been formally accused and who possesses three Dharmas should have the kamma lifted for him: what should be seen is seen; what should be confessed is confessed; what should be relinquished is relinquished. One who fulfills these three Dharmas should have the kamma lifted for him.
14. One who has been formally accused and who possesses three Dharmas should not have the kamma lifted for him: what should be seen is not seen; what should be confessed is not confessed; what should be accepted is not accepted. One who possesses these three Dharmas should not be granted the lifting of the kamma.
15. One who has been formally accused and who possesses three Dharmas should be granted the lifting of the kamma: what should be seen is seen; what should be confessed is confessed; what should be accepted is accepted. One who possesses these three Dharmas should be granted the lifting of the kamma.
16. A bhikkhu who possesses three Dharmas should be subjected to the kamma of prohibition from visiting the homes of laypeople: speaking disparagingly of the Buddha, the Dharma, and the Saṅgha in the presence of laypeople. One who possesses these three Dharmas should be subjected to the kamma of prohibition from visiting the homes of laypeople.
17. In imposing upon a bhikkhu the kamma of prohibition from visiting the homes of laypeople, three things should be weighed: the measure of the bhikkhu, the measure of the laypeople, and the measure of the matter.
18. There are further three Dharmas: the measure of the bhikkhu, the measure of the laypeople, and the measure of the kamma.
19. There are further three Dharmas: the measure of the bhikkhu, the measure of the laypeople, and the measure of the offense.
20. There are further three Dharmas: whether it is true or not true, whether it was done or not done, and whether it is fitting or not fitting to impose the kamma of prohibition from visiting the homes of laypeople. These are the three matters to be weighed in imposing upon a bhikkhu the kamma of prohibition from visiting the homes of laypeople.
21. There are further three Dharmas by reason of which the kamma of censure performed not in accordance with the Dharma and not in accordance with the Vinaya is not accomplished and does not attain its proper basis. Those three Dharmas are: no formal accusation (cāraṇā) having been made, no act of recollection (sati) having been invoked, and no personal declaration (paṭiññā) having been made.
22. There are further three Dharmas: there is no offense; the offense committed is not subject to confession; or the offense has already been confessed.
23. There are further three Dharmas: no formal accusation having been made, not in accordance with the Dharma, and in a divided assembly.
24. There are further three Dharmas: no act of recollection having been invoked, not in accordance with the Dharma, and in a divided assembly.
25. There are further three Dharmas: no personal declaration having been made, not in accordance with the Dharma, and in a divided assembly.
26. There are further three Dharmas: there is no offense, not in accordance with the Dharma, and in a divided assembly.
27. There are further three Dharmas: the offense committed is not subject to confession, not in accordance with the Dharma, and in a divided assembly.
28. There are further three Dharmas: the offense committed has already been confessed, not in accordance with the Dharma, and in a divided assembly.
29. There are further three Dharmas: absence of the person concerned, not in accordance with the Dharma, and in a divided assembly.
When such three Dharmas are present, the kamma of censure performed not in accordance with the Dharma and not in accordance with the Vinaya is not accomplished and does not attain its proper basis.
30. There are three Dharmas by reason of which the kamma of censure performed in accordance with the Dharma and in accordance with the Vinaya is accomplished and attains its proper basis (these are the direct opposites of the foregoing; to avoid repetition they are not set out here).
31. There are three acts of lustful emission of semen that constitute saṃghāvaśeṣa: recollection, manipulation, and emission of impurity. Committing these three acts constitutes saṃghāvaśeṣa.
32. Again, there are three acts: recollection, manipulation, and the intention to emit impurity of a blue color, or the actual emission of impurity of a blue color — saṃghāvaśeṣa.
33. If one recollects, manipulates, and intends to emit impurity of a blue color, up to emitting impurity of a yellow, or red, or white, or black color, or the color of milk, or the color of whey — saṃghāvaśeṣa.
34. If one recollects, manipulates, up to intending to emit impurity of the color of milk-water, or actually emits it — saṃghāvaśeṣa.
35. If one recollects, manipulates, and intends to emit impurity of the color of whey, up to emitting impurity of blue, yellow, red, white, or black color — saṃghāvaśeṣa.
36. Likewise, whether for pleasure, for medicine, for experimentation, for merit, for sacrifice to heaven, for the good path, for giving, for obtaining seed, for play, for licentiousness, for testing one's strength, for the sake of appearance, or out of disrespect — all such cases constitute saṃghāvaśeṣa.
37. The same applies with regard to internal form. The same applies with regard to external form. The same applies with regard to both internal and external form. The same applies also with regard to water, wind, and empty space.
38. There are three classes of persons who commit an offense: those who are not mad, not deranged, and not afflicted with extreme pain. These are the three classes of persons who commit an offense.
39. There are three classes of persons who do not commit an offense: those who are mad, deranged, or afflicted with extreme pain. These are the three classes of persons who do not commit an offense.
40. There are three classes of beings with whom engaging in sexual intercourse constitutes pārājika: humans, non-humans, and animals. These are the three classes of beings with whom engaging in sexual intercourse constitutes pārājika.
41. Again, there are three classes: women, girls, and hermaphrodites.
42. Again, there are three classes: women, girls, and paṇḍakas.
43. Again, there are three classes: women, girls, and males.
44. Again, there are three: males, hermaphrodites, and paṇḍakas.
45. Again, there are three classes of females with whom engaging in sexual intercourse constitutes pārājika: human women, non-human women, and female animals.
46. The same applies to girls. The same applies to hermaphrodites. The same applies to paṇḍakas. The same applies to males.
47. With a human woman, engaging in sexual intercourse at three places — the anus, the urethra, and the mouth — constitutes pārājika.
48. The same applies to non-human women, female animals; human girls, non-human girls; female animals, human hermaphrodites, non-human hermaphrodites, and animal hermaphrodites.
49. There are three types of theft that constitute pārājika: taking by oneself, directing and instructing another in one's presence to take, and sending another person to take.
50. Again, there are three: taking what one does not regard as one's own, not taking temporarily, and taking from one who is not a close relation.
51. Again, there are three: it belongs to another, one perceives it as belonging to another, and one removes it from its original place.
52. There are three types of taking of life that constitute pārājika: perceiving a human being as a human being, and taking that life either by body or by speech. These are the three types of taking of life that constitute pārājika.
53. There are three types of taking of a human life that do not constitute pārājika: perceiving a human being as a non-human, and taking that life either by body or by speech. These are the three types of taking of a human life that do not constitute pārājika.
54. There are three types of falsely claiming to have attained superhuman states that constitute pārājika: claiming to have attained what one has not attained, claiming to have entered what one has not entered, claiming to have realized what one has not realized. These are the three types.
55. Again, there are three types: offenses by body, offenses by speech, and offenses by both body and speech. These are the three types. (Within these three offenses there are further four variants of different names: the first variant speaks of three kinds of characteristics; the second speaks of three kinds of spells; the third speaks of three kinds of improper deportment; the fourth speaks of three kinds of wrong livelihood.)
56. Again, there are three: greed, hatred, and delusion. These are the three.
57. Again, there are three: bodily desire, verbal desire, and bodily-and-verbal desire. These are the three.
58. Again, there are three: bodily hatred, verbal hatred, and bodily-and-verbal hatred. These are the three.
59. Again, there are three: bodily delusion, verbal delusion, and bodily-and-verbal delusion. These are the three.
60. Again, there are three: bodily desire for harm, verbal desire for harm, and bodily-and-verbal desire for harm. These are the three. The same applies to hatred and delusion.
61. There are three classes of persons who commit offenses: first, the Saṃgha; second, a group of persons; third, an individual.
62. There are three classes of persons who confess offenses: the Saṃgha, a group of persons, an individual.
63. There are three classes of persons who should receive confession: the Saṃgha, a group of persons, an individual.
64. There are three classes of persons who commit niḥsargika offenses: the Saṃgha, a group of persons, an individual.
One who commits a niḥsargika offense should relinquish it before three classes of persons: the Saṃgha, a group of persons, an individual.
65. There are three classes of persons who receive niḥsargika relinquishments: the Saṃgha, a group of persons, an individual.
66. There are three kinds of silence: silence while knowing, silence while not knowing, and silence out of delusion.
67. There are three kinds of abiding: abiding in precepts, abiding in views, and abiding in karma (karmman).
68. Again, there are three: abiding in precepts, abiding in views, and abiding in deportment.
69. Again, there are three: abiding in precepts, abiding in views, and abiding in livelihood.
70. Again, there are three classes of persons who engage in disputes: either the Saṃgha, or a group of persons, or an individual.
71. There are three classes of persons who give rise to disputes: either the Saṃgha, or a group of persons, or an individual.
72. There are three classes of persons who relinquish disputes: the Saṃgha, a group of persons, or an individual.
73. One should relinquish disputes before three classes of persons: either the Saṃgha, or a group of persons, or an individual.
74. There are three classes of persons who settle disputes: the Saṃgha, a group of persons, or an individual.
75. There are three classes of persons before whom disputes should be settled: the Saṃgha, a group of persons, an individual.
76. There are three classes of persons for whom disputes are settled: the Saṃgha, a group of persons, or an individual.
77. There are three matters of right speech that a bhikṣu should speak to a bhikṣu: breach of precepts, breach of views, and breach of deportment.
78. When reproaching another bhikṣu's offense, one should employ three bases: what one has heard, what one has seen, and what one suspects.
79. There are three kinds of concealment: concealing a breach of precepts, concealing a breach of views, and concealing a breach of deportment.
80. There are three kinds of disclosure: breach of precepts, breach of views, and breach of deportment.
81. There are three kinds of confession: breach of precepts, breach of views, and breach of deportment.
82. There are three kinds of karman for remissness: karman for breach of precepts, karman for breach of views, and karman for breach of deportment.
83. There are three trainings: the higher training in precepts, the higher training in mind, and the higher training in wisdom. These are the three trainings.
84. Again, there are three trainings: the training in deportment, the training in pure conduct, and the training in the Prātimokṣa. These are the three trainings.
85. At that time, a number of bhikṣus came to where the Blessed One was, reverently bowed with head and face to his feet, and sat to one side. They then addressed the Blessed One:
"The Venerable One is the master of the Dharma and speaks of training. What, then, is training?"
The Buddha said to the bhikṣus:
"Training in precepts — this is called training.
"What is training in precepts? The higher training in precepts, the higher training in mind, the higher training in wisdom — this is called training. When one undergoes the higher training in precepts, the higher training in mind, and the higher training in wisdom, one becomes tamed and thoroughly purified of greed, hatred, and delusion. When one has thus thoroughly purified oneself of greed, hatred, and delusion, one does not create unwholesome acts and does not approach evil. This is called training."
The Buddha taught thus. The bhikṣus, having heard it, rejoiced, accepted it with faith and gladness, and upheld it.
86. The Buddha asked the bhikṣus:
"What do you train in? How do you train?"
The bhikṣus said to the Buddha:
"The Venerable One is the root of the Dharma, the master of the Dharma. As the Blessed One has just taught us, we receive and uphold it — therefore this is called training."
87. Again, there are three trainings: the higher training in precepts, the higher training in mind, and the higher training in wisdom. By training in these three trainings, one will attain the fruit of Srotāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat. Therefore one must diligently train in these three trainings.
88. At that time, the Venerable Ānanda was staying in the Peacock Garden in the city of Pāṭaliputra. Then a brāhmaṇa official of the Peacock Court came to where the Venerable One was, exchanged greetings, and sat to one side. He then said to the Venerable One:
"For what reason did the śramaṇa Gautama establish for the bhikṣus the higher training in precepts, the higher training in pure conduct, and the higher training in the Prātimokṣa?"
The Venerable One replied:
"With the aim of taming greed, hatred, and delusion, and causing them to be completely extinguished — it was for this purpose that the Blessed One established the precepts for the bhikṣus."
The other then asked:
"If a bhikṣu has attained the exhaustion of the āsravas of an Arhat, what does he train in?"
The Venerable Ānanda replied:
"Greed, hatred, and delusion are exhausted; one does not create unwholesome acts and does not approach evil; what needed to be done has been accomplished — this is called one who is beyond training."
The brāhmaṇa asked:
"As has just been said, is this what is called one who is beyond training?"
Ānanda replied:
"Exactly so."
The Venerable Ānanda spoke thus. The brāhmaṇa official of the Peacock Court, having heard it, rejoiced, accepted it with faith and gladness, and upheld it.
89. The Blessed One was staying in the village of Beluva in the land of Magadha, and was teaching the Dharma of precepts to the bhikṣus by means of numberless skillful methods. At that time, there was a long-resident bhikṣu of the Kāśyapa clan who had gone forth into homelessness. This bhikṣu, upon hearing the Blessed One expound the Dharma, did not give rise to faith and gladness; instead he was sorrowful and displeased, and said:
"The Blessed One keeps on frightening us."
When the Blessed One had moved to the city of Rājagṛha not long before, that bhikkhu of the Kāśyapa clan felt remorse within himself and said: "I have obtained something unwholesome and harmful. The Blessed One has spoken on the precepts for the bhikkhus by means of countless skillful methods, yet I did not give rise to faith and joy; filled with sorrow and displeasure, I even said: 'The Blessed One only frightens us.' Now I must go before the Blessed One and sincerely repent."
That bhikkhu then donned his robe, took up his bowl, and journeyed to the city of Rājagṛha, came to where the Blessed One was, reverently bowed with his head and face to the ground at the Blessed One's feet, and sat to one side. He reported to the Blessed One in full the causes and conditions described above, then rose from his seat, bowed with his head and face to the ground at the Blessed One's feet, and sincerely confessed his fault:
"Venerable Sir, I was foolish, without wisdom, and unwholesome. The Blessed One spoke on the precepts for the bhikkhus by means of countless skillful methods, yet I gave rise to disbelief and displeasure, harbored distress, and said: 'The Blessed One only keeps frightening us.' I humbly beseech the Venerable One to accept my confession!"
The Buddha said to the bhikkhu:
"You yourself repent of your own foolishness, lack of wisdom, and unwholesomeness. I spoke on the precepts for the bhikkhus. You yourself did not have faith or joy; you harbored sorrow and grief, saying: 'The Blessed One only keeps frightening us.' Within My teaching, whoever can sincerely and properly repent will gain benefit. Since you repent, you should give rise to a mind of disenchantment. Bhikkhu, you have sincerely and properly repented. I accept it on your behalf."
At that time, that bhikkhu of the Kāśyapa clan bowed with his head and face to the ground at the Buddha's feet and sat to one side. The Buddha said to the bhikkhu:
"If an elder monk neither studies the precepts himself nor praises the precepts, and if another bhikkhu who delights in studying and praising the precepts is present, yet the elder still does not at the proper time encourage or praise that bhikkhu—Bhikkhu Kāśyapa, I do not praise such an elder monk. Why? If I were to praise him, the bhikkhus would draw close to him.
If anyone draws close to him, they would learn the Dharma from him; and those who learn from that Dharma would long endure suffering. Therefore, Bhikkhu Kāśyapa, seeing such faults in that elder, I do not praise him. The same applies to monks of middle and junior standing. (These are those of senior, middle, and junior standing who are not in accord with the Dharma.
Following this, there are those of senior, middle, and junior standing who are in accord with the Dharma—the contrary of the text above; for fear of being tiresome, this is not written out.)
The Buddha taught thus. Bhikkhu Kāśyapa rejoiced, believed, and gladly received and upheld it.
90. At that time, the Buddha said to the bhikkhus:
"Suppose a donkey walks together with a herd of cattle and says to itself: 'I too am a cow, I too am a cow.' Yet the donkey's coat is not like that of a cow, its hooves are not like those of a cow, and its cry is not like that of a cow. Walking together with cattle and claiming to be a cow—it is like this. A foolish person walks among bhikkhus who are in accord with the Dharma and says: 'I am a bhikkhu.' This foolish person does not possess the higher virtue, higher mind, and higher wisdom of a good bhikkhu; yet walking together with the Saṅgha, he calls himself a bhikkhu. Therefore, you must diligently cultivate higher virtue, higher mind, and higher wisdom."
The Buddha taught thus. After hearing this, the bhikkhus rejoiced, believed, and gladly received and upheld it.
91. The Blessed One was dwelling at Vaiśālī. At that time a bhikkhu from Vajji came to where the Blessed One was, bowed with his head and face to the ground at the Blessed One's feet, sat to one side, and said to the Blessed One:
"The precepts recited every half-month are too many; I am unable to learn so great a number of precepts."
The Buddha taught:
"You need only study three trainings: higher virtue, higher mind, and higher wisdom. By studying these three trainings you will arrive at the place where greed, hatred, and delusion are extinguished completely, where no unwholesome actions are created and no evil is approached."
The bhikkhu said:
"Venerable Sir, I vow to receive and uphold this with joy."
After the bhikkhu from Vajji heard the Blessed One's brief teaching, he dwelt alone in a secluded place, diligent and unindulgent. In the early and late hours of the night, with concentrated mind and vigilant attention, he contemplated the purpose of the going-forth. Before long, having cultivated in this way, he attained the supreme pure conduct and in this very present life knew and realized it for himself: "Birth is ended, the holy life has been established, what had to be done has been done, there is no further becoming." The bhikkhu from Vajji knew for himself that he had realized Arhatship.
The Buddha taught thus. After hearing this, the bhikkhus rejoiced, believed, and gladly received and upheld it.
92. At that time, the Buddha said to the bhikkhus:
"There are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom.
"What is the training in higher virtue?
"There is a bhikkhu who reveres the precepts and takes the precepts as his guide; he does not place great weight on concentration and does not take concentration as his guide; he does not place great weight on wisdom and does not take wisdom as his guide. When such a bhikkhu commits a minor infraction of the precepts, he immediately repents of it. Why is this?
In such a case, it is not like a broken utensil or shattered stone. If the precept is a weighty one, that bhikkhu must steadfastly and skillfully abide in the precepts, drawing near to them and practicing them, not practicing with blemished precepts, not practicing with defiled precepts, always cultivating in this way. Such a one cuts off the five lower fetters, is reborn in the higher realm, attains Nirvana there, and does not return here.
"If a bhikkhu reveres the precepts and takes the precepts as his guide; reveres concentration and takes concentration as his guide; does not revere wisdom and does not take wisdom as his guide—it is as above.
"If a bhikkhu reveres the precepts and takes the precepts as his guide, reveres concentration and takes concentration as his guide, reveres wisdom and takes wisdom as his guide—such a one's defilements are completely extinguished; he attains the defilement-free state, liberation of mind, and liberation through wisdom. In this very present life he himself realizes and knows: 'Birth is ended, the holy life has been established, what had to be done has been done, there is no further rebirth.' One who practices completely will attain complete fulfillment. One who does not practice completely will not attain complete fulfillment. I say that these precepts are not practiced in vain."
The Buddha taught thus. After hearing this, the bhikkhus rejoiced, believed, and gladly received and upheld it.
93. Again, there are three trainings: higher virtue, higher mind, and higher wisdom.
What is the training in higher virtue? There is a bhikkhu who fully practices the precepts, partially practices concentration, and partially practices wisdom. Such a one cuts off the five lower fetters, is reborn in that realm, enters Nirvana, and does not return to this world.
If one cannot reach such a place, one may thin the three fetters of greed, hatred, and delusion, attain the fruit of Sakṛdāgāmin, return once more to the world, and then entirely reach the end of suffering.
If one cannot reach such a place, one may cut off the three fetters and attain the fruit of Srotāpanna, not falling into evil destinations, being decidedly set upon the path, being reborn seven times in the heavens above and seven times among humankind, and then reaching the end of suffering. If a bhikkhu fully practices the precepts, fully practices concentration, and partially practices wisdom—it is likewise as above.
If a bhikkhu fully practices the precepts, fully practices concentration, and fully practices wisdom—it is likewise as above.
94. Again, there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom.
What is the training in higher virtue? A bhikkhu completely receives and upholds the Prātimokṣa precepts, fulfills proper conduct and deportment, fears even minor infractions and regards them as weighty as a diamond, and studies all the precepts equally and impartially. This is called the training in higher virtue.
What is the training in higher mind? A bhikkhu, having abandoned sensual desire and evil, enters up to and including the fourth dhyāna. This is the training in higher mind.
What is the training in higher wisdom? A bhikkhu truly knows the Truth of Suffering as it really is, truly knows Origination, Cessation, and the Path. This is called the training in higher wisdom.
95. Again, there are three trainings: higher virtue, higher mind, and higher wisdom.
Higher virtue and higher mind are as above.
The training in higher wisdom: a bhikkhu truly knows as it really is when there is sensual desire within. He truly knows as it really is when there is no sensual desire within. He truly knows as it really is when sensual desire has not yet arisen. He truly knows as it really is when sensual desire that has not yet arisen subsequently arises. He truly knows as it really is when sensual desire that has arisen can be abandoned. He truly knows as it really is when sensual desire that has not arisen is not allowed to arise.
Hatred, sloth-and-torpor, restlessness-and-remorse, and doubt are likewise the same.
That bhikkhu reflects: I truly know as it really is when there is sensual desire and hatred toward forms cognized by the eye; I truly know as it really is when there is no sensual desire and no hatred; I truly know as it really is that sensual desire and hatred toward forms cognized by the eye, not yet arisen, will not arise; I truly know as it really is that sensual desire and hatred toward forms cognized by the eye, not yet arisen, will arise; I truly know as it really is that sensual desire and hatred toward forms cognized by the eye that have arisen are cut off and extinguished; I truly know as it really is that sensual desire and hatred toward forms cognized by the eye, once cut off, will not arise again. The ear, nose, tongue, body, and mind are likewise the same.
Furthermore, a monk inwardly has the enlightenment factor of mindfulness — he knows it as it truly is; inwardly he does not have the enlightenment factor of mindfulness — he knows it as it truly is; the enlightenment factor of mindfulness not yet arisen will not arise — he knows it as it truly is; the enlightenment factor of mindfulness not yet arisen will arise — he knows it as it truly is; the enlightenment factor of mindfulness already arisen is fully cultivated — he knows it as it truly is; the enlightenment factor of mindfulness not yet arisen, the means to cause it to arise — he knows it as it truly is.
Likewise with the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity — all are the same.
96. Again, there are three aggregates: the aggregate of precepts, the aggregate of concentration, the aggregate of wisdom.
97. The Vinaya has three kinds of answers: having seen thus, having heard thus, having consented thus.
98. A monk has three things that cause the true Dharma to perish: re-establishing what was not established, abolishing what was established, and not acting in accordance with what was established.
99. A monk again has three things that do not cause the true Dharma to perish: (the opposite of the above).
100. There are three cases of complete false speech: knowing beforehand yet intending to speak falsely; while speaking falsely, knowing it is false speech; having spoken falsely, knowing it was false speech.
101. Again there are three cases of complete truthful speech (the opposite meaning of the above).
102. Again there are three kinds of messengers: first, the equal-part messenger; second, the added-part messenger; third, the diminished-part messenger.
What is the equal-part messenger? A messenger who can receive instructions and, neither adding nor subtracting, speaks again according to what was heard — this is called the equal-part messenger.
What is the added-part messenger? A messenger who, having received instructions, speaks with additions because he wishes to increase the benefit — this is called the added-part messenger.
What is the diminished-part messenger? A messenger who, having received instructions, does not convey them completely — this is called the diminished-part messenger.
103. Again there are three kinds of children: children equal to their parents, children surpassing their parents, and children inferior to their parents.
What is meant by an equal child? The parents possess faith, precepts, generosity, and wisdom; the child also possesses faith, precepts, generosity, and wisdom. This is called an equal child.
What is meant by a surpassing child? The parents do not possess faith, precepts, generosity, and wisdom, yet the child possesses faith, precepts, generosity, and wisdom. This is called a surpassing child.
What is meant by an inferior child? The parents possess faith, precepts, generosity, and wisdom, yet the child does not possess faith, precepts, generosity, and wisdom. This is called an inferior child.
The Buddha spoke in verse:
104. There are three kinds of illness: There are sick persons who, whether they obtain food as they wish or not, whether they obtain medicine suited to their illness or not, whether they obtain a good nurse as they wish or not — in any case such a sick person will die and cannot recover from the illness and become well. Such sick persons exist.
There are sick persons who, whether they obtain food as they wish or not, whether they obtain medicine suited to their illness or not, whether they obtain a good nurse as they wish or not — such a sick person will not die and will recover from the illness and become well. Such sick persons exist.
There are sick persons who, if they do not obtain food as they wish, do not obtain medicine suited to their illness, and do not obtain a good nurse as they wish, will die and cannot recover from the illness and become well; but if they obtain food as they wish, obtain medicine suited to their illness, and obtain a good nurse, then such a sick person will not die and will recover from the illness and become well. Such sick persons exist.
Among these, for the sick person who, if he does not obtain food as he wishes, does not obtain medicine suited to his illness, and does not obtain a good nurse as he wishes, will die and cannot recover from the illness and become well; or if he does obtain food as he wishes, medicine suited to his illness, and a good nurse, will not die and will recover from the illness and become well — it is for the sake of such a sick person that I permit the sick person to have food as wished, medicine suited to the illness, and a good nurse. And on account of this sick person, other sick persons also should have someone to care for and attend to them.
105. There are three kinds of delusion: first, committing an offense; second, not seeing the offense; third, seeing the offense yet not repenting in accordance with the Dharma. These are the three kinds of delusion.
106. There are three kinds of wisdom: first, not committing an offense; second, when an offense is committed, being able to see it; third, seeing the offense and being able to repent of it.
107. There are three kinds of delusion: first, committing an offense yet not seeing it; second, seeing the committed offense yet not repenting of it; third, repenting but not in accordance with the Dharma, so that the other party does not accept it.
108. There are three kinds of wisdom: (the opposite meaning of the above).
109. There are three kinds of rains retreat: the early rains retreat, the middle rains retreat, and the late rains retreat.
110. In the Dharma and Discipline of the Noble Ones: singing is like weeping, dancing is like madness, and laughing and playing is like a child.
111. There are three kinds of impure meat that should not be eaten: seen, heard, or suspected to have been killed for one's sake.
112. There are three kinds of pure meat that may be eaten: not seen, not heard, not suspected to have been killed for one's sake.
113. There are three Uposatha days: the fourteenth day, the fifteenth day, and the first day of the month.
114. There are three groups who perform the Uposatha: the Sangha, a large number of persons, or a single person.
115. There are three groups who carry out the Uposatha procedure: the Sangha, a large number of persons, or a single person.
116. There are three groups who need to carry out the Uposatha procedure: the Sangha, a large number of persons, or a single person.
117. Either acting knowingly, or acting unknowingly, or acting having seen.
118. Either acting knowingly, or acting unknowingly, or acting out of delusion.
119. Either through body, or through speech, or through body and speech together.
120. There are three things by which an act is judged to be an offense: first, the preamble of the precept; second, the original promulgation; third, the additional promulgation.
121. There are three things by which an act is judged to be no offense: the preamble of the precept, the promulgation, the additional promulgation.
122. There are three kinds of purity. There are three kinds of impurity. There are three kinds of permission. There are three kinds of non-permission — likewise the same.
123. There are three kinds of disrespect: toward the Buddha, the Dharma, and the Sangha.
124. Again there are three kinds of disrespect: toward the Buddha, the Dharma, and the Precepts.
125. Again there are three kinds of disrespect: toward the Buddha, the Dharma, and Concentration.
126. Again there are three kinds of disrespect: toward the Buddha, the Dharma, and Father and Mother.
127. There are three kinds of disrespect: toward the Buddha, the Dharma, and wholesome teachings.
128. Respect has three. Three items (that is, the opposite of the above items).
129. Again there are three grounds for formal censure: first, not seeing; second, not repenting; third, not abandoning wrong views.
130. There are three things for which the Sangha should perform the act of overturning the bowl: speaking in disparagement of the Buddha, Dharma, or Sangha in the presence of monks.
131. Again there are three recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha.
132. Again there are three recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Precepts.
133. Again there are three recollections: recollection of the Buddha, recollection of the Dharma, recollection of Generosity.
134. Again there are three recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Devas.
135. Again there are three accomplishments: accomplishment in precepts, accomplishment in concentration, accomplishment in wisdom.
136. Again there are three: accomplishment in precepts, accomplishment in concentration, accomplishment in liberation.
137. Again there are three: accomplishment in precepts, accomplishment in concentration, accomplishment in the wisdom of liberation through insight.
138. Again there are three inferior qualities: inferiority of the blade, inferiority of the robe, inferiority of form.
139. Again there are three defaced colors: blue, black, and mokulan.
140. Again there are three things called upholding the Vinaya: fully upholding the precepts of the Prātimokṣa, being learned, and reciting the two sections of precepts fluently without doubt.
141. Again there are three: fully upholding the precepts of the Prātimokṣa, being learned, and widely reciting the Vinaya fluently without doubt.
142. Again there are three: fully upholding the precepts of the Prātimokṣa, being learned, and dwelling in the Vinaya without wavering.
143. Again there are three: fully upholding the precepts of the Prātimokṣa, being learned, and skillfully employing expedient means capable of resolving disputes.
144. Again there are three distinctions: distinction of the monk, distinction of non-negligence, and distinction of pure conduct.
145. Again there are three Pravāraṇā days: the fourteenth day, the fifteenth day, and the first day of the month.
146. Again there are three groups who perform Pravāraṇā: the Sangha, a large number of persons, or a single person.
147. Again there are three groups who carry out the Pravāraṇā procedure: the Sangha, a large number of persons, or a single person.
148. Again there are three groups who need to carry out the Pravāraṇā procedure: the Sangha, a large number of persons, or a single person.
149. Again there are three kinds: knowing, not knowing, having seen.
150. Again there are three kinds: knowing, not knowing, delusion.
151. Again there are three kinds: body, speech, and both body and speech.
152. Again there are three kinds: seen, heard, suspected.
153. Again there are three statements of renouncing the precepts: renouncing the Buddha, renouncing the Dharma, renouncing the Sangha.
154. Likewise with such formulations of phrases, each group of three forms one heading, 155. continuing through to "not a disciple-renunciant of the Śākyan."
156. Again there are three kinds of meaning for which the Tathagata appeared in the world to establish precepts for monks: from "taking care of the Sangha … up to causing the true Dharma to endure for a long time." Each group of three among the ten clauses of meaning is arranged into one heading.
157. There are three kinds of meaning for which the Tathagata appeared in the world to establish for monks the formal act of rebuke: from taking care of the Sangha, with three times three forming phrases, up to causing the true Dharma to endure for a long time — likewise the same. From rebuke through to the seven means of settling disputes — likewise the same.
IV. FOUR TEACHINGS
1. At that time, the Blessed One was dwelling at the Earth City in the land of Vajji, and addressed the bhikkhus:
"I shall speak of four kinds of extensive teachings. Listen well and carefully. I will explain them to you."
The bhikkhus said:
"Venerable Sir, we are pleased and wish to hear."
The four are as follows:
a. If any bhikkhu speaks thus: "Venerable Elders, I was at such-and-such a village, at such-and-such a city, and I heard from the Buddha himself and committed to memory: 'This is the Dharma. This is the Vinaya. This is the word of the Buddha.'"
Upon hearing that bhikkhu speak in such a way, one should not immediately give rise to suspicion, nor should one criticize him. Rather, one should examine the words and phrases carefully, then investigate and study the Sūtra, the Vinaya, and check against the Dharma and Discipline. If, after hearing that bhikkhu speak, and after investigating and studying the Sūtra, the Vinaya, and checking against the Dharma and Discipline, those words are found not to accord with the Sūtra, the Vinaya, and the Dharma and Discipline, and are contrary to the Dharma, then one should say to that bhikkhu: "What you have said is not in accordance with the word of the Buddha.
Either the Elder has not thoroughly understood the word of the Buddha. Why is this? I have investigated and studied the Sūtra, the Vinaya, and the Dharma and Discipline, and those words do not accord with the Sūtra, the Vinaya, and the Dharma and Discipline, and are contrary to the Dharma.
The Elder should not recite or memorize this, nor should he teach it to other bhikkhus; rather, he should abandon it."
If, after hearing that bhikkhu speak, and after investigating and studying the Sūtra, the Vinaya, and checking against the Dharma and Discipline, those words are found to accord with the Sūtra, the Vinaya, and the Dharma and Discipline, then one should say to that bhikkhu: "Venerable Elder, what you have said is in accordance with the word of the Buddha; you have thoroughly understood the word of the Buddha. Why is this? I have investigated and studied the Sūtra, the Vinaya, and the Dharma and Discipline, and those words accord with them and are not contrary. The Elder should faithfully retain, recite, and memorize this, and teach it to other bhikkhus; do not allow it to be lost." This is the first extensive teaching.
b. If any bhikkhu speaks thus: "Venerable Elders, I was at such-and-such a village, at such-and-such a city, and in the presence of a harmonious Sangha, before the senior monks, I heard: 'This is the Dharma. This is the Vinaya. This is the word of the Buddha.'"
Upon hearing that bhikkhu speak in such a way, one should not immediately give rise to suspicion, nor should one criticize him. Rather, one should examine the words and phrases carefully, then investigate and study the Sūtra, the Vinaya, and check against the Dharma and Discipline. If, after hearing that bhikkhu speak, and after investigating and studying the Sūtra, the Vinaya, and checking against the Dharma and Discipline, those words are found not to accord with the Sūtra, the Vinaya, and the Dharma and Discipline, and are contrary to the Dharma, then one should say to that bhikkhu: "What you have said is not in accordance with the word of the Buddha.
That Sangha and those senior monks have not thoroughly understood the word of the Buddha, and neither has the Elder. Why is this? I have investigated and studied the Sūtra, the Vinaya, and the Dharma and Discipline, and those words do not accord with the Sūtra, the Vinaya, and the Dharma and Discipline, and are contrary to the Dharma.
The Elder should not recite or memorize this, nor should he teach it to other bhikkhus; rather, he should abandon it."
If, after hearing that bhikkhu speak, and after investigating and studying the Sūtra, the Vinaya, and checking against the Dharma and Discipline, those words are found to accord with the Sūtra, the Vinaya, and the Dharma and Discipline, then one should say to that bhikkhu: "Venerable Elder, what you have said is in accordance with the word of the Buddha. That Sangha and those senior monks, as well as the Elder, have thoroughly understood the word of the Buddha. Why is this? I have investigated and studied the Sūtra, the Vinaya, and the Dharma and Discipline, and those words accord with them and are not contrary. The Elder should faithfully retain, recite, and memorize this, and teach it to other bhikkhus; do not allow it to be lost."
This is the second extensive teaching.
(Continuing, the third case—"…heard from a group of many bhikkhus who know the Dharma, the Vinaya, and the Mātṛkā…"—is likewise the same. The fourth case—"…heard from a single bhikkhu who knows the Dharma, the Vinaya, and the Mātṛkā…"—is likewise the same.)
These are the four extensive teachings.
Thus the Buddha spoke. The bhikkhus, having heard, rejoiced with faith and gladness, and received it in observance.
2. At that time, the Buddha addressed the bhikkhus:
In the Sangha there are four kinds of persons who adjudicate disputes: There may be one who has heard little and knows no shame. There may be one who has heard much and knows no shame. There may be one who has heard little and knows shame. There may be one who has heard much and knows shame.
a. Among these, if a bhikkhu who adjudicates disputes and has heard little and knows no shame engages in deliberation and adjudication in the midst of the Sangha, the Sangha should sternly censure him, so that this person who knows no shame will not do so again in the future.
b. If a person who adjudicates disputes, who has heard much but knows no shame, engages in deliberation and adjudication in the midst of the Sangha, the Sangha should sternly censure him, so that this person who knows no shame will not do so again in the future.
c. Among these, if a bhikkhu who adjudicates disputes knows shame but has heard little, and engages in deliberation and adjudication in the midst of the Sangha, the Sangha should not sternly censure him but should support and guide him, so that this person who knows shame may in the future participate in deliberation and adjudication in the midst of the Sangha.
d. If a bhikkhu who adjudicates disputes has heard much and knows shame, and his deliberation and adjudication are heard in the midst of the Sangha, the Sangha should not criticize him; rather, having heard what he has said, they should praise him: "Well said!" So that this person who knows shame may in the future participate in deliberation and adjudication in the midst of the Sangha.
3. There are again four kinds of bhikkhus who adjudicate disputes: Those who have no shame and do not know the scriptural texts. Those who have no shame but know the scriptural texts. Those who have shame but do not know the scriptural texts. Those who have shame and also know the scriptural texts.
a. The person who has no shame and does not know the scriptural texts has three losses: That one suffers loss through not knowing shame; suffers loss through deserving censure; suffers loss through not knowing the scriptural texts. These are the three losses of such a person who adjudicates disputes.
b. The person who has no shame but knows the scriptural texts has two losses: suffers loss through not knowing shame; suffers loss through deserving censure. That one does not suffer loss through not knowing the scriptural texts. These are the two losses of such a person who adjudicates disputes.
c. The person who has shame but does not know the scriptural texts has one loss: That one suffers loss through not knowing the scriptural texts; does not suffer loss through not knowing shame; does not suffer loss through deserving censure. This is the one loss of such a person who adjudicates disputes.
d. The person who has shame and also knows the scriptural texts suffers no loss. That one does not suffer loss through not knowing shame; does not suffer loss through deserving censure; does not suffer loss through not knowing the scriptural texts. This is the bhikkhu who adjudicates disputes who is supreme and foremost, suffering no loss.
4. The breaking of precepts likewise has four cases in the same manner. The breaking of right view likewise has four cases in the same manner. The breaking of right livelihood likewise has four cases in the same manner. (Here, at Kī-liên, there are four bhikkhus dividing property into four portions, as in the "Khandhaka on Dwellings," with no difference, and therefore it is not recorded here.)
4. The Buddha was dwelling in the city of Rājagṛha. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and said to the Buddha:
"Venerable Sir, the breaking of the Sangha—up to what point is it called the breaking of the Sangha? Who breaks the harmony of the Sangha?"
The Buddha said to Upāli:
"If any bhikkhu calls an offense no offense; calls what is no offense an offense; calls what is light heavy; calls what is heavy light—if any bhikkhu, with regard to these four matters, seeks out companions, or causes others to seek them out; and within the boundary performs a separate-faction Poṣadha, a formal act, and the recitation of the Prātimokṣa—up to this point, the Sangha is said to be broken. This is called the breaking of the harmony of the Sangha."
Upāli again asked:
"What is a harmonious Sangha? Once the Sangha has been broken, who causes it to become harmonious again?"
The Buddha said to Upāli:
"If any bhikkhu calls an offense an offense; calls what is no offense no offense; calls what is light light; calls what is heavy heavy—that bhikkhu, with regard to these four matters, does not seek out companions, does not send others to seek them out, does not perform a separate-faction formal act, Poṣadha, or recitation of the Prātimokṣa—this is called a harmonious Sangha. This is called the Sangha, once broken, becoming harmonious again."
5. The Blessed One was dwelling in the land of Śrāvastī. At that time the bhikkhus in Śrāvastī were quarreling with one another. Aniruddha had a disciple named Bādhi, who spoke alone in the midst of the Sangha and disputed alone. Aniruddha, though present in the assembly, did not say a single word to instruct or censure him.
At that time, Ānanda went to where the Blessed One was, reverentially prostrated with his head at the Buddha's feet, and then stood to one side. The Blessed One, knowing already, nonetheless asked:
"Ānanda, has the dispute been resolved?"
Ānanda said:
"How could the dispute possibly be resolved! The disciple of Aniruddha speaks alone in the midst of the assembly and disputes alone, yet Aniruddha, present in the assembly, has not said a single word of instruction or censure."
The Buddha said to Ānanda:
"Could Aniruddha ever resolve this dispute? Was it not Śāriputra and Maudgalyāyana who resolved disputes such as this?"
At that time, the Buddha addressed the bhikkhus:
"An evil bhikkhu has four qualities that cause him to rejoice when he sees the Sangha break apart. What are these four qualities?
a. That evil bhikkhu has evil qualities and has broken the precepts. That evil bhikkhu gives rise to this thought: 'I have evil qualities and have broken the precepts. If other bhikkhus come to know of this and the harmonious assembly convenes a formal act to expel me, I will have other bhikkhus as allies.' This is the first quality by which an evil bhikkhu rejoices upon seeing the Sangha break apart.
b. Furthermore, an evil bhikkhu lives by wrong livelihood and thinks: 'I live by wrong livelihood. If other bhikkhus come to know of this and the harmonious assembly convenes a formal act to expel me, I will have other bhikkhus as allies.' This is the second quality by which an evil bhikkhu rejoices upon seeing the Sangha break apart.
c. Furthermore, an evil bhikkhu constantly seeks material gain and honor, and thinks: 'I seek material gain and honor. If other bhikkhus come to know of this and the harmonious Sangha assembly convenes to expel me, I will have other bhikkhus as allies.' This is the third quality by which an evil bhikkhu rejoices upon seeing the Sangha break apart.
d. Furthermore, an evil bhikkhu holds wrong views and extreme views, and thinks: 'I hold wrong views and extreme views. If other bhikkhus come to know of this and the harmonious assembly convenes a formal act to expel me, I will have other bhikkhus as allies.' This is the fourth quality by which an evil bhikkhu rejoices upon seeing the Sangha break apart.
6. There are four kinds of formal acts: acting contrary to the Dharma at the outset and acting contrary to the Dharma afterward; acting contrary to the Dharma at the outset and acting in accordance with the Dharma afterward; acting in accordance with the Dharma at the outset and acting contrary to the Dharma afterward; acting in accordance with the Dharma at the outset and acting in accordance with the Dharma afterward.
a. What is meant by acting contrary to the Dharma at the outset and acting contrary to the Dharma afterward? When a matter is raised in a manner contrary to the Dharma at the outset; one who ought to be admonished and censured is not admonished and censured, but is allowed to remain; one who ought to be expelled is not expelled, but is allowed to remain. This is acting contrary to the Dharma at the outset and acting contrary to the Dharma afterward.
b. What is meant by acting contrary to the Dharma at the outset and acting in accordance with the Dharma afterward? If someone acts contrary to the Dharma, and a matter is raised in a manner contrary to the Dharma at the outset; one who ought to be admonished and censured has been admonished and censured, and is allowed to remain; one who ought to be expelled has been expelled, and is allowed to remain. This is acting contrary to the Dharma at the outset and acting in accordance with the Dharma afterward.
c. What is meant by acting in accordance with the Dharma at the outset and acting contrary to the Dharma afterward? If a bhikkhu raises a matter in a manner in accordance with the Dharma, one who ought to be admonished and censured has not been admonished and censured, but is allowed to remain; one who ought to be expelled has not been expelled, but is allowed to remain. This is acting in accordance with the Dharma at the outset and acting contrary to the Dharma afterward.
d. What is meant by acting in accordance with the Dharma at the outset and acting in accordance with the Dharma afterward? If a bhikkhu raises a matter in a manner in accordance with the Dharma at the outset, one who ought to be admonished and censured has been admonished and censured; one who ought to be expelled has been expelled, and only thereafter is allowed to remain. This is acting in accordance with the Dharma at the outset and acting in accordance with the Dharma afterward.
7. There are four kinds of offerings: first, food and drink; second, medicine and robes; third, clothing; fourth, providing various necessities.
8. There are also four kinds of acquiring benefit: seeking in a manner contrary to the Dharma and giving in a manner contrary to the Dharma; seeking in a manner contrary to the Dharma and giving in accordance with the Dharma; seeking in accordance with the Dharma and giving in a manner contrary to the Dharma; seeking in accordance with the Dharma and giving in accordance with the Dharma.
a. What is meant by seeking in a manner contrary to the Dharma and giving in a manner contrary to the Dharma? There may be a bhikkhu who wanders about, does not conduct himself in accordance with the practice of a recluse, and teaches what is contrary to the Dharma in order to seek material gain in an impure manner.
He thus seeks material gain in such an impure manner, and is given things with partiality: "Take this. Do not take this. Take this much.
Do not take this much. Bring that here. Do not bring that here.
Bring this much. Do not bring this much. Give to this person.
Do not give to that person. Give this much. Do not give this much.
That person should be given to. That person should not be given to." This is seeking material gain in a manner contrary to the Dharma and giving in a manner contrary to the Dharma.
b. What is meant by seeking in a manner contrary to the Dharma and giving in accordance with the Dharma? There may be a bhikkhu who wanders about, does not conduct himself in accordance with the practice of a recluse, and teaches what is contrary to the Dharma in order to seek material gain in an impure manner. But he is not given things with partiality as described above. This is seeking in a manner contrary to the Dharma and giving in accordance with the Dharma.
c. What is meant by seeking in accordance with the Dharma and giving in a manner contrary to the Dharma? There may be a bhikkhu who wanders about, conducts himself in accordance with the practice of a recluse, and does not teach what is contrary to the Dharma in order to seek material gain in an impure manner. But he is given things with partiality as described above. This is seeking in accordance with the Dharma and giving in a manner contrary to the Dharma.
d. What is meant by seeking in accordance with the Dharma and giving in accordance with the Dharma? There may be a bhikkhu who wanders about, conducts himself in accordance with the practice of a recluse, and does not teach what is contrary to the Dharma in order to seek material gain in an impure manner. And he is not given things with partiality as described above. This is seeking in accordance with the Dharma and giving in accordance with the Dharma.
9. There are four qualities on account of which one should not confer the higher ordination upon another: not knowing the higher training in precepts, not knowing the higher training in mind, not knowing the higher training in wisdom, and not broadly reciting the two categories of precepts. With these four qualities, one should not confer the higher ordination upon another.
There are four qualities on account of which one should confer the higher ordination upon another: (the opposite of the above).
10. There are also four qualities on account of which one should not confer the higher ordination upon another: not knowing the higher training in precepts, not knowing the higher training in mind, not knowing the higher training in wisdom, and not broadly reciting the Vinaya. With these four qualities, one should not confer the higher ordination upon another.
11. There are also four qualities on account of which one should confer the higher ordination upon another (the opposite of the above).
12. There are also four qualities on account of which one should not confer the higher ordination upon another: not knowing the higher training in precepts, not knowing the higher training in mind, not knowing the higher training in wisdom, and though reciting the Vinaya, being unable to master it with thoroughness. With these four qualities, one should not confer the higher ordination upon another.
13. There are also four qualities on account of which one should confer the higher ordination upon another (the opposite of the above).
14. There are also four qualities on account of which one should not confer the higher ordination upon another: not upholding the two hundred and fifty precepts; not being learned; if a disciple holds wrong views, being unable to guide and teach the disciple to abandon wrong views and cultivate right views; and not yet having ten rains (vassa). With these four qualities, one should not confer the higher ordination upon another.
15. There are also four qualities on account of which one should confer the higher ordination upon another (the opposite of the above).
16. There are four qualities that constitute a Vinaya master: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, and knowing what is heavy.
17. There are also four qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what admits of remainder, and knowing what admits of no remainder.
18. There are also four qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is gross and blameworthy, and knowing what is not gross and blameworthy.
19. There are also four qualities: knowing offenses that can be confessed, knowing offenses that cannot be confessed, knowing when confession results in purification, and knowing when confession does not result in purification.
20. There are also four kinds of disputes: disputes over words, disputes over investigation, disputes over offenses, and disputes over affairs.
21. There are four fears pertaining to committing offenses:
a. There is a man such as this: with hair hanging loose, wearing black clothing, carrying a blade, he comes before a crowd and speaks thus: 'I have committed an extremely grave and serious offense and deserve to have my head cut off. I will comply with whatever the assembly desires.' At that time, the people seize and bind him, beat a fierce drum to signal his death, proclaim the sentence along the road, lead him out through the right gate, and take him to the place of execution to be killed.
A wise person, upon seeing this, speaks thus: 'This person has committed an extremely grave offense deserving capital punishment. Now I should admonish myself and teach others not to commit such a grave offense deserving capital punishment.' In the same way, when a bhikkhu or bhikkhuni gives rise to a sense of fear regarding a pārājika offense, they reflect thus: 'If I have not yet committed a pārājika offense, I will not commit one throughout my life.
If by misfortune I do commit one, I will have absolutely no thought of concealment and will confess it in accordance with the Dharma.' This is the first fear pertaining to committing an offense.
b. There is a man such as this: with hair hanging loose, wearing black clothing, carrying a staff, he comes before a crowd and speaks thus: 'I have done evil and unwholesome deeds. I will comply with whatever the assembly desires.' At that time, the people seize the blade from him, beat him, and drive him out through the right gate.
A wise person, upon seeing this, speaks thus: 'This is a person who has committed an evil offense. Now I should admonish myself and teach others not to commit such an evil offense.' In the same way, when a bhikkhu or bhikkhuni gives rise to a sense of fear regarding a saṅghādisesa offense, they reflect thus: 'If I have not yet committed a saṅghādisesa offense, I will not commit one throughout my life. If by misfortune I do commit one, I will have absolutely no thought of concealment and will confess it in accordance with the Dharma.' This is the second fear pertaining to committing an offense.
c. There was a man of this kind: with disheveled hair, wearing black robes, holding a knife, he came into the midst of a crowd and spoke thus: 'I have committed evil deeds. I shall do as everyone pleases.' Thereupon, the people seized their staffs and drove him out through the right gate.
A wise person, seeing this, spoke as follows: 'This person has committed evil deeds. Now I ought to admonish myself and teach others not to commit such offenses.' In the same way, a bhikkhu or bhikkhuni, with respect to the pācittiya rules, arises a mind of fear, thinking: 'If I have not yet transgressed the pācittiya, throughout my life I will not transgress them. If by chance I do transgress, I will have absolutely no intention to conceal it, and I will confess in accordance with the Dharma.' This is the third kind of fear of transgression.
d. There was a man of this kind: with disheveled hair, wearing black robes, he came into the midst of a crowd and spoke thus: 'I have done evil and unwholesome deeds. I shall do as everyone pleases.' Thereupon, the people rebuked him and drove him out through the right gate.
A wise person, seeing this, spoke as follows: 'This person has committed evil deeds. Now I ought to admonish myself and teach others not to commit such offenses.' In the same way, a bhikkhu or bhikkhuni, with respect to the prātideśanīya rules, arises a mind of fear, thinking: 'If I have not yet transgressed the prātideśanīya, throughout my life I will not transgress them. If by chance I do transgress, I will have absolutely no intention to conceal it, and I will confess in accordance with the Dharma.' This is the fourth kind of fear of transgression.
22. There are four kinds of transgressors:
a. If a bhikkhu commits an offense, and another bhikkhu says: 'Venerable, you have committed an offense—do you see it?' The other replies: 'I do not see it.' The bhikkhu asks again: 'Venerable Elder, if you see the offense, you should confess it.' This is the first kind of transgressor.
b. If a bhikkhu commits an offense, and another bhikkhu says: 'Venerable Elder, you have committed an offense—do you see it?' The other replies: 'I do not see it.' The bhikkhu says again: 'Venerable Elder, if you see the offense, you should confess it before the Sangha.' This is the second kind of transgressor.
c. If a bhikkhu commits an offense, and another bhikkhu says: 'Venerable Elder, you have committed an offense—do you see it?' The other replies: 'I do not see it.' The bhikkhu says again: 'Venerable Elder, seeing the offense, confess it here in the midst of the Sangha.' This is the third kind of transgressor.
d. If a bhikkhu commits an offense, and another bhikkhu says: 'Venerable Elder, you have committed an offense—do you see it?' The other replies: 'I do not see it.' At that point, the Sangha should completely relinquish him and say: 'Go wherever you will. Wherever you go, there too you shall be confronted with your offense. Those there shall subject you to formal acts of censure, acts of reminder, acts of confession, prohibition from approval, prohibition from reciting the Prātimokṣa, and prohibition from Pravāraṇā.' It is like a horse trainer: a wild horse that is difficult to train is straightway fitted with its saddle and bridle and driven away. This bhikkhu is likewise—everything is relinquished. This is the fourth kind of transgressor.
23. The Blessed One was dwelling at Rājagṛha, on Gṛdhrakūṭa Mountain. At that time, Upāli rose from his seat, uncovered his right shoulder, touched his right knee to the ground, joined his palms, and addressed the Buddha, saying:
"When a senior elder confesses before a junior bhikkhu, how many dharmas must he confess inwardly?"
The Buddha taught:
"Inwardly there are four dharmas for confession: uncovering the right shoulder, removing one's sandals, kneeling with joined palms, and naming the offense committed: 'I have committed such an offense. Now before the Venerable Elder I confess it.' The other should say: 'You should reform and give rise to a mind of disenchantment.' The reply should be: 'I will do so.' Such are the four dharmas by which a senior bhikkhu confesses before a junior bhikkhu.
There are four prātideśanīya rules, as described above.
There are four pārājika rules, as described above.
24. There are four kinds of karma: an unlawful karma performed by a divided assembly, a lawful karma performed by a divided assembly, an unlawful karma performed by a harmonious assembly, and a lawful karma performed by a harmonious assembly. These are the four karmas. Among them, an unlawful karma performed by a divided assembly should not be performed. An unlawful karma performed by a harmonious assembly should not be performed. A lawful karma performed by a divided assembly should not be performed. A lawful karma performed by a harmonious assembly should be performed. This is what I permit.
An unlawful karma performed by a divided assembly—the karma is not accomplished. An unlawful karma performed by a harmonious assembly—the karma is not accomplished. A lawful karma performed by a divided assembly—the karma is not accomplished. A lawful karma performed by a harmonious assembly—the karma is accomplished.
An unlawful karma performed by a divided assembly is not proper. An unlawful karma performed by a harmonious assembly is not proper. A lawful karma performed by a divided assembly is not proper. A lawful karma performed by a harmonious assembly is proper.
25. There are four kinds of Upoṣadha: the three-utterance Upoṣadha, the pure Upoṣadha, the Prātimokṣa-recitation Upoṣadha, and the Pravāraṇā Upoṣadha.
26. There are four kinds of false speech: false speech that is a pārājika offense, false speech that is a saṃghāvaśeṣa offense, false speech that is a pācittiya offense, and false speech that is a Vinaya abhivāra offense.
27. There are four assemblies: bhikkhus, bhikkhunis, upāsakas, and upāsikās.
28. There are again four assemblies: kṣatriyas, brāhmaṇas, householders, and śramaṇas.
29. There are again four assemblies: the Four Heavenly Kings, the Trāyastriṃśa devas, Māra, and Brahma.
30. There are again four assemblies: those with attachment, those with hatred, those with fear, and those with delusion.
31. There are again four assemblies: those without attachment, those without hatred, those without fear, and those without delusion.
32. There are four kinds of wisdom in judging matters of cause: There are those in whom evil is not manifest in body but is manifest in speech. There are those in whom evil is not manifest in speech but is manifest in body. There are those in whom evil is manifest in both body and speech. There are those in whom evil is manifest in neither body nor speech.
a. What is meant by evil not manifest in body but manifest in speech? There are those who do not manifest evil in body, yet in speech give instructions requiring that others adopt a common view. This is evil not manifest in body but manifest in speech.
b. What is meant by evil not manifest in speech but manifest in body? There are those who manifest evil in body, yet in speech do not give instructions or compel others to adopt a common view. This is evil not manifest in speech but manifest in body.
c. What is meant by evil not manifest in body and not manifest in speech? There are those who do not manifest evil in body, and in speech do not give instructions or compel others to adopt a common view. This is evil not manifest in body or speech.
d. What is meant by evil manifest in both body and speech? There are those who manifest evil in body, and in speech give instructions and compel others to adopt a common view. This is evil manifest in body and evil manifest in speech. These are the four kinds of persons with wisdom in judging matters.
33. A bhikkhu who possesses four dharmas harms himself, is at fault, is rebuked by those with wisdom, and incurs many offenses. What are these four dharmas? Having attachment, having hatred, having fear, and having delusion. A bhikkhu who possesses these four dharmas harms himself, is rebuked by those with wisdom, and incurs many offenses.
34. A bhikkhu who possesses four dharmas does not harm himself. (The opposite of the above.)
35. There are four dharmas that lead to the wrong path: having attachment, having hatred, having fear, and having delusion.
36. There are four dharmas that do not lead to the wrong path. (The opposite of the above.)
37. There are four dharmas on account of which one should not be appointed as the person to distribute gruel. If not yet appointed, one should not be appointed. If already appointed, one should not distribute: having attachment, having hatred, having fear, and having delusion.
38. There are four dharmas on account of which one should be appointed as the person to distribute gruel. (The opposite of the above.)
The same applies to distributing light food, distributing khādanīya food, or appointing someone to host gatherings, to spread out sleeping mats, to distribute rain-bathing robes, and to distribute received robes.
Appointing a bhikkhu as messenger, and likewise appointing a śrāmaṇera as messenger.
39. There are four dharmas by which one falls into hell like an arrow shot from a bow. (That is, the same applies to the appointment of various administrators as above.)
40. There are four unlawful obstructions to the recitation of the Prātimokṣa, obstructions without grounds: violation of precepts, violation of view, violation of deportment, and violation of right livelihood.
41. There are four lawful obstructions to the recitation of the Prātimokṣa, obstructions with grounds: violation of precepts, violation of view, violation of deportment, and violation of right livelihood. These are the four lawful obstructions to the recitation of the Prātimokṣa.
42. There are four purities: purity of precept-keeping, purity of view, purity of deportment, and purity of right livelihood. These are the four purities.
44. There are four dependencies: dependence on rag-robes, dependence on alms-food, dependence on dwelling at the foot of a tree, and dependence on fermented urine as medicine. These are the four dependencies.
45. There are four diminishing dharmas: there may be one with wisdom who can forbear, one with wisdom who can draw near, one with wisdom who can comprehend, and one with wisdom who can sever. These are the four diminishing dharmas.
46. The Blessed One was dwelling at Vārāṇasī. At that time, knowing yet still asking, he addressed the Venerable Ānanda:
"During a time of famine, when rice and grain were scarce, out of compassion for the bhikkhus I permitted the relaxation of four matters: sleeping together with food within the boundary, cooking within the boundary, cooking for oneself, and receiving food for oneself. Do the bhikkhus still continue in this way?"
Ānanda addressed the Buddha:
"The bhikkhus still continue."
The Buddha taught:
"Ānanda, one should not eat in this way. If one does eat in this way, one shall be dealt with in accordance with the Dharma."
47. The Buddha addressed the Venerable Ānanda:
"Because of the time of famine, out of compassion for the bhikkhus, I permitted: in the early morning, to accept light food brought by others—such as walnuts and the like—and edible things obtainable in water. Are such things still being consumed?"
The Venerable Ānanda replied:
"Yes."
The Buddha taught:
"One should not eat them. If one does eat them, one shall be dealt with in accordance with the Dharma."
48. There are four principles for performing the act of censure (tajjanīyakamma) that render such an act of censure invalid and improper — an act not in accordance with the Dharma and not in accordance with the Vinaya. What are these four? Groundlessly imputing a breach of precepts, a breach of view, a breach of proper conduct, or a breach of right livelihood. These are the four principles.
49. There are four principles for performing the act of censure in accordance with the Dharma and in accordance with the Vinaya that render such an act accomplished and proper. (The meaning is the reverse of the above.)
50. There are four great robbers. What are the four?
a. There is a great robber who thinks to himself: "If I could gather a hundred people, a thousand people, I could plunder that city or town." After some time, that robber does indeed gather a hundred people, a thousand people, and plunders that city or town. In the same way, a wicked bhikkhu thinks: "In what place might I gather a hundred followers, a thousand followers, so as to travel about in some city or town?" At a later time, he does indeed gather a hundred followers, a thousand followers and travels about in that city or town. This is the first great robber.
b. Furthermore, there is a great robber who, though not practicing the pure life, claims that he does. This is the second kind of great robber.
c. Furthermore, there is a great robber who, for the sake of his belly and mouth — though it is not true, though he does not actually possess such attainments — deliberately utters false speech before a great assembly, proclaiming that he has attained superhuman states. This is the third kind of great robber.
d. Furthermore, there is a great robber who uses the flowers, fruits, vegetables, and leaves belonging to the Sangha to sustain himself. This is the fourth great robber.
51. There are four principles of trust:
If a bhikkhu dwelling in a city, town, or village engages extensively in impure conduct that is not the practice of a śramaṇa, one should in this matter instruct him in a way suited to making the laity have faith. That bhikkhu should say to this bhikkhu: "You have been dwelling in that city, town, or village and engaging extensively in impure conduct that is not the practice of a śramaṇa. You should return and instruct those lay people accordingly.
If you are unable to instruct the lay people in a way suited to inspiring faith in them, you cannot reside here. If you are able to instruct the lay people accordingly, you are permitted to remain here. If you cannot instruct the lay people in a way suited to inspiring faith in them, then the bhikkhus will not perform the formal acts of the Sangha with you, will not recite the Prātimokṣa with you, will not perform pravāraṇā with you, will not share the same seat with you, will not sit in the proper order at the lesser meal or the greater meal, will not come to welcome you, and will not greet you with joined palms and prostrations.
If you are able to instruct those lay people in a way suited to inspiring faith in them, then the bhikkhus will perform the formal acts of the Sangha with you and will, through to prostrations and greetings, receive you accordingly." These are the four principles of trust. The same applies in the case of a layman or the son of a layman.
52. There are four non-noble principles: to say one has seen what one has not seen, to say one has heard what one has not heard, to say one has experienced what one has not experienced, to say one has known what one has not known. These are the four non-noble principles.
53. There are four noble principles. (The meaning is the reverse of the above.)
54. There are four non-noble principles: to say one has not seen what one has seen, to say one has not heard what one has heard, to say one has not experienced what one has experienced, to say one has not known what one has known. These are the four non-noble principles.
55. There are four noble principles. (The meaning is the reverse of the above.)
56. There are four statements for relinquishing the precepts: "I relinquish the Buddha, I relinquish the Dharma, I relinquish the Sangha, I relinquish my preceptor." These are the four statements for relinquishing the precepts.
Likewise, "I relinquish the Buddha, I relinquish the Dharma, I relinquish the Sangha" serves as the opening, and then further phrases are added, up to "I am not a śramaṇa, a son of the Śākyas." Each such cluster consists of four such statements.
57. For four beneficial purposes the Tathāgata appeared in the world and established precepts for the bhikkhus: to provide for the well-being of the Sangha, and so forth, through to the long endurance of the true Dharma. Each such cluster consists of four such purposes.
58. For four beneficial purposes the Tathāgata appeared in the world and established acts of censure for the bhikkhus: to provide for the well-being of the Sangha, and so forth, through to the long endurance of the true Dharma. Each such cluster consists of four such purposes.
The same applies likewise through to the seven means of settling disputes.
V. FIVE PRINCIPLES
At that time, the Blessed One was dwelling at Rājagṛha. He addressed the bhikkhus:
1. "There are five principles under which one should not confer full ordination upon another: absence of precepts, absence of concentration, absence of wisdom, absence of wisdom of liberation, absence of knowledge and vision of liberation. These are five principles under which one should not confer full ordination upon another.
2. There are again five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
3. There are again five principles under which one should not confer full ordination upon another: one does not oneself possess precepts, concentration, wisdom, wisdom of liberation, or knowledge and vision of liberation, and one is likewise unable to teach others to abide in precepts, concentration, and wisdom, through to knowledge and vision of liberation. These are five principles under which one should not confer full ordination upon another.
4. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
5. There are again five principles under which one should not confer full ordination upon another: absence of faith, absence of moral shame, absence of moral dread, being indolent, and being greatly forgetful. These are five principles under which one should not confer full ordination upon another.
6. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
7. There are again five principles under which one should not confer full ordination upon another: not knowing the training in higher precepts, not knowing the training in higher mind, not knowing the training in higher wisdom, not knowing how to perform the formal motion, not knowing how to perform the formal act. These are five principles under which one should not confer full ordination upon another.
8. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
9. There are again five principles under which one should not confer full ordination upon another: not knowing the precepts of proper conduct, not knowing the higher pure practice, not knowing the Prātimokṣa precepts, not knowing how to perform the formal motion, not knowing how to perform the formal act. These are five principles under which one should not confer full ordination upon another.
10. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
11. There are again five principles under which one should not confer full ordination upon another: not knowing what constitutes an offense, not knowing how to confess an offense once committed, not knowing how to attain purity through confession of an offense, not knowing how to perform the formal motion, not knowing how to perform the formal act. These are five principles under which one should not confer full ordination upon another.
12. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
13. There are again five principles under which one should not confer full ordination upon another: not knowing what the disqualifying conditions are, not knowing what the non-disqualifying conditions are, not knowing how to perform the formal motion, not knowing how to perform the formal act, and not having completed ten rains (vassas). These are five principles under which one should not confer full ordination upon another.
14. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
15. There are again five principles under which one should not confer full ordination upon another: being unable to instruct another in the training in higher precepts, the training in higher mind, and the training in higher wisdom; being unable to serve as a sick-nurse, and also unable to arrange for another to serve as a sick-nurse until the patient recovers or until death; or not having completed ten rains. These are five principles under which one should not confer full ordination upon another.
16. There are again five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
17. There are again five principles under which one should not confer full ordination upon another: being unable to instruct a disciple in the higher precepts of proper conduct, the higher pure practice, and the higher Prātimokṣa precepts; if a disciple holds wrong views, being unable by skillful means to teach him to abandon wrong views and abide in right view; or not having completed ten rains. These are five principles under which one should not confer full ordination upon another.
18. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
19. There are again five principles under which one should not confer full ordination upon another: not knowing what constitutes an offense, not knowing what does not constitute an offense, not knowing what is light, not knowing what is heavy, and not having broadly studied and recited the two sections of the Vinaya. These are five principles under which one should not confer full ordination upon another.
20. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
21. There are again five principles under which one should not confer full ordination upon another: not having fully received and maintained the Prātimokṣa precepts, not being learned, being unable to teach a disciple the Vinaya and the Abhidharma, and not having completed ten rains. These are five principles under which one should not confer full ordination.
22. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
23. There are again five principles under which one should not confer full ordination upon another: not having fully received and maintained the Prātimokṣa precepts, being unable to teach a disciple the Vinaya and the Abhidharma, and if a disciple holds wrong views, being unable to teach him to abandon wrong views and abide in right view. These are five principles under which one should not confer full ordination upon another.
24. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
25. There are again five principles under which one should not confer full ordination upon another: being unable to teach a disciple the Vinaya and the Abhidharma; if a disciple holds wrong views, being unable to teach him to abandon wrong views and abide in right view; if a disciple is not at ease in this dwelling place, being unable to arrange for him to move to another dwelling place where he will be at ease; and if a disciple has arisen doubt and regret, being unable to resolve it in accordance with the Buddha-Dharma. These are five principles under which one should not confer full ordination upon another.
26. There are five principles under which one should confer full ordination upon another. (The meaning is the reverse of the above.)
27. Again, there are five qualities by reason of which one may not confer full ordination upon another: one cannot instruct a disciple in the Vinaya or the Abhidharma; if a disciple holds wrong views, one cannot teach him to abandon wrong views and abide in right views; if a disciple is not at ease in this dwelling-place, one cannot move him to another dwelling-place where he may be at ease; and one does not yet have ten years of seniority. These are five such qualities by reason of which one may not confer full ordination upon another.
28. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
29. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not know the Prātimokṣa precepts, nor can one recite them; one does not know the Poṣadha; one does not know the Poṣadha-karmavācanā; and one does not yet have ten years of seniority. These are five such qualities by reason of which one may not confer full ordination upon another.
30. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
31. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not skillfully know transgression; one does not skillfully know how to confess transgression; one does not skillfully enter into concentration; one does not skillfully emerge from concentration; and one does not yet have ten years of seniority. These are five such qualities by reason of which one may not confer full ordination upon another.
32. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
33. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not know what constitutes an offense; one does not know what does not constitute an offense; one does not know what is light; one does not know what is grave; and one does not yet have ten years of seniority. These are five such qualities by reason of which one may not confer full ordination upon another.
34. Again, there are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
35. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not fully uphold the Prātimokṣa precepts; one is not learned; one cannot instruct a disciple in the higher training of precepts; one cannot care for the sick, nor arrange for others to care for the sick until recovery or death; and one has not broadly recited the two sections of the Vinaya. These are five such qualities by reason of which one may not confer full ordination upon another.
36. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
37. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not fully uphold the Prātimokṣa precepts; one is not learned; one cannot instruct a disciple in the higher training of precepts; if a disciple holds wrong views, one cannot teach the disciple to abandon wrong views and abide in right views; and one does not skillfully recite the Vinaya. These are five such qualities by reason of which one may not confer full ordination upon another.
38. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
39. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not fully uphold the Prātimokṣa precepts; one is not learned; one cannot instruct a disciple in the higher training of precepts; if a disciple is not at ease in this dwelling-place, one cannot move him to another dwelling-place where he may be at ease; and one is not firmly established in the Vinaya. These are five such qualities by reason of which one may not confer full ordination upon another.
40. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
41. Again, there are five qualities by reason of which one may not confer full ordination upon another: one does not fully uphold the two hundred and fifty precepts; one is not learned; one cannot instruct a disciple in the higher training of precepts; when a disciple has doubts, one cannot explain them in accordance with the Buddha-Dharma; and one cannot adjudicate and resolve disputes. These are five such qualities by reason of which one may not confer full ordination upon another.
42. There are five qualities by reason of which one may confer full ordination upon another: (the reverse of the above).
Likewise with regard to the higher training of mind, the higher training of wisdom, the higher training of deportment and precepts, the higher training of pure conduct, and the higher training of the Prātimokṣa — each likewise forms a group of five as above.
If a bhikkhu is himself disciplined, is free from fear, and is capable of instructing others; and if he himself possesses these qualities, then he may also teach disciples. Such a person may confer full ordination upon others, may grant nissaya to others, may nurture novices, may accept the Sangha's appointment as preceptor of bhikkhunīs, and if so appointed, should carry out that instruction.
43. There are five classes of persons who may not receive full ordination: one who has confessed a pārājika offense; one who has violated a bhikkhunī; one who has received ordination with a thieving mind; one who has broken both the inner and outer path; and a paṇḍaka. Persons with these five qualities may not be admitted to full ordination.
44. Again, there are five classes of persons who may not be admitted to full ordination: one who has killed his father; one who has killed his mother; one who has killed an arhat; one who has caused a schism in the Sangha; and one who, with malicious intent, has drawn blood from the body of a Buddha. Persons with these five qualities may not be admitted to full ordination.
45. There are five classes of paṇḍaka: the born paṇḍaka, the mutilated paṇḍaka, the impotent paṇḍaka, the transformed paṇḍaka, and the half-month paṇḍaka. These are the five classes of paṇḍaka.
46. There are five classes of sick persons who may not be admitted to full ordination: those with leprosy, cancer, white leprosy, dry consumption, and madness. These five classes of persons afflicted with such diseases may not be admitted to full ordination.
47. There are five classes of pure persons free from obstacles who should be admitted to full ordination: a male person, one who is free from debt, one who is not a slave, one who is fully twenty years of age, and one whose parents have given permission. These five classes of pure persons free from obstacles should be admitted to full ordination.
48. There are five ways of granting nissaya to another: one may say, "It is granted." Or one may say, "I consent." Or one may say, "It is right." Or one may say, "You should diligently cultivate yourself." Or one may say, "Do not be heedless." These are the five ways of speaking when granting the Dharma of nissaya.
49. There are five ways of speaking when granting nissaya to another: one may say, "Well and good." Or one may say, "Good." Or one may say, "Arise." Or one may say, "Go." Or one may say, "I grant you nissaya." These are the five ways of speaking when granting nissaya to another.
50. There are five qualities by reason of which one may not live without nissaya: one has no precepts, no concentration, no wisdom, no knowledge of liberation, and no vision of the knowledge of liberation. These are five such qualities by reason of which one may not live without nissaya.
51. There are five qualities by reason of which one may live without nissaya: (the reverse of the above five).
52. Again, there are five qualities by reason of which one should not live without nissaya: one lacks precepts and cannot diligently apply oneself to the training of precepts; one lacks concentration; one lacks wisdom; one lacks the knowledge of liberation; one lacks the vision of the knowledge of liberation; and moreover one cannot diligently apply oneself to the training in precepts, concentration, wisdom, the knowledge of liberation, and the vision of the knowledge of liberation. These are five such qualities by reason of which one should not live without nissaya.
53. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
55. Again, there are five qualities by reason of which one may not live without nissaya: one does not fully uphold the two hundred and fifty precepts; one is not learned; one cannot study the Vinaya and Abhidharma on one's own; and if wrong views arise in the mind, one cannot elucidate them so as to cultivate right views. These are five such qualities by reason of which one may not live without nissaya.
56. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
57. Again, there are five qualities by reason of which one may not live without nissaya: one does not fully uphold the two hundred and fifty precepts; one is not learned; one cannot study the Vinaya and Abhidharma; and one does not yet have five rains of seniority. These are five such qualities by reason of which one may not live without nissaya.
58. There are five qualities by reason of which one should live without nissaya: (the reverse of the above).
59. Again, there are five qualities by reason of which one may not live without nissaya: one cannot study the Vinaya and Abhidharma on one's own; when wrong views arise one cannot abandon them and abide in right views; if one is not at ease living in this dwelling-place, one cannot go elsewhere to live in ease; and when doubts and regrets arise in the mind, one cannot elucidate them in accordance with the Dharma. These are five such qualities by reason of which one may not live without nissaya.
60. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
61. Again, there are five qualities by reason of which one may not live without nissaya: one cannot diligently apply oneself to the training of precepts, the higher training of mind, and the higher training of wisdom; when ill, one cannot care for oneself, nor can one arrange for others to nurse one's illness; and one does not yet have five rains of seniority. These are five qualities by reason of which one may not live without nissaya.
62. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
63. Again, there are five qualities by reason of which one may not live without nissaya: one does not diligently cultivate the precepts of deportment on one's own; one cannot advance in pure conduct or in the Prātimokṣa precepts; when wrong views arise one cannot abandon them and abide in right views; and one does not yet have five rains of seniority. These are five such qualities by reason of which one may not live without nissaya.
64. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
65. Again, there are five qualities by reason of which one may not live without nissaya: one does not know disputes; one does not know the arising of disputes; one does not know the cessation of disputes; one does not know the path leading to the cessation of disputes; and one does not yet have five rains of seniority. These are five such qualities by reason of which one may not live without nissaya.
66. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
67. Again, there are five qualities by reason of which one may not live without nissaya: one does not know transgression; one does not know how to confess transgression; one does not skillfully enter into concentration; one does not skillfully emerge from concentration; and one does not yet have five rains of seniority. These are five such qualities by reason of which one may not live without nissaya.
68. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
69. Again, there are five qualities by reason of which one may not live without nissaya: one does not know what constitutes an offense; one does not know what does not constitute an offense; one does not know what is light; one does not know what is grave; and one has not broadly recited the two sections of the Vinaya. These are five such qualities by reason of which one may not abide without nissaya.
70. There are five qualities by reason of which one may live without nissaya: (the reverse of the above).
71. Again, there are five factors by which dependence (nissaya) is lost: being expelled, departing, disrobing, the preceptor ceasing to grant dependence, or arriving at the boundary (sīmā). Such are the five factors by which dependence is lost.
72. Again, there are five factors by which dependence is lost: death, departure, disrobing, the preceptor ceasing to grant dependence, or having completed five Rains retreats or more than five. Such are the five factors by which dependence is lost.
73. Again, there are five factors by which dependence is lost: death, departure, disrobing, the preceptor ceasing to grant dependence, or encountering one's former preceptor. Such are the five factors by which dependence is lost.
74. Again, there are five factors by which dependence is lost: death, departure, disrobing, the preceptor ceasing to grant dependence, or the preceptor (upādhyāya) or teacher (ācārya) passing away. Such are the five factors by which dependence is lost.
75. Again, there are five factors by which dependence is lost: death, departure, disrobing, the preceptor ceasing to grant dependence, or the preceptor (upādhyāya) or teacher (ācārya) disrobing. Such are the five factors by which dependence is lost.
76. Again, there are five factors by which dependence is lost: death, departure, disrobing, the preceptor ceasing to grant dependence, or returning to follow one's former preceptor. Such are the five factors by which dependence is lost.
77. There are five factors for which a preceptor should dismiss a disciple: the preceptor says to the disciple, "I now dismiss you," "You are not permitted to enter my quarters," "You are not permitted to attend to my affairs," "Do not come to where I am," "I will not speak with you." These are the five factors by which a preceptor dismisses a disciple.
76. An ācārya has five factors for dismissing a disciple: "I now dismiss you," "You are not permitted to enter my quarters," "You are not permitted to attend to my affairs," "Do not come to where I am," "I will not speak with you." These are the five factors by which an ācārya dismisses a disciple.
77. A disciple may be dismissed by the preceptor or ācārya on account of five factors: having no sense of shame (ahrī), having no sense of moral dread (anapatrāpya), being incapable of being instructed, lacking proper deportment, and lacking respectful deference. On account of these five factors, a disciple may be dismissed by the preceptor or ācārya.
78. Again, there are five factors: having no sense of shame, having no sense of moral dread, being incapable of being instructed, associating with bad companions, and habitually frequenting the houses of courtesans. On account of these five factors, one may be dismissed by the preceptor or ācārya. (Similarly: habitually frequenting the houses of women, the houses of unmarried women, the houses of paṇḍakas, the places of bhikkhunīs, the places of śikṣamāṇās, the places of śrāmaṇerīs, or the places of turtle-catchers. Each of the four foregoing factors combined with one of these situations forms a distinct group of five factors.)
79. There are five ways of sending consent (chanda): saying, "I entrust my consent to you," "Please declare my consent on my behalf," signaling with the body, stating with the mouth, or signaling with the body together with a verbal statement. These are the five ways of sending consent.
80. There are five circumstances under which consent is lost: the bhikkhu who received the consent passes away, or disrobes, or enters a non-Buddhist community, or enters a different monastic group, or arrives at the boundary (sīmā) after the mark of dawn has appeared. These are the five circumstances under which consent is lost.
81. There are five ways of sending purity (śuddhi) and sending the invitation (pravāraṇā). (As above; and if they are lost, also as above.)
82. The Tathāgata, having appeared in the world and having observed the faults of bhikkhus, prescribed the rules concerning bed furnishings (śayyāsana) for five beneficial reasons: so that they may not be blown about by wind, soaked by rain, scorched by sun, covered by dust, or soiled by crows. These are the five.
83. If a preceptor has five unlawful qualities, the disciple should confess and then take his leave. The disciple should say to the preceptor: "Whether I am acting in accordance with the Dharma, the preceptor does not know. Whether I am not acting in accordance with the Dharma, the preceptor also does not know. When I transgress a precept, the preceptor neglects me, neither instructing nor reproving me. When there is a transgression, he does not know. When there is a transgression and I confess it, he also does not know." When a preceptor has these five qualities, the disciple should confess and request permission to depart.
83. The Vinaya has five kinds of responses: those based on precedent (nidāna), those arising from the original formulation of a rule, those arising from a subsequent reformulation, those drawn from the sūtras (sūtra), and those in accordance with the sūtras. These are the five.
84. Again, there are five qualities called "upholding the Vinaya": knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is a light offense, knowing what is a heavy offense, and broadly reciting the Prātimokṣa of both assemblies. These are the five.
85. Again, there are five qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is heavy, and broadly reciting the Vinaya. These are the five.
86. Again, there are five qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is heavy, and abiding in the Vinaya without wavering. These are the five.
87. Again, there are five qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is heavy, and being skilled in the arising and the resolution of disputes. These are the five.
88. There are five grades of Vinaya-bearers. One who can recite the Nidāna, the four Pārājika rules, the thirteen Saṅghāvaśeṣa rules, the two Aniyata rules, and broadly recites the thirty Nihsargika-Pācittika rules — this is the first grade of Vinaya-bearer.
One who can recite the Nidāna, the four Pārājika rules, the thirteen Saṅghāvaśeṣa rules, the two Aniyata rules, broadly recites the thirty rules, and broadly recites the ninety Pācittika rules — this is the second grade. One who broadly recites the Prātimokṣa Vinaya — this is the third grade. One who broadly recites the Vinaya of both assemblies — this is the fourth grade.
One who recites the entire Vinaya — this is the fifth grade. In spring, autumn, and winter, one should rely upon the first four grades of Vinaya-bearers; if one does not rely upon them when dwelling, one commits a Duṣkṛta offense. During the Rains retreat, one should rely upon a Vinaya-bearer of the fifth grade; if one does not rely upon such a person when dwelling, one commits a Pācittika offense.
89. A Vinaya-bearer has five merits: his moral virtue is firmly established; he skillfully prevails over adversaries; in the midst of the assembly he is decisive and without fear; when doubts and regrets arise he is able to explain and resolve them; and by his skillful upholding of the Vinaya, he enables the true Dharma to endure for a long time. These are the five.
90. There are five kinds of thieving mind: a mind of darkness, a crooked mind, a devious mind, an unwholesome mind, and a mind that constantly wishes to steal the belongings of others. These are the five.
91. Again, there are five kinds of thieves: those who take by force, those who take by intimidation, those who send another to take on their behalf, those who take upon seeing, and those who take by misappropriation. These are the five.
92. Again, there are five kinds: those who are accomplices of a criminal, those who guide bandits, those who investigate where valuables are kept for the benefit of robbers, those who safeguard goods for robbers, and those who keep watch for robbers. These are the five.
93. Again, there are five categories of offense: pārājika, saṅghāvaśeṣa, pācittika, pratideśanīya, and duṣkṛta. These are the five. They are also called the five categories of precept-formulations, and also called the five aggregates of offenses.
94. If one does not know and does not see these five categories of offense — pārājika, saṅghāvaśeṣa, pācittika, pratideśanīya, and duṣkṛta — that person is said by me to be foolish. These are the five categories of offense.
The five categories of precept-formulations are likewise. The five aggregates of offenses are likewise.
95. If one does not know and does not see the five offenses — pārājika, saṅghāvaśeṣa, pācittika, pratideśanīya, and duṣkṛta — the Saṅgha should confer upon him the censure (tajjanīya) karma act.
The five categories of precept-formulations are likewise. The five aggregates of offenses are likewise.
96. Again, there are five categories of offense: some offenses are confessed through personal mental recollection; some minor offenses are confessed before another person; some intermediate offenses are confessed before another person; and some offenses cannot be confessed.
97. There are five factors for which the Saṅgha should confer the censure karma act: violation of the precepts (śīla), violation of views (dṛṣṭi), violation of conduct (ācāra), or reviling the Buddha and the Dharma. These are the five.
98. Again, there are five factors: violation of precepts, violation of views, violation of conduct, reviling the Buddha and the Saṅgha. These are the five.
99. Again, there are five: violation of precepts, violation of views, violation of conduct, reviling the Dharma and the Saṅgha. These are the five factors for which the censure (tajjanīya) karma act should be conferred. The banishment (pabbājanīya) karma act, the karma act forbidding entry to the households of white-robed laypeople (apalokanīya), and the karma act of formal accusation (ukkhepanīya) are likewise.
100. There are five factors by which a censure karma act is unlawful, contrary to the Vinaya, invalid, and improper. The five factors are: the offense is not formally charged (tajjanīya), the act of recollection is not performed, the act of self-acknowledgment is not performed, it is unlawful, and it is performed before an incomplete assembly (gaṇa). These are the five.
101. Again, there are five factors: there is no offense, the offense is one that cannot be confessed, the offense has already been confessed, it is unlawful, and it is performed before an incomplete assembly. These are the five factors by which a karma act is invalid and improper.
102. Again, there are five factors by which a karma act is lawful, valid, and proper: (the reverse of the above).
103. A person subjected to the censure karma act has five things he is not permitted to do (as stated in the Khandhaka on Censure).
104. A person who has been formally accused (ukkhepanīya) may not be released from the karma act if he has five qualities: he reviles bhikkhus; he contrives to cause loss and disadvantage to other bhikkhus; he causes other bhikkhus to lose their lodgings; within the inner or outer boundary, he accepts the reverential salutations and offerings of virtuous bhikkhus; and he dwells in a place where there are no bhikkhus. A bhikkhu who has these five qualities may not be released from the karma act of formal accusation.
105. Again, there are five qualities for which one should be released from the karma act of formal accusation. (The reverse of the above.)
106. If a bhikkhu has been subjected to the karma act of formal accusation for non-acknowledgment of an offense (adassana), he should reflect upon himself by means of five considerations: "If I do not acknowledge the offense, the bhikkhus will not perform the karma act with me, recite the Prātimokṣa with me, perform the invitation (pravāraṇā) with me, or sleep in the same dwelling with me; they will not sit in the same seat with me; at the minor and major meals, they will not observe the proper order of seniority with me; and they will not join palms in reverential salutation or greet me respectfully." This is how one subjected to the karma act of non-acknowledgment of an offense uses these five considerations for self-reflection.
The karma act for non-confession and the karma act for non-relinquishment of a wrong view are likewise. When performing the karma act of formal accusation of non-acknowledgment against another, one should also use these five considerations for reflection.
The karma act for non-confession and the karma act for formal accusation for non-relinquishment of a wrong view are likewise.
107. A bhikkhu who has five qualities — the Sangha should not perform the act of karmic action (kammavācā) of prohibition from visiting the homes of laypeople: not being filial toward father and mother; not being respectful toward śramaṇas; not being respectful toward brahmins; not being skillful in receiving instruction. With these five qualities, the act of prohibition from visiting the homes of laypeople should not be performed.
107. With five qualities, the act of prohibition from visiting the homes of laypeople should be performed: (the opposite of the above).
108. Again, there are five qualities for which the act of prohibition from visiting the homes of laypeople should be performed: habitually reviling laypeople; contriving to cause laypeople loss and diminishment of benefit; causing laypeople to be without lodging; sowing discord among laypeople. These are the five qualities.
108. Again, there are five qualities: in the presence of laypeople, slandering the Buddha, the Dharma, and the Sangha; reviling laypeople; performing base deeds; or deceiving laypeople. These are the five qualities.
109. A bhikkhu who has five qualities causes laypeople to lose faith: (as in the case of "sowing discord among laypeople" above).
120. Again, a bhikkhu who has five qualities causes laypeople to lose faith: (as in the case of "deceiving laypeople" above).
121. With respect to a layperson who has five qualities, the Sangha should not perform the act of overturning the bowl: not being filial toward father and mother; not being respectful toward śramaṇas and brahmins; not being respectful toward and serving bhikkhus. These are the five.
122. With respect to a layperson who has five qualities, the Sangha should perform the act of overturning the bowl: (the opposite of the above).
123. There are five qualities for which the Sangha should perform the act of overturning the bowl: reviling bhikkhus; causing bhikkhus loss and diminishment; causing them to lose benefit; causing them to be without lodging; sowing discord among bhikkhus. These are the five.
124. Again, there are five qualities: in the presence of bhikkhus, slandering the Buddha, the Dharma, and the Sangha; falsely accusing a bhikkhu of an offense against purity without foundation; violating a bhikkhunī. These are the five.
125. There are five circumstances in which disparagement constitutes an offense of pācittiya: not for the sake of meaning; not for the sake of the Dharma; not for the sake of the Vinaya; not for the sake of teaching; not out of goodwill. In these five circumstances, disparagement constitutes an offense of pācittiya.
126. Again, there are five qualities in which disparagement does not constitute an offense of pācittiya: (the opposite of the above).
127. If any bhikkhu, without having been authorized by the Sangha and without having been appointed, reports the offense of another bhikkhu to one who has not received the higher ordination through five means, this constitutes an offense of pācittiya. The five means are: stating the name, the clan, the physical appearance, the robe, and the dwelling place. These are the five matters.
128. There are five objects with respect to whom sexual intercourse constitutes a pārājika offense: women, young girls, those with dual faculties, the paṇḍaka, and males. These are the five.
129. There are five circumstances in which stealing constitutes a pārājika offense: taking by oneself; directing another to take; dispatching someone to take; an object of great value; removing from its place. These are the five.
130. Again, there are five matters: with the perception that an object does not belong to oneself; not taking it temporarily; not taking it on account of close relationship; an object of great value; removing from its original place. These are the five.
131. Again, there are five: belonging to another person; perceiving it as belonging to another; an object of great value; with the mind of stealing; removing from its original place. These are the five.
132. A corpse has five disagreeable characteristics: 1. impurity; 2. foul odor; 3. repulsiveness; 4. causing people revulsion so that evil spirits find their opportunity; 5. a dwelling place for evil beasts and non-human beings. These are the five.
A person who breaks the precepts has five losses: they have impure deeds of body, speech, and mind. Just as the impurity of that corpse, so I say this person is likewise. Or one has impure deeds of body, speech, and mind, and a bad reputation spreads everywhere.
Just as the foul odor that emanates from that corpse, so I say this person is likewise. That person has impure deeds of body, speech, and mind, and virtuous bhikkhus avoid them with revulsion. Just as that corpse causes people revulsion, so I say this person is likewise.
One has impure deeds of body, speech, and mind, causing virtuous bhikkhus, upon seeing them, to give rise to an unwholesome thought, saying: "Why should I see such a wicked person?" Just as one who sees a corpse arises with revulsion and thereby gives evil spirits their opportunity — so I see this person likewise. One has impure deeds of body, speech, and mind and dwells together with impure persons. Just as the place of that corpse is inhabited by evil beasts and non-human beings — so I see that person likewise.
These are the five losses of one who breaks the precepts, comparable to that corpse.
133. A person who lacks patience has five losses: 1. being fierce and impatient; 2. giving rise to remorse afterward; 3. being disliked by many people; 4. a bad reputation spreading everywhere; 5. falling into an evil realm at death. These are the five.
134. A person who practices patience has five merits: (the opposite of the above).
135. Warming oneself by a fire has five losses: 1. causing one to lose good complexion; 2. causing one to lack physical strength; 3. causing the eyes to become dim; 4. causing many people to gather and create noise; 5. causing much talk about worldly affairs. These are the five.
136. Frequent coming and going to the homes of laypeople brings five losses to a bhikkhu: 1. entering a village without informing fellow bhikkhus; 2. sitting in a place where men and women harbor lustful intentions; 3. sitting alone; 4. sitting in a secluded or concealed place; 5. speaking the Dharma to a woman without a wise male witness, beyond five or six words. These are the five.
137. Again, there are five: 1. frequently meeting women; 2. upon meeting, drawing near to them; 3. progressing to intimacy; 4. once intimate, lustful intentions arising; 5. once lustful intentions have arisen, either committing a mortal offense or approaching a mortal offense. These are the five.
138. Sleeping with a distracted mind has five losses: seeing evil dreams; devas not protecting one; the mind not contemplating the Dharma; not fixing the mind on light; emission of impurity. These are the five.
139. Sleeping with an undistracted mind has five merits: (the opposite of the above).
140. Drinking alcohol has five losses: loss of good complexion; loss of physical strength; dimming of the eyes; inclination to manifest anger; loss of wealth. These are the five.
141. Again, there are five matters: giving rise to bodily illness; inclination toward quarreling; a bad reputation spreading everywhere; gradual decline of wisdom; falling into an evil realm at death. These are the five.
142. Breaking the precepts has five losses: harming oneself; being reproached by the wise; a bad reputation spreading everywhere; remorse when approaching death; falling into an evil realm at death. These are the five.
143. Upholding the precepts has five merits: (the opposite of the above).
144. Again, there are five matters: things not yet obtained will not be obtained; things already obtained cannot be retained; or in any assembly whatsoever — whether an assembly of kṣatriyas, an assembly of brahmins, an assembly of householders, or an assembly of bhikkhus — one has cause for shame in all of them; within a range of countless yojanas, śramaṇas and brahmins speak of one's evil; the wicked person who breaks the precepts falls into an evil realm at death. These are the five.
145. Upholding the precepts has five merits: (the opposite of the above).
146. Not cleaning the teeth has five losses: foul-smelling mouth; inability to skillfully discern flavors; failure to digest heat and warmth; failure to conduct food properly; eyes not being clear. These are the five.
147. Cleaning the teeth has five benefits: (the opposite of the above).
148. Eating porridge has five benefits: dispelling hunger; quenching thirst; digesting food from the previous night; facilitating bowel movements and urination; dispelling wind. These are the five.
149. Walking meditation has five benefits: the ability to travel far; the ability to contemplate and reflect; fewer illnesses; digesting food; attaining concentration and dwelling in it for a long time.
150. There are five kinds of food: cooked grain, dried provisions, flour of a hundred kinds, meat, and fish.
151. There are five kinds of salt: blue salt, black salt, viḍa salt, lāmbā salt, and cidutabī salt. These are the five.
152. Again, there are five kinds of salt: earth salt, ash salt, red salt, rock salt, and sea salt. These are the five.
153. With respect to the food called khajjanīya, there are five circumstances in which it should not be eaten: at an improper time; when it is impure; when it has not been offered; when it has not been received; when the act of making it residual food has not been performed. These are the five.
There are five circumstances in which it should be eaten: (the opposite of the above).
154. There are five modes of receiving food: offering by body and receiving by body; offering by robe and receiving by robe; offering by elbow and receiving by elbow; offering by vessel and receiving by vessel; when there is a special circumstance, placing it on the ground and receiving. These are the five.
155. Again, there are five: offering by body and receiving by body; or offering by body and receiving by an object; or offering by an object and receiving by body; or offering by an object and receiving by an object; or throwing from a distance so that it falls into the hands. These are the five.
156. There are five ways of making fruits allowable: making allowable by fire; making allowable by a knife; making allowable by blemish; making allowable by a bird's beak; making allowable by seeds that when sown do not sprout. These are the five.
157. Again, there are five: peeling away a little of the skin; peeling away all the skin; rottenness and decay; being crushed and broken; having a protrusion. These are the five.
158. There are five kinds of fat: bear fat, fish fat, donkey fat, dog fat, and crocodile fat. These are the five.
159. There are five kinds of hide that should not be used: lion hide, tiger hide, leopard hide, otter hide, and wildcat hide. These are the five.
160. Again, there are five kinds of hide: human hide, hide of venomous creatures, dog hide, hide of the embroidered beetle, and field fox hide. These are the five.
161. There are five kinds of hide that should not be kept: elephant hide, horse hide, camel hide, ox hide, and donkey hide. These are the five.
162. Again, there are five: antelope hide, white goat hide, deer hide, leopard hide, and iṣu hide. These are the five.
163. There are five kinds of flesh that should not be eaten: elephant flesh, horse flesh, human flesh, leopard flesh, and the flesh of venomous creatures. These are the five.
164. Again, there are five: lion flesh, tiger flesh, leopard flesh, bear flesh, and ox flesh. These are the five.
165. There are five ways of reciting the Precepts: After reciting the preface, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." Or, after reciting the preface and the four pārājikas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." Or, after reciting the preface, the four pārājikas, and the thirteen saṃghāvaśeṣas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." Or, after reciting the preface, the four pārājikas, the saṃghāvaśeṣas, and the two aniyatas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." Or, one may recite in full. These are the five.
166. There are again five: After reciting the preface and the four pārājikas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." After reciting the preface, the four pārājikas, and the saṃghāvaśeṣas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." After reciting the preface, the four pārājikas, the saṃghāvaśeṣas, and the two aniyatas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." After reciting the preface, the four pārājikas, the saṃghāvaśeṣas, the two aniyatas, and the thirty niḥsargika-pāyanttikas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." Or, one may recite in full. These are the five.
167. There are again five: After reciting the preface, the four pārājikas, and the saṃghāvaśeṣas, one should announce to the Sangha: "As for the remainder, let the Sangha hear it as usual." Likewise, one announces to the Sangha at each successive section, up through the pāyanttika rules. Or, one may recite in full. These are the five.
168. There are five conditions under which one should not be appointed as the person to distribute porridge; if already appointed, one should not distribute. (As stated in the Skandhaka on Lodgings.)
168. Due to five causes and conditions, one receives the merit robe (kaṭhina): one may store an extra robe, sleep apart from one's robe, eat at a separate meal invitation, eat in succession, and enter a village without prior announcement. Through these five causes and conditions, one receives the merit robe.
169. Having received the merit robe, one is permitted five things. (The reverse of the above.)
170. There are five causes and conditions for depositing the saṃghāṭī: danger to one's safety, risk of danger to one's safety, rain, anticipation of rain, and having the saṃghāṭī sewn, washed, dyed, or stored securely. These are the five causes and conditions for depositing the saṃghāṭī.
171. There are five causes and conditions for depositing the rain-bathing robe: receiving a meal invitation outside the boundary, wading through water, illness, having already eaten one's fill, and having the rain-bathing robe sewn, washed, dyed, or stored securely. Due to these five causes and conditions, one deposits the rain-bathing robe.
172. After the rains retreat, five things should be done: pravāraṇā, dissolving the boundary, re-establishing the boundary, receiving the kaṭhina robe, and distributing the bedding. These are the five.
173. A bhikkhu with five qualities should not be regarded as intimate: one who is fond of quarreling, one who engages in much misconduct, one who disputes with superior bhikkhus in the midst of the great assembly, one who is fond of endless wandering, and one who does not speak the Dharma to others nor show them what is wholesome and what is unwholesome. These are the five.
174. There are five qualities that should make one intimate. (The reverse of the above.)
175. There are five qualities that qualify one to be appointed as instructor of bhikkhunīs: one fully upholds the Prātimokṣa precepts, is learned, is skilled in the use of language, speaks clearly so that listeners can understand, has not committed a grave offense since going forth from home-life under the Buddha, and is twenty years of age or older. These are the five.
176. There are five things that cause the True Dharma to quickly perish:
a. There is a bhikkhu who does not listen carefully in order to receive and recite, who is prone to forgetting and erring, whose knowledge of the text is incomplete, and who yet teaches others—the text being incomplete and the meaning also being deficient. This is the first thing that causes the True Dharma to quickly perish.
b. Furthermore, there is a bhikkhu who is an eminent elder, revered throughout the land, yet who for the most part does not uphold the precepts, cultivates only unwholesome qualities, abandons the conduct of the precepts, and does not diligently exert himself to attain what has not yet been attained, to enter what has not yet been entered, to realize what has not yet been realized. Junior bhikkhus born in later times imitate and follow his conduct, break the precepts extensively, cultivate unwholesome qualities, abandon the conduct of the precepts, and do not diligently exert themselves to attain what has not yet been attained, to enter what has not yet been entered, to realize what has not yet been realized. This is the second thing that causes the True Dharma to quickly perish.
c. Furthermore, there is a bhikkhu who is learned, who upholds the Dharma, upholds the Vinaya, upholds the Mātṛkā, yet does not share his knowledge by teaching bhikkhus, bhikkhunīs, upāsakas, or upāsikās, and then passes away. When that one passes away, the True Dharma is severed and extinguished. This is the third thing that causes the True Dharma to quickly perish.
d. Furthermore, there is a bhikkhu who is difficult to instruct, who does not acknowledge good counsel, who cannot bear with patience, so that the virtuous bhikkhus then abandon all wisdom with regard to him. This is the fourth thing that causes the True Dharma to quickly perish.
e. Furthermore, there are bhikkhus who are fond of quarreling, who revile one another, who contend with one another over superiority and inferiority, who pour forth words sharp as swords and blades, and who scrutinize one another's good and bad qualities. This is the fifth thing that causes the True Dharma to quickly perish.
177. There are again five things that cause the True Dharma to long endure. (The reverse of the above.)
178. A bhikkhu with five qualities should not be made a traveling companion: one who likes to walk far ahead; one who likes to fall far behind; one who likes to mimic the words of wayfarers; one who does not distinguish between wholesome and unwholesome speech; one who does not praise wholesome speech yet praises unwholesome speech; and one who, having obtained rightful gains, does not offer them to the other at the appropriate time. With these five qualities, one should not be made a traveling companion.
179. There are five qualities that make one suitable as a traveling companion. (The reverse of the above.)
180. A bhikkhu with five qualities brings harm upon himself: when one commits an offense and is reproached by the wise, one incurs immeasurable fault; one is defiled with regard to a person whom one does not cause to be purified; one creates an offense for that person, not the absence of offense; one accepts that person's own declaration without knowing the proper procedure for self-declaration; one does not understand whether one's own near or far words cause harm. These are the five.
181. There are again five qualities that do not bring harm upon oneself. (The reverse of the above.)
182. There are again five qualities that bring harm upon oneself: one does not understand what has been said; one is also not skilled in retaining and recognizing it; when one should question what that person has said, one does not question; when that person comes to question one, one cannot understand; one does not fully uphold the Prātimokṣa precepts. These are the five.
183. There are again five qualities that do not bring harm upon oneself. (The reverse of the above.)
184. There are again five qualities that bring harm upon oneself: one is fond of anger; one does not let it go; one adds to another person's words; one accepts unwholesome speech and distances oneself from wholesome speech. These are the five.
185. There are again five qualities that do not bring harm upon oneself. (The reverse of the above.)
186. A sick person has five qualities that make them difficult to care for, five qualities that make them easy to care for, and five conditions under which one should accept robes from a sick person. (As stated in the Skandhaka on Robes.)
187. A bhikkhu with five qualities causes the people of the world to be suspicious, even up to an arhat: a bhikkhu who frequently visits the houses of prostitutes, the houses of women, the houses of unmarried women, the houses of paṇḍakas, and the houses of bhikkhunīs. These are the five.
188. A bhikkhu with five qualities causes laypeople to be unwilling to meet him: one who is fond of associating closely with laypeople, one who is prone to anger toward laypeople, one who forces his way into laypeople's homes, one who is fond of speaking privately with laypeople, and one who is fond of making requests. These are the five qualities that cause laypeople to be unwilling to meet him.
189. There are five qualities that cause laypeople to be willing to meet one. (The reverse of the above.)
190. The Blessed One was dwelling in the city of Rājagṛha. At that time, Upāli rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:
"When a junior bhikkhu confesses before a senior bhikkhu, how many qualities should be observed?"
The Buddha said to Upāli:
There are five qualities: baring the right shoulder, removing one's sandals, paying reverence by touching the feet, placing the right knee on the ground, and joining the palms while stating one's name and clan, and the nature of the offense, as follows: "I, the bhikkhu named such-and-such, having committed such-and-such an offense, come before the Elder to confess." The senior bhikkhu should reply: "Blame your own mind and give rise to disenchantment." The other should respond: "As you instruct." When a junior bhikkhu confesses before a senior bhikkhu, these five qualities should be employed.
191. Upāli further asked:
"When a junior visiting bhikkhu pays reverence to a resident senior elder bhikkhu, how many qualities should be employed?"
The Buddha replied:
A junior visiting bhikkhu should employ five qualities when paying reverence to a resident senior elder bhikkhu: baring the right shoulder, removing one's sandals, placing the right knee on the ground, taking hold of both feet of the elder, and saying: "Venerable One, I pay homage." These are the five qualities. A resident junior bhikkhu paying reverence to a visiting senior elder bhikkhu does likewise.
192. There are five types of persons who should not receive reverence: one who has himself declared committing a pārājika offense, one who has violated a bhikkhunī, one who received ordination with the intention of a thief, one who has destroyed both paths, and a paṇḍaka. These are the five.
195. There are again five: killing one's father, killing one's mother, killing an arhat, causing schism in the Sangha, and with malicious intent drawing blood from the body of a Buddha. These are the five.
196. There are again five deportments and comportments during which one should not receive reverence: while defecating, while urinating, while unclothed, while having one's head shaved, and while speaking the Dharma. These are the five.
197. There are again five: while cleaning one's teeth, while rinsing one's mouth, while eating, while drinking, and while eating fruit. These are the five.
198. A senior or junior elder with five qualities is of no benefit with regard to bhikkhus who are in dispute: one who does not fully uphold the two hundred and fifty precepts, one who is not learned, one who does not extensively recite the two sections of the Prātimokṣa, one who is unable to engage in question and answer, one who is unable to rebuke and act to suppress and expel in accordance with the Dharma so as to bring about gladness, and one who is not skilled in resolving matters of dispute. These are the five.
199. Again, there are five qualities by which a senior monk or a junior monk is of benefit to a quarrelsome bhikkhu (the opposite of the above).
200. There are five qualities called those of a great thief—one who creates grave offenses throughout his life yet is not bound and restrained. The five qualities are: dwelling in an unfixed place with good companions; or having many blades and staffs; or being wealthy, with abundant money and possessions, so that one thinks, "If anyone arrests me, I will give them much wealth"; or having great persons as close friends, relying on the power of a king or high ministers, thinking, "If anyone arrests me, the king and ministers will help me"; or going to distant regions to commit banditry and then returning.
These are the five. Likewise, a precept-breaking bhikkhu who possesses five qualities creates many offenses throughout his life without being swiftly accused: dwelling in an unfixed place with dissolute companions; or being learned; or being able to hear and retain what is heard—being thus learned, his words at the beginning, in the middle, and at the end are all good, possessed of refinement and meaning, setting forth the pure practice in full; being able to retain such teachings within the Dharma, able to reflect upon them with wholesome mind and penetrate right view; or being able to obtain robes, food, bedding, and medicine, so that the bhikkhu thinks, "If anyone accuses me of an offense, I will give them requisites";
or having great persons as close friends—elders or junior monks—so that the bhikkhu thinks, "If anyone accuses me, the elders and junior monks will help me"; or dwelling in a remote place while going to great households to seek material gain.
These are the five qualities by which a precept-breaking bhikkhu creates many offenses throughout his life yet is not swiftly accused.
201. There are five unlawful obstruction of the recitation of the Prātimokṣa: obstructing it on the groundless charge of pārājika, groundless charge of saṃghāvaśeṣa, groundless charge of pācittiya, groundless charge of pratideśanīya, and groundless charge of duṣkṛta. These are the five.
202. There are five lawful obstructions of the recitation of the Prātimokṣa (the opposite of the above).
203. There are five unlawful ways of drawing lots: receiving a lot without a clear understanding of the matter to be decided; receiving a lot without one's consent; receiving a lot in the absence of virtuous bhikkhus; receiving a lot in an unlawful separate assembly. These are the five.
204. There are five lawful ways of drawing lots (the opposite of the above).
205. There are five unlawful instances of remaining silent, five lawful instances of remaining silent, and five instances of lawful harmony (as explained in the "Miscellaneous Khandhaka").
There are five qualities of relinquishing ill-will (as stated in the "Kauśāmbī Khandhaka").
206. At that time the Buddha addressed Upāli:
"You should not at all times accuse other bhikkhus of offenses. Why is that? If one whose bodily deportment is not pure accuses another of an offense, that person will cause the accused to say: 'Venerable Elder, you should first purify yourself.' Upāli, if one whose bodily deportment is pure accuses another of an offense, the accused will not be caused to speak in such a way."
Likewise with impurity of speech and impurity of livelihood.
"Moreover, Upāli, if one who has heard little and does not know the Sūtras accuses another of an offense, the accused will be caused to say: 'Venerable Elder, what is the meaning of this matter? What does this signify?' If the one making the accusation cannot analyze and reply, the accused will then say: 'Venerable Elder, you should first recite the Sūtras, and then you will know.' Upāli, if a bhikkhu who is learned and recites the Sūtras accuses another of an offense, the accused will not be caused to speak in such a way."
"Moreover, Upāli, if a bhikkhu who has heard little and has not recited the Vinaya accuses the other of an offense, the accused will be caused to say: 'Venerable Elder, what is this speaking of? From what does it arise?' If he cannot state its origin, the accused will then say: 'Venerable Elder, you should first recite and study the Vinaya.' Upāli, if a bhikkhu who is learned and has recited and studied the Vinaya accuses another of an offense, the accused will not be caused to speak in such a way."
"Upāli, a bhikkhu who possesses these five qualities should accuse the other of offenses at the proper time and in accordance with the Dharma."
Thereupon Upāli, with faith and joy, received and upheld this teaching.
207. The Blessed One was dwelling in the Ruila Forest in the land of Kāliṅga. At that time the Elder Pāvāraṇa came to the place of the Blessed One, bowed with his head and face to the feet of the Blessed One, then sat to one side, and said to the Blessed One:
"Venerable Sir, by reason of what cause and condition does the true Dharma swiftly perish after the Tathāgata passes into nirvana, and not endure for a long time? And by reason of what cause and condition does the true Dharma not perish but endure for a long time?"
The Buddha said to Pāvāraṇa:
"After the Tathāgata passes into nirvana, bhikkhus do not show reverence for the Buddha, the Dharma, the Saṅgha, and the precepts and concentration. By reason of this cause and condition, the true Dharma swiftly perishes and does not endure for a long time. Pāvāraṇa, after the Tathāgata passes into nirvana, if bhikkhus show reverence for the Buddha, the Dharma, the Saṅgha, and the precepts and concentration, then by reason of this cause and condition the true Dharma does not perish but endures for a long time."
The Blessed One was dwelling in the royal garden in the land of Kimbilā. At that time the Elder Kimbilā came to the place of the Blessed One, bowed with his head and face to the feet of the Blessed One, sat to one side, and said to the Blessed One:
"By reason of what cause and condition does the true Dharma swiftly perish after the Tathāgata passes into nirvana and not endure for a long time?" (The question and answer are entirely the same as before, with no difference.)
208. At that time a certain bhikkhu came to the place of the Buddha, bowed with his head and face in reverence to the feet of the Buddha, then sat to one side and said to the Buddha:
"Venerable Sir, by reason of what cause and condition does the true Dharma swiftly perish and not endure for a long time?"
The Buddha said to the bhikkhu:
"If a bhikkhu who has gone forth in this Dharma and Vinaya does not wholeheartedly teach the Dharma to others; nor wholeheartedly listen to the Dharma and retain it; and even if he perseveres, cannot reflect upon the meaning and purport; the one who does not understand the meaning cannot practice in accordance with the Dharma; he can neither benefit himself nor benefit others."
The Buddha said to the bhikkhu:
"By such causes and conditions as these, the true Dharma swiftly perishes and does not endure for a long time."
"Venerable Sir, again, by reason of what cause and condition does the true Dharma endure for a long time and not swiftly perish?" (The opposite of the above.)
209. At that time another bhikkhu came to the place of the Blessed One, bowed with his head and face in reverence to the feet of the Blessed One, then sat to one side, withdrew slightly, and said:
"It is good, Venerable Sir; please teach the Dharma to me briefly. I will dwell alone in a secluded place, diligently and zealously practicing, not giving rise to heedlessness."
The Buddha said to the bhikkhu:
"If you know that there is a worldly Dharma from which there is no liberation, or know that there is craving that cannot be transcended, or know that there is desire for which freedom from desire cannot be attained, or know that there are fetters from which the state of no-fetters cannot be reached, or know that intimacy with saṃsāra from which non-intimacy cannot be attained—bhikkhu, you should definitively know that this is not the Dharma, not the Vinaya, and not the teaching of the Buddha.
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