Lzh Asc 1Seniors

– MAHĀSĀṂGHIKA VINAYA

– PRECEPTS FOR BHIKKHUNĪS

CLARIFYING THE FIRST SECTION ON DEPORTMENT

FIRST SECTION ON THE CONDUCT OF THE SENIOR ELDER.

When the Buddha was dwelling at the city of Śrāvastī, the community of bhikkhus gathered for the Poṣadha. While everyone was assembling in full, the senior elder of the Saṅgha, Nanda, did not arrive. At that time, a donor had brought offerings and was waiting for the full assembly of the Saṅgha in order to make the donation, and he asked the bhikkhus:

—Venerable sirs, has the Saṅgha assembled in full?

—It has not yet assembled in full.

—Who has not come?

—The senior elder of the Saṅgha has not come.

The donor then reproached: "I have been waiting for the Saṅgha to assemble in full so that I may make my offering, yet the senior elder has not arrived." Having waited a long time, the donor presented his offerings and then departed.

It was not until the late afternoon that the senior elder arrived. He did not distribute the counting sticks, did not inquire about those bhikkhus who were absent and ask them to send a declaration of purity and consent, but simply summarized the four matters (the four Pārājikas) and then dismissed the assembly.

At that point, a young bhikkhu asked the Saṅgha:

—Venerable sirs, has the senior elder arrived?

—The senior elder came and then left.

The young bhikkhu then reproached: "Why did the senior elder come without informing anyone, and leave without telling anyone?"

The bhikkhus then brought the matter before the Blessed One. The Buddha instructed that Nanda be summoned. When he arrived, the Buddha asked:

—Did this matter truly occur as reported?

—It truly happened thus, Blessed One!

—From now on, the senior elder of the Saṅgha must be acquainted with the following matters: He must know the protocols of the senior elder—whether the Poṣadha of this occasion falls on the fourteenth day or the fifteenth day, or whether it is an intermediate Poṣadha, and whether the Poṣadha is to be held by day or by night; and he must also know the location, whether it is in the warming room, the assembly hall, or in the forest.

He must recite the complete five sections of the Prātimokṣa, or at minimum recite the four Pārājikas and the accompanying verses, and then announce: "The remaining precepts, the Saṅgha has already regularly heard." If there are bhikkhus in the towns, villages, and hamlets, the senior elder should send someone to announce: "On this occasion, the Saṅgha's Poṣadha will be held on the fourteenth day, or the fifteenth day, or before the meal, or after the meal, at the time when a person's shadow reaches such-and-such a length, and the Poṣadha will be held at such-and-such a place." First, someone should be sent to sweep the Poṣadha ground, spread it level, and scatter various flowers.

The senior elder must also make prior arrangements as to who should offer the dedication of merit, recite the precepts, and distribute the counting sticks. If, while the precepts are being recited, the Saṅgha has not yet assembled and donors arrive, the senior elder should preach the Dharma and offer them words of comfort. If the senior elder is unable to do so, he should invite the second senior elder or a Dharma teacher to preach the Dharma.

When the time of the Poṣadha arrives, he should ask the donors whether they wish to remain or to depart. If they say they will depart, he should offer the dedication of merit and see them off. If they say they will remain, he should ask them to leave the Poṣadha boundary before proceeding with the Poṣadha.

If it is possible, the counting sticks should be washed with heated scented water before being distributed. If the members of the great assembly are seated sparsely within the Poṣadha boundary, one person should distribute the counting sticks and another should collect them. When handing out the counting sticks, one must not have the head covered, must not have a cloth draped over both shoulders; one must remove one's sandals, bare the right shoulder, and then distribute the counting sticks.

Those receiving the counting sticks must do likewise. When distributing, the counting sticks must first be given to those who have received full ordination, and then to the novices. When distribution is complete, one must announce: "So many persons who have received full ordination, so many novices, totaling so many persons altogether." The senior elder of the Saṅgha must recite the precepts; if he is unable to do so, the second senior elder must recite; if he also cannot recite, then the recitation passes in succession to whoever is able to recite.

During the recitation, if darkness is about to fall, if rain and wind arise, if there are elderly or sick persons who cannot sit for a long time, if the dwelling place is far away, or if there is danger from a king or from bandits, then an abbreviated recitation is permitted. If the time is still early and none of the aforementioned difficulties are present, the full recitation must be performed—whether the senior elder recites it himself, or another person recites it, or the assembly harmoniously preaches the Dharma, discusses, poses and answers questions, and offers dedications of merit throughout the night.

Such is the proper protocol of the Poṣadha for the senior elder. If one does not act in this manner, it is a transgression of the rules of deportment.

SECOND SECTION ON THE CONDUCT OF THE SECOND SENIOR ELDER.

When the Buddha was dwelling at the city of Śrāvastī, the community of bhikkhus gathered for the Poṣadha. The first senior elder arrived, but the second senior elder did not come. At that time, a donor had brought offerings intending to make a donation and asked the bhikkhus:

—Venerable sirs, has the Saṅgha assembled in full?

—It has not yet assembled in full.

—Which elder has not come?

—The second senior elder has not come.

The donor then reproached: "I intended to offer a modest donation, yet the second senior elder has not arrived."

After waiting a long time without his coming, the donor presented his offerings and departed. It was not until late afternoon that the second senior elder arrived. The first senior elder then reproached: "Has the Blessed One laid down rules only for me, and not for the second senior elder?"

The bhikkhus then brought the matter before the Blessed One. The Buddha instructed that that bhikkhu be summoned. When he arrived, the Buddha asked:

—Did this matter truly occur as reported?

—It truly happened thus, Blessed One!

—From now on, during the Poṣadha the second senior elder must likewise be acquainted with all the same matters as have been set forth for the first senior elder above; the only difference is that the designation is "second senior elder." If the first senior elder of the Saṅgha is unable to carry out all responsibilities fully, the second senior elder must undertake them. If one does not act in this manner, it is a transgression of the rules of deportment.

CONDUCT OF THE MONASTIC COMMUNITY.

When the Buddha was dwelling at the city of Śrāvastī, the community of bhikkhus gathered for the Poṣadha. The first and second senior elders arrived, but the others were sluggish and did not assemble at the proper time. The first and second senior elders then reproached: "Has the Blessed One laid down rules only for us, and not for everyone else?"

The bhikkhus then brought the matter before the Blessed One. The Buddha instructed that those bhikkhus be summoned. When they arrived, the Buddha asked:

—Did this matter truly occur as reported?

—It truly happened thus, Blessed One!

—From now on, all members of the Saṅgha must be acquainted with the Poṣadha. These are the matters they must know: whether today is the first, the second day of the month, and so on through the fourteenth and fifteenth days of the Poṣadha—all of this must be known; whether it is the regular Poṣadha, the intermediate Poṣadha, and where the Poṣadha is to be held—all must be known. If someone asks, "What day is today?", one must not reply by asking in return, "What day was yesterday?"—one must know.

If there is fear of forgetting, counting sticks should be made and strung together, and hung before the assembly hall or before the kitchen. The monk in charge of the month and the monastery administrator should count off one stick for each day that passes. On the day of the Poṣadha, the complete five sections of the precepts must be recited; if there is danger or difficulty, the four Pārājikas and the accompanying verses are recited, followed by the announcement: "The remaining precepts, the Saṅgha has already regularly heard." All the matters set forth above in the section on the senior elder apply here as well, the only difference being the word "all." If the first and second senior elders do not know these matters, then all other members must know them.

If one does not know them in this manner, it is a transgression of the rules of deportment.

THE MANNER OF OFFERING THE DEDICATION OF MERIT.

When the Buddha was dwelling at the city of Śrāvastī, a donor came to the Jetavana Monastery to offer a meal to the community of bhikkhus, but the first senior elder (Nanda) did not arrive, causing the food to grow cold. The donor then asked the bhikkhus:

—Has the community of bhikkhus assembled?

—It has not yet assembled.

—Who has not come?

—The first senior elder has not come.

The donor then lamented: "I set aside my household affairs and came here to offer a meal to the Saṅgha, yet the bhikkhus have not gathered." When the senior elder finally arrived, he neither praised the food nor offered a dedication of merit, but hastily finished eating and left. A young bhikkhu asked:

—Has the senior elder arrived?

—He arrived, ate, and then left.

At that point, the young bhikkhu reproached: "The senior elder came without informing anyone, and left without telling anyone."

The bhikkhus then brought the matter before the Blessed One. The Buddha instructed that Nanda be summoned. When he arrived, the Buddha asked:

—Did this matter truly occur as reported?

—It truly happened thus, Blessed One!

—From now on, the senior elder of the Sangha must be aware of the following matters: Who is making an offering of food today, whether it is offered to both assemblies or to one assembly, or whether individuals are invited by room, in a village or at a monastery—all of this must be known. If someone comes to invite the Sangha for a meal offering the next day, the senior elder of the Sangha should not accept immediately, but must first find out the name of the person issuing the invitation, whether they are known or unknown, and on which street their home is located.

Because there may be those who play pranks on bhikkhus, one must not accept at once. If someone knows clearly who the man or woman issuing the invitation is, then the invitation may be accepted. After accepting, one must not go there at will; rather, early the next morning, one should send the monthly duty monk, or the gardener, or a novice to go there and check—to see whether the household has been prevented from making preparations due to an official matter, flood, fire, theft, childbirth, or death.

If such misfortunes have occurred, the Sangha should arrange its own food. If that cannot be managed, then everyone should be told to go on alms round. When the messenger goes to ask the host whether the food has been prepared, if the host responds: "Who?

What food?"—know that this is a person of unsound mind. At that time, if the monastery has food, it should be prepared for eating. If there is none, then it should be announced that the bhikkhu Sangha has been deceived by a person of unsound mind, and that each person should go on their own alms round.

On the other hand, if the host who issued the invitation says: "Venerable sir, I am preparing it now," then at that time the senior elder must be aware of the hour. If it is winter, everyone should assemble fully and go together. If it is spring or summer, they should set out in order, some going ahead and others following.

If upon arriving at the home of the person who made the invitation it is still early and the meal has not yet been served, and one wishes to go somewhere, one must inform another bhikkhu: "I wish to go to such-and-such a place; when the meal is ready, do not wait for me." Having gone, one must return early. Upon entering the home of the donor, the senior elder must know whether to sit on the right side or the left side.

If the donor is holding a festive celebration and has placed seats on the right side, one should sit there. If they are holding a ceremony of offering food to hungry ghosts and have placed seats on the left side, one should also sit accordingly. If they have spread out a long new sitting cloth and appear to be in a hurry, one should gesture with the hand to indicate that there is no need to rush, and then sit down slowly so as not to damage it.

If there is nothing urgent, one must not sit down immediately, for fear that some implement may be underneath, or that a child may be sleeping there. Therefore one should first feel the seat with one hand. One must not place a dirty bowl or cakes and fruits on top of it.

One must not wipe it with the hand. The senior elder must know who is watching over the rooms and who is ill, so as to instruct the donor to send food to them. If the donor is reluctant to give, one should say: "Lay patron, according to proper custom one must give; one may not withhold." If the hour is still early, one should form a line to receive the offerings.

If the hour is late and they begin serving someone first, one should accept first and then instruct them to continue. The senior elder of the Sangha must know the purpose for which the donor is making the offering, so as to give the appropriate dedication of merit. When the donor serves food and gives the senior elder a larger portion, the senior elder should ask: "Will all members of the Sangha receive the same?" If the answer is: "Only the senior elder receives such a portion," one should instruct them to offer equally to all.

If they say: "Everyone receives the same," then one may accept. If one needs less, take less, and instruct them to give more to those seated further down. If there are fine foods such as milk, yogurt, cakes, meat, and cream, one should ask the donor to serve them equally to all.

The proper conduct of the senior elder within the Sangha is that one must not eat immediately upon receiving the food, but must wait until all have been served; then one announces "the offering is equal," and only then may eating begin. The manner of eating for the senior elder is to eat slowly, not to eat hurriedly and then sit looking on, causing the younger monastics to rush and eat without being full; one should watch over one another while eating.

One must not finish eating and rise first, but should wait until water is offered, and after giving the corresponding dedication of merit, then rise. If the donor is making offerings to seek merit on behalf of the deceased, one should not offer this blessing:

But rather, one should give this dedication of merit:

If they have had a child born and are holding a celebratory feast, one should not give this dedication:

But rather, one should give this dedication:

If the donor has moved into a new home and is holding a feast offering, one should not give this dedication:

But rather, one should give this dedication:

If merchants are about to set out on a journey and have arranged a feast offering to seek blessings, one should not give this dedication:

But rather, one should give this dedication:

In the eastern direction there are seven stars that constantly protect the world and bring to fulfillment the wishes of its inhabitants: the first is named Kālidevī; the second is named Rohiṇī; the third is named Saṃdāna; the fourth is named Pūrvāsāḍhā; the fifth is named Puṣya; the sixth is named Bharaṇī; the seventh is named Āśleṣā. These are called the seven stars of the eastern direction that constantly protect the world. Now they shall protect you, bringing you safety, benefit, and an early return; all the constellations together shall share in protecting you.

Furthermore, in the eastern direction there are eight divine maidens: the first is named Rakṣamatī; the second is named Śiṣamatī; the third is named Yaśas; the fourth is named Yaśodharā; the fifth is named Subodhi; the sixth is named Brāhmaśrī; the seventh is named Brāhmabuddha; the eighth is named Abhiharā. These are the eight divine maidens of the eastern direction who constantly protect the world. There is also the Heavenly King named Dhṛtarāṣṭra, king of the Gandharvas, and all the devas who constantly guard and uphold you, so that all of you may obtain safety and benefit and return early.

In the eastern direction there is a caitya named Gośīrṣa, which constantly radiates light and is reverently worshipped by the devas. All those devas who make offerings there shall uphold and protect you, bringing you wealth, safety, and an early return.

In the southern direction there are seven stars that constantly protect the world: the first is named Maghā; the second and third together are named Phalgunī; the fourth is named Uttarā; the fifth is named Citrā; the sixth is named Svātī; the seventh is named Viśākhā. These are the seven stars of the southern direction that constantly protect the world; now they shall protect you, bringing you safety, benefit, and an early return. At the same time, all the constellations shall uphold and protect you.

In the South there are eight celestial maidens: the first is named Lại-xa-ma-đế; the second is named Thi-sư-ma-đế; the third is named Danh Xưng (Renowned); the fourth is named Danh Xưng Trì (Bearer of Renown); the fifth is named Hảo Giác (Good Perception); the sixth is named Hảo Gia (Good Household); the seventh is named Hảo Lực (Good Power); the eighth is named Phi Đoạn (Non-Severance), who constantly protect the world. At the same time, there is a Heavenly King named Tì-lưu-đồ, king of the spirit Câu-ma-đồ, who together protects you, bringing benefit and an early return.

In the South there is a caitya named A-tì-bát-thi that constantly emits light, and all the devas reverently make offerings to it. All the devas who make offerings to this caitya will protect you, bringing peace, benefit, and an early return.

In the West there are seven stars that constantly protect the world: the first is named Bất Diệt (Inextinguishable); the second is named Thệ-tra; the third is named Mâu-ra; the fourth is named Kiên Cường Tinh Tấn (Firm and Diligent); the fifth and sixth are both named A-sa-đồ; the seventh is named A-tì-xà-ma. These seven stars constantly protect the world and will protect you, bringing benefit and an early return. Likewise, all the stars and constellations will also protect you.

In the West there are eight celestial maidens: the first is named A-lam-phù-bà; the second is named Tạp-phát; the third is named A-lợi-tra; the fourth is named Hảo-quang (Good Light); the fifth is named Y-ca-đề-xá; the sixth is named Na-bà-tư-ca; the seventh is named Ký-sắc-ni; the eighth is named Sa-đà-la. These are called the eight celestial maidens. At the same time, there is a Heavenly King named Tì-lưu-bác-xoa who constantly protects the world. There is also a Dragon King named Bà-lưu-ni, together with all the dragons, who will protect you, bringing benefit and an early return.

In the West there is a mountain named Nhiêu Ích (Abundance of Benefit), within which the sun and moon dwell. If anyone harbors a wish, it will be fulfilled.

In the North there are seven stars that constantly protect the world: the first is named Đàn-ni-tra; the second and third are both named Thế-đà-đế; the fourth is named Bất-lỗ-cụ-đà-ni; the fifth is named Li-bà-đế; the sixth is named A-thấp-ni; the seventh is named Bà-la-ni. These seven stars constantly protect the world and will protect you, bringing benefit and an early return. In general, all the stars and constellations will protect you.

In the North there are eight celestial maidens: the first is named Ni-la-đề-tì; the second is named Tu-la-đề-tì; the third is named Câu-tra-tì; the fourth is named Ba-đầu-ma; the fifth is named Ha-ni; the sixth is named Ba-lợi; the seventh is named Già-la-ni; the eighth is named Ca-ma. These are called the eight celestial maidens. At the same time, there is a Heavenly King named Bà-lưu-na who constantly protects the world and will protect you, bringing benefit and an early return.

In the North there is a mountain named Chỉ-la-tô, within which spirits dwell. All these spirits will protect you, bringing benefit and an early return.

The twenty-eight stars together with the sun and moon, the thirty-two celestial maidens, and the Four Great Heavenly Kings who rule the world—all are of great renown. In the East is King Đê-đầu-la-tra, in the West is King Tì-lưu-bác-xoa, in the South is King Tỳ-lưu-đồ, in the North is King Bà-lưu-na; eight śramaṇas, eight brāhmaṇas, eight kṣatriyas of eight great kingdoms, and the eight daughters of Śakra—all will protect you, bringing benefit and an early return."

If a lay donor holds a wedding celebration with an offering feast, one should not pronounce the blessing in this manner:

Rather, one should pronounce the blessing as follows:

If a renunciant makes an offering, one should not pronounce the blessing in this manner:

Rather, one should pronounce the blessing as follows:

The senior elder of the Sangha must be knowledgeable in such matters as these. If he does not know them, he transgresses the rules of proper conduct.

When the Buddha was dwelling in the city of Śrāvastī, at that time a lay donor came to offer a midday meal, and Nanda, being of senior rank, arrived first and sat down. However, Upananda and the other bhikṣus did not arrive at the proper time. The senior elder thereupon reproached them, saying: "Has the Blessed One prescribed rules only for me and not for others?" Thereupon the Buddha declared: "From now on, all must be fully assembled before partaking of the meal.

The senior elder must be knowledgeable in the matters spoken of above. Among those present here, there is only the name of the second senior elder, and all the rest are different. In the end, a seat should be reserved nearby.

If one sees a server passing by with food, one should not simply sit in silence and watch; rather, the one seated there should say: 'Set it down here.' When food is received, one must not eat immediately, but should wait until everything has been served, and only then eat. If it is already late, then one may eat as each dish is served, and there is no offense."

The senior elder should pronounce the blessing; if he is unable to do so, the second senior elder should pronounce it. If the second senior elder is also unable to do so, then whoever among those seated below is capable of pronouncing the blessing should do so. In this way, the senior elder must be knowledgeable in all matters pertaining to eating and drinking. If he does not know them, he transgresses the rules of proper conduct.

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THE DUTIES OF THE ACCOMPANYING DISCIPLE

When the Buddha was dwelling in the city of Śrāvastī, at that time Upananda ordained someone and conferred the full precepts upon him, but then did not teach or instruct him, leaving him to wander waywardly like a wild ox or a wild goat—lacking proper conduct, not knowing the manner of attending upon the preceptor, the ācārya, and the elder bhikṣus, and likewise not knowing the proper conduct for entering villages, entering remote forests, joining the assembly, wearing robes, or holding the bowl.

The bhikṣus then brought this matter and reported it to the Blessed One. The Buddha immediately instructed that Upananda be summoned. When he arrived, the Buddha asked:

—Bhikṣu! Is this matter truly so?

—It is indeed so, Blessed One!

—From now on, the preceptor must instruct the accompanying disciple as follows: After receiving the full precepts, he must be taught to recite both sections of the Vinaya. If it is not possible to teach both sections, then teach one section. If even one section cannot be taught, then teach him to recite the five categories of precepts thoroughly.

If that also cannot be done, then teach him to recite four categories, three categories, two categories, or at the very least the four matters (Pārājika offenses). The teaching should be given three times each day: in the early morning, at midday, and in the evening. The subjects that must be taught are the Abhidharma and the Vinaya.

The Abhidharma refers to the nine divisions of scripture; the Vinaya refers to the precept text—whether taught in full or in summary. If that cannot be done, then at least teach him to know the relative gravity of offenses, to understand the meaning of the sūtras and the Vinaya, and of the skandhas, dhātus, and āyatanas, of dependent origination; teach him proper conduct, and if he violates proper conduct, admonish and restrain him; teach him also when to recite sūtras alone, when to chant together, and when to sit in meditation.

This is called teaching. If he does not recite sūtras, join in chanting, or sit in meditation, then at the very least teach him not to be heedless. If the preceptor is unable to instruct the accompanying disciple in such a manner, he transgresses the rules of proper conduct.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, at that time the accompanying disciple of Upananda rarely came to the preceptor; because of this, Upananda complained: "The Blessed One has prescribed rules only for me and not for the disciple. If the disciple comes, then I will teach him; but if the disciple does not come, whom am I to teach?"

The bhikṣus then brought this matter and reported it to the Blessed One. The Buddha immediately instructed that the bhikṣu disciple in question be summoned. When he arrived, the Buddha asked:

—Bhikṣu! Is this matter truly so?

—It is indeed so, Blessed One!

—From this day forward, the attendant disciple must serve the Preceptor in the following manner: In the morning one must rise early, first stepping with the right foot through the door of the Preceptor's room. Upon entering, one bows the head and pays homage at his feet, then inquires whether the Preceptor has slept well. One then receives the scriptures, asks about his needs, empties the urinal vessel and spittoon, and afterward replaces them in their proper places.

Next, one takes water and sprinkles it on the floor, then sweeps and wipes the floor. Then, having washed one's hands clean, one offers water and a tooth-cleaning brush, takes the bowl and goes to fetch porridge for the teacher. When the teacher has finished eating, one washes the bowl and stores it in its proper place.

If any household has invited the teacher for a meal, one goes there to fetch the food. When the teacher wishes to enter a village, one offers the robe worn for going into the village, then folds up the robe worn within the monastery and hangs it in its proper place. When entering the village, one should walk behind the teacher.

If one wishes to go on alms-round, one should inform the Preceptor. The Preceptor should remind the disciple to act in accordance with the Dharma and not to be negligent. If one returns before the teacher, one should spread out the sitting mat for the Preceptor, then fetch clean water and spread out grass and leaves in readiness for the Preceptor's return.

When the Preceptor returns, one should offer him the robe worn within the meditation monastery, then take the robe worn into the village, shake it out, fold it, and hang it in its proper place. If the weather is hot, one should offer water for bathing to the teacher. If the weather is cold, one should light a fire in the stove.

If good food has been obtained, it should be offered to the Preceptor. The Preceptor, having looked at it, should ask: "Where did you obtain this fine food?" If the reply is: "I received it at the house of a prostitute in such-and-such a district, at the house of a widow, at the house of a great female slave, at the house of an impotent man, or from a bhikkhunī or sāmaṇerī of ill repute," then the Preceptor should say: "Those are places one should not frequent; one should not accept food from them." If the reply is: "It was obtained through teaching the Dharma," then the Preceptor should say: "One must not accept food from people by means of wrong livelihood."

When the Preceptor is eating, one should offer water for washing the hands and then offer the food. If the weather is hot, one should offer cold water and then fan the teacher with a fan. When the Preceptor has finished eating, one clears away the bowl, gathers up the grass and leaves, washes the bowl, and stores it in its proper place.

If the Preceptor wishes to go into the forest to sit in meditation, one should take the sitting mat, sling it over one's shoulder, carry the water vessel, and follow the Preceptor. Upon arriving, one may study the scriptures or inquire into their meaning. When instruction has been received, one should find a suitable place to sit and cultivate the practice.

If one wishes to recite together with another person, one should inform the Preceptor. The Preceptor should ask: "With whom do you wish to recite?" If the reply is: "With so-and-so," the Preceptor should examine the matter: if that person is found to be lax in keeping the Vinaya, one should say: "Do not go; you should not associate with that person." If that person is found to be diligent in keeping the Vinaya, one should grant permission to recite together.

Upon returning, one should carry the sitting mat over one's shoulder and hold the water vessel while following the Preceptor back.

When the Preceptor wishes to pay homage at a stupa, one should offer water for washing the hands and offer flowers. When the homage at the stupa is complete, one should spread out the sitting mat, offer water for washing the feet and oil for anointing the feet. When the Preceptor wishes to sleep, one should wipe and clean the bed and mattress, spread out the pillow, light the lamp, and bring the spittoon and urinal vessel inside and place them beneath the bed. Only when the Preceptor has settled comfortably should one study the scriptures and inquire into their meaning. When rooms are assigned in order, one should first ask the Preceptor and then receive the assignment.

If two persons receive the same room, the Preceptor should ask: "With whom are you sharing the room?" If the reply is: "With so-and-so," the Preceptor should examine that person: if found to be lax in observing the precepts, one should advise the disciple not to share the room, lest difficulties arise. If that person is found to be virtuous and good, one should advise the disciple to share the room. After that, if any senior elder arrives and then departs, one should inform the Preceptor.

Toward the Preceptor, the attendant disciple must carry out the duties enumerated above. If one fails to do so, one transgresses the rules of proper conduct. If a Preceptor has many disciples, each one must at the very least wipe the Preceptor's bed once. These are called the duties of the disciple.

DUTIES OF THE DEPENDENT DISCIPLE.

When the Buddha was residing in the city of Sāvatthī, at that time Nanda and Upananda accepted dependent disciples but did not instruct them, allowing them to wander undisciplined like wild oxen and wild goats. The duties that disciples must perform are the same as those set forth above in the section on the Preceptor; the only difference is the designation "dependent teacher" in place of "Preceptor."

When the Buddha was residing in the city of Sāvatthī, at that time Nanda and Upananda accepted dependent disciples, but the disciples did not come to them, and they complained: "The Blessed One has laid down rules only for us but not for our disciples. If the disciples do not come, whom are we to teach?" As in the case of the attendant disciple described above, the only difference here is the designation "dependent disciple."

Summary verses:

End of the First Part."

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH