Lzh Asc 2Lodgings

– MAHĀSĀṂGHIKA VINAYA

– PRECEPTS FOR BHIKKHUNĪS

CLARIFICATION OF THE FIRST SECTION ON PROPER CONDUCT

THE MATTER OF CARING FOR BEDS AND BEDDING.

When the Buddha was residing at the Jetavana monastery in the city of Śrāvastī, the Tathāgata would inspect the monks' quarters once every five days. He saw beds left scattered on the ground, blown askew by the wind, beaten by sun and rain, gnawed by termites and insects, and fouled by birds. Though he already knew, the Buddha still asked the monks: "Whose beds are these, left scattered on the ground like this, with birds fouling them?" Then the Buddha spoke to the monks: "From this day forward, the matter of beds and bedding must be understood as follows: One must not see beds and cots left scattered on the ground, gnawed by termites, beaten by sun and rain, blown askew by the wind, fouled by birds, and simply leave them as they are.

If beds are seen scattered here and there, they should be gathered and stacked in one place. If they are tilted, they should be set upright. If beaten by sun and blown crooked by rain and wind, they should be brought inside the room.

If gnawed by termites, the bedding should be checked and secured. If birds have fouled them, they should be shaken clean and brought inside the room. One must not see rooms that are leaking and fail to repair them.

If a room is thatched with grass, it should be rethatched with grass. If thatched with tiles, it should be retiled. If covered with cement, it should be recemented.

If covered with earth, it should be covered with earth again. If walls are damaged, they should be repaired and re-plastered with earth. The beds and bedding of the Saṅgha must not simply be left in their current condition and used, for they are covered with only a single thin layer; therefore, two layers of sitting cloths must be spread over them.

When sleeping, some material should be placed beneath the sleeping mat so that it does not come into direct contact with the body. If a mattress is thick, it must not be folded over, as this causes damage to the Saṅgha's property. Mattresses and pillows, when put away, should be washed if they are soiled.

If they are torn, they should be mended and made whole. The beds, bedding, and sleeping furnishings of the Saṅgha must be cared for and maintained in this manner. Failure to do so is a transgression of the rules of proper conduct.

THE MATTER OF CARING FOR DWELLING PLACES.

When the Buddha was residing at the Jetavana monastery in the city of Śrāvastī, it was the final month of spring, yet the monks had not repaired their quarters. The Tathāgata, for the sake of five beneficial purposes, would make his inspection round through the monks' quarters once every five days. Those five beneficial purposes are: 1.

To observe whether the śrāvaka disciples are attached to conditioned affairs; 2. To observe whether they engage in idle worldly talk; 3. To observe whether they are excessively fond of sleeping; 4.

To visit and attend to sick monks; 5. So that younger monks of faithful disposition, upon beholding the dignified bearing of the Tathāgata, might give rise to joy in their hearts. These are called the five purposes for which the rounds of inspection are made.

Upon seeing that rooms were damaged and unrepaired, though he already knew, the Buddha still asked the monks:

—Whose room is this that is damaged and unrepaired?

—Blessed One, when the Rains retreat comes and a monk receives the room, he will repair it himself.

—From now onward, when the Rains retreat comes, rooms must be repaired in the following manner: In preparing for the Rains retreat, one must not see damaged rooms and say, "Whoever receives the room for the retreat will repair it themselves." If a room is thatched with grass, it should be rethatched with grass; and so forth down to: if a room is plastered with earth, earth should be used for the repairs; or if a wall has gaps, earth should be used to plaster over them; mouse-holes should be stopped up, and holes in the floor filled.

All furnishings within the room should be gathered and stored in one place. A person who possesses the following five qualities should be appointed as the room-assigner: 1. Free from partiality; 2.

Free from anger; 3. Free from fear; 4. Free from delusion; 5.

Knowledgeable as to who has received a room and who has not. These are called the five qualities. The one performing the karmavācanā should speak as follows:

—May the venerable Saṅgha listen. The monk So-and-so possesses these five qualities. If the time has come for the Saṅgha, the Saṅgha now appoints So-and-so as room-assigner. This is the motion.

One motion, one karmavācanā, down to: "The Saṅgha consents, therefore is silent. Let this matter be carried out accordingly."

The monk who has received the karmavācanā must repair the warming room, the dining room, the Dharma hall, the bathhouse, the well-shelter, the lavatory, the gatehouse, and the walking meditation area beneath the trees; and at the same time he must make a written record of everything, noting whether there are many or few. If the forest dwelling places, the āraṇyas, are situated far apart from one another, rooms should be assigned on the twelfth or thirteenth day of the fourth month.

If anyone does not accept a room, they should go elsewhere. If most dwelling places are close together, one should wait until the fourteenth or fifteenth day to assign rooms and read the record aloud in the midst of the Saṅgha as follows: "May the venerable Saṅgha listen. The monastery So-and-so has such-and-such a number of rooms, such-and-such a number of beds and bedding, such-and-such an amount of food, which is to be consumed until such-and-such a day, and such-and-such Rains retreat robes."

The senior elder should instruct the room-assigner to organize an offering meal. When assigning rooms, assignments should proceed from the senior elder down to the monk who has not yet completed a Rains retreat, but rooms must not be assigned to novices. If a preceptor or ācārya says, "Go ahead and assign the room; I will look after it," then it may be assigned.

If there are many rooms, each person should be assigned two rooms. If a monk says, "I do not need two rooms; one room is sufficient for me," he should be told: "The assignment is not solely for residing in, but also for overseeing." If rooms are few, two or three persons should share one room. If this is still insufficient, five or six persons should share one room.

If even this is not enough, and there is a spacious Dharma hall, everyone should take up residence in the Dharma hall. If even this is insufficient, the senior monks should set up large beds and the junior monks small beds. If still insufficient, the senior monks should set up small beds and the junior monks should sit on grass mats.

If still insufficient, the senior monks should sit in the cross-legged posture and the junior monks should stand, or go out beneath the trees. When rooms are assigned in the Winter, they are assigned both for residence and for oversight. If a senior elder comes and asks that the room be vacated, one must leave.

The same applies when rooms are assigned in the Spring. When rooms are assigned in the Summer, they are assigned both for oversight and for residence. If a senior elder comes and asks that one leave, one need not do so.

In the final month of spring, monks should repair their quarters as described above. Failure to do so is a transgression of the rules of proper conduct.

When the Buddha was residing at the Jetavana monastery in the city of Śrāvastī, for the sake of five beneficial purposes the Blessed One would make his inspection round through the monks' quarters once every five days. He saw rooms that were leaking and damaged but unrepaired, rainwater pooling in puddles on the floors, doors and entryways gnawed by termites, and beds and bedding covered with green mold. Though he already knew, the Buddha still asked the monks: "Whose rooms are these, so damaged and leaking, yet left unrepaired?" Then the Buddha instructed: "From now onward, during the Summer Rains retreat, rooms, beds, and bedding should be repaired.

One must not see damaged rooms, beds, and bedding and fail to repair them. If a room is thatched with grass, it should be rethatched with grass; and so forth down to: if covered with earth, earth should be used to patch it. At the same time, pooled water should be drained out to flowing water.

If the pillows and mattresses of sleeping beds and sitting platforms have grown moldy, they must be taken out and dried in the sun. If the interior of a room is damp, beds should be placed away from the walls, the bed legs should be checked and secured so that termites cannot gnaw at them. Furthermore, soot and cobwebs must be swept away.

Once every fortnight, a cloth should be used to mop the floor. If the floor is dry, water should be sprinkled before mopping. If the floor is already damp, it should be mopped without sprinkling.

If the interior of a room is damp, one must not wash hands, wash feet, or wash bowls inside it; nor must the doors be kept closed — they should be regularly left open to allow air to circulate. One must not burn smoke-producing fires within the room. During the Summer Rains retreat, monks should repair their quarters in this manner.

Failure to do so is a transgression of the rules of proper conduct.

ĀRAṆYA DWELLING PLACES.

When the Buddha was residing at Śrāvastī, the monks who had completed the rains retreat at the forest dwelling departed without entrusting the lodgings to anyone's care. Afterward, a natural fire burned down all the rooms. The monks then reported this matter to the Blessed One.

The Buddha instructed: "When monks have completed the rains retreat, they should maintain the rooms in the following manner: If the rains retreat has been completed at a forest dwelling and one wishes to move to a warmer place for the winter, all should not depart together; rather, one should ask a few who are able to endure the conditions to remain and keep watch, and food should be left behind so that they do not suffer want.

If they say, 'We cannot; why should we stay behind in this desolate place?'—and if not a single one is willing to remain—then all bedding, blankets, pillows, bronze utensils, and iron implements must be taken to the monastery in the village for safekeeping. Beds and seats should be set apart from the walls, and some object should be placed beneath their legs to prevent termites from eating them. When the rains retreat is over, one must not see rooms that are leaking or damaged and depart without repairing them.

If a room is thatched with grass, it should be re-thatched with grass; if it is covered with earth, earth should be used to patch it. At the same time, the room should be plastered and the walls whitewashed. If fires are occasionally lit in the vicinity, one should entrust the matter to the herdsmen, saying: 'Please keep watch over these rooms for me from time to time.' Lodgings in villages should likewise be maintained in this way.

If the fire room, the lecture hall, or the dining hall suffers damage, it must be repaired in the same manner. If a donor is residing at the monastery, one should ask that person to carry out repairs; or one may commission someone else to do so. If a lodging has no owner and no one can be commissioned, then the entire Sangha must carry out the repairs.

The work should be divided evenly, with each person assigned a cubit, or two or three cubits, so that the whole is done thoroughly. If beds or seats have come loose, they should be nailed and tied firmly. If mattresses and pillows have been folded up and become dirty, they should be washed clean; if they have been torn, they should be mended.

The various articles in the room should be stacked together in one place.

When monks have completed the rains retreat, they should repair and maintain rooms and bedding in this manner. If they do not carry out such repairs, this transgresses the rules of proper conduct.

DUTIES OF THE VISITING MONK

When the Buddha was residing at Śrāvastī, the Blessed One, for five beneficial purposes, would make a tour of the monks' rooms once every five days. Seeing beds and chairs scattered here and there on the ground, though he already knew, the Buddha still asked a monk:

—Whose beds and chairs are these, left scattered about and not put away?

—Blessed One, that is the lodging of the resident monk; I am a visitor.

—From now on, visiting monks must understand the following: One must not see beds and chairs left scattered about being eaten by termites and simply leave them as they are. If one sees them scattered about, one must gather them together and store them in one place. If one sees them lying askew, one must set them right, and then place some object beneath their legs to prevent termites from eating them.

When a visiting monk arrives somewhere, one must not suddenly bring one's belongings into the room, but should leave one's things in one place and go find the resident monk to request a room. Once a room has been obtained, if the floor is uneven, one should level it. If there are rat holes, one should fill them with earth.

If there is soot or cobwebs, one should sweep them away. If beds or chairs have come loose, one should wedge and tie them firmly. At the same time, one should beat out the pillows and mattresses, then sprinkle water on the floor and sweep and wipe it clean.

If the wooden clothes-hanging rack is of wood, one should use something to wipe it clean. If it is of bamboo and smooth, one should wipe it with one's hand; one should check whether it is sturdy enough, and if so, hang one's bowl upon it. Even if one is staying for only half a night, one must complete all these tasks before departing.

If a visiting monk does not maintain things in this manner, this transgresses the rules of proper conduct.

DUTIES OF THE RESIDENT MONK

When the Buddha was residing at the Jetavana Monastery in Śrāvastī, for five beneficial purposes the Tathāgata would make a tour of the monks' rooms once every five days. Eventually, a monk said: "Blessed One, it was the visiting monk who arranged things this way—not I, the resident monk." The Buddha instructed: "From now on, resident monks must understand the following matters: A resident monk must not see beds and chairs scattered here and there being eaten by termites and simply leave them as they are.

If one sees them scattered about here and there, one must stack them together in one place. If one sees them being eaten by termites, one must place some object beneath their legs to hold them firm. It is the proper rule for a resident monk not to choose the best room for oneself, leaving mattresses, blankets, and pillows that are damaged, torn, or dusty for visiting monks to deal with on their own; rather, one must repair and restore them properly and then await the visiting monks.

Resident monks must understand these matters. If they do not act accordingly, this transgresses the rules of proper conduct.

DUTIES REGARDING THE REPAIR OF FURNISHINGS

When the Buddha was residing at the Jetavana Monastery, for five beneficial purposes the Tathāgata would make a tour of the monks' rooms once every five days. Then, the Buddha saw this and, though he already knew, still asked a monk:

—Monk, who spread out this bed?

—Blessed One, it was the resident monk who spread it out; I am the one who has newly arrived here.

—From now on, when beds and chairs are seen spread out, all monks must understand the following: No monk should allow mattresses and bedding to lie scattered here and there, damaged by rain, sun, and termites. If one sees them left scattered on the ground, one must stack them together in one place. If one sees them exposed to rain and sun, one must store them in a covered place.

If they are being eaten by termites, one must place something beneath their legs. If rooms are leaking, one must re-thatch them. If a room is thatched with grass, one should re-thatch it with grass; and if covered with earth, earth should be used to patch it.

If walls are cracked, one should plaster and fill them with earth. If mattresses, blankets, and pillows are dirty or torn, one must not simply leave them as they are but must wash, mend, and repair them. If stuffing is coming out of pillows or mattresses, it must be restuffed; if the webbing of a chair has become loose and slack, it must be re-woven tightly.

When the signal block is struck to assemble for the repair of beds and bedding, one must not come slowly but must assemble promptly. After assembling, everyone must work together on the repairs—some twisting rope, others weaving and tying—all joining their efforts. If the work is divided, each person should take their portion home to complete.

When the signal block is struck to assemble for the repair of beds and bedding in this way, one must not say: "I am a forest-dweller; I am one who goes on almsround; I am a senior elder; I am a Thera and cannot do this work—whoever uses these things here should repair them themselves." Rather, all must assemble together and repair them jointly—some twisting rope, others weaving, others applying colour. All monks must assemble together and carry out repairs in this manner.

If anyone does not act accordingly, this transgresses the rules of proper conduct.

THE MATTER OF DEFECATION

When the Buddha was residing at Śrāvastī, the monks relieved themselves everywhere, and people of the world criticized them, saying: "Why do Śākyan monastics, like cattle and donkeys, relieve themselves without any fixed place?"

The monks then reported this matter to the Blessed One. The Buddha immediately instructed: "From now on, latrines should be built. A latrine should not face east or north, but should face west or south, in a place with good ventilation.

The construction method is: either dig a pit, or build one on a high embankment. If there is a water source at the bottom of the pit, the attendant must first seal it shut, and then the monk may use it. If there is a flowing stream below the high embankment, a plank should be set in place so that when one relieves oneself the waste falls first onto the plank before falling into the water.

There should be two or three holes; the width of a hole should be one cubit and the length one and a half cubits. Inside the latrine there should be a partition so that two people sitting on either side cannot see each other. Beside the latrine a bamboo rod should be kept, and inside the latrine a rack for hanging robes should be provided."

At that time, one monk was already seated at the latrine, and afterward another monk, urgently needing to relieve himself, entered the latrine and was about to relieve himself in the very spot where the first monk was seated. That monk called out: "Elder, do not soil me!"

The monks then brought the matter to the Blessed One. The Buddha thereupon instructed: "From this time forward, one must know the proper rules for using the latrine as follows: One must not wait until the need becomes urgent before going to the latrine; rather, when the need first arises, one should go at once. Upon arriving there, one must not enter in silence but should snap one's fingers.

If there is already someone inside the latrine, that person must also snap their fingers in reply. If the need is extremely urgent, one may sit back-to-back with the person already seated and relieve oneself simultaneously. One must not lift one's robes before reaching the latrine; one should be seated at the latrine before lifting the robe and relieving oneself.

One must not bring the Sangha's bedding into the latrine. While seated at the latrine, one must not pick one's teeth, cover one's head, or drape the right shoulder; rather, one should leave the right shoulder bare. One must also not recite sutras, practice meditation, contemplate impurity, or fall asleep there, as this would obstruct others.

When rising, one must not hike up one's robe too high before standing; rather, one should let the robe fall as one rises."

Furthermore, at that time the monks were using bamboo slips to clean themselves after defecation, causing injury to the anus. The monks then brought the matter to the Blessed One. The Buddha thereupon instructed: "From this time forward, I do not permit the use of bamboo slips, reed slips, wooden slips, or bone.

One should use something soft and smooth. Moreover, after use, one must not discard such material inside the latrine pit; it should be placed in a basket set at a designated spot. However, if the latrine pit is deep with a high bank above it, discarding it down into the pit is without offense.

When defecating, urinating, or spitting, one should aim directly at the center of the hole and must not soil the edges on either side. If the previous person has soiled the edges, one should use a wooden slip to scrape them clean. One must not, after defecating or urinating without washing oneself clean with water, make use of the Sangha's sitting cloths, beds, or mattresses.

Beside the latrine, a water vessel should be placed. If the latrine pit is dug in flat ground, one must not pour water in a way that causes it to flow down into the pit; if the latrine is situated on a riverbank, such use is permissible. Wood, stone, or tile should be used as a lid for the vessel.

Junior monks should take turns filling the vessel with water in proper order and must rinse the vessel regularly. If the lid is of planking, one must not leave it in the sun, as it will deteriorate. If the lid is of earthenware or stone, it may be left in the sun.

Beside the latrine, ash and cleaning cloths should be kept. If living creatures appear in the water vessel, one must not announce, 'There are living creatures in here,' but should place a handful of grass on top so that others will know there are creatures in the water. One must not use water extravagantly but must use it in moderation.

If the water vessel is empty, one should inform the person in charge so that someone may be sent to fill it, or one may fill it oneself—at the very least, one cupful sufficient for one person's use. If one suffers from hemorrhoids in the lower region, one must not wash with water there but should wipe with something soft—either cloth or leaves. If there is no latrine, one should wipe oneself at the back of the room.

If one defecates on a mountain slope, one must not pick one's teeth, cover one's head, or drape one's shoulder; one should leave the right shoulder bare. If one needs to use the latrine at night, one should use a basin or bowl to collect the waste and then carry it to be disposed of. If there is no receptacle available, one should relieve oneself at a drainage channel and clean it up early in the morning.

If one is staying in a warming hall or a lecture hall and needs to use the latrine, one must go outside. If the need is so urgent that one cannot make it in time, one must relieve oneself in a single spot; one must not relieve oneself while walking about as cattle do, and one must clean it up in the early morning, wash it with water, wipe it with oil, or at the very least wipe it clean with a cloth. When circumambulating a stupa and one feels the need to defecate, one should go to the latrine.

If the need is extremely urgent, one should relieve oneself in a single spot; one must not soil one's feet while walking about and relieving oneself as cattle do. When finished, one must clean up, wash with water, sprinkle fragrant powder, and wipe clean. If one is in a forest dwelling where fragrant powder is unavailable, one should wipe with oil."

When wishing to enter a village, one should defecate beforehand and then proceed. If, having already entered the village, one needs to use the latrine, one should go to the latrine designated for men and must not enter the latrine designated for women. If there is none, one should ask people where one may relieve oneself.

When asking, one must not ask young girls, for upon hearing such a question they will laugh; rather, one should ask a respectable elder person. If that too is not possible, one should enter an empty dwelling. Having entered, one must not sit in a place that is too exposed, nor in a place so concealed that people might suspect one of being a thief.

If there is no empty dwelling, one should relieve oneself beside a wall at the edge of the road. If a companion is present, one should ask them to sit back-to-back to provide concealment.

If while traveling with a merchant caravan one needs to defecate, one should go to the downwind side of the road; one must not go to the upwind side and thereby cause the foul smell to drift toward others. If one needs to use the latrine at night, one must not go in silence but must inform the merchants, so that they do not suspect one of being a thief; likewise, one must defecate on the downwind side and must not defecate on the upwind side.

When traveling by boat with merchants and one needs to defecate, one should go to the designated defecating area; one should also use a plank to scrape the waste so that it falls first onto the plank below and then into the water afterward. If there is no plank, one should at least defecate onto a bundle of grass; if there is no bundle of grass either, one should use a chamber pot to collect the waste and then carry it to be disposed of.

If one sees filth or excrement at a stupa or a monastic compound, one should clean it up. If two persons are traveling together and encounter such a situation, the junior monk should do the cleaning. If the junior monk is lax in observing the precepts, one must clean it up oneself. If one has been poisoned and a physician instructs that one must drink fecal water, one must not drink one's own fecal water but should use that of another person.

Monks must know all the rules of hygiene set forth above. If one does not know such matters, one transgresses the rules of proper conduct.

THE MATTER OF URINATION.

When the Buddha was residing at the city of Śrāvastī, at that time the monks were urinating everywhere, and people criticized them, saying: "Why do the renunciants, disciples of the Śākyan, urinate everywhere like cattle and donkeys? These are degenerate people—what religious conduct do they have!" And so on, until the Buddha instructed: "From this time forward, a proper place for urination should be constructed. The manner of construction is as follows: It must not be built to the north or to the east, but should be built to the west or to the south, in an open, airy location."

At that time, a monk was urinating, and another monk also came to that spot to urinate. The first monk said: "Elder, do not soil me."

The monks then brought the matter to the Blessed One. The Buddha thereupon instructed: "From this time forward, the rules for urination must be known as follows: One must not wait until the need is urgent before going; when one needs to urinate, one should go at once. Before entering the urination area, one should snap one's fingers; if someone is already inside, that person must also snap their fingers in reply.

If the need is extremely urgent, one should stand with one's back to the person already there, and the person already there should make room for the other. When urinating, one must not cover one's head, drape one's shoulder, or pick one's teeth; rather, one should lift the right side of one's robe to urinate. While urinating, one must not practice meditation, sleep, recite sutras, or contemplate impurity in a way that obstructs those coming after.

When urination is complete, one must leave at once. If there is no proper urination place, one should use a bottle to collect the urine; on top of the bottle a bowl with a hole through the bottom should be placed, and one should urinate into that bowl, then open the stopper so the urine flows down into the bottle. If there is no bowl, one should use a ladle to pour the urine into the bottle.

One must not defecate or spit into the bottle. Junior monks must take turns emptying that bottle in proper order. When emptying it, one must do so in a concealed location and must not empty it upstream of a stupa or monastic compound.

After emptying it, one must wash it clean with water and then turn it upside down on the ground. If there is no bottle, each person should find their own individual receptacle. If the receptacle is made of clay, after washing it one should turn it upside down on the ground.

If the receptacle is made of wood, after emptying it one should store it in a cool place so that it does not deteriorate; it should also be carried by means of a cord tied to it. At night, it should be placed under one's bed. If there is no receptacle, one should urinate at a drainage channel at night.

However, that drainage channel must not flow in the direction of a stupa, a warming hall, or a lecture hall."

When one needs to urinate, one should go at once. If the need is so urgent that one cannot make it in time, one should urinate in a single spot. When finished, one should wash with water, apply oil, and then wipe clean.

If while circumambulating a stupa one needs to urinate, one must go at once. If the need is extremely urgent, one must not urinate while walking but should urinate in a single spot. When finished, one should wash with water and then apply fragrant ointment. If one is in a remote place where fragrant ointment is unavailable, one should apply oil instead.

If one wishes to enter a village, one should urinate beforehand. If while already in a village one needs to urinate, one should do so in a secluded spot. If the urgency is too great to reach a secluded spot in time, one should face a wall to urinate. If there are companions present, one should ask them to turn their backs to provide cover.

If traveling along the road with merchants and one needs to urinate, one should go to the downwind side and must not go to the upwind side. If staying overnight, when going to urinate one must likewise go to the downwind side. When wishing to go, one should inform the others so that they will not suspect one of being a thief.

If traveling by boat, one should go to the designated urination spot to urinate. If there is no such spot, one should urinate into a container and then pour it out.

If a sick bhikkhu is told by a physician that he must drink urine, he should not take the urine from the beginning or the end of the flow, but should take the urine from the middle portion. He may take his own urine or request the urine of another person to drink.

The rules for urinating are as stated above. Whoever does not act accordingly transgresses the rules of proper conduct.

THE MATTER OF TOOTH-CLEANING STICKS

When the Buddha was residing in the city of Śrāvastī, at that time the group of six bhikkhus used tooth-cleaning sticks that had not been trimmed or sharpened. People of the world criticized them, saying: "How is it that these Śākyan recluses, like violent men, grasp whole branches to clean their teeth?" The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately instructed: "From this day forward, I do not permit the use of tooth-cleaning sticks."

Further, when the Buddha was residing in the city of Śrāvastī, on the occasion of a great assembly the Blessed One was delivering a Dharma teaching, when a bhikkhu who had bad breath sat at the far end, in the downwind direction. Though the Buddha knew this, he still asked the bhikkhus:

—Which bhikkhu is it who sits apart by himself, as though harboring some grievance?

—Blessed One, because the Blessed One has laid down a rule prohibiting the use of tooth-cleaning sticks, this bhikkhu, suffering from bad breath and fearing to affect those of pure conduct, has had to sit in the downwind direction.

—I permit the use of tooth-cleaning sticks, but they must be used with moderation; the maximum length is sixteen finger-breadths.

Furthermore, at that time a certain donor had planted trees in a remote place, and a bhikkhu pulled up one of those trees to use as a tooth-cleaning stick. The owner, seeing this, was displeased and went to the Buddha to report the matter to the Blessed One. The Buddha gave a teaching in accordance with the situation, causing the donor's mind to become joyful, whereupon the donor paid homage to the Buddha and departed. The Buddha then had that bhikkhu summoned. When the bhikkhu arrived, the Buddha asked:

—Did this really happen?

—It is indeed so, Blessed One.

—Why did you use a flowering and fruit-bearing tree as a tooth-cleaning stick? From this day forward, I do not permit you to use flowering and fruit-bearing trees as tooth-cleaning sticks. Moreover, when cleaning one's teeth, one must not do so in the warming room, the lecture hall, the dining hall, or in front of the Sangha, in front of the preceptor, the ācārya, in front of a stūpa, or in front of an image.

When cleaning one's teeth, one must not cover one's head or drape one's shoulder, but must bare the right shoulder and go to a secluded spot. If in the Sangha hall, one should use a tube or box to store the tooth-cleaning sticks. After using a stick, one must not put it back into the box, and must not discard it in the area of a monastery or stūpa or in a place of frequent passage.

When scraping the tongue, one must not do so in a lascivious manner. After scraping, one must wash the scraper and put it away in a proper place. If tooth-cleaning sticks are difficult to find, after using one, cut off the used portion, wash it, and set it aside to use again the next day.

Furthermore, at that time a bhikkhu was using a tooth-cleaning stick that had become blunt. Seeing the Blessed One approaching, out of reverence he swallowed the piece of stick, which then became lodged in his throat, causing him great distress. The bhikkhus then brought this matter and reported it to the Blessed One.

The Buddha immediately instructed: "From this day forward, I do not permit the use of tooth-cleaning sticks that are excessively blunt. The maximum length is sixteen finger-breadths and the minimum length is four finger-breadths or more. When cleaning one's teeth, one should do so in a quiet and secluded place, washing one's hands clean before cleaning the teeth.

After cleaning, one should wash the tooth-cleaning stick before discarding it. When using it, one must not behave in the manner of dissolute persons, for cleaning the teeth is solely for the purpose of removing bad breath. When cleaning one's teeth, one must not swallow the rinse water from tooth-cleaning; however, if one accidentally swallows it, there is no offense.

If a sick bhikkhu is told by a physician that he must swallow the rinse water from tooth-cleaning in order to recover, he should comply and swallow it. If there is no tooth-cleaning stick available, one should use ash, salt, earth, brick, ginger, stone, grass, or wood to cleanse the mouth before eating.

If in the area of a monastery or stūpa one sees tooth-cleaning sticks lying about, one should pick them up and dispose of them. If two people see them at the same time, the junior one should pick them up and dispose of them. If one sees that a junior monk is negligent in observing this rule, one should pick them up and dispose of them oneself. The rules for using tooth-cleaning sticks are as stated. Whoever does not act accordingly transgresses the rules of proper conduct.

Summary verse:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHA-BHADRA, A MAN OF INDIA

TRANSLATED TOGETHER WITH ŚRAMAṆA FAXIAN DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH