Lzh Asc 3Robe-Making Season

– MAHĀSĀṂGHIKA VINAYA

– THE CODE OF DISCIPLINE FOR BHIKKHUNĪS

CLARIFICATION OF THE FIRST SECTION ON PROPER CONDUCT

THE MATTER OF MENDING ROBES.

When the Buddha was dwelling in the city of Śrāvastī, because of five beneficial reasons the Tathāgata would make his rounds through the bhikkhus' quarters once every five days. He observed a bhikkhu spreading his robe on the ground in order to mend it, and the Buddha immediately instructed: "From now on, mats should be procured. The method of making a mat is to use bamboo or long reeds, approximately ten cubits in length and six cubits in width.

When one wishes to mend a robe, the mat should be spread out in the assembly hall, the warming room, or the meditation room, and the robe unfolded upon it for mending; one must also wash one's feet before sitting down. If one does not wash one's feet, one must fold one's legs and sit upon them, so that the soles of the feet do not touch the mat. One must not dry grain, dry robes, or dye robes on the mat; nor must it be allowed to be scorched by the sun, drenched by rain, or soiled by birds and animals.

When mending is finished, the mat must be rolled up and stored away in a sheltered place. If there is no mat, the robe should be mended on a bed. If there is also no bed, then a cloth should be used to wipe the warming room or assembly hall clean, and the robe brought out for mending.

When mending robes, one must proceed in this manner. Whoever does not do so transgresses the rule of proper conduct.

THE MATTER OF SCREENING ONE'S SLEEPING PLACE.

When the Buddha was dwelling in the city of Śrāvastī, at that time a bhikkhu returned from meditation and accidentally stepped with his cold feet upon another person, causing that bhikkhu to be startled and disturbed. The bhikkhus accordingly brought this matter and reported it to the Blessed One. The Buddha instructed: "From now on, something should be used to screen off one's sleeping place.

The method is to use bamboo, reeds, or rushes, standing them upright at the four corners and binding them together with cord. When returning from meditation, one opens it; once inside, one closes it again. During the day it should be kept open and not closed; at night it should be lowered.

The method of screening one's sleeping place must be done in this manner. Whoever does not do so transgresses the rule of proper conduct.

THE MATTER OF WIPING DOWN ROOMS.

When the Buddha was dwelling in the city of Śrāvastī, because of five beneficial reasons the Blessed One would make his rounds through the bhikkhus' quarters once every five days. He observed that rooms and buildings were leaking and in disrepair yet had not been mended. Though he already knew, the Buddha still asked the bhikkhus: "Whose room is this, left to leak in such a state?" "From now on, rooms and buildings must be managed as follows: One must not see rooms leaking and in disrepair and leave them unmended.

If a room is thatched with grass, it should be re-thatched with grass; and if it is covered with earth, earth should be applied to it. Furthermore, cobwebs and dust should be regularly swept away; uneven places should be leveled; rat holes should be filled and sealed with earth; and once every fortnight a cloth should be used to wipe down the floor. If the floor is dry, the wiping cloth should be dampened with water before wiping; if the floor is wet, it should be wiped with a dry cloth only.

If the floor has been painted green, the legs of beds should be wrapped with something, and one must not burn lamps, do walking meditation, or leave footwear upon it, nor spit upon it; a spittoon should be used instead. In a middle-ranking room, one may wash one's feet, hands, and face, or wash one's bowl there. In a lower-ranking room, one may burn lamps, do walking meditation, wash one's hands, feet, and face, and wash one's bowl there.

Regarding rooms and buildings, they must be used in this manner. Whoever does not do so transgresses the rule of proper conduct.

THE MATTER OF SPITTING.

When the Buddha was dwelling in the city of Śrāvastī, because of five beneficial reasons the Blessed One would make his rounds through the bhikkhus' quarters once every five days. He observed that on the walls of the rooms and the assembly hall there were streaks of spittle running down to the floor. Though he already knew, the Buddha still asked the bhikkhus: "Who has been spitting in such a filthy manner?" "From now on, when spitting, one must proceed as follows: Whether the wall is plastered or unplastered, one must not spit upon it.

If the floor is unplastered, one may spit in one spot and then rub it away with one's foot; one must not spit indiscriminately and cause filth. A spittoon should be placed on the floor; inside the spittoon, sand or ash should be placed, and a hard stone set beneath the spittoon. It should be emptied from time to time and not allowed to become foul or breed insects; it should be washed clean with fresh water and then turned upside down to dry.

Toothpicks must not be thrown into it. Within the monastery compound, when one wishes to spit, after spitting one must rub it away with the heel of one's foot. If the floor is covered with a mat, a spittoon should be used.

If one is eating and wishes to spit, one must not spit straight down on the ground causing the bhikkhu seated nearby to feel disgust; rather, one should spit between one's own feet and then rub it away with the heel. If phlegm is continuously excessive, one should go outside to spit and then return to sit down. If one is in the presence of one's preceptor or ācārya and wishes to spit, one should go to a secluded spot to do so.

If one is in a village or settlement and wishes to spit, one should spit beside one's own feet and rub it away with the foot. If the ground there is soft and muddy, spitting upon it incurs no offense. If one sees pools of spittle at a stūpa or a monastic residence, one should rub them away with one's foot.

If two persons see it at the same time, the more junior one should attend to it. If the junior person's observance of precepts is lax, one should attend to it oneself. Bhikkhus must know this regarding spitting.

Whoever does not know this transgresses the rule of proper conduct.

THE MATTER OF USING THE BOWL.

When the Buddha was dwelling in the city of Śrāvastī, at that time a bhikkhu placed his bowl at an open gap; a gust of wind blew it down to the ground and it broke to pieces. When he heard the striking of the board announcing that porridge was to be served and went to fetch his bowl, alas, there remained only a heap of broken shards. The bhikkhus accordingly brought this matter and reported it to the Blessed One. The Buddha immediately had that bhikkhu summoned. When the bhikkhu arrived, the Buddha asked:

—Did this matter truly occur?

—It truly did, Blessed One!

—From now on, the following must be known regarding the bowl: One must not place the bowl at an open gap, near the edge of a ledge, or in a dangerous spot; one must not place it where a door opens or in a place of frequent passage; one must not use ash to scrub the bowl as this causes it to lose its color—one should use water infused with leaves, or if that is unavailable, use a cloth to wipe it. When washing it, one must not sit at the edge of a slope, in a dangerous place, on a boulder, or on a pile of bricks.

One must not sit beneath a tāla tree, beneath a kapittha tree, or beneath a nāḷi tree. When washing the bowl, one should squat or kneel with one's knees about a hand-span above the ground. One should first wash the bowl of one's preceptor and ācārya and wash one's own bowl afterward.

One must not pour the leftover water from one's own bowl into the bowl of one's preceptor or ācārya; rather, one should use the leftover water from the bowl of one's preceptor or ācārya to wash one's own bowl. When the bowl is dry and being put away, the bowl of one's preceptor and ācārya must also be put away first. When putting bowls into a carrying bag, the bowl of one's preceptor and ācārya must be placed in first.

Furthermore, one should squat down, thread the strap of the carrying bag over one's arm, place it on one's knee, then put the bowl inside, and thereafter place it on a bed or chair. The bowl bag should be sewn with two or three layers. When one wishes to hang up a bowl, one should first shake the peg to see whether it is firm before hanging.

If there is no place to hang it, the bowl should be placed on the bed; if the place has a vegetable basket to shelter it, it may be placed there, or if there is a bowl-stand it may be placed there, but they must not be turned upside down against one another. The bowl-stand should be made with a rim. One must not take a bowl in the dark; one must not take a bowl with dirty hands—one must first wash one's hands clean before taking it.

When taking bowls, one hand may hold two, the other hand one; one must not hold as many as four. When passing a bowl, one must not offer it abruptly; instead one should ask: "Have you taken your bowl?" If the reply is "Yes," only then should the bowl be set down. One must not use the bowl to hold impure substances, nor to hold water for shaving one's head, washing hands and feet, washing one's face, or for use in the bathhouse, or for scooping water to wash after urination.

One must guard the bowl as one guards one's own eyes. Whoever does not do so transgresses the rule of proper conduct.

THE MATTER OF TAKING PORRIDGE.

When the Buddha was dwelling in the city of Śrāvastī, at that time the group of six bhikkhus disparaged the porridge: if they saw it was thin, they would say, "This is not porridge—it is the Yamunā River." If they saw it was thick, they would say, "This is not porridge—it is hard rice that will break people's teeth."

The bhikkhus accordingly brought this matter and reported it to the Blessed One. The Buddha immediately had those bhikkhus summoned. When they arrived, the Buddha asked:

—Did this matter truly occur?

—It truly did, Blessed One!

—From now on, the matter of porridge should be understood thus: When the sound of the board is struck signaling the serving of porridge, one should know whether the porridge is being offered to two assemblies of monks or to one assembly, or to a teacher together with his disciples and attendants. Having understood this, one should go. Upon arriving, one must not look at the consistency of the porridge and praise or criticize it as being too thick or too thin, but should accept it as it is; one must also not take more than one's proper turn.

When receiving, one must not cover one's head, cover one's shoulder, or wear sandals; rather, one should remove one's sandals and fold back the robe on the right shoulder before receiving. If the one distributing porridge passes by quickly, at the very least one should slip off the heel of one's sandal in order to receive it. If there is no time to remove one's sandals, then wait until the server comes back around, or ask another person to receive it on one's behalf.

If one is seated, one should receive according to one's proper turn. If one sees that the porridge is thin, one must not say: "It is so clear, like the Yamunā River—one can see the reflection of the moon in it." If one sees that the porridge is thick, one must not say: "This is hard rice that will break people's teeth." Rather, one should accept whatever is given. The matter of porridge should be handled in this way.

If anyone does not do so, that person transgresses the rules of proper conduct.

PROPER CONDUCT WHEN STANDING.

When the Buddha was dwelling at the Bamboo Grove of Kalandaka in the city of Rājagṛha, at that time a certain monk was sitting in meditation inside the Indra stone cave on the hillside, and another monk came and stood before the entrance to the cave, causing the mind of the meditating monk to lose its concentration. The monks then brought the matter before the Blessed One. The Buddha immediately ordered that monk to be summoned. When he arrived, the Buddha asked:

—Did this really happen?

—It is truly so, Blessed One!

—From now on, when standing one must do as follows: One must not stand before a monk who is sitting in meditation; one must not stand before the assembly of monks; one must not stand in front of a place where people are seated; one must not stand before one's preceptor, one's teacher, and the senior elder monks; nor should one stand beside them wearing sandals, wearing a sash, with head covered, or with both arms hanging loosely at one's sides.

However, if one is ill, there is no offense. One must not stand before courtesans, before gamblers, before wine shops, before slaughterhouses, before prisons, or before murderers. One must not stand in concealed or secluded places.

The matter of standing must be handled in this way. If anyone does not do so, that person transgresses the rules of proper conduct.

End of the Thirty-fourth Volume

EXPLANATION OF THE SECOND SET OF RULES OF PROPER CONDUCT

THE MANNER OF WALKING IN MEDITATION.

When the Buddha was dwelling at the Bamboo Grove of Kalandaka in the city of Rājagṛha, at that time a certain monk wearing wooden clogs was walking in meditation before another monk who was sitting in meditation, causing the latter's mind to lose its concentration. The monks then brought the matter before the Blessed One. The Buddha immediately ordered that monk to be summoned. When he arrived, the Buddha asked:

—Did this really happen?

—It is truly so, Blessed One!

—From now on, one must walk in meditation as follows: One must not walk in meditation before a monk who is sitting in meditation, before the assembly of monks, before one's fellow disciples, before one's preceptor, one's teacher, or before senior elder monks. However, if one is ill and is taking medicinal milk or purgatives, one may walk in meditation before them. When walking, one must not turn one's back toward them but should face them, keeping one's right side and right hand turned toward them.

If walking in meditation together with one's preceptor or teacher, one must not walk in front of them nor walk alongside them, but must walk behind them. When returning, one must not walk in front but must walk behind, facing them with one's right side turned toward them. One must not walk in meditation before courtesans, before gamblers, before wine shops, before slaughterhouses, before prisoners, or before murderers.

One must not walk in meditation in dark and secluded places, but should walk in places that are neither too dark nor too exposed. The manner of walking in meditation must be thus. If anyone does not do so, that person transgresses the rules of proper conduct.

THE MANNER OF SITTING.

When the Buddha was dwelling in the city of Śrāvastī, at that time the group of six monks sat in the manner of camels. The monks then brought the matter before the Blessed One. The Buddha immediately ordered the group of six monks to be summoned. When they arrived, the Buddha asked:

—Did this really happen?

—It is truly so, Blessed One!

—From now on, one must not sit in the manner of a camel; one should sit in the cross-legged posture. If one has been sitting for a long time and grows weary, one should extend one leg at a time to relieve the fatigue, and must not extend both legs at the same time; alternatively, one may stand up and walk in meditation. When sitting in the meditation hall, one must not cover one's head; however, if one is elderly or ill, one may cover half one's head and one ear.

If one is in a secluded place or under a tree, covering one's head is not an offense. When in the presence of one's preceptor, one's teacher, a senior monk, or an elder monk who is sitting or standing, one must not sit. One must not sit before courtesans, and likewise one must not sit in dark and secluded places; rather, one should sit in places that are neither too dark nor too exposed.

A monk should sit in this manner. If anyone does not sit in this manner, that person transgresses the rules of proper conduct.

THE MANNER OF LYING DOWN.

When the Buddha was dwelling in the city of Śrāvastī, at that time the group of six monks lay on their stomachs, on their backs, and on their left sides. The monks then brought the matter before the Blessed One. The Buddha immediately ordered the group of six monks to be summoned. When they arrived, the Buddha asked:

—Did this really happen?

—It is truly so, Blessed One!

—From now on, one must lie down in the following manner: One must not lie as a hungry ghost lies, not lie as an asura lies, and not lie as one who is consumed by sensual desire lies. Lying on one's back is lying as an asura; lying on one's stomach is lying as a hungry ghost; lying on one's left side is lying as one consumed by sensual desire. A monk must lie as a lion, the king of beasts, facing in the direction of one's own preference.

When extending one's limbs, one must not extend them toward the left but should extend them toward the right, with the head oriented toward the robe-rack. One must not point one's feet in the direction of one's preceptor, teacher, or senior elder monks. At the beginning of the night, one must not say "I am so weary" and immediately lie down; rather, one should reflect rightly upon one's own practice of the path, and only at midnight should one lie down.

When lying down, one should lie on one's right side as the lion king does, placing one foot upon the other, closing one's mouth, resting the tongue on the roof of the palate, resting the head on the right hand, placing the left hand along the length of the body, and not abandoning mindful reflection on the cultivation of the path. One must not sleep until sunrise; toward the end of the night one should rise and sit in reflection upon one's practice of the path.

If during the night one sleeps soundly without turning over, there is no offense. If one is elderly and weak, or if there is a boil on one's right side preventing one from lying on one's right side, there is no offense. The manner of lying down for a monk must be thus.

If anyone does not lie down in this manner, that person transgresses the rules of proper conduct.

Summary verse:

"Patching robes, dividing curtains,

Lodgings and spitting,

Steadying the bowl, porridge, walking, standing,

Sitting, lying down — the third part."

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHĀBHADRA OF INDIA

TRANSLATED TOGETHER WITH ŚRAMAṆA FAXIAN DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH