Lzh Asc 4Visitors

– MAHĀSĀṂGHIKA VINAYA

– PRECEPTS FOR BHIKKHUNĪS

EXPOSITION OF THE FIRST SECTION ON PROPER CONDUCT

THE CONDUCT BETWEEN RESIDENT AND VISITING BHIKKHUS.

When the Buddha was residing in the city of Sāvatthī, at that time the group of six bhikkhus closed the gates of the monastery and sat engaging in idle conversation. Visiting bhikkhus arrived and knocked at the door, calling out, but the others did not respond. The visiting bhikkhus then climbed over the wall to enter. The resident bhikkhus immediately asked the visiting bhikkhus:

—From which way did the Elder enter?

—I climbed over the wall.

—Why did you climb over the wall?

—Then why did you close the door? I called out, but you gave no reply.

On account of this, the two parties quarreled with each other, and together they went to report the matter to the Blessed One. The Buddha then instructed: "From now on, one must not close the gates and sit engaging in idle conversation, nor must one climb over the wall to enter. Visiting and resident bhikkhus should conduct themselves as follows: When a visiting bhikkhu sets out on a journey, he must bring along a key to the door, a water-straining bag, and a needle case.

If one person among the traveling party carries these, all are without fault. On the other hand, if no one carries them, then everyone is at fault. While on the road, if someone is ill, the others must help carry that person's robe and bowl in their place; one must not leave ahead but must assist one another and travel together.

If the ill person cannot walk, one should hire a vehicle to convey them. If along the road there is a muddy or low-lying place, the younger ones should go first. If there is fear of bandits, tigers, or wolves, the elder should be placed in the middle.

If one wishes to engender a compassionate mind in the bandits, the elder should go ahead. When passing through villages and hamlets, if a stūpa or shrine is seen, one should follow the path along it and must not take a shortcut passing to the left or right of it. If one wishes to rest and stay the night, two young bhikkhus should first be sent into the village to request lodging, drinking water, oil for anointing the feet, the morning meal, and the midday meal.

When departing, those bhikkhus must fasten their robe-belt and announce that they are entering the village at an improper time. When lodging has been obtained, they must return and report: 'Lodging has been obtained.' If there is a pond or a well, one should bathe, fasten the robe-belt, inquire of one another, and then enter. If one wishes to drink sweet cane-sugar water, one should drink it outside the village so that people do not see it and suspect that the renunciant is eating at an improper time.

One must not enter while carrying loads on a carrying pole, but should distribute the robes and requisites and carry them by hand when entering. If it has been announced by others: 'You may stay as you please,' then those who arrive afterwards need not make a report; entering incurs no fault. When entering, one must not go by a different path; however, if the original path is obstructed, then going by another path incurs no fault.

If there is a monastery within the village, one should go there to stay. If at an āraṇya there is a pond or a well, one should also bathe before entering. One must not enter burdened with unwieldy loads, but should distribute robes, footwear, and remove carrying poles, all carrying things by hand.

If a stūpa or shrine is seen, one should circumambulate it to the right and must not speak loudly when entering. If one encounters a bhikkhu who is a former acquaintance, one must not call out: 'Oh! Are you still here, Teacher?

You live here and will die here, without ever leaving behind the food of the jackals.'

The resident bhikkhu also must not say: 'Oh! Like a prisoner just freed from his shackles—it has been four or five years since we have seen each other.'

The visiting bhikkhu also must not ask: 'How old are you, Teacher? I must have this room,' nor must one ask: 'Who is providing the morning meal and the midday meal tomorrow? Is there anything good to eat?'

The resident bhikkhu must not close the gates and sit conversing. If one wishes to plaster the wall at the back of the dwelling or to do other such work, one should instruct a gardener, a novice, or the Karmadāna to keep watch at the door. If the door is closed, the visiting bhikkhu must not climb over the wall to enter, but should use the key to open the door and enter. Once one has been admitted and has entered, the resident bhikkhu should ask: 'How many rains have you, Teacher?' One should reply: 'I have such-and-such a number of rains.' The resident bhikkhu should then say: 'With that many rains, you are entitled to such-and-such a bed and bedding.'

Thereupon, the visiting bhikkhu should ask about the location of the lavatory and toilet and should not wait until urgently pressed before asking. Next, one should inquire about whatever restrictions the Sangha observes. The resident bhikkhu should explain all the Sangha's restrictions, such as: 'The Sangha has performed the act of covering the bowl with respect to such-and-such a household—do not go there. Such-and-such a household has a fierce dog. Such-and-such a household has no faith.'

When a visiting bhikkhu rises in the morning, he should not immediately go out for alms but should first inquire whether that dwelling place has a morning meal or a midday meal offering. The resident bhikkhu should say: 'Elder, do not go for alms; almsround is toilsome and may not be satisfactory. Here there is a morning meal and a midday meal.' If one sees a companion wishing to depart, one should not say: 'Elder, the merchant travelers have already gone; if you follow now you can still catch up,' but rather should say: 'Elder, wait a little while and there will be companions.' If a companion has urgent business and must depart, one should provide provisions and wish the companion well on the journey.

This is how visiting bhikkhus and resident bhikkhus should conduct themselves. Whoever does not act accordingly transgresses the rule of proper conduct.

THE MATTER OF WASHING THE FEET.

When the Buddha was residing in the city of Sāvatthī, at that time the group of six bhikkhus, while washing their feet, engaged in worldly conversation and played about with water. The bhikkhus then brought this matter to report to the Blessed One. The Buddha instructed: "From now on, when washing the feet, one should do so in the manner of Sāriputta."

When the Buddha was residing in the Bamboo Grove of Kalandaka in the city of Rājagaha, at that time Sāriputta, having put on his robe and taken his bowl, entered the city to collect alms in due order, his deportment perfectly composed, his walking and standing dignified, his gaze restrained and proper, his extending and drawing back, his bending and raising, his wearing of the robe and carrying of the bowl all done with full restraint, his sense faculties guarded and his mind undistracted—like the very appearance of one who has attained the sublime and wondrous Dharma.

A certain brahmin, seeing this, thought to himself: 'This Śākyan renunciant displays the appearance of one who guards his deportment here among people, but when he reaches a secluded place he will surely not maintain such discipline. I shall follow and watch him; if I see him becoming lax, I shall slap him on the head with my hand.' Thinking thus, he followed after the Venerable One.

At that time, Sāriputta, whether within the village or in a remote place, did not alter his deportment in the slightest. Upon returning to his dwelling, he set down his bowl and put it in its place, shook out and folded his saṃghāṭi robe and returned it to its proper place, arranged the bed and seat, took the foot-washing board and placed it beside the water jar, and went and sat there. Then he took his sandals, shook and dusted them, and set them on the ground.

Next, he took the foot-wiping cloth, cleaned the soles of the sandals, placed them in position, and wiped them with the cloth. He then wetted the cloth, took one sandal and wiped it from the toe, along the body, and to the heel; then he wiped the second sandal in the same manner. After that, he wiped the first sandal again along the front of the sole and then the back of the sole, then wiped the second sandal in the same sequence.

He then washed the cloth, wrung out the water, and spread it to dry. Next, he washed his hands, using the right hand to pour water while using the left hand to wash the left lower leg, then washed the right lower leg, and then washed both feet. The brahmin, seeing this, gave rise to a mind of joyful admiration and thought to himself: 'The Venerable One is so clean that the remaining water from his washing could even be drunk; our brahminic rites of water purification cannot compare with this.' At that moment, Sāriputta, perceiving that the brahmin had given rise to a joyful mind, proceeded to teach him the Dharma, causing him to attain the pure Dharma-eye.

The bhikkhus then reported this to the Buddha: "Blessed One, this brahmin is truly a man of good disposition; having seen Sāriputta wash his feet with such purity of deportment, he gave rise to such great joy."

The Buddha then said: "Not only today did he give rise to a joyful mind—in times past he also did so, as is clearly told in the Jātaka scriptures. The son of the householder at that time is now Sāriputta, and the bandit of that time is now this brahmin. At that time, the devas, upon seeing this, recited the following verse:

When a monk returns from the village, he must remove the robe worn in the village, shake it out, fold it, and put it back in its place. He then puts on the garden robe, arranges the beds and chairs, spreads out the foot-washing board, draws water and fills the jar, then goes and sits there, using a cloth to wipe the dust and dirt from his feet. Next, he takes up the pair of sandals and places the insoles inside them, wipes them with a cloth, then moistens the cloth with water and wipes each sandal one at a time from the toe, across the body, to the sole; he then wipes the second sandal in the same manner.

Next, he wipes the first sandal again along the front part of the sole and then the back part, and wipes the second sandal in the same way. He then washes the cloth, wrings out the water, and hangs it to dry so that no dust settles on it and no insects gnaw at it, and only then washes his hands. If the water jar is on the right side, one should wash the left leg first and then the right leg.

One must not use the hand that carries the water to scrub beneath the feet; rather, one hand should pour the water while the other hand scrubs. If there are two people, one pours the water and the other washes. One must not use water wastefully and in excess, but should estimate and use only what is sufficient.

One must not cover the head or cover the right shoulder, but should leave the right shoulder uncovered while seated. While washing the feet, one must not sit in meditation, sit in drowsiness, contemplate impurity, or recite sutras. When washing is finished, one should move away so as not to obstruct others.

However, if one is the last person, one may recite sutras without incurring an offence. If one sees that the water is depleted, one must not remain silent and leave it as it is, but must inform the person responsible for drawing water so that the jar may be refilled. If this cannot be done, then at the very least one should personally pour in about one ladleful of water, sufficient for one person's use.

The proper procedure for washing the feet must be carried out in this manner. Whoever does not do so transgresses the rules of proper conduct.

When the Buddha was dwelling in the city of Śrāvastī, the group of six monks at that time washed their feet and, while their feet were still wet, put on their sandals, causing the dye of the sandals to stain their feet and making the beds and mattresses of the Sangha dirty. The monks then brought this matter before the Blessed One. The Buddha immediately had the group of six monks summoned. When they had arrived, the Buddha asked:

—Did this matter truly occur as reported?

—It is truly so, Blessed One.

—From now on, when washing the feet, the following procedure must be followed: Set the sandals upright and wait until the feet are dry before putting them on. If many people are waiting, use the hands to smooth away the water, wipe the feet dry with a cloth, and only then put on the sandals. One must not step with wet feet onto the dry and clean floor of the Sangha's dwelling; the feet must be dried before entering.

If there is only one person at the foot-washing place, there is no need to wipe the feet with a cloth, but one should wait until the feet are dry before putting on the sandals, and one must be careful to keep away dust and dirt. If one is in a hurry and wishes to sit in meditation, recite sutras, or practice walking meditation, one may use a cloth to wipe away the dust and dirt and then proceed. The proper procedure for washing the feet must be carried out in this manner.

Whoever does not do so transgresses the rules of proper conduct.

RULES FOR THE USE OF WATER.

When the Buddha was dwelling in the city of Śrāvastī, the monks at that time took the water kept for the Sangha's use—water for washing the feet, hands, face, and bowls—and after using it, they bound the vessel with rope across its mouth, sealed it, and then went into the villages for alms. Afterward, visiting monks arrived and, seeing this, became angry and reproached them: "Why has the water storehouse been sealed shut and then abandoned?"

The monks then brought this matter before the Blessed One. Thereupon the Buddha instructed: "From now on, during the spring months, water should be arranged as follows: If the vessels are large or small jars, a clean object should be placed over the mouth of the jar, then a brick, stone, or piece of wood placed on top of it; inside, a ladle for drawing water should be kept, and within the water, various flowers such as the pāṭalī, campaka, sumanā, and similar varieties of flowers should be placed so that the water is fragrant.

There are certain famous types of water: at the town of Pāṭaliputra there is the water called Thâu-nô; at the city of Rājagṛha there is the water of the hot springs; at the city of Vārāṇasī there is the water of the pond at the place where the Buddha walked in meditation; in the land of Campā there is the water of the Ganges River; at the city of Śrāvastī there is the water called Thạch-mật; in the land of Sākiya there is the water called Huyền-chú; in the land of Saṃkāśya there is the water called Thạch-mật; in the land of Mathurā there is the water of the Yamunā River—such famous waters as these must not be used for washing the feet, hands, face, and bowls.

If a sick person needs water, one ladleful should be given. If during a meal one wishes to pour water, one should first use clean water to wash the hands and rinse the cup before pouring. The person receiving water should keep the left hand clean when taking the water; if the hand is dirty, it must be washed, or a leaf should be placed under the cup, or a leaf used to wipe away the dirt before taking it.

When drinking, one must not touch the lips to the rim of the vessel, nor allow the rim of the vessel to touch the forehead, but must hold the lips upright when drinking; furthermore, one must not drink it all but should leave a little water to rinse the mouth and then spit it out. The person pouring the water must take care to keep the water vessel clean. If one sees that the water vessel has had lips or forehead touch it, one should set it aside and use a blade of grass to mark it so that others will know the water vessel is not clean.

If it is possible to wash it clean with water, one should do so. If water is poured for drinking outside the permitted time, the person pouring must first wash the hands and clean the cup before pouring. At the same time, the person receiving the water must also wash the hands clean before receiving it.

If the hands are not clean, one should use a leaf or the clean edge of a robe placed under the cup to receive it, as described above, and rinse the mouth and spit it out afterward. If drinking water in a bathhouse, one should use a leaf placed under the cup, hold the lips upright, and drink; the rest is as described above. If drinking water in a meditation hall where the floor is covered with a mat, one should use a tray to carry the water.

If two persons are seated apart from one another, one person holds the cup and the other pours the water; the rest is as described above. The famous types of water enumerated above must not be used to wash the feet, hands, face, and bowls, nor must leftover water be poured out after drinking. If water is needed for tasks involving robes and bowls, it may be borrowed for temporary use and then returned.

If water is provided for unrestricted use, one may use it freely without incurring an offence. When using water, these procedures must be followed. Whoever does not do so transgresses the rules of proper conduct.

RULES FOR BATHING.

When the Buddha was dwelling in the mango grove of the young man Jīvaka at the city of Rājagṛha, the young man Jīvaka came to where the Buddha was, bowed his head, prostrated at the Buddha's feet, stood to one side, and said to the Buddha: "Blessed One, may the Blessed One permit the monks to bathe in hot water, for bathing in hot water can cure illness caused by exposure to cold and enables one to live in comfort and ease."

The Buddha replied: "Very well, I permit the monks to bathe in hot water."

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, after he had permitted the monks to bathe in hot water, when the time for bathing arrived and the sound of the board being struck was heard, the group of six monks immediately entered the bathhouse first, at once piled up firewood and lit a fire, closed the doors, and stood waiting for the perspiration to come. When the monks outside called for the doors to be opened, they refused to open them and said: "Elders, wait while we stoke the fire." Then, having used up all the firewood and water, they opened the doors and called out: "Elders, you may enter now."

When the other monks had entered, the group of six monks then closed the doors from outside. The monks inside, suffering from the heat, called out for the doors to be opened, to which they replied: "Elders, stand there and let the perspiration come out; this can cure skin ailments." Then, remaining outside, they used up all the water in the jars, turned the jars upside down on the ground, and then opened the doors, saying: "Elders, you may come out now."

When the monks came out, suffering from the heat and searching for water, the group of six told them: "Elders, please use only a little water at a time, as the Blessed One has taught"—and further: "Water too must be used sparingly."

The monks then brought this matter and reported it to the Blessed One. Thereupon, the Buddha instructed: "The construction of the bathhouse and the method of bathing shall be applied as follows: The bathhouse should be built square or round, with a door and ventilation holes. The ventilation holes should be wider on the inside and narrower on the outside, one or two of them, to allow smoke to escape.

Inside the room, bricks or stones should be laid on the floor, and the stove placed on top. The stove must be wider at the base and narrower at the top, raised about half a cubit from the ground, with a passage for smoke, and a pair of fire tongs kept beside it. If the stove is placed on the right side, the door should open on the left side.

If the stove is placed on the left side, the door should open on the right side, and a short door latch should be made for easy opening and closing. In front there should be a robing room with hooks for hanging robes. When wishing to bathe, one should first instruct the gardener to sweep away dust and cobwebs in the room, sprinkle water on the floor, sweep it clean, bring in firewood, charcoal, and a pot for heating water, and place these inside beforehand, and only then strike the board.

One must not light the fire too early so that it burns out before the board is struck. Upon hearing the sound of the board, one should discern whether it is the signal for the entire Sangha to bathe, or only for one's own disciples, or for a particular room, and proceed accordingly. If all are to bathe, they should go in orderly succession; and upon arriving, each person should use a belt to tie and mark their robe, then hang it on the robe rack.

When entering, one must not walk with both arms swinging wide, but should use one hand to cover the front and enter. One person enters as one person exits. When the next person enters, the person before must yield their place.

One must not walk across the implements or pass in front of the elder monks, but must enter slowly and with care. If one's preceptor or teacher is inside, one must not stand waiting outside asking, "When will you come out?", but should remove one's robe and enter to scrub and wash for them. If one wishes to scrub another person, one should inform one's preceptor or teacher; but if one has already informed them beforehand, there is no offense.

If the fire is burning strongly, the younger persons should be seated near the fire. If the fire is weak, the elder persons should be seated near the fire. Water must be used gradually and one must not splash and dirty those nearby.

If one's disciple is scrubbing for one, one must not raise both hands at once, but should first have one hand scrubbed while the other hand covers the front. Only then should the second hand be scrubbed. After pouring water into the bathing tub, one should close the door and sit so that the body perspires.

When dispensing oil, one should use a measuring cup or measure by hand; the same applies to bathing powder. If the donor says, "Use as much as you like," one must still use the water with restraint. If the tub has been marked with the measured amount designated for each person, one should use up to the designated measure and must not encroach upon another's portion.

If the rule is that each person must carry their own water, then those who have water may enter; those who have no water may not enter. If a disciple says, "Preceptor or teacher, please go in; I will carry the water for you," one must still use it with restraint. If an upāsaka or a gardener says, "Please go in, Venerable Sir; I will draw the water for you," even so, one must use it sparingly.

If the bathing place is near a pond, one may use as much as one likes, without offense. One must not bathe naked in the open, but if the water reaches the navel or the armpits, one may bathe without offense; or if one sits to bathe and the water is level with the navel, one may also bathe. Upon leaving the bathhouse, one should put on fresh robes, compose oneself properly, and return carrying one's used items.

When bathing is finished, if one wishes to leave immediately, one should instruct the gardener to put away the bathing tubs. If a monk who comes later says, 'Elder, please go ahead; I will put them away,' then one may go. The last person to bathe must tidy up and use something to extinguish the fire.

Bathing must be conducted in this manner. If anyone does not act accordingly, they transgress the rules of proper conduct.

THE RULE FOR USING UTENSILS.

When the Buddha was residing in the city of Sāvatthī, the Blessed One would inspect the monks' quarters every five days; seeing utensils left scattered here and there around the kitchen, although he knew the situation, the Buddha still asked the monks: "To whom do these utensils belong, left scattered about in this manner?" In the end, the Buddha instructed: "From now on, utensils must not be left carelessly scattered about in this manner.

The steward monk or the monk on monthly duty, upon seeing utensils left in disorder, must instruct the gardener or novices to put them away. If the steward monk or the monk on monthly duty takes no notice, then whoever sees this must instruct the lay attendants to tidy up. If the pots, vessels, and pans are made of copper or tin, one should instruct the lay attendants to wash them clean, coat them with clay, and then turn them upside down on the kitchen floor.

If the pots and vessels are made of clay, one should do likewise. After inverting them on the ground, bricks or tiles should be placed on top. If tubs and ladles are made of wood, they must also be washed clean and stored away.

If there are woven mats, they must be taken out to dry in the sun and then hung up for storage. If there are bamboo trays, winnowing trays, sieves, and strainers, these must also be hung up for storage so that termites and insects do not gnaw at them. The rice basket and the rice serving spoon must also be washed clean and hung up for storage.

The water strainer and the water-filtering bag must also be hung up for storage so that insects do not damage them. The medicine-pounding pestle and mortar must not be left on the ground after use, but must be washed clean and returned to their proper place. One must not see the kitchen or storehouse leaking and in disrepair without making repairs.

If it is thatched with grass, re-thatch it with grass; if it is plastered with earth, re-plaster it with earth. If there are cracks, splits, or breaks, they must be repaired. Furthermore, one must regularly sweep and keep these places clean.

If firewood is brought into the kitchen for burning, it must be stacked neatly in one place. Dye-boiling tubs and dyeing basins must not be left scattered after use but must be washed clean and returned to their proper place. The wooden robe-washing tub, when finished with, must also be washed clean and returned to its proper place.

Robe-drying lines must not be left lying scattered on the ground after use, but must be coiled up and returned to their proper place. Axes, hammers, saws, chisels, hoes, spades, and wooden ladders — all of these are utensils belonging to the Sangha of the four directions; when finished using them they must be tidied and returned to their proper place, so that those who need them later can easily find and use them without having to search with great difficulty.

If anyone needs to use them, they should be handed over. If two persons request the same item at the same time, it should be given to the senior monk first. If the senior monk will use it for a long time and the junior monk needs it for only a short time, then it should be given to the junior monk first.

If both will use it for only a short time, it should be given to the senior monk first.

The rule for using utensils must be followed in this manner. If anyone does not act accordingly, they transgress the rules of proper conduct.

THE RULE FOR USING ROBES.

When the Buddha was residing in the city of Sāvatthī, at that time many monks were living together in one room. A certain monk, upon taking his own robe from the rack, pulled another monk's robe down to the floor. Other monks, rising in the night to relieve themselves, stepped upon that robe.

The owner of the robe, when searching for it, could not find it, and eventually found the robe lying on the floor. The monks then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From now on, the matter of robes shall be handled as follows: If many persons are living together in one room, each person must fold their own robe and place a leaf inside as a marker.

If robes are hung on the rack, they must be tied together with a belt; one must not use the preceptor's robe or the teacher's robe to wrap one's own robe, but must use one's own robe to wrap those of the preceptor and teacher. If in the spring season there is much dust, one must use one's own robe to cover the robes of the preceptor and teacher on top. If in the summer season the ground is damp, one should use one's own robe to lay beneath the robes of the preceptor and teacher.

One must not allow dust to accumulate in the room but must regularly sprinkle water and wipe the floor clean. One must not use a robe as a liner in the hand to hold a spittoon, a chamber pot for excrement and urine, or footwear; nor must one use a robe to hold rubbish or as a cleaning rag. If a robe becomes soiled, it should be washed and re-dyed.

One must regard one's robe as one's own skin and flesh.

The rule for using robes must be followed in this manner. If anyone does not act accordingly, they transgress the rules of proper conduct.

Summary verse:

"Visitors and resident monks,

Washing feet and drying feet.

Clean water and drinking water,

The warming room and bathing.

The kitchen and the robes,

Here ends the fourth part."

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHĀDRA OF INDIA

TRANSLATED TOGETHER WITH ŚRAMAṆA FAXIAN DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH