Lzh Asc 6Locals

– MAHĀSĀṂGHIKA VINAYA

– RULES OF DISCIPLINE FOR BHIKKHUNĪS

CLARIFICATION OF THE BEGINNING SECTION ON PROPER CONDUCT

THE RULE FOR WEARING THE INNER ROBE.

When the Buddha was residing in the city of Śrāvastī, at that time the group of six bhikkhus would remove the inner robe worn in the monastery and then, bare-chested, go searching for the inner robe to wear when entering the village. Upon returning from the village, they would again remove the inner robe worn into the village and, bare-chested, go searching for the inner robe to wear in the monastery. The bhikkhus then brought this matter and reported it to the Blessed One.

Thereupon the Buddha instructed: "The proper method for wearing the robe shall be as follows: When wishing to enter the village, one must not remove the inner robe worn in the monastery and then go bare-chested to seek the inner robe for entering the village; likewise, one must not remove the inner robe worn into the village and then go bare-chested to seek the inner robe to wear in the monastery. Rather, when wishing to enter the village, one should first bring the inner robe for entering the village close at hand.

Nor should one put on the robe for going into the village and only then, underneath, remove the monastery inner robe; instead, one should put one on while removing the other. When leaving the village, one removes the inner robe worn into the village and puts on the inner robe of the monastery in the same manner. This is the proper method for wearing the inner robe.

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

THE RULE FOR WEARING THE ROBE.

When the Buddha was residing in the city of Śrāvastī, at that time the group of six bhikkhus, wishing to enter the village, would remove the robe worn in the monastery and then, wearing only the inner robe, go searching for the robe to wear when entering the village. Upon leaving the village, they would again remove the robe worn into the village and, wearing only the inner robe, go searching for the robe to wear in the monastery.

The bhikkhus then brought this matter and reported it to the Blessed One. In the end, the Buddha instructed: "From now on, the proper method for wearing the robe shall be as follows: One must not remove the robe worn in the monastery and then, wearing only the inner robe, go searching for the robe to wear into the village. Rather, one should first bring the robe for entering the village close at hand, then remove the robe worn in the monastery, fold it neatly, put it back in its place, and only then put on the robe for entering the village.

When departing from the village, one must likewise bring the robe worn in the monastery close at hand, shake out and straighten the robe worn into the village, put it back in its place, and then put on the robe worn in the monastery.

This is the proper method for wearing the robe. Whoever does not do so transgresses the rules of proper conduct.

THE RULE FOR WEARING THE ROBE WHEN ENTERING THE VILLAGE.

When the Buddha was residing in the city of Śrāvastī, at that time Upananda entered the village dragging his robe as he walked, causing it to be soiled by mud and dirt; the fastening points of the robe were torn, and the sewn sections were worn through. He went barging through narrow alleyways, causing his disciples to complain: "We labor in washing, dyeing, and mending, yet the teacher shows no care or regard for it."

The bhikkhus then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From now on, when entering the village one must wear the robe as follows: One must not drag the robe along the ground in the village so as to cause it to become worn and torn. If it is the spring season, when still at some distance from the village, one should fold the robe and carry it on the shoulder while walking.

When approaching the village, if there is a lake or pond, one should wash the hands and feet, put on the robe, fasten it, and only then enter. If there is no water, one should use leaves or grass to wipe the dust and dirt from the feet, and then put on the robe before entering. If it is winter, one should walk wearing the robe.

If elephants, horses, or vehicles are moving swiftly, one should walk on the windward side, lest dust settle upon the robe and soil it. If the robe is caught on thorns and torn, one must not drag the torn robe along the ground. If a village path is narrow, one must not barge through it.

If there is a small and narrow doorway, one should turn sideways to pass through. If the doorway is low, one should stoop down to pass through.

This is how one must wear the robe when entering the village. Whoever does not do so transgresses the rules of proper conduct.

THE RULE FOR WEARING THE ROBE WHEN SEATED IN A LAY PERSON'S HOME.

When the Buddha was residing in the city of Śrāvastī, at that time Nanda and Upananda would sit without spreading the sitting cloth, and would use their robes to wrap spoiled fruit and oily pastries, thereby soiling the robes, so that their disciples complained: "We toil in washing, dyeing, and repairing, yet the teacher shows no care or regard for it."

The bhikkhus then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From now on, when wearing the robe and entering a lay person's home, one shall conduct oneself as follows: If a bed or seat is dusty and soiled and there is nothing spread upon it, one must not sit down. If one recognizes an acquaintance there, one should ask them to spread something over it. If they say, 'This śramaṇa is arrogant and looks down on others; he is difficult to serve,' then one should oneself wipe the seat, spread the sitting cloth, wash one's hands, and only then sit down. One must not use the robe to wrap all manner of pastries, fruit, fresh flowers, nor to wipe the mouth.

This is how one must care for the robe when seated in a lay person's home. Whoever does not do so transgresses the rules of proper conduct.

THE RULE OF CONDUCT FOR THE FOREGOING ŚRAMAṆA AND THE FOLLOWING ŚRAMAṆA.

When the Buddha was residing in the city of Śrāvastī, at that time Upananda said to the fellow disciple of Nanda who was accompanying him: "I wish to go with you into the village to seek alms. If while there I do anything contrary to proper conduct, do not go and speak of it to others. For I am your uncle."

The disciple said: "Even if my own father or grandfather were to do something contrary to proper conduct, I would still speak of it," as has been explained above, up to the point where the teacher replied: "It is truly so, Blessed One."

Thereupon the Buddha instructed: "From now on, the foregoing śramaṇa and the following śramaṇa shall conduct themselves as follows: If the foregoing śramaṇa receives food, he should share it with the following śramaṇa. If there is none, he should tell the following śramaṇa to return and fetch food. The following śramaṇa must not walk so far behind the one in front that they are out of sight of each other; nor must he walk so close as to tread upon the other's heels, but should maintain a distance of somewhat more than one arm's length.

If one sees ahead of them a fierce elephant, horse, or bull, one should say: 'Venerable Preceptor, Ācārya, there is a dangerous animal ahead; we should take another way.' If the foregoing śramaṇa is old and feeble, one should walk ahead to shelter him. If someone ahead wishes to pay obeisance, one should inform him: 'Such-and-such a person is paying obeisance.' If someone invites one to a meal, the following śramaṇa must remember it and, upon returning to the dwelling place, report: 'Just now the household of such-and-such invited us to a meal.' If the foregoing śramaṇa is unable to perform the dedicatory blessing, he should ask whoever is capable of doing so to perform it.

The one appointed to perform the blessing must not say: 'You sat first, took water first, ate first, yet you ask me to perform the blessing.'"

This is the proper conduct of the foregoing śramaṇa and the following śramaṇa. Whoever does not act accordingly transgresses the rules of proper conduct.

THE RULE FOR REQUESTING ANOTHER TO FETCH FOOD.

When the Buddha was residing in the city of Śrāvastī, at that time a certain bhikkhu requested another to fetch food on his behalf, handed over his bowl, and then departed. The bhikkhu who went to fetch the food brought it back, searched for the one who had asked but did not know where he was, and so left the bowl in the meditation hall and went away. The next day, the bhikkhu who had requested the food asked the other:

—Please return my bowl to me.

—I already left the bowl in the meditation hall.

—Why did you take my bowl and leave it in an empty meditation hall?

—Then why did you ask me to fetch your food and then go away?

The two quarreled, and together went before the Buddha and laid out the full account of the matter before the Blessed One. The Buddha then instructed: "From now on, when requesting another to fetch food and when fetching food on behalf of another, one shall proceed as follows: One must not request another to fetch food and then depart, and one must not fetch food for another and then leave the bowl in an empty meditation hall and go away. The one fetching food should first say: 'Elder, I am now going to fetch food; please do not go anywhere but wait and make ready for me.'

The one going to fetch food should be mindful of the time. If time is pressing, he should bring the food he has fetched ahead of his own. If time is still early, he should sit in order and receive his own portion of food. When receiving, he must not mix the portions together but should keep each portion separate; he should finish his own portion and then bring the other's. If time is pressing, he must not eat in the refectory but should bring both portions back. On the return journey, he should watch the sun; seeing that the hour has come, he should bring the food to the other person in time. If it is too late, he should eat in the refectory, so that both people do not end up without food.

The one who has requested another to fetch food must not think: 'I have already found someone to fetch it,' and then go away. He should first find a toothpick, fetch water, spread out the bed or seat, wash his hands, and then sit and wait. From time to time he should check the sun; if the hour has come, he should take his water vessel and go to receive his portion. If he meets the other person along the way, they should eat together. If time is still early, they should wait until the proper hour and then eat. If food remains, it should be given to the one who fetched the food, and not to anyone else. If that person has no need of it, then it may be given to others.

This is how the rule for going to collect food must be practiced. Whoever does not practice it in this way transgresses the rule of proper conduct.

THE RULE FOR GOING ON ALMSROUND.

When the Buddha was residing in the city of Sāvatthī, at that time the group of six bhikkhus entered the city on almsround; they blundered about with heads bowed, pushing past others to enter the houses of laypeople, and were mocked by people who said: "These Sakyan monastics are just like young goats, barging past and bumping into others!"

The bhikkhus then brought the matter and reported it to the Blessed One. The Buddha thereupon instructed: "From now on, the rule for going on almsround must be observed as follows: One must not be like a young goat, charging straight ahead with head down. Nor should one stand so far away that the donor cannot see one, but rather one should stand within their range of sight.

One must not say: 'Give me food as an offering and you will gain great merit,' but should simply stand in silence. One must not look to the left or to the right, causing people to suspect one of being a thief or a wrongdoer; instead, one should restrain the six sense faculties and contemplate impermanence. Nor should one stand and wait for an excessively long time.

If the woman of the household is husking rice and has not yet noticed one, one may stand and wait for a short while. If she has seen one and yet continues to husk rice, one should depart. If one sees a woman who is sewing, and she notices one but continues to sew, one should understand that she has no intention of making an offering and should depart.

If a woman notices one, then goes inside the house and comes back out empty-handed, one should depart. If the household is wealthy and valuables are scattered here and there, one should not depart immediately but should indicate one's presence to them before departing.

This is how the rule for going on almsround must be practiced. Whoever does not practice it in this way transgresses the rule of proper conduct.

THE RULE TO BE OBSERVED BY THE MONASTICS WHO GO ON ALMSROUND AFTER ANOTHER.

When the Buddha was residing in the city of Sāvatthī, at that time Upananda went together with a disciple into a village on almsround. When the teacher came out of the village carrying food, he looked for his disciple but could not find him; the teacher was displeased and said: "I brought food here, yet he has gone and left me!"

The bhikkhus then brought the matter and reported it to the Blessed One. The Buddha thereupon instructed: "From now on, when going on almsround, the monastic who follows another must observe the following rule: When the preceding monastic is receiving alms, one must not stand too far away, nor too close watching, causing the householder to think: 'This one does not know how to go on almsround but is merely waiting for the leftovers of another.' Rather, one should stand at a suitable distance.

If invited to eat, one should eat. If not invited, one should go on almsround oneself. Afterward, one should bring the food to the side of a well or a pond and eat there; after eating, one should wash the bowl and then depart — in this there is no offence.

When eating, one should wait for one another in this manner; whoever does not practice it in this way transgresses the rule of proper conduct.

Summary verse:

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA FROM INDIA

TRANSLATED TOGETHER WITH THE MONASTIC FAXIAN DURING THE EASTERN JIN DYNASTY

VERIFIED IN MEANING BY: THÍCH ĐỖNG MINH