Lzh Asc 7Lamps

– MAHĀSĀṂGHIKA VINAYA

– PRECEPTS FOR BHIKKHUNĪS

CLARIFICATION OF THE FIRST SECTION ON PROPER CONDUCT

THE RULES FOR LIGHTING AND EXTINGUISHING LAMPS.

When the Buddha was residing in the city of Śrāvastī, the bhikkhus, entering the meditation hall in darkness, stumbled and fell to the ground. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From this day forward, I permit the lighting of lamps."

At that time, the group of six bhikkhus blew out burning lamps with their mouths, or fanned them out with their hands, or fanned them out with their robes, and then let the wind down, disturbing the bhikkhus who were sitting in meditation. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From this day forward, when lighting lamps, the following procedure must be followed: In order, beginning from the most junior, one must prepare fire-kindling wood or cow-dung fuel to start a fire beneath the kitchen.

One must not light lamps abruptly, but must keep the fire in one place and kindle them gradually. When lighting lamps, one should first light the lamps before the relics and images, and after performing prostrations, extinguish them. Next, light the lamp in the lavatory.

If it is the time for sitting meditation, one should light the lamp in the meditation hall, and at the same time make an announcement: 'May the venerable ones please rejoice and dedicate merit for the lamps.' Next, light the lamp at the walking-meditation path. Next, light the lamp at the head of the stairway leading to the upper floor. If there is abundant oil, one should keep the lamp in the lavatory burning throughout the night.

If oil is scarce, after one has finished using the lavatory one should extinguish the lamp. When the lamp in the lavatory has been extinguished, next extinguish the lamp at the walking-meditation path; next, extinguish the lamp at the head of the stairway leading to the upper floor; next, extinguish the lamp in the meditation hall. When extinguishing the lamp in the meditation hall, one must not do so abruptly, but must say: 'I am about to extinguish the lamp; venerable ones, please spread out your blankets,' and then, covering the lamp with one's hand, say: 'The lamp is about to go out, the lamp is about to go out.' When extinguishing it, one must not blow with the mouth, fan with the hand, or fan with the robe, but must trim the burning wick.

At the end of the night, upon waking, one should first light the lamp in the lavatory; next, light the lamp at the walking-meditation path; next, light the lamp at the head of the stairway leading to the upper floor; next, light the lamp in the meditation hall. When lighting the lamp in the meditation hall, one should not go in and light it abruptly, but must say: 'Venerable ones, the lamp is about to be brought in, the lamp is about to be brought in,' and thereafter recite a verse.

When dawn approaches and one wishes to extinguish the lamps, one should first extinguish the lamp at the head of the stairway leading to the upper floor; next, extinguish the lamp at the pathway; next, extinguish the lamp in the lavatory; next, extinguish the lamp in the meditation hall.

The rules for lighting and extinguishing lamps must be carried out in this manner. Whoever does not do so transgresses the rules of proper conduct.

THE RULES FOR CARRYING THE MEDITATION STAFF ON PATROL.

When the Buddha was residing in the city of Śrāvastī, the bhikkhus sitting in meditation were nodding off and dozing in the meditation hall. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From this day forward, while sitting in meditation, one should carry the meditation staff and walk on patrol."

When the group of six bhikkhus carried the meditation staff on patrol and saw someone dozing, they jabbed the meditation staff into the ribs of that bhikkhu, causing him to cry out in alarm: "I am done for, Elder!"

The bhikkhus then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From this day forward, when carrying the meditation staff on patrol, the following procedure must be followed: First, one should make the meditation staff from bamboo or reed, approximately eight cubits in length, and wrap both ends securely. This is a task for the junior members.

When going on patrol, one must not cover one's head or cover one's shoulders, nor wear sandals, but must bare the right shoulder. If one sees someone dozing, one must not abruptly call out to awaken them, nor jab them in the ribs, but must go and stand beside them, hold the meditation staff upright before their face, and shake it about three times. If they do not awaken, and one is standing to their left, one should place the meditation staff beside their right knee.

If one is standing to their right, one should place it beside their left knee. Upon becoming aware, they must stand up and carry the meditation staff on patrol. While walking, one also must not cover one's head or cover the right shoulder, but should go with the shoulder bared.

If many people are sleeping, one must not rouse all of them at once like cattle rising, but should rouse only two or three at a time. The younger members should carry the meditation staff on patrol; if they see the preceptor or the ācārya sleeping, they must also rouse them. Out of respect for the principle, when roused, the preceptor must also take up the meditation staff; however, the disciple must not hand the staff to the preceptor but should continue the patrol.

The one going on patrol must not act with partiality or with anger seeking out the faults of others, but must restrain the six senses and contemplate with a unified mind. If one sees someone sleeping, one should hand the staff to them. The one who receives the staff must not harbour resentment, but should reflect: 'That venerable one has now dispelled the darkness that was obscuring me, has aided me, and has benefited me greatly.' Having so reflected, one should stand up and go on patrol, and if one sees anyone sleeping, hand the staff to them in turn.

The rules for carrying the meditation staff on patrol must be carried out in this manner. Whoever does not do so transgresses the rules of proper conduct.

THE RULES FOR PASSING THE RING ON PATROL.

When the Buddha was residing in the city of Śrāvastī, the bhikkhu carrying the meditation staff on patrol had his hands trembling from the cold. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From this day forward, a ring should be passed around."

When the group of six bhikkhus went about passing the ring, they threw it at the chest and face of others, causing those bhikkhus to cry out in alarm: "I am done for!"

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From this day forward, when making and throwing the ring, the following procedure must be followed: When making the ring, one should use thread, wool, or silk, and it must not be made too stiff or too soft. The procedure for passing it is to first pass it to the person in the middle.

If one sees someone sleeping, one must not go directly and throw it at their head or face, but should throw it in front of that person. Out of respect for the rule, that person must stand up, take the ring, and then sit back down. If one sees the preceptor or the ācārya sleeping, one must not leave them as they are but must also pass the ring to them.

Out of reverence for the rule, the preceptor must also stand up. Thereupon, the disciple should take the preceptor's place in passing the ring, while the preceptor sits back down. When going about passing the ring, one must not harbour resentment or seek out the faults of others, and likewise the one who receives the ring should reflect: 'That venerable one has now dispelled the darkness that was obscuring me and has benefited me greatly.'"

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

THE RULES FOR REMOVING SANDALS IN THE MEDITATION HALL.

When the Buddha was residing in the city of Śrāvastī, the group of six bhikkhus removed their sandals outside the meditation hall, clapped the two soles together, and then carried them in as one would carry dried fish, disturbing the bhikkhus sitting in meditation. The bhikkhus then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From this day forward, when removing sandals in the meditation hall, the following procedure must be followed: One must not clap two sandals together outside the meditation hall.

If the floor of the hall is covered with matting, one should take the sandals in hand and carry them in, and must not carry them as one would carry dried fish, but should fold the two soles together, cover them with one's robe, and carry them in. Upon entering the hall, one must place them to the right side and beneath the sitting mat. If the floor of the hall is not covered with matting, one should carry them in gently, then remove them and sit down.

The rules for wearing sandals in the meditation hall must be carried out in this manner. Whoever does not do so transgresses the rules of proper conduct.

THE RULES FOR USING THE SITTING MAT IN THE MEDITATION HALL.

When the Buddha was residing in the city of Śrāvastī, the group of six bhikkhus stood in the meditation hall and shook out their sitting mats with loud slapping sounds, disturbing the bhikkhus. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon instructed: "From this day forward, when using the sitting mat in the meditation hall, the following procedure must be followed: One must not shake out the sitting mat in the meditation hall, but should fold it in half, place it on the shoulder, and carry it in.

Upon arriving at one's place, unfold it, fold it properly, and sit down. When departing, one must also fold it in half, place it on the shoulder, and leave. If one wishes to put it back in its proper place, one must also fold it in half before storing it.

Upon returning, one should sit down slowly and gently.

The rules for using the sitting mat in the meditation hall must be carried out in this manner. Whoever does not do so transgresses the rules of proper conduct.

THE RULES FOR CONDUCT WHEN COUGHING.

When the Buddha was dwelling at Śrāvastī, at that time the group of six monks coughed loudly and noisily in the meditation hall, disturbing the other monks. The monks then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From now on, when in the meditation hall and wishing to cough, one must conduct oneself as follows: When wishing to cough, one must not cough loudly and freely, but must cover the mouth and cough slowly and gently.

If the coughing is too strong to restrain, one should go outside; after coughing outside, one may return. If it continues and cannot be stopped, one should inform the attendant monk and then depart. The proper conduct regarding coughing must be handled in this way.

Whoever does not do so transgresses the rules of deportment.

THE PROPER CONDUCT WHEN SNEEZING.

When the Buddha was dwelling at Śrāvastī, at that time the group of six monks inserted grass roots or threads into their noses, or put fine powder into their noses, causing continuous sneezing that disturbed the monks sitting in meditation. The monks then brought this matter and reported it to the Blessed One. The Buddha immediately instructed: "From now on, when sneezing, one must conduct oneself as follows: When in the meditation hall and wishing to sneeze, one must not let the sound burst out loudly.

When wishing to sneeze, one should restrain oneself and use the hand to cover the nose. If one cannot hold it back, one should use the hand to cover the nose while sneezing, and not allow nasal discharge to soil those sitting nearby. If one wishes to sneeze, one must not speak.

If one sees a senior monk sneeze, one should say: 'Respectful salutations.' If one sees a junior monk sneeze, one should remain silent.

The proper conduct regarding sneezing must be done in this way. Whoever does not do so transgresses the rules of deportment.

THE PROPER CONDUCT WHEN YAWNING AND STRETCHING THE BODY.

When the Buddha was dwelling at Śrāvastī, at that time the group of six monks opened their mouths to yawn, spread their arms, and twisted their bodies to stretch their sinews, making noise and disturbing the other monks. The monks then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From now on, when stretching and yawning, one must conduct oneself as follows: If one is sitting in the meditation hall and wishes to yawn, one must not freely yawn loudly and stretch the body making noise, but must exercise self-restraint.

If one cannot restrain oneself, one must use the hand to cover the mouth and yawn slowly and gently, without causing disturbance to those sitting nearby. When stretching the body, one should first raise one arm, and only after that arm has come down may one raise the other.

The proper conduct regarding yawning and stretching the body must be done in this way. Whoever does not do so transgresses the rules of deportment.

THE PROPER CONDUCT WHEN SCRATCHING AN ITCH.

When the Buddha was dwelling at Śrāvastī, at that time the group of six monks, while sitting in the meditation hall, scratched vigorously and noisily, disturbing the other monks. The monks then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From now on, when wishing to scratch, one must conduct oneself as follows: One must not scratch loudly and vigorously; one must not use fingernails or a wooden implement to scratch. If the itch is too intense, one should use the palm of the hand to rub, or use the tips of the fingers to scratch.

The proper conduct regarding scratching an itch must be done in this way. Whoever does not do so transgresses the rules of deportment.

THE PROPER CONDUCT REGARDING FLATULENCE.

When the Buddha was dwelling at Śrāvastī, at that time the group of six monks ate noodles and beans and drank much milk, then seated themselves at the four corners of the meditation hall, taking turns passing wind — making loud sounds, making soft sounds — and then asking: "Elder, is this sound not quite harmonious?" Thereupon they cupped the wind in their hands and held it before the noses of others, asking: "Elder, does it smell fragrant?"

The monks then brought this matter and reported it to the Blessed One. Thereupon the Buddha instructed: "From now on, regarding flatulence, one must conduct oneself as follows: One must not eat foods that produce much wind so as to engage in such jesting. When sitting in the meditation hall and needing to pass wind, one must restrain oneself.

If one cannot restrain oneself, one should direct it toward the lower seats. If there is a senior monk seated in the lower seats, one must redirect it back toward the upper seats. When passing wind, one must not allow it to make a loud noise that disturbs those nearby.

If one is sitting at a meal and needs to pass wind, one should likewise direct it toward the lower seats, so as not to disturb those nearby. If one is in the presence of the Upādhyāya, the Ācārya, or senior monks, one must go outside to pass wind, so that the foul odor does not reach those venerable ones. If one is traveling on the road with laypeople, one must not freely pass wind in front of them.

If the wind cannot be restrained, one must step aside to the downwind side of the road to pass wind.

When needing to pass wind, one must conduct oneself in this way. Whoever does not do so transgresses the rules of deportment.

Summary verse:

What is called deportment, and what is called non-deportment? Acting in accordance with the two collections of Vinaya is called deportment; not acting in accordance with the two collections of Vinaya is called non-deportment. Deportment, Śaikṣa rules, absence of malicious intent, unintentional contact with a woman — all these matters belong to the category of Duṣkṛta requiring remorse of mind.

Here ends the section on Deportment.

End of the thirty-fifth fascicle.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA, A PERSON OF INDIA

TRANSLATED TOGETHER WITH ŚRAMAṆA FAXIAN DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH