Lzh Mg Bu Pn 11Ruin

– THE MAHĀSĀṂGHIKA VINAYA

– CLARIFYING THE ELEVENTH MISCELLANEOUS RECITATION CHAPTER.

THE GREAT COUNCIL OF SEVEN HUNDRED ELDERS FOR THE COMPILATION OF THE DHARMA TREASURY.

After the Buddha's Parinirvāṇa (approximately one hundred years later), the elder bhikkhus residing at the Sādoti monastery in Vaiśālī approached the lay patrons and spoke these sorrowful words:

"Venerable sirs, when the Blessed One was still in the world, we received offerings of the first meal, the later meal, and robes. Now that the Blessed One has attained Parinirvāṇa, we have become desolate; who is there to give us anything? You should donate goods and provisions to the Saṃgha."

At that time, some people gave one coin, some two coins, up to ten coins. They then collected that money into a basin, and on the Poṣadha day they used a small cup to measure out the money and distribute it to each person in order. At that time, the Vinaya-holding bhikkhu Yaśas was first in line to receive his share, and immediately asked:

—What are these things?

—This is money distributed in turn for the purchase of medicines.

—Pass it along.

—Why do you say pass it along? Does the elder intend to donate it to the Saṃgha?

—These are impure objects.

—You have slandered the Saṃgha by calling them impure objects; therefore a Karmavācanā censure must be performed.

Thereupon the Saṃgha performed a Karmavācanā censure against Yaśas. Then Yaśas departed for the place where the Venerable Daṭṭhabbala was dwelling in the land of Mathurā, and spoke to him as follows:

—Venerable elder, I have been censured by the Saṃgha and required to perform the act of compliance.

—For what reason were you censured?

—Venerable elder, the matter occurred in such and such a way.

—You have been censured without any fault. Therefore I will share the nourishment of Dharma and the nourishment of food together with you.

Upon hearing this teaching, Yaśas addressed the assembly of monks:

—Venerable elders, we must compile the Vinaya Piṭaka anew, so that the Buddhadharma does not fall into decline.

—Where do you intend to hold the compilation?

—Let us return to the place where the matter occurred and hold it there.

At that time, the monks of the land of Mathurā joined together with the monks of Śrāvastī, numbering seven hundred in all, and gathered in one place. Among them, some held one collection of the Vinaya, some held two collections, some had received it directly from the Blessed One, and some had received it from members of the Śrāvaka assembly. Thus, at the Sādoti monastery in the city of Vaiśālī, all the beds and furnishings were fully and properly prepared for the seven hundred monks to open their great assembly.

Among these, some were ordinary persons, some were in the stage of training, some had completed training beyond learning, some had attained the three knowledges and the six supernormal powers, and were unobstructed and free. By this time, the great Kāśyapa-Daṭhālu, Upādaṭhālu, and the Venerable Ānanda had all already attained Parinirvāṇa.

At that time, the senior elder of the Saṃgha, the Venerable Yuthouda, raised his voice and asked: "Who should compile the Vinaya Piṭaka?" The bhikkhus replied: "The Venerable Daṭṭhabbala should compile it."

Daṭṭhabbala said: "Venerable elders, there are other senior bhikkhus; those venerables should be invited to compile it."

The bhikkhus said: "Although there are other elders, the Blessed One himself declared that the preceptor and original teacher of the elder had perfected the fourteen qualities and was foremost in the keeping of the Vinaya, and that the elder had received instruction directly from him; therefore he should compile it."

Daṭṭhabbala said: "If I am asked to compile it, then whatever is in accordance with the Dharma, please rejoice therein; whatever is not in accordance with the Dharma, please restrain it; whatever is incongruous, please also restrain it; do not leave it alone out of respect for me. In sum, whether something is in accordance with the meaning or not in accordance with the meaning, please point it out and let it be known."

Everyone replied: "So be it."

At that time, the Venerable Daṭṭhabbala reflected: "How shall I now compile the Vinaya Piṭaka? There are five purities: whatever is in accordance with the Dharma and the Vinaya, the Saṃgha will rejoice therein; whatever is not in accordance with the Dharma and the Vinaya, the Saṃgha will restrain it. What are these five? They are: first, the purity of the bounded area, up to the purity of local custom." Then he spoke to the assembly of monks:

—Venerable elders, this is the sequence of the nine matters: from the four Pārājikas through to the rules and the ancillary rules. I have heard from my preceptor that the Blessed One, at such and such a place, and for such and such a bhikkhu, established this precept. Is this indeed so?

—It is indeed so, it is so.

—Venerable elders, concerning the five matters relating to the precepts and rules as mentioned above, it is said therein that whoever needs a bowl should seek a bowl, whoever needs a robe should seek a robe, whoever needs medicine should seek medicine, and whoever has no means is permitted to ask for gold, silver, and cash. Thus, I beseech the venerable elders to comply with this and undertake the practice accordingly.

This is called the brief account of the seven hundred persons compiling the Vinaya Piṭaka.

THE PRECEPTS AND RULES.

When the Buddha was residing at the Nyagrodha tree monastery of the Śākya clan in the city of Kapilavastu, at that time two bhikkhunīs came to the Buddha—the first named Nandā, the second named Uttarā—and requested six months of guidance and instruction as follows: "How excellent, Blessed One! May the Blessed One please speak briefly on the precepts and rules so that we may understand them clearly."

The Buddha said to the bhikkhunīs: "Bhikkhunīs, sensual desire, not understanding causes and conditions, mutually following after habitual tendencies, discussing worldly affairs, augmenting the aggregate of feeling, great desire without knowing restraint, increasing greed, hatred, and delusion, contention and disharmony, lack of tranquility, lack of clear awareness, the absence of Nirvāṇa—you must know that these are non-Dharma, non-Vinaya, and contrary to my teaching.

Conversely, you must know that non-desire, clear understanding of causes and conditions, not following habitual tendencies, not discussing worldly affairs, not augmenting the aggregate of feeling, few desires, contentment, freedom from greed, hatred, and delusion, keeping far from contention, living in harmony, tranquility, and clear awareness, and the attainment of Nirvāṇa—you must know that these are the Dharma, the Vinaya, and what I teach.

And this is the brief statement on the precepts and rules."

Summary verse:

"With a blade to treat, a vessel to pour,

Shaving the head and the razor.

Harmony and disharmony,

Five hundred and seven hundred.

A brief account of the precepts and rules,

Concluding the tenth section."

DEFAMATION.

When the Buddha was residing in the city of Śrāvastī, at that time the group of six bhikkhus was defaming other bhikkhus regarding their social origins and class. The bhikkhus thereupon brought this matter and reported it fully to the Blessed One. The Buddha immediately ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

—Bhikkhus, did this matter truly occur?

—It did truly occur, Blessed One.

—That is evil conduct. From now on, I do not permit defaming others.

Defamation encompasses the following aspects: action, status, lineage, physical appearance, illness, fault, verbal abuse, and fetters.

Action includes: speaking, self-defense, and the presence of persons.

Speaking: for example, saying, "Venerable elder, among these there are caṇḍālas, basket-weavers, leather-workers, potters, and even jailers, butchers, and so forth." This is called speaking.

Self-defense: for example, saying, "Venerable elder, I am not a caṇḍāla, nor am I a jailer or a butcher, and so forth." This is called self-defense.

The presence of persons: for example, saying, "Among these there is a person who is a caṇḍāla, up to a jailer, and so forth." This is called the presence of persons.

The other matters—status, lineage, physical appearance, illness, fault, and fetters—are to be understood in the same way. If anyone uses the above matters to defame another, they commit an offense of transgressing the Vinaya. This is called defamation.

MUSIC AND ENTERTAINMENT.

When the Buddha was residing at the Kalandakanivāpa Bamboo Grove, at that time the group of six bhikkhus went to a place of musical performance at the earliest hour to watch, in the same way a bhikkhu goes to a meditation seat. After the musicians had assembled, they began to play. While everyone was delighted, laughing and talking, the bhikkhus sat in silence. When the others had finished laughing, the bhikkhus suddenly burst out clapping and laughing loudly. Everyone began to look at them curiously. As a result, the musicians could not collect their fees and became furious, saying: "These bhikkhus are worthless; they have caused us to earn nothing at all. These are people of ruinous conduct—what kind of religious teaching behaves like this!"

The bhikkhus, upon hearing this, brought the matter and reported it fully to the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

—Did this matter truly occur?

—It did truly occur, Blessed One.

—That is wrongful conduct. From now on I do not permit bhikkhus to go and watch musicians perform.

Musicians: for instance, those who beat drums, sing and dance, play the vīṇā, strike cymbals, and in general play various kinds of musical instruments—even if as few as four persons gather together for amusement, I do not permit bhikkhus to go and watch.

If a monk is walking through a village or town and encounters a royal procession or a king's appearance, with musicians performing various kinds of music, and he sees it while passing along the road, there is no offense. However, if he contrives a means to go and watch, he commits an offense of Violation of the Vinaya.

During the great assembly days commemorating the birth of the Buddha, the anniversary of the Buddha's enlightenment, the anniversary of the first turning of the Dharma wheel, or the great quinquennial assembly, if musical works are performed as an offering to the Buddha, and a lay supporter says, "May the Venerables join with us in making offerings to the Blessed One," then at that time it is permissible to join in the celebration with them. However, if during such a great assembly, while musical pieces are being performed, one gives rise to a mind of attachment and delight, one should rise and depart. This is called music and entertainment.

INCENSE AND FLOWERS.

When the Buddha was dwelling in the city of Rājagṛha, it happened to be the time of a festival, and Nanda and Upananda, of the group of six monks, applied fragrant incense to their bodies and wore garlands of utpala flowers and campaka flowers, while some wore even garlands of grass, and went about in this manner. The people of the world mocked them, saying: "Why do śramaṇas, sons of the Śākyas, wear garlands of utpala and campaka flowers, just like princes and great ministers? And some even wear garlands of grass, like lowly servants. These are degenerate people—what manner of religious practice is this!"

The monks heard this and brought the matter to the Blessed One. The Buddha told them to summon the group of six monks. When they arrived, the Buddha asked:

—Monks, is it true that you did this?

—It is true, Blessed One.

—From this day forth, I do not permit the application of incense or the wearing of flower garlands.

Incense: Such incense as sandalwood, aloe-wood, and similar types are not to be used. However, if one is ill with a fever and a physician says, "Sandalwood incense must be applied," then at that time one is permitted to use it. But before applying it, one must first offer it at the Buddha's stūpa and then apply it to oneself. When applying it, one must not do so in the midst of the community but in a secluded place. When recovered from illness, one must bathe and cleanse the body thoroughly before returning to the community.

Flowers: Such as utpala flowers, campaka flowers, sumanā flowers—all such kinds of flowers should not be worn.

If a monk is ill with an eye ailment or headache and a physician says that he must wear a flower garland on his head for the illness to be cured, it is permitted. But when wishing to wear it, one should first offer it at the Buddha's stūpa and then wear it. When wearing it, one must not go to crowded places but must remain in a quiet and secluded spot, and when the illness is cured, one must remove it.

If one applies incense but does not wear flowers, one commits one offense of Violation of the Vinaya.

If one wears flowers but does not apply incense, one commits one offense of Violation of the Vinaya.

If one uses both, one commits two offenses.

If one uses neither, there is no offense.

This is called applying incense and wearing flowers.

LOOKING IN A MIRROR.

When the Buddha was dwelling in the city of Śrāvastī, at the Jetavana monastery, a lay supporter came to offer a meal to the community of monks. When the bell was struck, Nanda and Upananda were looking in a mirror and for a long time did not come, so the lay supporter criticized them, saying: "I have set aside my household affairs and come here to offer a meal to the Saṅgha, and when the time to eat arrives, the monks refuse to assemble."

The monks then brought the matter to the Blessed One. The Buddha told them to summon Nanda and Upananda. When they arrived, the Buddha asked:

—Is it true that you did this?

—It is true, Blessed One.

—From this day forth, I do not permit looking in a mirror. Mirrors include such things as oil, water, and glass; one must not approach these things to look at one's face out of vanity.

If one has just recovered from illness and goes to a mirror to look and see whether the illness has improved, or if one has just shaved one's head and goes to look and see whether it is clean or not, or if one has sores or lesions on the head or face and goes to look at them, there is no offense.

If one looks in a mirror out of vanity, one commits an offense of Violation of the Vinaya.

This is called looking in a mirror.

CARRYING LOADS.

When the Buddha was dwelling at the Wilderness monastery, at that time the monk in charge of construction carried loads of bricks, tiles, earth, and sand on a shoulder pole, and the people of the world gossiped, saying: "Why do śramaṇas, sons of the Śākyas, carry earth and sand like servants and laborers? These are degenerate people—what manner of religious practice is this!"

The monks brought the matter to the Blessed One. The Buddha told them to summon the monk in charge of construction. When he arrived, the Buddha asked:

—Monk, is it true that you did this?

—It is true, Blessed One.

—From this day forth, I do not permit carrying loads on a shoulder pole.

Carrying loads: Such as carrying baskets, cages, and the like on a carrying pole.

If one carries the pole without a basket, one commits an offense of Violation of the Vinaya, to be repented.

If one carries the basket without the pole, one commits an offense of Violation of the Vinaya, to be repented.

If one carries both together, one commits an offense of Violation of the Vinaya.

If there are stones, bamboo, or heavy timber at the monastery or meditation hall, it is permitted to carry them on a shoulder pole.

If the Saṅgha has assigned one the task of fetching water using jars or pots, one is permitted to tie them together and carry them on a pole.

If one carries a robe bag in front or behind, or a bowl bag in front or behind, one commits an offense of Violation of the Vinaya.

If the robe bag is long and hanging down, so that one must fold it over the shoulder and place the bowl on top, there is no offense.

This is called carrying loads.

ROLLING UP CLOTHING.

When the Buddha was dwelling at the Wilderness monastery, at that time the monk in charge of construction rolled up his robes to transport bricks, stones, earth, and sand, and the people of the world gossiped, saying: "Why do śramaṇas, sons of the Śākyas, roll up their robes to work, just like other people's servants? These are degenerate people—what manner of religious practice is this!"

The monks heard this and brought the matter to the Blessed One. The Buddha told them to summon the monk in charge of construction. When he arrived, the Buddha asked:

—Monk, is it true that you did this?

—It is true, Blessed One.

—From this day forth, I do not permit the rolling up of robes.

Rolling up: That is, rolling up on one side or on both sides—neither is permitted. If one is kneading earth to spread on a rooftop or to plaster walls, one is permitted to roll up the inner robe.

This is called rolling up clothing.

CLIMBING TREES.

When the Buddha was dwelling in the city of Śrāvastī, at that time the Blessed One went to the land of Uttarakuru to collect alms. At that time, the monks thought: "When the Blessed One returns, he will surely travel by means of his supernatural powers." And so some monks climbed trees, others climbed walls to watch for the Blessed One. The Blessed One, knowing the thoughts of the monks, concealed himself and returned to sit at ease in his room. Then the Buddha asked: "Where have all the monks gone?" A monk then reported the whole matter to the Blessed One. The Buddha taught: "From this day forth, I do not permit climbing trees."

Trees: If a tree is as tall as the height of a person's head, one must not climb it.

If during a ceremony honoring the Bodhi tree one places one foot on the tree and one foot on a wall, one commits an offense of Violation of the Vinaya, to be repented.

If both feet are placed on the tree, one commits an offense of Violation of the Vinaya.

If both feet are placed on the wall, there is no offense.

The case of climbing a ladder follows the same principle.

If one is traveling and loses one's way without knowing the direction, and must climb a tree to look for the direction, there is no offense.

If one is threatened by tigers, wolves, lions, and so forth, and similar creatures, one is permitted to climb a tree—there is no offense.

This is called climbing trees.

MAKING FIRE.

When the Buddha was dwelling in the city of Śrāvastī, at the time of collecting alms, the Blessed One put on his robes, took his bowl, and entered the city to collect alms in sequence. After returning from the alms round, the Blessed One put away his bed and bedding, without informing his attendant or the community of monks, and traveled to the land of Kosala, entering the Pārileyyaka forest and dwelling beneath the Bhaddasāla tree, receiving the offerings of the elephant king for three months.

On the matter of the cold weather, when snow fell at an unusual time, the monks made fires to warm themselves and were criticized by people, who said: "The śramaṇa Gautama, by countless means, rebukes the killing of living beings and praises non-killing, yet now the monks light fires that burn the earth and harm the roots of trees."

The monks then brought the matter to the Blessed One. Thereupon the Buddha taught: "From this day forth, I do not permit the making of fire." Fire includes such things as: fire from wood, fire from grass, fire from cow dung, fire from husks, and fire from wood shavings. One must not burn ground that has not yet been burned. If it is one's turn to tend the warming house, or one's turn for the monthly duty, or the turn for fumigating the bowls, one should instruct a净 person to start the fire first, and then one may add fuel to it—there is no offense.

When carrying a torch and wishing to extinguish it, one must not extinguish it on unburned ground but should extinguish it on a pile of ash or on a tile or brick. If the embers of the torch fall to the ground and one stamps them out, there is no offense.

If one kindles a fire in a place where the ground has not yet been burned, one commits a Vīti-offense.

This is called kindling a fire.

COPPER BOWLS.

When the Buddha was residing in the city of Rājagṛha, the householder Ugga held a great ceremony of giving, donating five hundred elephants, five hundred horses, five hundred cows, five hundred buffaloes, five hundred maidservants, and five hundred male servants; among the various gifts there were also copper bowls. The monks became doubtful in mind and went to ask the Blessed One whether these were pure (lawful) objects or not, and whether they should be accepted or not.

The Buddha taught: "I do not permit the acceptance of any copper bowls whatsoever. If a donor wishes to offer a pure gift to the Saṅgha, one should first recite a dedication blessing and then receive it. If anyone keeps a copper bowl privately, one commits a Vīti-offense; however, it is permissible to give it to a lay attendant and then borrow and use it — in that case there is no offense."

This is called copper bowls.

REDIRECTING OFFERINGS.

When the Buddha was residing in the city of Śrāvastī, gods and humans who had faith and reverence brought various foodstuffs to make offerings to the Buddha, the Bhikkhu Saṅgha, the Venerable Śāriputra, Mahāmaudgalyāyana, and other monks. At that time, the group of six monks went out early in the morning and stood before the gate of the monastery. Seeing people bringing food, they asked:

— For whom is this food intended as an offering?

— It is an offering for the Blessed One.

— The Blessed One is worthy of offerings. And for whom is this food intended as an offering?

— It is an offering for the Saṅgha.

— The Saṅgha is worthy of offerings. And for whom is this food intended as an offering?

— It is an offering for the Venerable Śāriputra and Mahāmaudgalyāyana.

— These persons are worthy of offerings. And for whom is this food intended as an offering?

— It is an offering for the monk so-and-so.

— That monk is old and ill and cannot eat; you would only be wasting your offering on him. You should offer it to us instead, and we will recite a dedication blessing for you so that you may gain the merit of your offering.

At that moment, a certain person, having faith, made the offering accordingly. However, upon encountering a person of wisdom, they refused to offer and said: "Why should I offer to this shameless person?"

The monks then brought the matter before the Blessed One, until the Buddha asked the group of six monks:

— Did this actually happen?

— It truly happened thus, Blessed One!

— That is an evil deed. Why, knowing that those goods were intended by the donor for another person, did you instruct them to give to yourselves? From this day forward, I do not permit anyone, knowing that a donor intends an offering for another person, to instruct them to give it to oneself.

Goods: There are eight kinds — timely food, and so forth up to permitted and non-permitted articles, as has been explained above.

If someone asks: "Venerable sir, I wish to make an offering — where should I offer?" one should reply: "Offer to the Saṅgha."

If the donor asks: "Where are there monks who uphold the precepts?" one should say: "There is no monk who violates the precepts; you need only concern yourself with making your offering."

If the donor asks: "Is there a monk who constantly dwells in one place, cultivating the practice, so that my offering may remain there always and I may always see it?" — in that case one may say: "You should offer to the monk so-and-so."

If one knows that the donor intends the goods for the Saṅgha and instructs them to give to oneself, one commits a Niḥsargika-Pāyattika offense.

If one knows that the donor intends the goods for the Saṅgha and instructs them to give to another person, one commits a Pāyattika offense.

If one knows that the donor intends the goods for one group of people and instructs them to give to another group, or knowing that the donor intends the goods for one particular person and instructs them to give to another particular person, one commits a Vīti-offense.

Finally, if one knows that the donor intends to give to this particular animal and instructs them to give to another animal, one commits a Vīti-offense with remorse of mind.

This is called redirecting offerings.

Summary verses:

"Slander, watching musical performances,

Wearing garlands, looking in a mirror.

Carrying loads, rolling up one's robes,

Climbing trees, kindling fire oneself.

Copper bowls, redirecting offerings —

Here ends the eleventh section."

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṄGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh