Lzh Mg Bu Pn 3Accusations

– THE MAHĀSĀṂGHIKA VINAYA

– CLEARLY EXPLAINING THE FOURTH CHAPTER OF MISCELLANEOUS RECITATIONS.

THE MATTER OF MAKING ACCUSATIONS (RAISING OFFENSES).

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time, the bhikkhus at Campā were quarreling and arguing with one another, living without harmony. One bhikkhu accused one bhikkhu, two bhikkhus accused two bhikkhus, many bhikkhus accused many bhikkhus, saying:

—I raise an offense against the elder; I raise an offense against the elder.

At that time, the Venerable Upāli brought this matter and reported it to the Blessed One:

—Blessed One, the bhikkhus at Campā have engaged in unlawful conduct. One bhikkhu raised an offense against one bhikkhu, and so on up to many bhikkhus raising offenses against many bhikkhus. Blessed One, in how many circumstances is a bhikkhu permitted to raise an offense against another?

The Buddha said to Upāli:

—When three matters and three conditions are present, a bhikkhu is permitted to raise an offense against another.

What are the three matters? They are: impure conduct in precepts, impure view, and impure livelihood.

What are the three conditions? They are: having seen, having heard, and having suspicion. These are called the three.

Furthermore, when a bhikkhu himself fulfills five qualities, he may raise an offense against another. What are the five qualities? They are:

1. The matter is true and not false;

2. It is spoken at the right time, not at the wrong time;

3. It is for the sake of benefit, not for the sake of harm;

4. It is spoken gently, not harshly;

5. It is done with a mind of loving-kindness, not out of anger. These are called the five qualities by which one may raise an offense against another.

Furthermore, fulfilling five qualities, one may raise an offense against another. What are the five? They are:

1. Bodily karma is pure;

2. Verbal karma is pure;

3. Livelihood is righteous;

4. One is well-versed in the Abhidharma Piṭaka;

5. One is thoroughly learned in the Vinaya Piṭaka.

Upāli, if one whose bodily karma is not pure raises an offense against another, that person should be told: —Elder! Your bodily karma is not pure; why do you raise an offense against another? First make your own bodily karma pure, and then raise an offense against another.

Therefore, Upāli, if one wishes to raise an offense against another, one must first make one's own bodily karma pure, one's verbal karma pure, and one's livelihood righteous. If a person who has listened little to the Abhidharma scriptures raises an offense against another, that person should be told:

—Elder! Why do you, having listened little to the Abhidharma scriptures, raise an offense against another? It would be good, Elder, for you first to listen extensively to the Abhidharma scriptures, and then raise an offense against another.

Thus, Upāli, when wishing to raise an offense against someone, one must first have listened extensively to the Abhidharma scriptures. If one who has listened little to the Vinaya Piṭaka wishes to raise an offense against another, that person should be told:

—Elder! Why do you, having listened little to the Vinaya Piṭaka, raise an offense against another? The elder does not even know on account of what matter this precept was established, or in what city, town, village, or country this precept was established. It would be good, Elder! When wishing to raise an offense against someone, you should first listen extensively to the Vinaya Piṭaka, and then raise an offense against them.

Therefore, Upāli! When wishing to raise an offense against someone, one must first listen extensively to the Vinaya Piṭaka.

These are called the five qualities that one must oneself fulfill before one may raise an offense against another.

Furthermore, Upāli, there are five circumstances in which raising an offense against someone is unlawful. What are the five? They are:

1. There is the circumstance of first abusing and then raising an offense;

2. There is the circumstance of first raising an offense and then abusing;

3. There is the circumstance of simultaneously raising an offense and abusing;

4. There is the circumstance of abusing without raising an offense;

5. There is the circumstance of raising an offense without abusing.

1. First abusing and then raising an offense: One first abuses with a torrent of harsh words and then raises a certain offense from among the five categories of offenses. This is called first abusing and then raising an offense.

2. First raising an offense and then abusing: One first raises a certain offense from among the five categories of offenses, and then abuses. This is called first raising an offense and then abusing.

3. Simultaneously raising an offense and abusing: One abuses with a torrent of harsh words, then says: "You have committed a Pārājika." One abuses with a torrent of harsh words, then says: "You have committed a Saṃghāvaśeṣa, down to a Vainayanātikrama offense." This is called simultaneously raising an offense and abusing.

4. Abusing without raising an offense: One reviles with all manner of abuse but does not raise an offense. This is called abusing without raising an offense.

5. Raising an offense without abusing: One raises a certain offense from among the five categories of offenses without any abusive words. This is called raising an offense without abusing.

Among these, in the cases of first abusing and then raising an offense, of first raising an offense and then abusing, and of simultaneously raising an offense and abusing, the Saṃgha should neither question nor accept the matter. On the other hand, in the case of raising an offense without abusing, the Saṃgha should examine it.

When one wishes to raise an offense against someone, one should first say:

—Elder! I wish to raise a matter. Are you willing to hear it?

The accused should say:

—If you wish to raise an offense, that is permissible.

If one raises an offense without first asking the accused whether they are willing to hear it, one commits a Vainayanātikrama offense.

Upāli, if the accused has impure precept-conduct which one has not seen, if one does not know the truth clearly, if it is not the right time, if it is not for benefit, if one speaks harshly and not gently, with anger and without loving-kindness, and one raises an offense against that person, one commits a Vainayanātikrama offense. The same applies regarding the matter of having heard and of suspicion.

Furthermore, if the accused holds an impure view which one has not seen, if one does not know the truth clearly, if it is not the right time, if it is not for benefit, if one speaks harshly and not gently, with anger and without loving-kindness, and one raises an offense against that person, one commits a Vainayanātikrama offense. The same applies regarding the matter of having heard and of suspicion.

Furthermore, if the accused has an impure livelihood which one has not seen, if one does not know the truth clearly, if it is not the right time, if it is not for benefit, if one speaks harshly and not gently, with anger and without loving-kindness, and one raises an offense against that person, one commits a Vainayanātikrama offense. The same applies regarding the matter of having heard and of suspicion.

Upāli, if the accused has impure precept-conduct which one has seen correctly, if it is for benefit, if one speaks gently and not harshly, with loving-kindness and not anger, but one does not first inform the accused and the accused has not consented, and one raises an offense against that person, one commits a Vainayanātikrama offense. The same applies regarding the matter of having heard and of suspicion.

If the accused holds an impure view and one has seen correctly, if it is for benefit, if one speaks gently and not harshly, with loving-kindness and not anger, but one does not first inform the accused and the accused has not consented, and one raises an offense against that person, one commits a Vainayanātikrama offense. The same applies regarding the matter of having heard and of suspicion.

If the accused has an impure livelihood and one has seen correctly, if it is for benefit, if one speaks gently and not harshly, with loving-kindness and not anger, but one does not first inform the accused and the accused has not consented, and one raises an offense against that person, one commits a Vainayanātikrama offense. The same applies regarding the matter of having heard and of suspicion.

Furthermore, whoever possesses the following five bad qualities should not raise an offense against another in the midst of the Saṃgha. They are: partiality; anger; fear; delusion; and self-interest. If a person possessing these five bad qualities raises an offense against another, then after the body perishes and life ends, they will fall into an evil realm and descend into hell.

Furthermore, whoever fulfills the following five qualities may raise an offense against another. They are: no partiality; no anger; no fear; no delusion; and no self-interest. Whoever fulfills these five qualities and raises an offense against another will, after the body perishes and life ends, be reborn in a good realm and will be praised by those of pure conduct.

This is called making an accusation.

THE MATTER OF PUNISHMENT.

What is called punishment?

—One who commits a Pārājika offense: the Saṃgha should expel them to become a layperson, or make them a śrāmaṇera. One who commits a Saṃghāvaśeṣa offense: if they have concealed it, the Saṃgha grants the Pārivāsika and Mānāpradāna penalties and then rehabilitates them; if they have not concealed it, the Mānāpradāna penalty is carried out and then they are rehabilitated. One who commits a Niḥsargika-pāyattika offense must bring out the stored article, relinquish it in the midst of the Saṃgha, and then go before the senior bhikkhu, uncover the right shoulder, kneel with palms joined, and declare as follows:

—Venerable Elder! I stored a robe in excess of ten days. I now relinquish it in the midst of the Saṃgha and confess the Pāyattika offense.

The bhikkhu receiving the confession should ask:

—Do you see this offense?

—Yes, I see it.

—Do not commit it again.

—I respectfully bow my head and undertake to abide by this.

Thereupon the Saṃgha performs a karmavācanā, entrusting the robe to one person for safekeeping, and it should then be returned to the original owner. For Pāyattika offenses down to Vainayanātikrama offenses, confession is likewise made in this manner.

EXPULSION.

There are seven cases:

1. Corrupting the pure conduct of a bhikkhunī;

2. Living within the community while stealing the Dharma;

3. Deceit and fraud;

4. Committing one of the five heinous acts;

5. Being incapable of male function;

6. Committing one of the four Pārājika offenses;

7. A śrāmaṇera holding wrong views.

These are called the seven matters for which one should be expelled.

NĀNĀVĀSA (Schism in the Dharma-Cakra Saṃgha).

When the Buddha was dwelling at Rājagaha, the incident of Devadatta causing a schism in the Sangha occurred, as has already been explained above. Thereafter, Devadatta went to the city of Gayā. The Buddha also went to Gayā. That day happened to be the Poṣadha day, and the Buddha said to Ānanda:

—Go and summon Devadatta to return; today the Sangha is performing the Poṣadha kamma.

Ānanda went there and said:

—Venerable Elder! Today the Sangha is performing the Poṣadha kamma; the Blessed One summons the Elder.

Devadatta replied:

—I will not come. From this day forward I will not share in the community life of the Buddha, Dharma, and Sangha; I will not perform Poṣadha, Pravāraṇā, or kamma together with them. From this day forward, whatever precepts I wish to train in or not train in shall be decided by my own will.

Upon hearing this, Ānanda thought: "This is a strange matter—uttering such evil words; how could this not cause harm to the Sangha?"

Then Ānanda returned and reported the matter in full to the Blessed One. The Buddha said to Ānanda:

—Go back to Devadatta once more.

And again Ānanda thought: "Truly this is strange—uttering such evil words; how could this not cause harm to the Sangha?"

After Ānanda returned, the group of six bhikkhus deliberated among themselves: "Certainly the ascetic Gautama will send a messenger a third time. Let us all perform the Poṣadha mindfully beforehand. Let us leave behind a name for posterity to know that while the Buddha was still alive, Devadatta and the group of six bhikkhus together caused a schism in the Sangha," and so they performed the Poṣadha. Ānanda then reported the matter in full to the Blessed One. The Buddha said:

—Go back a third time and tell Devadatta to come, for today the Sangha is performing the Poṣadha kamma.

Ānanda went there and said:

—The Blessed One summons you all. Today the Sangha is performing the Poṣadha kamma.

They replied:

—We will not go. From this day forward we will not share in the community life of the Buddha, Dharma, and Sangha; we will not perform Poṣadha, Pravāraṇā, or kamma together. From this day forward, whatever precepts we wish to train in or not train in shall be decided by our own will. But we have already completed the Poṣadha.

Upon hearing this, Ānanda thought: "Truly this is extraordinary—they have actually caused a schism in the Sangha," and returned to report the matter in full to the Blessed One. The Blessed One, upon hearing this, recited these verses:

Then the Buddha said to Ānanda:

—Those who act unlawfully have performed the Poṣadha; therefore, those who act in accordance with the Dharma should now perform the Poṣadha.

At that time Devadatta had caused a schism in the Sangha, and the group of six bhikkhus were his confederates in causing the schism.

This is called Separate Dwelling.

End of the twenty-sixth volume.

Explanation of the Fifth Miscellaneous Recitation Section

The Kamma Procedure.

When the Buddha was dwelling at Śrāvastī, as explained in full above. At that time the bhikkhus at Campā were quarreling with one another and living without harmony. The bhikkhus reported the matter to the Blessed One. The Buddha then said to the bhikkhus:

—From this day forward the Sangha should perform a kamma. Upāli shall adjudicate the affair of the bhikkhus at Campā. The one performing the kamma should say:

—May the venerable Sangha listen. Elder Upāli is endowed with five qualities; if the time has come for the Sangha, the Sangha nominates Elder Upāli to adjudicate the affair of the bhikkhus at Campā. This is the announcement.

—May the venerable Sangha listen. Elder Upāli is endowed with five qualities; the Sangha now nominates Upāli to adjudicate the affair of the bhikkhus at Campā. Those venerable ones who consent to the Sangha's nomination of Upāli to adjudicate the affair of the bhikkhus at Campā should remain silent; those who do not consent should speak. This is the first kamma. (The second and third are stated in the same way.)

The Sangha has nominated Upāli to adjudicate the affair of the bhikkhus at Campā; the Sangha is silent and so it is. I record it thus.

The kamma procedure encompasses twenty cases. Eight cases of single-announcement kamma (ñatti-kamma) are as stated above. The eight cases of single-announcement, triple-kamma (ñatti-catuttha-kamma) are as follows:

These are called the eight cases of single-announcement, triple-kamma.

Among these, the nomination of an adjudicator and the nomination of an instructor for bhikkhunīs require a request from the Sangha, whereas the kamma for sleeping away from one's robe, the one-month kamma, and the censure kamma require the person concerned to petition the Sangha. Furthermore, the insanity kamma, the kamma for declaring another's offense, and these kammas should be performed within the boundary in the presence of the Sangha, and must not be performed outside the boundary. Likewise, the learning-family kamma and the bowl-covering kamma should also be performed within the boundary in the presence of the Sangha, and must not be performed outside the boundary.

An adjudicator, once nominated, must not delay. If nominated in the morning, he should depart in the afternoon. If nominated in the afternoon, he should rise early the following morning and set out.

When traveling, he must not follow the roundabout paths taken by lay supporters but must travel by the direct road. If the direct road has obstacles, then traveling by a roundabout road incurs no offense. Upon arriving, he must not delay waiting to eat with the visiting bhikkhus.

If he arrives in the afternoon, he should adjudicate the following morning. If he arrives in the morning, he should adjudicate in the afternoon. He must not dye robes, smoke the bowl, sit in meditation, or recite scriptures.

If the matter is difficult to resolve, he may perform these activities during idle time without incurring an offense. Upon completing the adjudication and returning, the same applies. This is called the kamma procedure.

The Matter of Fields and Gardens.

When the Buddha was dwelling at Śrāvastī, as explained in full above. At that time bhikkhus were leasing out the fields and lands belonging to the Sangha, or selling them, or using them for personal purposes. The bhikkhus reported the matter to the Blessed One. The Buddha said to the bhikkhus:

—From this day forward, the fields and lands of the Sangha must not be leased out, must not be sold, and must not be used for personal purposes. Even if the entire Sangha assembles and unanimously agrees, they may not be leased out, sold, or used for private purposes. If the Sangha assembles and leases them out, sells them, or uses them privately, they commit an offense of transgression against the Vinaya. If the Sangha's lands are good and are encroached upon by evil persons, the lay supporters should be asked to look after them. If the lay supporter says: "This is good land; why do you ask me to look after it?" the reply should be: "Though this land is good, evil persons wish to encroach upon it, and so we ask the lay supporter to watch over it."

When the Buddha was dwelling at Śrāvastī, as explained in full above. At that time the land of the Sangha and the land of the king had become intermingled. King Prasenajit said to the Venerable Ānanda:

—The king's land is intermingled with the Sangha's land; a measuring rope should be brought to measure and divide them.

Ānanda replied:

—Please wait while I report this to the Buddha.

Then Ānanda reported the matter to the Blessed One. The Buddha said to Ānanda:

—Go and say to the king: "The Great King is the lord of the land; the Śākya ascetics live in dependence upon the Great King; therefore, the land of the Great King should not be divided."

Ānanda received the instruction, went to the king, and said:

—The Buddha teaches: "The Great King is the lord of the land; the Śākya ascetics live in dependence upon the Great King; therefore, the land of the Great King should not be divided."

The king said: "If that is so, then I offer it all to the Sangha. Today let it be named the King's Park, so that those who come after may know of it."

When the Buddha was dwelling at Śrāvastī, as explained in full above. At that time the Sangha had an empty plot of land, and a householder came and asked:

—To whom does this empty plot belong?

The Sangha replied:

—It is the Sangha's land.

The householder said:

—If it is the Sangha's land, please entrust it to me; I wish to build a dwelling for the Sangha.

The Sangha entrusted the land to him, but many days passed and he did not build the dwelling.

Then another lay person came and asked:

—To whom does this empty plot belong?

The Sangha replied:

—It is the Sangha's land.

—Please entrust it to me; I wish to build a dwelling for the Sangha.

—Previously a householder asked to build a dwelling but has not yet done so.

—Venerable sir, please entrust it to me; there is no need to worry that I will not build it!

The bhikkhu then entrusted the land to him. That lay person, wishing to create merit, devoted his entire fortune and jewels to build fine and beautiful dwellings, then prepared all manner of food and drink as an offering to the Sangha. He then offered those dwellings to the Sangha, and also invited the earlier householder to come and share in the rejoicing. The householder, upon seeing this, asked:

—Venerable sir, who built these dwellings?

—This lay person here.

—This plot of land was previously entrusted to me; why has it now been given to the layman?

The monks then brought this matter and reported it to the Blessed One. The Buddha instructed:

—Why did you not set conditions beforehand before handing over the land to someone? From now on, you should not hand over land to someone without first setting conditions. If the Sangha has an empty plot of land and someone comes to request building a room, you should set the condition that it must be completed within such-and-such a time.

If the person says, "I will build it within that period of time," then you should say, "If by that time it has not been built, I will give the plot to someone else."

If two people come to request building, and one says, "I will build the Sangha a one-storey building," while the other says, "I will build a two-storey building," then the Sangha should give the plot to the one who requests to build two storeys; likewise for three, four storeys, up to seven storeys.

If both people equally say they wish to build seven storeys, then at that point one should observe their qualities and see who is capable of carrying it out, and give it to that person. If both are equally capable, then it should be given to the one with more supporters. If the land is handed over without first requiring a prior commitment, this constitutes an offense of Vīti (Transgression).

Furthermore, when the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, a monk built a grass hut on the Sangha's land, and when a senior Elder came and assigned rooms in order of seniority, that monk refused to hand over the room. The monks then brought this matter and reported it to the Blessed One. The Buddha immediately said to the monks:

—If anyone builds a room on the Sangha's land and when the Elder comes in order of seniority refuses to hand over the room, then the timber and grass materials should be moved elsewhere. If anyone builds a room on the Sangha's land and when the Elder comes in order of seniority refuses to hand over the room, this constitutes an offense of Vīti.

LAND AND BUILDINGS.

If the Sangha has land on which valuable buildings have been constructed, and an evil neighbor wishes to seize it, then a donor should be asked to help look after that land. If the donor says, "This building land is valuable; why do you wish me to look after it?", then one should say, "Although this building land is good, an evil person living nearby constantly wishes to seize it."

If the donor says, "Do you wish to exchange it?", then reply, "It is entirely up to the donor to decide." If the donor makes the exchange, there is no offense. This is called the principle concerning land and buildings.

THE MATTER OF MONASTERY GROUNDS.

When the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, a monk seized monastery grounds in order to build a room; the former Monastery Manager said:

—Elder, do not seize the Sangha's dwelling place in order to build a room.

That monk replied:

—Elder, I am building a room for the Sangha; you should not obstruct this.

Thereupon the two argued with one another and could not resolve the matter, so they went together before the Buddha and fully reported the matter to the Blessed One. The Buddha instructed:

—From now on, one must not forcibly seize the Sangha's existing dwelling place in order to build rooms for the Sangha. The former monk must also not obstruct such work. If two monk managers are in agreement with each other, they may build one room with a shared roof but with different dividing walls; or with separate roofs but sharing one wall; or with one shared roof and one shared wall; or with entirely separate roofs and entirely separate walls.

If the two are not on good terms with each other, then rooms should be built with separate roofs and separate walls. If one forcibly seizes old rooms in order to build new quarters for the Sangha, this constitutes an offense of Vīti. And whoever obstructs one who is building rooms for the Sangha likewise commits an offense of Vīti.

Furthermore, when the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, a monk built a stūpa for a Śrāvaka in a place frequented by many people, causing lay devotees who came to pay their respects to the Blessed One, upon seeing it, to criticize:

—We have come here to pay homage to the Blessed One, yet before seeing the Blessed One we encounter the tomb of a dead person.

The monks then brought this matter and reported it to the Blessed One. The Buddha immediately said to the monks:

—Why did you not first perform the karmavācanā before building a Śrāvaka stūpa on a frequently traveled plot of land? From now on I do not permit the building of a Śrāvaka stūpa on a frequently traveled plot of land without first performing the karmavācanā. Before building, one should first perform the karmavācanā of inquiry. The one performing the karmavācanā should speak as follows:

—May the venerable Sangha listen. The monk so-and-so, due to impermanence, has entered Nirvāṇa. If the time has come for the Sangha, the Sangha now grants permission to build a Śrāvaka stūpa for the monk so-and-so—who has entered Nirvāṇa due to impermanence—at this place.

—May the venerable Sangha listen. The Sangha now grants permission to build a Śrāvaka stūpa for the monk so-and-so at this place. Since the Sangha is in agreement, it remains silent. I acknowledge this matter thus.

If there is no concord, one should say:

—Venerable Elders, the Blessed One has spoken of four kinds of persons for whom stūpas should be built, wheel-marks (cakravartī emblems) fashioned, and banners and jeweled canopies hung—namely, the Tathāgata, the Śrāvakas, the Pratyekabuddhas, and the Wheel-Turning Sage Kings. If the monk who has passed away is a Srotāpanna, he should be called a Srotāpanna. If a Sakṛdāgāmin, Anāgāmin, or Arhat, he should be called an Arhat. Or he may be called a monk who upholds the Vinaya, or a Dhamma teacher, or a monk who administered affairs with distinguished repute.

Then one should continue:

—Venerable Elders, that one upheld the precepts, was virtuous and good, made many offerings to the Sangha, and labored greatly; therefore a stūpa should be built for the Venerable One.

Having presented the matter thus, the stūpa may then be built for that person. When building a Śrāvaka stūpa, it must not be placed such that the stūpa is seen first before the Buddha; rather, it must be arranged so that the Blessed One is seen first and the stūpa is seen afterward. It must not be built in a place frequented by many people, but must be built in a secluded place. Nor may it be built in a place where monks do walking meditation. If anyone builds a Śrāvaka stūpa in a place frequented by many people, this constitutes an offense of Vīti.

When the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, the Venerable Kāḷi was dwelling at the great village of Kāśī Gīlī. At that time, a senior Elder monk came and assigned rooms in order of seniority, but the Venerable Kāḷi refused to hand over his room, and in anger seized an axe and smashed the room. The monks then brought this matter to ask the Blessed One:—Blessed One, what offense has this monk committed?

The Buddha instructed:

—The destruction of the following six things constitutes an offense of Sthūlātyaya; they are: destroying a bowl, destroying a robe, destroying a stūpa, destroying a room, destroying the Sangha, and destroying a boundary.

Destroying a bowl: Bowls are of three kinds—superior, middling, and inferior. If out of anger one destroys any one of these kinds, one commits an offense of Sthūla. If a bowl has a chip and one wishes to repair it but it falls and breaks by accident, there is no offense. If out of anger one smashes an earthenware pot or cup, this constitutes an offense of Vīti.

Destroying a robe: If out of anger one tears any one of the three robes, one commits an offense of Sthūla. However, if one wishes to cut the outer border piece and sew it into the middle, cut the middle piece and sew it onto the outer border, or add two additional layers of patching, there is no offense. If out of anger one tears a sitting mat or other kinds of cloth, this constitutes an offense of Vīti.

Destroying a stūpa: If out of anger one destroys the stūpa of the Blessed One, one commits an offense of Sthūla and will bear very many karmic retributions. If one wishes to repair it in order to make it better, there is no offense. If out of anger one destroys the stūpa of the Nigaṇṭhas or other non-Buddhist practitioners, this constitutes an offense of Vīti.

Destroying a room: If out of anger one destroys a room of the Sangha, one commits an offense of Sthūla. If one wishes to rebuild it better, there is no offense. If out of anger one destroys the room of non-Buddhist renunciants, this constitutes an offense of Vīti.

Destroying the Sangha: If out of anger one destroys the harmony of the Sangha, one commits an offense of Sthūla and will bear karmic retribution requiring one to fall into hell for one eon.

Destroying a boundary: If out of anger one acts (builds a room) outside the limits of the boundary, it cannot be considered a valid act of building; one commits an offense of Sthūla, but one may relinquish the old boundary and perform the karmavācanā again to establish a new boundary.

These are called the six kinds of destruction that incur an offense of Sthūlātyaya.

Furthermore, when the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, the Venerable Rāhula was on a journey through the country of Vajji, proceeding gradually to the village of Vārāṇasī. Then, a lay devotee in this village built a room for Rāhula. After Rāhula had accepted it, he continued on his journey, and the lay devotee thereupon offered this room to other monks. When Rāhula returned... as is clearly described in the sūtra passage, up to where Rāhula addressed the Buddha:

—Blessed One, to whom should this room belong?

The Buddha said to Rāhula:

—If a householder or the son of a householder, with faithful and joyful heart, constructs a dwelling to offer to the Sangha, but after offering it to the Sangha then gives it to many other persons, this is an improper manner of offering and an improper manner of use. If one offers it to many persons and then gives it to a single person, this is likewise an improper manner of offering and an improper manner of use. Or if one offers it to a single person and then gives it to many persons; or if one offers it to many persons and then gives it to the Sangha—these are all improper manners of offering and improper manners of use.

The exception is: when one has offered to the Sangha and does not subsequently give it to many persons; or when one has offered to many persons and does not subsequently give it to a single person—these constitute a proper manner of offering and a proper manner of use.

Rāhula, the former manner of offering is correct, and the latter manner is not correct. If the Sangha dwells on the king's land and the one who built the dwelling offers it first, then merit increases day and night.

Rāhula, you are naturally entitled to a room, whereas one who comes later is naturally not entitled.

This is called the rule of the Saṅghārāma.

THE RULE CONCERNING BUILDING WORK.

When the Buddha was dwelling in the city of Rājagaha, as described at length above. At that time, the Venerable Dhaniya, son of a potter, built a dwelling, as told in connection with the second Pārājika rule, until he uttered words of complaint as follows: "I built this dwelling with great difficulty, sparing myself neither heat nor cold, and just when it was newly finished the Elder took it away—like a cat watching for a mouse."

The monks then brought the matter and reported it to the Blessed One. The Buddha thereupon addressed the monks:

—That monk who performed the building work built the dwelling with great difficulty; the Sangha should perform a karmavācanā granting him the right to reside there for five years. The one who conducts the karmavācanā should say:

—May the venerable Sangha listen. The monk so-and-so wishes to build a dwelling for the Sangha. If the time has come for the Sangha, may the Sangha permit the monk so-and-so who performed the building work to build a dwelling for the Sangha, and in accordance with the Sangha's wish, to reside there for five years.

—May the venerable Sangha listen. The monk so-and-so who performed the building work wishes to request of the Sangha the right to reside there for five years. Since the Sangha has consented by remaining silent, I record the matter thus.

Thereupon, this monk should bare his right shoulder, kneel, join his palms together, and make the following request:

—Venerable Sangha, I, the monk so-and-so, have built a dwelling for the Sangha, and I now request of the Sangha the right to reside there for five years by reason of my labor in building. I respectfully entreat the Sangha to compassionately grant me the right to reside there for five years by reason of my labor in building. (This request is made three times.)

The one conducting the karmavācanā says:

—May the venerable Sangha listen. The monk so-and-so has built a dwelling for the Sangha and requests of the Sangha the right to reside there for five years by reason of his labor in building. If the time has come for the Sangha, may the Sangha grant the monk so-and-so the right to reside there for five years by reason of his labor in building. This is the preliminary announcement.

—May the venerable Sangha listen. The monk so-and-so has built a dwelling for the Sangha and requests of the Sangha the right to reside there for five years by reason of his labor in building. The Sangha now grants the monk so-and-so the right to reside there for five years by reason of his labor in building. Any venerable one who consents to the Sangha's granting the monk so-and-so the right to reside there for five years by reason of his labor in building should remain silent; whoever does not consent should speak. This is the first karmavācanā. (The second and third are proclaimed in the same way.)

The Sangha has consented to grant the monk so-and-so the right to reside there for five years by reason of his labor in building, for the Sangha remained silent. I record the matter thus.

After the Sangha has performed the karmavācanā granting the right to reside for five years, the monk who performed the building work returns to the place where he built the dwelling and receives one room in due order. If a senior Elder arrives, the rooms should be assigned in order of seniority, but the room designated by the karmavācanā for himself should not be given away. If he wishes to go on a journey, he must hand over both rooms to the Sangha for residence in due order, and at the same time he entrusts them with the message: "When I return, the rooms must be returned to me." Upon his return, the Sangha must return the rooms according to the prior agreement.

If the old Sangha dwelling falls into disrepair and the doors are remade, then a karmavācanā granting the right to reside for two or three years should be performed in proportion to the extent of the labor. If a room is left vacant and no one dwells there, someone should be allowed to reside there for a time to look after it.

If beds, chairs, blankets, or pillows become soiled and worn and one washes, dyes, and repairs them, the person who does so should be allowed to reside there for a time.

If during that period any monk finds fault with this arrangement, he commits an offense of transgression against the Vinaya.

This is called the rule concerning building work.

THE RULE CONCERNING BEDS AND BEDDING.

When the Buddha was dwelling in the city of Sāvatthī, as described at length above. At that time, during the monks' rains retreat, a senior Elder arrived and took a room in accordance with the order of seniority. He then had the furnishings carried out of the room. The Buddha knew, yet still asked the monks:

—Is that a visiting monk?

—No, Blessed One, it is not.

—Is that a monk who is departing permanently?

—No, Blessed One, it is not.

—Then which monk is it who is having the furnishings carried away?

—Blessed One, it is one who has received a room in order of seniority and is therefore having the furnishings carried away.

—Why do you always assign rooms in order of seniority from the senior Elders downward? From this day forward, I do not permit rooms to always be assigned in order from the senior Elders downward. The Sangha should appoint one person who is endowed with five qualities to oversee the assignment of rooms, dwellings, and beds and bedding.

What are the five qualities?

—They are: not showing favoritism; not acting from anger; not acting from fear; not acting from delusion; and knowing who has already received and who has not yet received. These are called the five qualities.

The one who conducts the karmavācanā should say:

—May the venerable Sangha listen. The monk so-and-so is endowed with five qualities. If the time has come for the Sangha, may the Sangha appoint the monk so-and-so to oversee the assignment of rooms, dwellings, beds and bedding. This is the preliminary announcement.

—May the venerable Sangha listen. The monk so-and-so is endowed with five qualities. The Sangha now appoints the monk so-and-so to oversee the assignment of rooms, dwellings, beds and bedding. Any venerable one who consents to the Sangha's appointing the monk so-and-so to oversee the assignment of rooms, dwellings, beds and bedding should remain silent; whoever does not consent should speak.

—The Sangha has consented to appoint the monk so-and-so to oversee the assignment of rooms, dwellings, beds and bedding, for the Sangha has remained silent. I record the matter thus.

After the karmavācanā has been performed, from the sixteenth day of the third month onward, one should instruct the donors to wash and clean the beds, bedding, and rooms, to repair the meditation halls, the lecture hall, the warming room, and the latrines, to repair the gatehouse and the well-shelter belonging to the Saṅghārāma, and to record all the meals for the fast days as well as the rains-retreat robes. If the Sangha's dwelling place is far from towns and villages, rooms should be assigned on the thirteenth day of the fourth month.

If anyone cannot be accommodated, he should go elsewhere. If the dwelling place is near a village, rooms should be assigned on the fifteenth day, and at the same time the written register should be read aloud: "The Saṅghārāma so-and-so has this many rooms and dwellings, this many beds and pieces of bedding, this many fast-day meals, and this many robes." The senior Elder should then declare:

—Assign rooms to those who are observing the rains retreat together in this place.

Having said this, the rooms are then assigned. However, rooms must not be assigned to novices. The exception is when the Preceptor or Ācārya says: "Go ahead and assign the room; leave the matter to me"—only then may the room be assigned.

If there are many rooms, two rooms should be assigned to each person. If someone is unwilling to accept two rooms and says, "One room is sufficient for me," then one should reply: "These are not being assigned for your use, but for you to look after."

If there are many monks but few rooms, two or three monks should be assigned to share one room. If this is still insufficient, five or ten monks should be assigned to share one room.

If there is one large building, all monks should enter and dwell therein. The senior Elder should be assigned a sleeping bed, while others should be assigned sitting beds.

If this is insufficient, the senior Elder should be assigned a sitting bed, while others should sit on grass mats.

If this is still insufficient, the senior Elder should sit on a grass mat, while others should sit without any mat.

If this is still insufficient, the senior Elder should sit in the cross-legged posture, while others should stand.

If this is still insufficient, the senior Elder should stand, while others should go outside to the foot of a tree or to an open space.

If rooms are assigned in the winter season, whether for the purpose of looking after them or for residence, when a senior Elder arrives, the assignment should follow the order of seniority.

If rooms are assigned in the spring season, whether for the purpose of looking after them or for residence, when a senior Elder arrives, the assignment should follow the order of seniority.

If rooms are assigned during the rains retreat season, whether for the purpose of looking after them or for residence, when a senior Elder arrives, the assignment should not follow the order of seniority.

If a monk does not know the proper rules, and during the rains retreat demands a room in order of seniority but does not receive one, and then begins to reproach others, one should say: "Wait here; let me go and ask the room-keeper," and then go and say to the room-keeper: "Venerable sir, a visiting monk who is a senior elder has arrived and has told me to move out."

At that point, the room-keeper must rebuke the visiting monk:

—Venerable sir! You do not understand the Vinaya. Why, during the rains retreat, do you tell others to move out? Do you not understand? One cannot always expel others.

However, if during winter or spring a senior elder arrives and, according to proper order, should be given a room but is not given one, this constitutes an offense of wrongdoing (Dukkaṭa). If a monk who does not understand the Vinaya expels another person during the rains retreat, this also constitutes an offense of wrongdoing.

This is called the rule concerning beds and bedding.

THE RULE OF RESPECTFUL CONDUCT.

When the Buddha was traveling through the land of Kosala, at the beginning of the night the Blessed One expounded the Dharma to the disciples; at midnight he returned to his room. At that time, certain monks who had attendants had already secured rooms beforehand, and when the Dharma teaching was finished, each returned to his room to rest. At that moment, the Venerable Śāriputra and Maudgalyāyana, having no attendants, had listened to the Dharma from the beginning of the night until midnight, and then went to knock on a room's door. Those inside asked:

—Who is there?

—It is Śāriputra.

—The room is already full, O great wisdom one.

Then the two went and knocked on another room's door. Those inside asked:

—Who is there?

—I am Mahāmaudgalyāyana.

—The room is already full, O great one of supernormal powers.

And so both had no room; one went and sat beneath a porch, while the other went and sat at the foot of a tree. That night it rained. The one sitting beneath the porch recited a verse:

"Sitting cross-legged beneath the porch,

Rain wets both my knees.

Having lived in peace and ease,

This future body shall be cut off."

Then the one sitting at the foot of the tree also recited a verse:

"Beneath a tree, living contentedly,

Going on alms-round, sitting on a grass mat.

Both of us, free from attachment,

This future body shall be cut off."

At that time, a layman (upāsaka) rose early in the morning and went to pay his respects to the Blessed One; seeing this, he reproached them: —Why do the ascetic disciples of the Śākyan not know the rules of respectful conduct? That such great virtuous ones should not be given a room to rest!

The monks then went and reported the matter to the Blessed One. The Buddha thereupon said:

—Such a matter is indeed worthy of censure by the world.

Then the Buddha said to the monks:

—Wait until I have finished traveling through the land of Kosala and returned to the city of Śrāvastī; then remind me of this, and I will lay down the rules of respectful conduct for the monks.

When the Buddha returned, the monks reported the earlier matter again to the Blessed One. The Buddha then asked the monks:

—Who is the most senior elder deserving to receive water first, to receive food first?

Who deserves to receive prostrations?

Who deserves to have others rise to welcome them?

Who deserves to receive joined palms, bowed head, and reverential greeting?

Upon hearing this, the monks said:

—The sons of the Blessed One deserve to receive these.

Another monk said:

—The relatives of the Blessed One deserve to receive them.

Yet another said:

—The attendants of the Blessed One deserve to receive them.

Yet another said:

—Arhats deserve to receive them.

Then a monk of the Kṣatriya caste who had gone forth said:

—Kṣatriyas deserve to receive them.

A monk of the Brāhmaṇa caste who had gone forth said:

—Brāhmaṇas deserve to receive them.

A monk of the Vaiśya caste who had gone forth said:

—Vaiśyas deserve to receive them.

And a monk of the Śūdra caste who had gone forth said:

—Śūdras deserve to receive them.

The Buddha then said to the monks:

—All of you speak out of conceit, saying: "The sons of the Blessed One deserve it," down to "the Śūdras deserve it." But this is not the way of the world. The Tathāgata, the Worthy One, the Perfectly Enlightened One, will explain to you the ways of the world… as is clearly set forth in the Sūtra of the Thread, and so on, until the Buddha said to the monks:

—From now on I establish this rule: One who has gone forth earlier shall receive prostrations, the rising of others to welcome and greet them, joined palms and bowing of the head in reverence. One who has gone forth earlier shall sit in the higher seat, shall receive invitations first, shall be seated first, shall receive water first, shall receive the meal first.

The monks then praised:

—The Blessed One has skillfully set forth the manner of honoring elders.

The Buddha said:

—Not only today have I skillfully set forth the manner of praising elders; in the past I also spoke in this way.

The monks then said to the Buddha:

—We wish to hear this.

The Buddha said to the monks:

—… In the distant past, there were three animals—a pheasant, a monkey, and an elephant—who lived together beneath a nyagrodha tree. The elephant said:

—The three of us live together in one place; among us, who is the eldest? Who deserves to be honored?

Then the elephant continued:

—I once passed by walking over the top of this tree.

The monkey said:

—Long ago I once urinated upon the top of this tree.

The pheasant said:

—Long ago I ate the fruit of this kind of tree on the Himalaya mountains, then came down and defecated here, and from that this tree grew.

At that time the pheasant was the eldest; the other two animals showed it reverence, and after death they were all reborn in a realm of happiness. The elephant at that time was none other than myself. You also should show reverence to the senior elders in this way; only then will the Vinaya flourish.

This is called the rule of respectful conduct.

Receiving invitations first:

If someone comes to extend an invitation, one should invite the senior elder first. If the donor (dāyaka), having not previously made merit, invites a junior monk, one should direct them to go to the senior elder. This is called receiving invitations first.

The seating rule for senior elders:

When arranging seats, one must not place the junior's seat higher and the senior elder's seat lower; rather, the senior elder's seat must be placed higher and the junior's seat lower. Furthermore, the sitting mat must be laid out neatly and properly; the better ones are to be given to the senior elders, and the inferior ones are to be left for the junior members. If a donor's household has invited acquainted monks and then provides good beds and bedding, this is left entirely to the donor's discretion; there must be no contention.

If at the occasion of the quinquennial great assembly there is a large and mixed crowd, at a minimum seats must be properly arranged for eight persons to sit in the higher positions; the lower seats may be arranged as circumstances allow. This is called the seating rule for senior elders.

Receiving food first:

When serving food, food must be served to the senior elder first. If a donor who has not previously made merit serves a junior monk first, one should direct them to bring it to the senior elder. When serving rice, good rice is to be served to the senior elder; likewise, when serving all other food and drink, one must also direct that the best portions be served to the senior elder.

If the donor's household has invited monks for a meal and serves them in a differential manner, this is left to their discretion; one should not argue about it. If at the occasion of the quinquennial great assembly there is a large and mixed crowd, at a minimum the best portions must be served to the eight foremost senior elders; the junior members may be served as circumstances allow. This is called receiving food first.

Prostration, reverential conduct, rising to welcome, bowing the head, and joining the palms:

At that time, when performing prostrations to someone, monks prostrated to around the level of the knees and calves. The monks then went and reported the matter to the Blessed One. The Buddha instructed:

—From now on, prostrations should be made at the feet.

Thereupon, the monks told the venerable ones to extend their feet for prostration, which disturbed those in meditation. The monks then went and reported the matter to the Blessed One. The Buddha thereupon instructed:

—From now on, one should say a word of greeting.

At that time a monk playfully said:

—Greetings, venerable sir, greetings, venerable sir.

This again disturbed others. The monks then went and reported the matter to the Blessed One. The Buddha instructed:

—From now on, greetings are to be given in three ways:

By body, by speech, and by mind. By body means: when the person is seated or standing, one bows one's head and makes a prostration at their feet. This is called greeting by body.

By speech means: when the person is at a distance, one joins the palms, bows the head, and says: "Greetings, venerable sir." This is called greeting by speech.

By mind means: when the person has turned and is walking away, one joins the palms and expresses an attitude of reverence. This is called expressing reverence by mind.

If one sees a senior elder approaching and does not rise to welcome, greet, and show respect, this constitutes an offense of wrongdoing (Dukkaṭa). This is called the rule of honoring senior elders.

Summary verse:

"Leveling accusations and settling offenses,

Expulsion together with separate residence.

Those who adjudicate, land and fields,

Building rooms, and the quinquennial.

Beds and bedding, the rule of respect—

This is the third chapter."

Vietnamese translation by: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Translated from Chinese by Tripiṭaka Master Buddhabhadra of India

Together with the Śramaṇa Faxian, during the Eastern Jin Dynasty

Meaning Verified by: Thích Đỗng Minh