Lzh Mg Bu Pn 4Sabbath

– THE MAHĀSĀṂGHIKA VINAYA

– CLARIFICATION OF THE FIFTH MISCELLANEOUS RECITATION SECTION.

THE UPOSATHA OBSERVANCE.

When the Buddha was dwelling in the city of Rājagṛha, as described in detail above. At that time, ninety-six kinds of wandering ascetics all performed the Uposatha, while the bhikkhus did not. On account of this, they were reproached by the people of the world:

—Why is it that ninety-six kinds of wandering ascetics all have the Uposatha, yet the śramaṇas, sons of the Śākyan, do not perform the Uposatha?

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon spoke to the bhikkhus:

—Such conduct truly deserves reproach. From this day forward, the Uposatha shall be observed, encompassing the following matters: 1. Reciting verses; 2.

The fourteenth and fifteenth days; 3. Designating the Uposatha place; 4. Daytime Uposatha; 5.

The hall; 6. Bandits; 7. The king; 8.

Anuruddha; 9. Two ways of counting; 10. Not reciting by memory; 11.

Not reciting by memory at all; 12. Forward and reverse order; 13. Wishing to hear from the beginning; 14.

Those who have not received the full ordination; 15. Reciting the Precepts too early; 16. A single residence; 17.

Two assemblies; 18. Two assemblies that have already recited, two assemblies that have not yet recited; 19. Sending consent; 20.

Receiving consent; 21. Sending consent many times; 22. Sending equal consent; 23.

Koṣṭhila; 24. Mahāprajāpatī; 25. Chanda; 26.

Illness; 27. Āraṇyaka; 28. Giving when one should not give; 29. The Aciravatī River; 30.

Eleven matters that do not qualify as sending consent: transferring consent; sending consent at night; being outside the boundary; bhikkhunīs; those who have not received the full ordination; departing after receiving consent; departing after sending consent; relinquishing the precepts after receiving consent; relinquishing the precepts after sending consent; loss of consent; disrupting the assembly; 31. Four modes of Uposatha; 32.

Four modes of reciting the Precepts; 33. Seven matters that should be obstructed; 34. Two matters that should be obstructed.

1. Reciting Verses:

The Buddha spoke to the bhikkhus:

(1. The Tathāgata Vipaśyin, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

(2. The Tathāgata Śikhin, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

(3. The Tathāgata Viśvabhū, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

(4. The Tathāgata Krakucchanda, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

(5. The Tathāgata Kanakamuni, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

"Wishing for a wholesome mind, do not be heedless;
Strive diligently to learn the noble Dharma of the saints.
Those of wisdom with a concentrated and steadfast mind
Will sever utterly all suffering and sorrow."

(6. The Tathāgata Kāśyapa, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

(7. The Tathāgata Śākyamuni, Worthy One, Perfectly Enlightened One, for the sake of a tranquil Saṃgha, first proclaimed the precept text:

These are called the recitations of verses at the Uposatha.

2. The Fourteenth and Fifteenth Days:

When the Buddha was dwelling in the city of Śrāvastī, as described in detail above. At that time, the co-resident disciple of the Venerable Ānanda was serving the Mānatva probation, and the Venerable reported to the Buddha:

—Blessed One, my co-resident disciple wishes to go to a small hut in a village to perform the Mānatva on the fourteenth day.

The Buddha said to Ānanda:

—Today is the fourteenth day; the constellation is auspicious, the season is auspicious, and the Saṃgha is harmonious. Let the Uposatha be completed first, and then he may depart.

The fourteenth day: The third and seventh Uposatha of Winter, the third and seventh Uposatha of Spring, and the third and seventh Uposatha of Summer.

The fifteenth day: This comprises eighteen Uposatha observances. In one year there are twenty-four Uposatha occasions—six on the fourteenth day and eighteen on the fifteenth day.

These are called the Uposatha of the fourteenth and fifteenth days.

3. Designating the Uposatha Place:

When the Buddha was dwelling on Gṛdhrakūṭa Mountain in the city of Rājagṛha, at that time the bhikkhus did not know the Uposatha place, and so some were able to observe the Uposatha and some were not. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha thereupon spoke to the bhikkhus:

—A formal act (karmavācanā) should be performed to designate the Uposatha place on Gṛdhrakūṭa Mountain.

The one performing the formal act should announce:

—Venerable Saṃgha, please listen. If the time for the Saṃgha has come, from this day forward the Saṃgha shall use this place on Gṛdhrakūṭa Mountain as the permanent Uposatha place. This is the motion.

—Venerable Saṃgha, please listen. The Saṃgha now uses this place on Gṛdhrakūṭa Mountain as the permanent Uposatha place. Those venerable ones who are in accord with the Saṃgha using this place as the permanent Uposatha place should remain silent; those who are not in accord should speak.

—The Saṃgha has consented to use this place as the permanent Uposatha place, as evidenced by silence. I record this matter thus.

This is called designating the Uposatha place.

4. Daytime Uposatha:

When the Buddha was dwelling on Gṛdhrakūṭa Mountain in the city of Rājagṛha, at that time the bhikkhus were observing the Uposatha at night. Because the roads were treacherous, with steep slopes difficult to traverse, reaching the Uposatha place was a great hardship. The bhikkhus then brought this matter and reported it to the Blessed One, asking:

—Blessed One, may the Uposatha be observed during the daytime?

The Buddha taught:

—It may. If the Uposatha is to be held during the daytime and the Saṃgha members are far away, an announcement should be made: "Venerable elders, on this occasion the Saṃgha will observe the Uposatha on the fourteenth day, or the fifteenth day, either before the meal or after the meal, at such-and-such a time when the shadow of the sun is at such-and-such a position; assemble at such-and-such a place—whether the lecture hall, the meditation room, the warming room, or beneath a tree—for the Uposatha." If no such announcement is made, there is an offense of violation of the Vinaya (Duṣkṛta). This is called the daytime Uposatha.

5. The Hall:

When the Buddha was dwelling in the city of Śrāvastī, at that time King Ajātaśatru had constructed an Uposatha hall on Gṛdhrakūṭa Mountain, decorated with golden lotus petals. After the Saṃgha had taken their seats, the Blessed One arrived and sat down. All the bhikkhus had entered and were preparing for the Uposatha, when suddenly a golden lotus petal fell to the ground. At that moment, an evil bhikkhu gave rise to a mind of theft and took the lotus petal, concealing it under his arm. Since the Buddha and the Saṃgha of bhikkhus had been sitting for a long time without proceeding with the Uposatha, the Venerable Ānanda rose from his seat, uncovered his right shoulder, knelt on one knee, joined his palms together, and reported to the Buddha:

—Blessed One, the first watch of the night has passed; the Saṃgha has been sitting long and is weary. I respectfully request the Blessed One to proclaim the Uposatha Precepts for the bhikkhus.

At that time the Blessed One remained silent. In this manner the situation continued through the middle watch of the night and into the final watch, and the Venerable again reported to the Buddha:

—Blessed One, the dawn has appeared; the Saṃgha has been sitting long. I respectfully request the Blessed One to proclaim the Uposatha Precepts.

The Buddha then spoke to Ānanda:

—The Saṃgha is not pure.

At that time the Venerable Mahāmaudgalyāyana thought:

—On account of whom does the Blessed One say that the Saṃgha is not pure?

Thereupon Maudgalyāyana entered meditative concentration and immediately perceived an evil bhikkhu sitting huddled within the assembly. The Venerable rose from his seat, went to that bhikkhu, seized his neck with his left hand and dragged him to the door, then with his right hand pushed him out, saying: —Evil bhikkhu, from this day forward you are not a śramaṇa, you are not a bhikkhu; you may no longer remain in this assembly.

After the Elder had expelled him, the Buddha instructed:

—From this day forward, I do not permit dragging a person away.

Then the Buddha said to Ānanda:

—From this day forward, you yourselves shall recite the Precepts. Why is this? Because the Tathāgata, Worthy One, Perfectly Enlightened One, does not recite the Precepts for an impure assembly. Ānanda, in the Dharma and Vinaya of the Tathāgata, it is also like the great ocean, which has eight unprecedented qualities, as has been set forth in the Sūtra of the Line. Therefore, when my disciples see this, they at once give rise to a mind of delight. This is called the hall.

6. Bandits:

When the Buddha was dwelling on Mount Gijjhakūṭa at Rājagaha, the bhikkhus were performing the Uposatha recitation of the Pātimokkha. When they reached the concluding portion of the Pācittiya section and recited: "The Pācittiya is cut away, the Pācittiya is broken, the Pācittiya is pulled out," a band of robbers arrived. The reciter fell silent. The robbers stood for a while and then departed. The reciter continued; this happened three times. The robbers thought: "These are wicked ascetics, for they say such things as: 'Cut away, broken, pulled out — the Pācittiya.' They are planning to cut us, break us, and drag us away," and thereupon rushed in and attacked the bhikkhus.

The bhikkhus became doubtful, wondering whether the robbers had just heard the Pātimokkha recitation. They brought the matter before the Blessed One. The Buddha instructed:

—Robbers are kings of the forest; they are capable of causing harm. Why did you repeat the same words again? From this time forward, when bhikkhus are performing the Uposatha recitation and a band of robbers arrives, I permit them to recite another sutta instead — either the Pārāyaṇa sutta, or the Aṭṭhakavagga sutta, or the Muni verses, or the Dhammapada.

If the robbers know the customs of bhikkhus and say: "Venerable sirs, we already know," then resume the recitation where it was left off. At that time the bhikkhu should recite rapidly, so that the passages cannot be distinguished, so that the robbers cannot tell whether it is the beginning, the middle, or the end. If one repeats the same words already recited, one commits an offense of Dukkaṭa.

This is called the case of robbers.

7. The King:

When the Buddha was dwelling in the Ambalaṭṭhikā garden at Rājagaha, as has been explained in the Sāmaññaphala Sutta, up to where one says to oneself:

—I do not know whether it is permissible to recite the Pātimokkha in the presence of the king.

They then brought the matter before the Blessed One. The Buddha instructed:

—The king is capable of causing harm.

As has been explained in the case of the robbers above. This is called the case of the king.

8. Anuruddha:

When the Buddha was dwelling on Mount Gijjhakūṭa at Rājagaha, the bhikkhus were performing the Uposatha kamma, but the Venerable Anuruddha did not come. The bhikkhus sent a messenger to summon him:

—Venerable Elder Anuruddha, the bhikkhus have assembled and are about to perform the Uposatha kamma.

He replied:

—The Blessed One has taught that purity is the Uposatha. The one who is pure in this world is I myself. I will not go.

The bhikkhus brought the matter before the Blessed One. The Buddha instructed:

—Go and summon Anuruddha here. However, do not use the divine eye to travel there.

Since this elder had lost his physical eye, he had to traverse difficult mountain terrain and arrived with great hardship.

The Buddha then said to Anuruddha:

—If you do not honor the Uposatha, who will? From this time forward, when the Uposatha is held, everyone must attend. If one does not attend, or if one is ill and does not send one's consent, one commits an offense of Dukkaṭa.

This is called the case of Anuruddha.

9. Two Methods of Counting:

At that time the Buddha asked Upāli:

—Can you recite the Pātimokkha?

—Blessed One, I can recite it, but the detailed passages are very difficult to keep in mind.

—You should make counting tokens to use when reciting.

Thereupon Upāli made counting tokens to use each time he recited. The Buddha again asked:

—Do you make tokens to count each time you recite the Pātimokkha?

—Blessed One, when reciting the detailed passages I do count with tokens, but it is still difficult to remember.

—From this time forward, make two sets of tokens: one set of five hundred and one set of seven hundred. When wishing to recite, wash your hands clean first, then take the tokens and count them by dropping them one by one up to five, then wash your hands again. If there are remaining tokens, use scented water to wash them. Anyone else who wishes to handle the tokens must do likewise.

This is called the two methods of counting.

10. Not Knowing the Recitation by Heart:

When the Buddha was dwelling at Sāvatthī, there were bhikkhus living in a village. When the Saṅgha had assembled and was about to perform the Uposatha kamma, they said to the Senior Elder:

—Please, Elder, recite the Pātimokkha.

He replied:

—I do not know it by heart.

The second, third, and others each said the same, down even to the most junior bhikkhu. The bhikkhus became doubtful, and brought the matter before the Blessed One. The Buddha instructed:

—From this time forward, after receiving the full ordination one should study both collections of the Vinaya. If one cannot study both, one should study one. If one cannot study even one, one should study the five classes of precepts.

If one cannot study even those, one should study four, three, two, or one class. During the Uposatha one should broadly recite the five divisions of the extended suttas. If due to circumstances one cannot recite them, one should recite four, three, two, or one, down to the four Pārājika rules and the accompanying verses, saying: the remaining portions are as the Saṅgha has regularly heard.

If one performs the Uposatha without reciting the Pātimokkha, one commits an offense of Dukkaṭa. Should the entire assembly have no one who knows the recitation by heart, the Senior Elder should be instructed to go outside the sīmā boundary, and with mind intent and mouth speaking:

—I am the redundant one at the Uposatha.

Then the remaining three persons within the sīmā should recite the Uposatha three times. This is how the Senior Elder is penalized. This is called the case of not knowing the recitation by heart.

11. No One Knows the Entire Recitation:

When the Buddha was dwelling at Sāvatthī, the bhikkhus living in a village assembled intending to perform the Uposatha. They said to the Senior Elder:

—Please, Elder, recite the Pātimokkha.

He replied:

—I only know one class fluently.

They then asked the second Senior Elder, who replied:

—I only know two classes by heart.

In this manner, each person knew only one class by heart, so they took turns reciting one class each to perform the Uposatha. But after the Uposatha was completed, doubt arose, and the bhikkhus brought the full matter before the Blessed One. The Buddha then instructed:

—From this time forward, I do not permit taking turns reciting in sequence to perform the Uposatha. If such a situation arises, delegate to one intelligent person who knows the recitation to recite it. If at any point he forgets, another may continue in his place. If they jointly take turns reciting in sequence to perform the Uposatha, they commit an offense of Dukkaṭa. This is called the case of no one knowing the entire recitation.

12. Reciting Forward and Backward:

When the Buddha was dwelling at Sāvatthī, there were bhikkhus living in a village who had assembled for the Uposatha. One bhikkhu knew the Pātimokkha both forward and backward. He began reciting from the preface through to the concluding ancillary rules, and then recited backward from the ancillary rules back to the body of precepts, in order to perform the Uposatha. But after the Uposatha was completed, doubt arose in his mind, and the bhikkhus brought the full matter before the Blessed One. The Buddha instructed:

—From this time forward I do not permit reciting backward; it must be recited forward. If during the recitation one happens to forget, supplementary recitation is permitted. Whoever recites forward and then backward to perform the Uposatha commits an offense of Dukkaṭa.

This is called the case of reciting forward and backward.

13. Wishing to Hear from the Beginning:

When the Buddha was dwelling at Sāvatthī, the bhikkhus had assembled for the Uposatha and were reciting the Pātimokkha. When they had recited up through the ancillary concluding rules, a visiting bhikkhu arrived and said:

—Venerable Elder, I have been living in this village and have never heard the full Pātimokkha recitation. Please recite it in full for me to hear.

The reciter then recited again from the preface of the Pātimokkha through to the ancillary concluding rules. The bhikkhus became doubtful and brought the full matter before the Blessed One. The Buddha rebuked them:

—Why did you recite the Pātimokkha again for one who wished to hear it from the beginning? From this time forward I do not permit this. If the bhikkhu Saṅgha has assembled for the Uposatha and is reciting the Pātimokkha up through the ancillary concluding rules, and a visiting bhikkhu arrives and sits down to listen, this counts as the Uposatha for him. If the visiting bhikkhu says: "I have been living in this village and have never heard the full Pātimokkha recitation; please recite it in full for me to hear," wait until the Saṅgha has disbanded and then recite it for him. If it is recited for him before the Saṅgha has disbanded, one commits an offense of Dukkaṭa. This is called the case of wishing to hear from the beginning.

14. Those Who Have Not Received Full Ordination:

When the Buddha was dwelling at Sāvatthī, a bhikkhu had explained to an unordained person the five classes of offenses, from the Pārājika offenses down to the Dukkaṭa offenses. Afterward, when that bhikkhu entered the village, a layperson said:

—Venerable sir, you have committed a Pārājika offense — down to a Dukkaṭa offense.

The bhikkhus who heard this felt ashamed, and brought the matter before the Blessed One. The Buddha rebuked them:

—Why did you explain the five classes of Pātimokkha offenses to those who have not received full ordination? From this time forward I do not permit disclosing them to those who have not received full ordination. One may only say: "You must not engage in sexual misconduct, you must not steal, you must not take life, you must not speak falsely," and so on — only this much. Whoever discloses the names of the five classes of Pātimokkha offenses to one who has not received full ordination commits an offense of Dukkaṭa. This is called the case of those who have not received full ordination.

15. Reciting the Pātimokkha Too Early:

When the Buddha was dwelling in the city of Śrāvastī, there was at that time a bhikkhu living in a village who, upon rising early in the morning, performed the Uposatha. After he had finished, a visiting bhikkhu arrived and said:

—Elder, please come and perform the Uposatha together with me.

He replied:

—I have already performed the Uposatha.

The visiting bhikkhu said:

—Elder, performing the Uposatha at such a time is too early.

Then he brought the matter in full before the Blessed One. The Buddha instructed:

—From now on, the Uposatha should not be performed too early. If a bhikkhu lives in a village, then on the day of the Uposatha he should sweep the stūpa and the dwelling place of the Saṅgha.

If people come, one should sprinkle scented water on the ground, strew flowers, light lamps, and wait for visiting bhikkhus to arrive before performing the Uposatha together. If no visiting bhikkhu arrives and one has oneself committed an offense, one should reflect: "If I encounter a pure bhikkhu, I shall properly expiate this offense in accordance with the Dharma."

Having so reflected, one should hold it in mind and say aloud:

—Today is the fifteenth day; the Saṅgha performs the Uposatha. I, bhikkhu so-and-so, purely observe the Uposatha.

This is to be said three times. If, after the Uposatha has been completed, a visiting bhikkhu arrives, that bhikkhu should express rejoicing:—The Elder has performed the Uposatha; I, so-and-so, rejoice therein.

If one is unable to rejoice, one must go outside the Uposatha boundary. Whoever performs the Uposatha in the early morning commits an offense of Violation of the Vinaya. This is called performing the Uposatha too early.

16. One Dwelling Place:

When the Buddha was dwelling in the city of Śrāvastī, there were at that time bhikkhus traveling on the road who, because the sky was overcast and they thought it was already dark, entered the dwelling place of a village bhikkhu and performed the Uposatha. When the Uposatha was finished, the sky cleared and they saw that the sun was still early, so the bhikkhus thought to themselves: "We should depart." After they had gone, a second group soon arrived. These then performed the Uposatha there and, at the same time, spent the night in that place, departing only the following morning. While traveling on the road they met the group of bhikkhus who had performed the Uposatha earlier, and asked:

—Venerable Elders, where did you stay last night?

—We stayed at such-and-such a place.

—And where did you perform the Uposatha?

—At that same place.

—We also performed the Uposatha there.

The bhikkhus gave rise to doubt, and brought the matter in full before the Blessed One. The Buddha instructed:

—From now on, the Uposatha should not be performed twice in the same place. If a bhikkhu who is traveling arrives at a village bhikkhu's dwelling place on the day of the Uposatha to perform it, then when the Uposatha is finished he must not depart in silence; he must inform a novice, or a gardener, or a cowherd, saying: "If bhikkhus arrive, please inform them that the Uposatha has already been performed here."

If there is no one at all, one should write it on a pillar or a door, or strew flowers as a sign. If one arrives later, one should ask and look for signs, and must not immediately perform the Uposatha. If the earlier group fails to give instructions or leave a sign, and the later group fails to ask or look for signs, then both parties commit an offense of Violation of the Vinaya. This is called one dwelling place.

17. Two Assemblies:

If two assemblies of visiting bhikkhus arrive—one assembly performing the Uposatha on the fourteenth day and the other on the fifteenth—which assembly should one follow?

—One should follow the assembly that arrived first.

If two assemblies arrive at the same time, one should follow the assembly that has a senior Elder. If seniority cannot be distinguished, one should follow the one who holds the Vinaya.

If both assemblies equally have a holder of the Vinaya, one should follow whichever assembly first extends the invitation—whether it be the fourteenth or the fifteenth—and perform the Uposatha with them. This is called two assemblies.

18. Both Have Already Recited, Both Have Not Yet Recited:

The visiting bhikkhus perform the Uposatha on the fourteenth, while the resident bhikkhus perform it on the fifteenth. If the visiting bhikkhus come to the resident bhikkhus and the resident bhikkhus say: "Elders, let us perform the Uposatha together," then at that point the visiting bhikkhus must not say: "We have already completed the Uposatha," and remain in the dwelling place; rather, they should go outside the Uposatha boundary in order to preserve the character of harmony.

If the resident bhikkhus perform the Uposatha on the fourteenth and the visiting bhikkhus perform it on the fifteenth, and the visiting bhikkhus say: "Elders, please perform the Uposatha," then the resident bhikkhus should say:

—We have already performed the Uposatha.

At that point, the visiting bhikkhus should express rejoicing:

—The Elders have already performed the Uposatha; we rejoice therein.

If one does not rejoice, one should go outside the Uposatha boundary to perform it. This is called both having already recited, or both not having yet recited.

19. Sending Consent:

When the Saṅgha had assembled for the Uposatha, a certain bhikkhu was unable to attend due to matters concerning robes and bowl. The bhikkhus brought the matter before the Blessed One. The Buddha thereupon instructed:

—From now on, I permit the sending of consent. One who sends consent should say the following:

—Venerable Elder, please listen. Today—whether the fourteenth or the fifteenth—the Saṅgha performs the Uposatha. I, bhikkhu so-and-so, send my consent for the pure Uposatha. Please speak on my behalf. (This is to be said three times.)

When sending consent, one must not send it to someone who is unclear or confused, but should send it to one who is able to receive the consent and announce it clearly in the midst of the Saṅgha. If, due to matters concerning robes and bowl, one fails to send consent at the time of the Uposatha, one commits an offense of Violation of the Vinaya. This is called sending consent.

20. Receiving Consent:

When the Buddha was dwelling in the city of Śrāvastī, there was at that time a bhikkhu who was ill and occupied with matters concerning robes and bowl, and who sent his consent to another bhikkhu, but that bhikkhu did not accept it. Therefore the bhikkhus brought the matter before the Blessed One. The Buddha instructed:

—From now on, consent must be accepted. When receiving consent, one must first reflect on whether one is able to transmit it. One must not accept consent from too many people; one should accept a maximum of three. When sending consent, one should say the following:—Venerable Elder, please take note: today the Saṅgha performs the Uposatha. I, bhikkhu so-and-so, send my consent for the pure Uposatha.

If one forgets the name, one should recall the age and say:

—The bhikkhu of such-and-such an age.

If that bhikkhu is a visitor, say he is a visitor; if he is ill, say he is ill:

—Bhikkhu so-and-so sends consent for the pure Uposatha.

If one who is ill and occupied with matters concerning robes and bowl sends consent and it is not accepted, the one who fails to accept commits an offense of Violation of the Vinaya. This is called receiving consent.

21. Sending Consent by Many:

When the Buddha was dwelling in the city of Śrāvastī, the bhikkhu Saṅgha performed the Uposatha, and those who sent consent were many while those who assembled were few. The bhikkhus brought the matter before the Blessed One. The Buddha instructed:

—From now on, I do not permit the performance of the Uposatha when those who send consent are many and those who assemble are few. If the Uposatha is performed under such circumstances, one commits an offense of Violation of the Vinaya.

This is called sending consent by many.

22. Sending Consent by a Number Equal to Those Assembled:

When the Buddha was dwelling in the city of Śrāvastī, the bhikkhu Saṅgha performed the Uposatha, and the number of those who sent consent was equal to the number of those who assembled to perform the Uposatha. The bhikkhus brought the matter before the Blessed One. The Buddha instructed:

—From now on, I do not permit the performance of the Uposatha when the number of those who send consent equals the number of those who assemble. The number of those assembled must be greater; if the Uposatha is performed when those assembled are equal in number to those who send consent, one commits an offense of Violation of the Vinaya.

This is called the number of those who send consent being equal to those assembled.

23. Ghositārāma:

When the Buddha was dwelling in the Ghositārāma garden at Kauśāmbī, the bhikkhu Saṅgha had assembled to perform the Uposatha, and the one conducting the karmavācanā spoke in a loud voice while settling matters. The lay devotee Ghosita heard this and entered the Uposatha boundary. The Saṅgha fell silent. After a short while he stepped outside, whereupon the Saṅgha resumed settling matters and again spoke in a loud voice as before. This happened three times, and then the lay devotee thought to himself: "When I enter they fall silent; when I leave they speak loudly again. Now I shall enter and not come back out"—as in the case of Ghosita's question to the Venerable Ānanda, which is clearly set forth in the Ṣaḍāyatana-nidāna Sūtra.

At that time the bhikkhus gave rise to doubt, and brought the matter in full before the Blessed One. The Buddha instructed:

—If that person is one of noble virtue and virtue who wishes to hear the Saṅgha settling its affairs, one should permit him to listen. Moreover, if within the assembly there is one who is capable and speaks fluently and settles matters with clarity, one may naturally proceed. However, if matters are settled before an ordinary, unremarkable worldling, one commits an offense of Violation of the Vinaya.

This is called the lay devotee Ghosita.

24. Mahāprajāpatī:

When the Buddha was dwelling in the city of Śrāvastī, Mahāprajāpatī Gautamī sent her consent but a bhikkhu did not accept it. Thereupon Mahāprajāpatī Gautamī went to the Blessed One, bowed her head in reverence at his feet, and stood to one side, bringing the matter in full before the Blessed One:

—Blessed One, if a bhikkhu does not accept the consent I send, who then will accept it?

At that time the Blessed One taught the Dharma in accordance with the situation to Mahāprajāpatī Gautamī, causing her to give rise to a mind of joy. She then bowed her head in reverence at the feet of the Buddha and withdrew. The Buddha then had the bhikkhu in question summoned. When he had arrived, the Buddha asked:

—Did that actually happen?

—It did indeed, Blessed One.

—From now on, bhikkhunīs may send consent, and it should be received. If one is a senior elder, one should say:

—I am the senior elder of the Saṅgha and therefore do not receive consent.

Or if one is the instructor of bhikkhunīs, or the reciter of the Precepts, one must clearly state this and should not receive consent. If one is the keeper of the cells or is ill, one should say:

—I am not coming into the Saṅgha, so I am sending my consent through another.

On the other hand, if one says: "I am a mendicant bhikkhu; I am one who dwells in the forest; I am one who wears rag-robes; I am a senior monk—and on these grounds does not receive consent," then one commits an offense of transgressing the Vinaya.

But if one says: "I am a senior elder; I am an instructor of bhikkhunīs; I am a reciter of the Precepts"—and on these grounds does not receive consent—then there is no offense. This is called the case of Gotamī Mahāpajāpatī.

25. Chanda:

When the Buddha was dwelling in the Ghositārāma park in Kosambī, at that time the Saṅgha had assembled for the Uposatha, and Bhikkhu Chanda refused to come. The bhikkhus then brought this matter before the Blessed One and asked:

—Blessed One, what offense is committed in such a case?

The Buddha taught:

—A thullaccaya offense is committed. If during the Uposatha a bhikkhu refuses to come in this way, he commits a thullaccaya. If on account of matters concerning robes and bowl he does not come and does not send consent, he commits a transgression of the Vinaya.

26. Illness:

When the Buddha was dwelling in the city of Sāvatthī, at the time when the bhikkhus had assembled intending to hold the Uposatha, one bhikkhu had an attack of epilepsy and said to the bhikkhu in the neighboring cell:

—Venerable, I am suffering an attack of epilepsy. I send my pure consent to you, venerable.

But that bhikkhu did not receive it. The ill monk then went before the senior elder, removed his sandals, knelt with joined palms, and addressed him as follows:

—I, so-and-so, am pure. May the senior elder bear this in mind.

He said this three times, and then departed. The bhikkhus became doubtful and brought the full account of the matter before the Blessed One, asking:

—Blessed One, was this proper? The Buddha taught:

—Sending consent in such a way is good; it was done in accordance with the Dhamma. But the one who refused to receive the consent commits a transgression of the Vinaya.

This is called the case of illness.

27. The Forest Hermitage:

When the Buddha was dwelling in the city of Sāvatthī, the bhikkhus dwelling in the forest hermitage and those in the village customarily held the Uposatha together. At that time, the bhikkhus of the forest hermitage came into the village, completed the Uposatha, and then departed. Not long after their departure, visiting bhikkhus arrived and also performed the Uposatha there, then spent the night. The following morning, both parties met, and inquiry was made:

—Where did the venerable spend last night?

—Here.

—And where was the Uposatha performed?

—Also here.

Upon hearing this, doubt arose in their minds, and they brought the full account before the Blessed One. The Buddha then taught:

—From now on, I do not permit the Uposatha to be held twice in the same place. If bhikkhus from a forest hermitage come into the village to perform the Uposatha, when they depart they must not leave in silence but must instruct a novice, or a gardener, or a cowherd, saying: "If bhikkhus come after us, inform them that the Uposatha has already been held here." If there is no one to inform, one should write on a pillar or on a door panel, or scatter flowers as a mark. Those who arrive afterward should ask and look for such signs. If those departing give no instructions and leave no sign, and those arriving afterward do not ask and do not look for signs, then both parties commit a transgression of the Vinaya.

This is called the case of the forest hermitage.

28. Sending Consent When One Should Not:

When the Buddha was dwelling in the city of Sāvatthī, at that time the bhikkhus, when assembling at the proper time, would send consent for a kammavācā, and when assembling at an improper time, would send pure consent. The bhikkhus then brought this matter fully before the Blessed One. The Buddha taught:

—From now on, I do not permit sending consent for a kammavācā when assembling at the proper time, nor sending pure consent when assembling at an improper time. Rather, when assembling at an improper time one should send consent for a kammavācā, and when assembling at the proper time one should send pure consent. Moreover, when assembling at the proper time one may also send both kinds of consent, speaking as follows: "May the venerable bear this in mind.

Today the Saṅgha holds the Uposatha—on the fourteenth, or on the fifteenth. I, bhikkhu so-and-so, send pure Uposatha consent. May the venerable speak on my behalf." (This is said three times.) When sending consent for a kammavācā, it is also said three times.

If one sends pure consent when assembling at an improper time, or sends consent for a kammavācā when assembling at the proper time, one commits a transgression of the Vinaya.

This is called the case of sending consent when one should not.

29. The Aciravatī River:

When the Buddha was dwelling in the city of Sāvatthī, at that time some bhikkhus went to the bank of the Aciravatī River, spread their sitting cloths, and sat reciting the Precepts. Then the river water gradually rose until it reached their knees, and continued rising until it reached their mouths, causing them extreme distress. Afterward, they returned to the Buddha and fully recounted the matter to the Blessed One, asking:

—Blessed One, may the Uposatha be performed while standing?

The Buddha taught:

—It may. The Uposatha may be performed while walking, standing, sitting, or lying down.

Walking Uposatha: If bhikkhus are traveling with merchants and on the day of the Uposatha encounter a dangerous stretch of road, and the merchants dare not wait, then they may perform the Uposatha while walking. First, one should estimate how far one must walk in order to complete the recitation of the Precepts—whether to a mountain range or to a large rock—and take that as a boundary marker, then extend one's arms to touch one another and perform the kammavācā to establish the Uposatha boundary. When the kammavācā is complete, the Uposatha is performed. This is called the walking Uposatha.

Standing Uposatha: If the number of bhikkhus is large and there are no seats for all to sit, then all stand, extend their arms to touch one another, and perform the Uposatha. This is called the standing Uposatha.

Sitting Uposatha: When seats are available, the bhikkhus sit and perform the Uposatha. This is called the sitting Uposatha.

Lying-down Uposatha: If a bhikkhu is elderly or ill and cannot sit for long, and the beds are placed side by side, then the Uposatha may be performed while lying down. This is called the lying-down Uposatha.

In summary, this is called the case of the Aciravatī River.

30. Eleven Cases That Do Not Constitute the Sending of Consent:

a. Transferring consent: For example, saying: "Venerable, I previously received the consent of so-and-so; I now transfer it to you, together with my own consent." This is called transferring consent.

b. Sending consent overnight: For example, when the Uposatha is tomorrow but consent is sent today. This is called sending consent overnight.

c. Outside the boundary: Sending consent from outside the boundary. This is called being outside the boundary.

d. A bhikkhunī: Sending consent to a bhikkhunī. This is called the case of a bhikkhunī.

e. One who has not received full ordination: Sending consent to one who has not received full ordination. This is called the case of one who has not received full ordination.

f. Receiving consent and then departing: Receiving consent and then leaving the boundary. This is called receiving consent and then departing.

g. Sending consent and then departing: Sending consent and then leaving the boundary. This is called sending consent and then departing.

h. Receiving consent and then relinquishing the precepts: After receiving consent, relinquishing the full precepts one has received (returning to lay life). This is called receiving consent and then relinquishing the precepts.

i. Sending consent and then relinquishing the precepts: After sending consent to another, relinquishing the full precepts one has received. This is called sending consent and then relinquishing the precepts.

k. Lost consent: A sick bhikkhu sends consent and then, hearing that within the Saṅgha a Dharma master is teaching the Dharma or a Vinaya master is expounding the Vinaya, goes in person to listen. But after sitting a long time and growing weary, he quietly leaves his seat and returns, thinking that he had already sent his consent earlier. In such a case, this cannot be counted as the sending of consent; consent must be sent again. This is called lost consent.

l. Dissolution of the assembly: On the day of the Uposatha, the bhikkhu Saṅgha has assembled, and those bhikkhus who could not come have sent their pure consent. Then, due to a violent storm, or a fire, or bandits, the bhikkhus are thrown into panic and all disperse. In such a case, this cannot be counted as having brought consent into the Saṅgha. However, if even one person remains seated, it is counted as having brought consent into the Saṅgha.

In summary, these are the eleven cases that do not constitute the sending of consent.

31. Four Modes of the Uposatha:

a. One person receives;

b. Two persons recite;

c. Three persons recite;

d. Four persons recite in full.

a. One person receives: When a single bhikkhu lives in a village, and on the day of the Uposatha he must sweep the stūpa and the Saṅgha's meditation hall. If someone else arrives, he should sprinkle scented water on the ground, light lamps, and scatter flowers, then await the visiting bhikkhu. If no one comes, and he himself has an offense, he should inwardly resolve: "When I encounter a pure bhikkhu, I will properly expiate this offense according to the Dhamma." Having made this inward resolve, he kneels, joins his palms, and with mind recollecting and mouth speaking, says: "Today the Saṅgha holds the Uposatha (either the fourteenth or the fifteenth day). I, bhikkhu so-and-so, purely receive the Uposatha." (This is said three times.) This is called one person receives.

b. Two persons speaking: When two bhikkhus are residing in a village, on the Uposatha day they should sweep the Stupa and the Sangha's meditation hall. If visitors come, they should sprinkle fragrant water on the ground, scatter flowers, and light lamps. If there are offenses, they must confess to one another in accordance with the Dharma, then kneel, join their palms, and speak as follows: "May the Elder please bear in mind: today the Sangha holds the Uposatha (either the fourteenth day or the fifteenth day); I, bhikkhu such-and-such, am pure." This is called two persons speaking.

c. Three persons speaking: The same as the case of two persons above.

d. Four persons reciting in full: When the Uposatha is observed by four persons, the Prātimokṣa should be recited in full. This is called reciting in full.

32. Four methods of reciting the precepts:

a. Recite from the preface of the precepts through the end of the four Pārājika rules, then say: "The remaining matters the Sangha has already heard regularly," and then recite the closing verse.

b. Recite from the beginning through the end of the thirteen Saṅghādisesa rules and the two Aniyata rules, then say: "As for the remaining precepts, as the Sangha has already heard regularly," and then recite the closing verse.

c. Recite from the beginning through the end of the thirty Niḥsargika rules, then say: "As for the remaining precepts, as the Sangha has already heard regularly," and then recite the closing verse.

d. Recite from the beginning through the ninety-two Pācittiya rules, then continue reciting in full to the end.

These are called the four methods of recitation.

33. During the Uposatha there are seven circumstances in which one should raise an objection:

a. A person who does not reside together;

b. A person performing Parivāsa (probationary penance);

c. A person who has not yet received full ordination;

d. Consent has not yet been declared;

e. The roll has not yet been called;

f. On account of a matter of harmony;

g. Harmony has not yet been fully achieved.

These are called the seven circumstances in which one should raise an objection during the Uposatha.

34. During the Uposatha there are two circumstances in which one should raise an objection:

a. If the Uposatha is carried out, the Sangha will fall into dispute;

b. The Sangha is being split.

These are called the two circumstances in which one should raise an objection.

In summary, the foregoing concerns the Uposatha, the sending of consent, and the receiving of consent.

THE RULE OF THE RAINS RETREAT.

When the Buddha was dwelling in the city of Śrāvastī, as described at length above. At that time the bhikkhus were traveling during the rainy season, treading upon and harming many living beings, and were reproached by people of the world, who said:

—Even the ninety-six kinds of wandering ascetics know how to observe the Rains Retreat, sheltering themselves like birds in their nests, yet the śramaṇas, disciples of the Śākyan, who consider themselves excellent, do not observe the Rains Retreat.

The bhikkhus then brought this matter and reported it in full to the Blessed One. The Buddha thereupon instructed:

—Indeed, this is worthy of reproach by people of the world. Henceforth, during the rainy season one should observe the Rains Retreat. As for the rule of the Rains Retreat: when the sixteenth day of the fourth month arrives, a bhikkhu should bare his right shoulder, kneel, join his palms, and speak to another bhikkhu as follows: —May the Elder please bear in mind: I, bhikkhu such-and-such, will observe the three months of the early Rains Retreat at this monastery. (This is said three times.) If a bhikkhu is traveling on the road and has not yet reached his place of residence when the day of the Rains Retreat arrives, he should receive the Rains Retreat at the roadside, or at the foot of a tree, or upon a cart, and then at dawn the following day he shall proceed to his place of residence.

When one arrives after the day of the Rains Retreat, one should bare the right shoulder, kneel, join the palms, and speak as follows:

—May the Elder please bear in mind: I, bhikkhu such-and-such, will observe the three months of the late Rains Retreat at this monastery. (This is said three times.)

If a bhikkhu is traveling on the road, and the day of the Rains Retreat arrives but he has not received the early Rains Retreat, he incurs one Duṣkṛta offense. When he arrives at the place of residence and the day of the late Rains Retreat arrives but he does not receive the Rains Retreat, he incurs two Duṣkṛta offenses. Such a person has broken the Rains Retreat and is not entitled to receive the offered robe.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, at that time a bhikkhu was observing the Rains Retreat near a village, and the lay supporter who was overseeing the affairs of the Sangha needed to divert water into the fields, and so requested the bhikkhu to go to the king to petition for the release of water.

At that time, the bhikkhu took his robes and bowl with him and went to the king's gate several times but was not granted an audience. Moreover, the road was long and distant, so the bhikkhu grew increasingly fearful of missing the time of the Rains Retreat. The Blessed One, seeing this, though he already knew, nonetheless asked:

—Are you a guest bhikkhu?

—No, Blessed One.

—Are you a departing bhikkhu?

—No, Blessed One.

—Then why do you carry your robes and bowl?

The bhikkhu then reported the above matter in full to the Blessed One. The Buddha thereupon instructed:

—Henceforth, during the Rains Retreat, if there is business pertaining to the Stupa or the Sangha, one should perform a karmavācanā to request permission. The one performing the karmavācanā should announce:

—May the Venerable Sangha please listen. Bhikkhu such-and-such is observing the Rains Retreat here. If the time is fitting for the Sangha, may the Sangha grant bhikkhu such-and-such, who is observing the Rains Retreat here—on account of business pertaining to the Stupa or the Sangha—permission to go beyond the boundary to attend to the business and then return to this place of residence.

May the Venerable Sangha please listen. Bhikkhu such-and-such, on account of business pertaining to the Stupa or the Sangha, goes beyond the boundary to attend to the business and then returns to this place of residence to observe the Rains Retreat.

Since the Sangha has consented by remaining silent, I record the matter accordingly.

If in such a case one goes on behalf of the Stupa or the Sangha to seek various articles such as robes, bowls, small bowls, butter, a belt, and all other requisites, one must at minimum obtain one article. If nothing at all is obtained, a Duṣkṛta offense is incurred. When the business is completed, one should return—whether within half a month, one month, or two months—and must in any case return after the Pravāraṇā. If one does not return, a Duṣkṛta offense is incurred. If on the road there are dangerous bandits and one fears for one's life and must perform the Pravāraṇā there, there is no offense.

This is called the rule of the Rains Retreat.

THE RULE OF THE PRAVĀRAṆĀ.

When the Buddha was dwelling in the city of Śrāvastī, as described at length above. At that time, bhikkhus were traveling to the land of Kośala and came upon a forest near the Kumudī River. In the forest there was a large śāla tree, hollow within, with dense and spreading boughs; the ground beneath it was level and wide, neither too close nor too far from the village. Seeing this, the bhikkhus thought to themselves: "This would be an excellent place to observe the Rains Retreat." One after another, each who saw it thought the same. When the day of the Rains Retreat arrived, one bhikkhu came there first, cleared the area around the tree, set down his robes and bowl, and spread grass to sit upon. Shortly thereafter another bhikkhu arrived and asked:

—Does the Elder wish to observe the Rains Retreat here?

He replied:

—Yes, this place is excellent.

This continued in such a manner until sixty persons had gathered. Then the one who had arrived first asked the bhikkhus who came later:

—Do all the Elders wish to observe the Rains Retreat here?

They replied:

—Yes, this place is excellent. Within this tree one can store robes and bowls, and the area on the left and right provides ample space for the Rains Retreat.

When they had received the Rains Retreat, they deliberated among themselves:

—Venerable Elders, what should we agree upon so that we may live in peace and ease?

Everyone replied:

—All the anxiety and suffering in life arises on account of body and speech. We have found a place of such quiet; let us all remain silent together—let us therefore commit to not speaking.

Having committed themselves to silence, they observed this throughout the three months. When the Rains Retreat was completed, they returned to the city of Śrāvastī, went to the Blessed One, bowed their heads and paid homage at his feet, and stood to one side. The Buddha, though he already knew, nonetheless asked:

—Bhikkhus, where did you observe the Rains Retreat?

—Blessed One, at such-and-such a place.

—Were there few illnesses, few troubles? Was almsround not difficult? Did you practice the Dharma properly and live in peace and ease?

—Blessed One, there were few illnesses, few troubles, almsround was easy, we lived in peace and ease, remained silent for three months, and then parted from one another and departed.

—That is a bad thing. This is no different from enemies living together; rather, you ought to have spoken with one another.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, as described at length above. At that time, Aniruddha, Kimbila, and Bhadrika were observing the Rains Retreat together at Stupa Mountain. When the Rains Retreat was completed, they returned to Śrāvastī, went to the Buddha, bowed their heads and paid homage at his feet, and then stood to one side. The Buddha, though he already knew, nonetheless asked:

—Where did you observe the Rains Retreat?

—Blessed One, at such-and-such a place.

—Bhikkhus, were there few illnesses, few troubles? Was almsround not difficult? Did you practice the Dharma properly and live in peace and ease?

—Blessed One, there were few illnesses, few troubles, almsround was easy; we lived in silence and ease for three months without speaking, then parted from one another.

—That is a bad thing, like enemies living together. Henceforth I do not permit refraining from speaking with one another. If one wishes convenience and few affairs, one may refrain from speaking for half a month; but on the Uposatha day one must speak, greet one another, inquire after one another's wellbeing, and offer good wishes. After the Uposatha day, one may continue as before. If out of arrogance or anger one refuses to speak with others, a Duṣkṛta offense is incurred.

Thereupon the Buddha spoke to the bhikkhus:

—From this day forward, I establish for my disciples the rule of Pavāraṇā, comprising the following matters: 1. Three months; 2. Speaking of three things; 3. Conclusion of the Rains Retreat; 4. Performing Pavāraṇā where one has kept the Rains Retreat; 5. Beginning from the Senior Elder; 6. Harmony.

1. Three months: From the sixteenth day of the fourth month to the fifteenth day of the seventh month.

2. Speaking of three things: Seeing, hearing, and suspecting.

3. Conclusion of the Rains Retreat: The early Rains Retreat runs from the sixteenth day of the fourth month to the fifteenth day of the seventh month. The late Rains Retreat runs from the sixteenth day of the fifth month to the fifteenth day of the eighth month. If among those keeping the Rains Retreat there is even one person who has kept the early Rains Retreat, then on the fifteenth day of the seventh month all members of the community simultaneously perform Pavāraṇā together with that person. However, after Pavāraṇā has been completed, they must remain until the fifteenth day of the eighth month. If all have kept the late Rains Retreat, then all must perform Pavāraṇā on the fifteenth day of the eighth month. This is called the conclusion of the Rains Retreat.

4. Performing Pavāraṇā where one has kept the Rains Retreat: If a bhikkhu who has kept the Rains Retreat in a village hears that in the city, on the day of Pavāraṇā, there will be offerings and a Dharma talk throughout the night, and the whole community wishes to attend, they should perform Pavāraṇā on the fourteenth day and only then depart. If one has kept the Rains Retreat in one place but performs Pavāraṇā in another, one commits an offense of transgressing the Vinaya.

5. Beginning from the Senior Elder: One must not proceed in reverse order, beginning from the most junior upward, but must proceed in order beginning from the Senior Elder downward. One must not seat people in rows in the manner of adding servings of food. One must not skip one's proper place in order. One must not make a general announcement saying:

—All venerable members of the Sangha: if you have seen, heard, or suspected an offense, you are free to speak. This is called beginning from the Senior Elder.

The Sangha should appoint one person accomplished in five qualities to serve as the receiver of Pavāraṇā—either one or two persons, no more. Then the one performing the karmavācanā should announce:

—May the venerable Sangha listen. Bhikkhu So-and-so and So-and-so are accomplished in five qualities. If the time is right for the Sangha, let the Sangha appoint Bhikkhu So-and-so and So-and-so as receivers of Pavāraṇā.

May the venerable Sangha listen. Bhikkhu So-and-so and So-and-so are appointed as receivers of Pavāraṇā. Since the Sangha consents by its silence, I record the matter thus.

The one who has received the karmavācanā should then speak as follows:

—May the venerable Sangha listen. The time of Pavāraṇā has arrived. If the time is suitable for the Sangha, let all members of the Sangha perform Pavāraṇā. This is the motion.

Thereupon, the one performing Pavāraṇā begins first with the Senior Elder. The Senior Elder must uncover the right shoulder, kneel, join the palms, and say to the receiver of Pavāraṇā as follows:

—I ask the Elder to bear this in mind. Today, the fifteenth day, the Sangha performs Pavāraṇā. I, Bhikkhu So-and-so, if I have committed any offense through seeing, hearing, or suspicion, I ask the Elder and the Sangha to have compassion and inform me. If I see or know that I have committed an offense, I will duly purify it. (Said three times.)

Next comes the second person. If this second person is a junior elder, he must bow his head to the ground at the feet of the other and speak as above, except that the form of address differs. If there are two receivers of Pavāraṇā, one receives the Pavāraṇā of the Senior Elder while the other leaves his seat and stands in front. When the Senior Elder has finished his declaration, the junior elder follows in turn. Proceeding thus in order, one continues to the very last person. The receivers of Pavāraṇā themselves must perform Pavāraṇā first; they must not first receive the Sangha's Pavāraṇā and only afterward perform their own.

6. Harmony: Pavāraṇā must not be performed when the Sangha is not in harmony. One must not send consent to perform Pavāraṇā by proxy.

If there are sick persons, they must be brought to the assembly. If bringing them would endanger their lives, the Sangha should assemble at their bedsides to perform Pavāraṇā. If there are many sick persons, their beds should be carried in and placed side by side.

If carrying the beds would endanger their lives, the bhikkhus who are not sick should sit in an unbroken line from the sick persons to the place of Pavāraṇā. If they cannot sit in an unbroken line, the bhikkhus who are not sick should perform Pavāraṇā outside the boundary, while the sick bhikkhus perform Pavāraṇā within the boundary. In cases where the assembly is large—ten thousand or twenty thousand—all should gather in one place, such as the Dharma hall, the refectory, or the bathhouse, to perform Pavāraṇā.

The others—whether they are picking their teeth, attending to the needs of nature, or eating—must remain in that place throughout the day and into the night to perform Pavāraṇā, continuing until before the dawn of the following day; they must not leave the place or go far away. If the assembly is as large as sixty thousand or eighty thousand persons, and there is concern that the ceremony cannot be completed, a portion of the assembly should be sent outside the boundary to perform Pavāraṇā.

Either one person performs Pavāraṇā, or two persons declare it, or three or four persons declare Pavāraṇā. In the case of five persons, Pavāraṇā must be performed in full.

One person performing alone: When a bhikkhu has kept the Rains Retreat in a village and the day of Pavāraṇā arrives, he should sweep the stūpa and the monastic residence. If someone comes, he should sprinkle scented water on the ground, scatter flowers, and light lamps. If he himself has committed an offense, he should resolve inwardly: "If I encounter a pure bhikkhu who comes here, I will duly purify this offense." Having made this resolution, he should kneel, join his palms, and with mind attentive, declare with his mouth: "Now the Sangha performs Pavāraṇā on the fifteenth day. I, Bhikkhu So-and-so, purely perform Pavāraṇā." (Said three times.)

Two persons declaring: When there is an offense, each should confess to the other in the proper manner. Then, uncovering the right shoulder, kneeling, and joining the palms, one says: "I ask the Elder to bear this in mind. Today the Sangha performs Pavāraṇā on the fifteenth day. If I have committed any offense through seeing, hearing, or suspicion, I ask the Elder to have compassion and inform me. If I myself see or know that I have committed an offense, I will duly purify it." (Said three times.)

In the case of three or four persons, one proceeds in the same manner. However, in the case of five persons, Pavāraṇā must be performed in full.

In summary, the foregoing is the rule of Pavāraṇā.

End of the twenty-seventh volume.

EXPLANATION OF THE SIXTH MISCELLANEOUS RECITATION CHAPTER

THE MATTER OF THE KAṬHINA ROBE.

When the Buddha was dwelling at Kosambi, in the Ghosita Park, receiving offerings from gods and humans, the queen consort of the king of Kosambi presented five hundred lengths of silk to the Blessed One. The Buddha then instructed Ānanda:

—Take these lengths of silk and give them to the bhikkhus.

But the bhikkhus would not accept them, saying to Ānanda:

—The Blessed One has not permitted the storing of surplus cloth. What use is this silk? Moreover, it has not yet been washed and dyed, which makes it all the more improper.

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

—From this day forward, I permit the storing of surplus cloth for ten days.

Thereupon the bhikkhus stored the cloth for the full ten days and then came to present the matter to the Buddha:

—This cloth has been stored for the full ten days, Blessed One.

The Buddha then taught:

—From this day forward, I permit the receiving of the Kaṭhina robe. The Kaṭhina robe involves the following matters: the time; the Sangha of many persons and of one person; five benefits; newness; not yet received; non-permanent purification, severing purification; dyeing purification; spot purification; blade purification.

1. Time: The time for receiving the Kaṭhina robe is from the sixteenth day of the seventh month to the fifteenth day of the eighth month. This is called the time.

2. The Sangha: When the Sangha makes the Kaṭhina robe, it must not be given to many persons, nor given to one person; when many persons make the Kaṭhina robe, it must not be given to one person.

3. Five benefits: Freedom from five offenses, namely: one may eat separately from the community; one may eat in many places; before and after meals one may go out without announcing it to the community; one may store cloth for a prolonged period; one may sleep apart from one's robe. These are called the five benefits.

4. Newness: New cloth.

5. Not yet received: Not yet used to make any of the three robes.

6. Non-permanent purification: A robe that has been dedicated by net-offering, once relinquished, may be used to make a Kaṭhina robe. Likewise, all types of robes—the saṅghāṭī, the uttarāsaṅga, the antaravāsaka, the wound-covering robe, the rain-bathing robe, and pieces of cloth that have been sewn and embroidered but not yet used—may all be used to make a Kaṭhina robe.

7. Severing purification: Cutting off the fringes to perform purification.

8. Dyeing purification: Dyeing the cloth to perform purification.

9. Spot purification: Marking a spot at the corner to perform purification.

10. Blade purification: Using a blade to make three cuts, severing three threads, at a distance of about four finger-breadths from the corner edge of the cloth. This is called blade purification.

If a donor offers cloth to the Sangha for making a Kaṭhina robe, it must not be received in silence; rather, the receiver should say:

—I now receive this cloth on behalf of the Sangha for making a Kaṭhina robe.

Upon receiving it, he brings it before the Sangha, holds the cloth in his hands, stretches it out, raises it up, and says:

—May the venerable Sangha listen. The Sangha has now received this cloth. If the time is right for the Sangha, let the Sangha receive this cloth for making a Kaṭhina robe. This is the motion.

May the venerable Sangha listen! Now the Sangha has received this cloth. The Sangha now accepts this cloth for making the Kathina robe. Those venerable ones who agree to accept this cloth for making the Kathina robe, please remain silent; those who do not agree, please speak. The Sangha has agreed to accept this cloth for making the Kathina robe. Since there was silence, I record the matter thus.

After receiving it, look within the Sangha to see who is capable of sewing the Kathina robe, then perform the karmavācā to entrust the task to one, two, or three persons. The one performing the karmavācā should speak as follows:

—May the venerable Sangha listen. Now the Sangha has received this cloth. If the time has come for the Sangha, the Sangha appoints the bhikkhus So-and-so, So-and-so, and others to sew the Kathina robe for the Sangha. This is the announcement.

—May the venerable Sangha listen. Now the Sangha has received this cloth. The Sangha now appoints the bhikkhus So-and-so, So-and-so, and others to sew the Kathina robe for the Sangha. Those venerable ones who agree that the bhikkhus So-and-so, So-and-so, and others should sew the Kathina robe for the Sangha, please remain silent; those who do not agree, please speak.

The Sangha has agreed to appoint the bhikkhus So-and-so, So-and-so to sew the Kathina robe for the Sangha. Since there was silence, I record the matter thus.

The one acting as the principal among those performing the karmavācā, upon receiving this cloth, should speak as follows:

—Receiving this cloth for making the Kathina robe—may the Sangha accept it.

(Said thus three times)

When washing, one should speak as follows:

—Washing this Kathina robe—may the Sangha accept it.

When cutting, when sewing, when dyeing, when marking for purity—whatever task is being done, one speaks accordingly as above.

The one who marks with a blade for purity, when bringing the blade down to cut a mark four finger-widths from the corner edge of the cloth, should speak as follows:

—This Kathina robe—may the Sangha accept it.

(Said thus three times)

When performing other tasks, one must also speak thus. If the marking for purity is performed without speaking, it is still called a Kathina robe, but one commits a dukkhaṭa offense. If all the tasks are performed with speaking but without marking for purity, it is not called a Kathina robe, and one commits a dukkhaṭa offense. If for each task one arouses the intention of marking for purity, it is called a Kathina robe, and there is no offense.

If the Sangha receives the robe at the proper time and the work is completed, all should come together in harmony. The one performing the karmavācā should hold the robe, unfurl it, raise it up, and speak as follows:

—May the venerable Sangha listen. Now the Sangha has received this robe, which has been completed. If the time has come for the Sangha, the Sangha now receives this Kathina robe. This is the announcement.

—May the venerable Sangha listen. Now the Sangha has received this robe, which has been completed. The Sangha now receives this Kathina robe. Those venerable ones who agree to receive this Kathina robe, please remain silent; those who do not agree, please speak.

—The Sangha has agreed to receive the Kathina robe. Since there was silence, I record the matter thus.

After receiving the robe, it should be folded and placed in a chest, flowers scattered on top, and then beginning from the most senior elder down in order, each one should express rejoicing as follows:

—May the elder please remember: the Sangha of this dwelling has received the Kathina robe. I, bhikkhu So-and-so, rejoice in receiving it until the end of the four winter months. When the period of this dwelling has expired, I shall relinquish it.

(Said thus three times)

If the assembly is large—ten thousand or twenty thousand people—and difficult to convene, then several groups may separately receive the Kathina robe, but all must follow the same procedure as the full assembly; the only difference is that words are spoken in the plural. However, from four persons upward, one may not act separately. If there is only one person acting, when receiving one should say:

—Now I accept this cloth for making the Kathina robe.

(Said thus three times)

When cutting, one should speak as follows:

—This Kathina robe—now I accept it.

When sewing, when washing, when dyeing, when marking for purity, when making the cut-mark for purity—one speaks as above for each.

When the work is completed, with the mind intending and the mouth speaking:

—I, bhikkhu So-and-so, receive this Kathina robe.

(Said thus three times)

Regarding the matter of receiving the Kathina robe, there are several cases: There is the case of when it is the time of making but not the time of receiving; there is the case of when it is the time of receiving but not the time of making; there is the case of when it is both the time of making and the time of receiving; there is the case of when it is neither the time of making nor the time of receiving.

1. The time of making but not the time of receiving: Here, when one takes it up to make it, not to receive and keep it, it is still called reception.

2. The time of receiving but not the time of making: When one takes it up to receive and keep it, not to make it, it is still called reception.

3. The time of making is also the time of receiving: When one takes it up to make it, and that is also the time of taking it up to receive it—that is called when the time of making is also the time of receiving.

4. Neither the time of making nor the time of receiving: Not receiving at the time of taking it up to make it, and also not receiving at the time of reception.

Upon receiving, one should rejoice and say:

—May the elder please remember: the Sangha of this dwelling has received the Kathina robe. I, bhikkhu So-and-so, rejoice in receiving it until the end of the four winter months. In accordance with the expiration of the period of this dwelling, I shall relinquish it.

These are the matters pertaining to the Kathina robe.

WHAT IS NOT A KATHINA ROBE.

When the Buddha was dwelling in the city of Sāvatthī—as described in full above. At that time, the Venerable Sundara-Nanda used open-weave cloth to make a Kathina robe. The Buddha instructed:

—I do not permit the use of open-weave cloth to make a Kathina robe.

At that time, the Venerable Ānanda used fine cotton fabric to make a Kathina robe. Again, there was a bhikkhu who used a small scrap of cloth to make one. Again, there was a bhikkhu who used old cloth to make one. Again, there was a bhikkhu who used a blanket of goat's hair to make one. Again, there was a bhikkhu who used a blanket of human hair to make one. Again, there was a bhikkhu who used a garment of grass to make one. Again, there was a bhikkhu who used a garment of leather to make one. Again, there was a bhikkhu who used a garment of bark to make one. Again, there was a bhikkhu who used a garment of pieces of wood to make one. The Buddha instructed:

—All of the things just mentioned should not be used. All such things are not robes and cannot be called a Kathina robe.

There are further cases in which something cannot be called a Kathina robe, as follows:

—Made at an improper time.

—The frayed threads have not been cleanly trimmed.

—It has not been properly dyed.

—It has not been marked for purity.

—A blade has not been used to make the purity-mark.

In all such cases, it cannot be called a Kathina robe.

THE PROCEDURE FOR RELINQUISHING THE KATHINA ROBE.

When the Buddha was dwelling in the city of Sāvatthī—as described in full above. At that time, there was a bhikkhu who constantly changed robes, wearing one robe before the meal and another after the meal. The Buddha knew but still asked:

—The robes that you constantly change—whose robes are they?

—Blessed One, they are mine.

—Why are there so many?

—Because I have received the Kathina robe.

—Why do you receive the Kathina robe at all times? From now on, it must be relinquished. There are ten cases of relinquishing the robe as follows:

1. Robe-completion relinquishment: When receiving the Kathina robe, one thinks: "When I have finished sewing the robe, I will relinquish the Kathina robe." When the sewing of the robe is completed, that is the moment of relinquishment. This is called robe-completion relinquishment.

2. Reception-time relinquishment: When receiving the robe, one thinks: "When I receive this robe, I will relinquish the Kathina robe." When the robe is received, that is the moment of relinquishment. This is called reception-time relinquishment.

3. Time-completion relinquishment: If one thinks: "At such and such a time, I will relinquish the Kathina robe," then when that time arrives, that is the moment of relinquishment. This is called time-completion relinquishment.

4. Hearing relinquishment: If one thinks: "Whenever I hear that the preceptor or the ācārya has relinquished the Kathina robe, I will relinquish it." Then upon hearing the preceptor or ācārya say: "Today the Sangha relinquishes the Kathina robe," that is the moment of relinquishment. This is called hearing relinquishment.

5. Giving-away relinquishment: If one thinks: "Whenever I have given this robe to another person, I will relinquish the Kathina robe." Then upon giving away one's robe, that is the moment of relinquishment. This is called giving-away relinquishment.

6. Destruction relinquishment: During the period after having received the Kathina robe, one suddenly says on a certain day: "Now I relinquish the Kathina robe." When those words are spoken, that is the moment of relinquishment. This is called destruction relinquishment.

7. Loss relinquishment: If one thinks: "Whenever this robe is worn out or lost and is no longer available, I will relinquish the Kathina robe." Then when that robe is worn out or lost, that is the moment of relinquishment. This is called loss relinquishment.

8. Departure relinquishment: If one thinks: "Whenever I leave this place, I will relinquish the Kathina robe." Then upon departing, that is the moment of relinquishment. This is called departure relinquishment.

9. Time-expiry relinquishment: If by the fifteenth day of the twelfth month it has not been relinquished, and it is left until the sixteenth day, relinquishment automatically occurs, but one commits a dukkhaṭa offense. This is called time-expiry relinquishment.

10. Final relinquishment: On the fifteenth day of the twelfth month, relinquishment must automatically occur. One person should make the announcement in the midst of the Sangha as follows:

—May the venerable Sangha listen. Today the Sangha relinquishes the Kathina robe. (Said thus three times.)

This is called final relinquishment.

The above are the ten cases of relinquishing the Kathina robe.

THE MATTER OF ROBE PROTOCOL.

The following cases occur:

—During the retreat not yet completed; When the retreat has ended; During the retreat; Out of fear of losing one's life; Out of fear of losing one's celibate life; Untimely robes; Timely robes; An incident at Kosambi.

1. During the Retreat Not Yet Completed.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time, a group of six monks, whose retreat in a village had not yet concluded, went to a donor's house and spoke as follows:

—Good sir! Please offer me the rains-retreat robe.

—Venerable sir! It is not yet the proper time. Wait until the retreat has ended, the harvest is gathered, the people are joyful and mindful of their gratitude, and their hearts are moved to give—then it will be possible to make the offering.

—Good sir! Do you not know that this life is impermanent? There may be trouble from kings, floods, fires, or robbers; at such a time I would lose my benefit and you would lose your merit.

—Venerable sir, you point out impermanence to me yet do not see it in yourself. Do you wish to quickly obtain the rains-retreat requisites in order to go elsewhere, or are you in such haste because you intend to give up the training? How strange and peculiar—so full of greed, knowing no contentment.

Having spoken thus, he grew displeased and departed. The monks then went and reported the matter in full to the Blessed One. The Buddha asked the group of six monks:

—Did this truly happen?

—It truly did, Blessed One.

—Monks, why did you demand the rains-retreat robe offering before the retreat had ended? Henceforth I do not permit demanding the rains-retreat robe offering before the retreat has ended. Whoever does so commits an offense of Vinaya transgression.

This is called the case of the retreat not yet completed.

2. When the Retreat Has Ended.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time, the monks of the Jetavana monastery, having completed their retreat, proceeded to divide the rains-retreat robes. At that moment, a group of six monks who had completed their retreat elsewhere arrived in the midst of the Jetavana community and spoke as follows: "Venerable elders, the Blessed One has laid down that when the retreat is completed one receives a share of the rains-retreat robe. I too have completed the retreat and therefore should naturally receive a share. Please divide a portion of the rains-retreat robe for me."

The monks then went and reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—One who has done the retreat elsewhere does not receive a share of the rains-retreat robe here. According to where one has done the retreat, one receives one's share there.

This is the case of the retreat having ended.

3. During the Retreat.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time, on the day of entering the retreat, a group of six monks claimed lodgings, placed their leather sandals, dyeing equipment, and various other belongings inside the room, and then said:

—Venerable elders, I am doing the retreat here. Please do not bear me any ill will. I know that you have never been fond of me.

Thereupon they hired someone to receive their share of the rains-retreat robe, and then went to do the retreat elsewhere.

The monks then went and reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—Wherever one does the retreat, one receives one's share of the robe there.

4. Out of Fear of Losing One's Life.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time, at Vaiśālī there arose a great famine, and going on alms-round was extremely difficult. The monks departed and went to Śrāvastī, arriving just as the monks of the Jetavana monastery had completed their retreat and were dividing the robes. The monks from Vaiśālī joined the assembly. The monks of Jetavana asked:

—Venerable elders! The Blessed One has laid down that wherever one has done the retreat, one receives one's share there. Where, then, have you done your retreat?

—Venerable elders! We came here out of fear of losing our lives. Had we not come, we feared we would have died of hunger.

The monks then went and reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—If they came out of fear of losing their lives, a share of the robe should be given to them.

This is called the case of fear of losing one's life.

5. Out of Fear of Losing One's Celibate Life.

At that time in Rājagṛha, a person whose parents were non-Buddhists had gone forth into the homeless life. His parents wished to come and bring him home, and others said to them:

—Ascetics take the rains retreat very seriously; during the retreat they will certainly not be disturbed. Wait until then and bring him home at that time.

His sister, who had deep faith in the Buddha-Dharma, said to her brother:

—Father and mother wish to bring you home. You should quickly go elsewhere.

The brother departed and went to Śrāvastī, arriving just as the monks of the Jetavana monastery had completed their retreat and were dividing the robes. That monk joined the assembly. The monks of Jetavana asked:

—Venerable elder! The Blessed One has laid down that wherever one has done the retreat, one receives one's share there—except in the case of one who comes from elsewhere out of fear of losing one's life, who may then receive a share. What is your situation?

—My parents wished to bring me home; had I not come here, I would have lost my celibate life.

The monks then went and reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—If one came out of fear of losing one's celibate life, a share of the robe should be given.

This is called the case of fear of losing one's celibate life.

6. Untimely Robes.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time a monk was travelling through the countryside and arrived with a cart full of robes. The Buddha, though knowing, nevertheless asked:

—Monk, whose robes are these?

—Blessed One, these are mine.

—Are these timely robes or untimely robes?

—Blessed One, these are untimely robes.

—Have they been offered in trust?

—Blessed One, they have not.

—All those robes should be given to the Saṅgha.

This is called untimely robes.

7. Timely Robes.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time a monk was travelling through the countryside and arrived with a cart full of robes. The Buddha, though knowing, nevertheless asked:

—Monk, whose robes are these?

—Blessed One, these are mine.

—Are these timely robes or untimely robes?

—These are timely robes.

—These robes are too many; give half of them to the Saṅgha.

This is called timely robes.

8. An Incident at Kosambi.

When the Buddha was dwelling at Śrāvastī, as described in full above. At that time the army of the Kosala kingdom seized the village of Kosambi and withdrew to Śrāvastī. A monk from the Jetavana monastery at Śrāvastī then went to this village to request the rains-retreat robe offering. A monk from Kosambi, who had previously done his retreat in that village, thereupon said:

—Venerable elder! I previously relied upon this village for my retreat; I should have the right to make the request first.

The two of them then quarrelled, and both went together before the Buddha and presented the matter in full to the Blessed One. The Buddha thereupon instructed:

—Whoever did the retreat there has the prior right to make the request; only after that may others do so. If both make the request at the same time, they should divide equally. If the monk who did the retreat there has not yet made a request and another person does so first, that person commits an offense of Vinaya transgression.

Furthermore, at that time, two fellow disciples of the Venerable Kapphiṇa, due to some grievance, had renounced their precepts, but had not violated the celibate life, and had subsequently received full ordination again. At that time, when the monks of Jetavana completed their retreat and divided the robes, they did not give these two a share, whereupon the two said:

—Venerable elders! Due to a grievance I renounced my precepts, but I did not violate the celibate life, and I received full ordination again. Therefore a share should be given to us.

They then went together and reported this to the Buddha. The Buddha instructed:

—If someone who, due to a grievance, renounced his precepts, yet did not violate the celibate life, and then received full ordination again, he should receive an equal share. However, there are five cases in which a share should not be given. These are:

—Being subject to a formal act of censure; —Having left the training; —Having passed away; —Having broken the retreat; —Having departed without giving notice.

1. Being Subject to a Formal Act of Censure: One who holds any of the three wrong views, who slanders the scriptures, holds wrong views or extreme views, has been admonished yet does not relinquish the fault, and against whom a formal act of censure has been carried out—this is called being subject to a formal act of censure.

2. Having Left the Training: One who has renounced the precepts should not be given a share. However, if such a person, relying on the power of a king, a high minister, or a band of robbers, says the following:

—If you monks do not give me a share, I will cause trouble.

In the case of such a person, though he does not deserve it, a share should nonetheless be given. This is called one who has left the training.

3. Having Passed Away: One who has died naturally does not receive a share. However, if the rains-retreat robes have been gathered but not yet divided, and someone on the point of death instructs that his share be given to a certain person, then when that person passes away, the share should be given to the designated person. This is called passing away.

4. Having Broken the Retreat: A monk who has not performed either the prior or the posterior retreat naturally does not receive a share. However, if such a person, relying on the power of a king, a high minister, or a band of robbers, says: "If you do not give me a share, I will cause trouble," then such a person, though he does not deserve it, should nonetheless be given a share. This is called breaking the retreat.

5. Departing without leaving instructions: If a monk departs without leaving instructions for someone to receive his share of robes on his behalf, his share should not be given out. When distributing requisites, the distributor should ask: "Who is receiving the share for so-and-so?" If someone comes forward to receive it, the distributor should ask: "Did that monk instruct you to receive it when he left?" If the answer is: "He did not instruct me," then one should say: "Please do not concern yourself with this matter." If the answer is: "He did instruct me," then one should observe the character of that person.

If he is trustworthy, the share should be given to him. If he is not trustworthy, one should say: "Please do not concern yourself with this matter." If the two monks had previously been of one mind and had regularly received on behalf of each other, then the share should be given.

These are called the five cases.

REQUISITES BELONGING TO THE PRESENT COMMUNITY OF MONKS.

When the Buddha was residing in the city of Sāvatthī, as described in full above. At that time, a certain monk, having completed his rains retreat, returned to visit his home village. His relatives thereupon arranged a generous offering of robe-cloth on the occasion of this monk's visit. The monks who had previously kept the rains retreat in that village thought that the offering had been made on account of their retreat, and therefore did not distribute a share to that visiting monk. His relatives then asked him:

—Did you receive a share of robes?

—I did not.

—We arranged this offering on your behalf; why did you not receive a share?

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

—The donors arranged this offering on behalf of this monk; therefore, a share should be distributed to him.

The Buddha then continued:

—There are five ways of speaking when making an offering as follows: "This robe is offered to the community of monks who kept the rains retreat; this money for robes is offered to the community of monks who kept the rains retreat; these requisites are offered to the community of monks who kept the rains retreat; this money for requisites is offered to the community of monks who kept the rains retreat; it is offered to those who kept the rains retreat at this residence."

These are called the five ways of speaking in making an offering.

If a donor family wishes to make a general offering to other monks as well, then in accordance with the donor's intention, the offering should be distributed equally.

There are also four kinds of requisites which, according to what the donor says, belong to the present community. These are when the donor says:

—I offer robes; money for robes; requisites; money for requisites.

These are called the four kinds of requisites belonging to the present community.

There are also ten categories which, when received, must belong to the present community. They are:

1. Medicine taken at the proper time.

2. Medicine taken at night.

3. Medicine taken within seven days.

4. Medicine taken throughout one's lifetime.

5. Property of a deceased monk.

6. Property offered to the residence.

7. Property received on the occasion of a great assembly.

8. Robes received out of season.

9. Miscellaneous items.

10. Invitation to receive a meal.

1. Medicine taken at the proper time: The morning meal, the midday meal, and the āpanā meal—the present community has the right to receive and enjoy these. These are called medicines (food) taken at the proper time.

2. Medicine taken at night: This includes the fourteen kinds of beverages as previously described. These are called medicine taken at night.

3. Medicine taken within seven days: Milk, oil, honey, rock candy, fresh dairy, and fat, as previously explained in detail. These are called medicine taken within seven days.

4. Medicine taken throughout one's lifetime: Harītakī, vibhītaka, āmalaka, as explained in the second precept. These are called medicine taken throughout one's lifetime.

5. Property of a deceased monk: When a monk passes away, his robes, bowl, and miscellaneous belongings belong to the present community of monks. These are called the property of a deceased monk.

6. Property offered to the residence: If a donor builds a monks' hall or a monastery, and then holds a great assembly to offer that residence and other items, the present community has the right to receive and enjoy them. These are called property offered to the residence.

7. Property received on the occasion of a great assembly: On great occasions such as the Buddha's birth, the Buddha's enlightenment, the Turning of the Wheel of Dhamma, Ānanda, Rāhula, and the quinquennial great assembly, all items offered on such occasions belong to the present community for their enjoyment.

8. Robes received out of season: If there is no kaṭhina robe, then for eleven months; if there is a kaṭhina robe, then for seven months—items offered during those periods belong to the present community for their enjoyment. These are called robes received out of season.

9. Miscellaneous items: Bowls, bowl bags, waist belts, knives, iron cases, leather shoes, oil bottles, leather pouches, cups, watering vessels—such miscellaneous offered items belong to the present community for their receipt. These are called miscellaneous items.

10. Invitation to receive a meal: A donor invites the Saṅgha in order to come to their home and receive an offering of food. This is called an invitation to receive a meal.

The above are the ten cases in which the present community has the right to receive and enjoy.

Furthermore, when the Buddha was residing in the city of Rājagaha, the monks at that time sewed robes without cutting the fringe of the cloth, as already explained in detail regarding the three kinds of defaced color in the Pācittiya rules above.

Furthermore, when the Buddha was residing in the city of Sāvatthī, as described in full above. At that time a certain monk came to where the Buddha was, bowed his head in reverence at the Buddha's feet, and then said to the Buddha:

—Blessed One! Please permit me to wear only one robe, so as to have few desires and few burdens.

The Buddha said to him:

—You already have few desires and few burdens by maintaining the three robes, the bowl.

Another monk said:

—Please permit me to wear two robes.

Another monk said:

—Please permit me to use a blanket made of goat's hair.

Another monk said:

—Please permit me to use a blanket made of human hair.

Another monk said:

—Please permit me to use a blanket made of horse-tail hair.

Another monk said:

—Please permit me to wear garments made of grass.

Another monk said:

—Please permit me to wear garments made of tree bark.

Another monk said:

—Please permit me to wear garments made of skin.

The Buddha instructed:

—All the kinds of garments mentioned above are not permitted to be worn.

Another monk said:

—Please permit me to live naked, with few desires and few burdens.

The Buddha instructed:

—Monk! That is the way of the non-Buddhists. Simply maintaining the three robes and the bowl is already to have few desires and few burdens.

Furthermore, when the Buddha was residing in the city of Sāvatthī, as described in full above. At that time certain monks wore robes of resplendent colors and were criticized by people, who said:

—Why do the Śākyan monastics wear robes of such brilliant colors, no different from laypeople?

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

—I do not permit the wearing of robes with resplendent colors. Resplendent colors are those dyed with khaukha, dyed with Kāmijika, Kubīla, Lakkha, Lodara, false saffron, crimson-blue, blue, white, and floral colors—all resplendent colors are not permitted. One should only use roots, leaves, flowers, and tree bark for dyeing; at minimum, the water from grinding stone may be used for dyeing.

Furthermore, when the Buddha was residing in the city of Rājagaha, while walking in meditation before the rock cave of Sakka, Lord of the Devas, he observed the embankments of the rice fields of Magadha, which were clearly delineated and offset from one another in a very orderly fashion. Seeing this, the Buddha said to the monks:

—Such is the proper manner of all the Buddhas, Tathāgatas, Arahants, Fully Enlightened Ones of the past. Henceforth, when sewing robes, this pattern should be followed.

Furthermore, at that time the Venerable Mahā Kassapa was sewing his saṅghāṭi robe; the Blessed One himself took it in hand, the Venerable Ānanda cut it, and then other monks sewed it together—some monks sewed short seams, some monks sewed long seams, some monks sewed the border, and some monks fastened the fastenings.

Furthermore, a certain monk sewed a robe and then drew leaf patterns upon it. The Buddha instructed:

—I do not permit drawing leaf patterns on robes.

Another monk sewed a robe with many layers. The Buddha instructed:

—I do not permit sewing robes with many layers; they must be cut away.

Another monk sewed a robe with the two ends joined together. The Buddha instructed:

—I do not permit joining the two ends together; rather, the panels should be joined individually. The widest panel should be four finger-widths, and the narrowest should be the width of a large grain of barley.

Another monk sewed the folds of the robe all facing to one side. The Buddha instructed:

—I do not permit this; the folds should be parted to both sides.

Another monk sewed a robe with all the strips of equal size. The Buddha instructed:

—I do not permit this. A five-strip robe should alternate one long and one short. A seven-strip robe up to a thirteen-strip robe should be sewn with two long and one short. A fifteen-strip robe should be sewn with three long and one short.

Another monk sewed a robe and stitched the edges of the cloth directly onto the robe. The Buddha instructed:

—I do not permit this. The back of the robe should be left open; it should be made like the teeth of a horse.

A certain monk's robe had the upper and lower edges torn. The Buddha instructed:

—The edges of the robe should be hemmed.

A certain monk sewed a robe of four colors. The Buddha instructed:

—I do not permit this. Only one color should be used.

A certain monk received a robe of brilliant color and wished to wash it so as to dull the color. The Buddha, already knowing this, nevertheless asked:

—Monk! What are you intending to do?

—Blessed One! Because the Blessed One has laid down the rule not permitting the wearing of robes with brilliant colors, I wish to wash it so as to dull the color.

—There is no need to wash it. I permit the use of other colors to dye it so as to spoil the original color.

Robes are of seven kinds:

1. The kambala robe.

2. The kappāsika robe.

3. The soma robe.

4. The koseya robe.

5. The sāṇa robe.

6. The māa robe.

7. The khumuda robe.

These are called the lawful robes.

Summary verse:

"Uposatha and kammavācā,

Sending consent and declaring purity.

Rains retreat together with Pavāraṇā,

Receiving the Kaṭhina robe,

Non-Kaṭhina robe,

Relinquishing the Kaṭhina robe,

The end of rains retreat and offering of robes,

Concludes the fourth chapter."

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHARA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh