Lzh Mg Bu Pn 7Important

– THE MAHĀSĀṂGHIKA VINAYA

EXPLAINING THE EIGHTH MISCELLANEOUS RECITATION SECTION

Furthermore, when the Buddha was residing at Rājagṛha, the Venerable Pilindavaccha was living in a village and crossed the Ganges River each day to go on alms-round. Upon arriving at the bank of the Ganges, he would say:

—Caṇḍāla, stop. I wish to cross.

The water would immediately cease flowing. After he had crossed, he would say:

—Caṇḍāla, you may flow again.

And the water would flow again as before. The river deity, displeased, went to the Buddha, bowed with head at his feet, stood to one side, and addressed the Buddha:

—Blessed One! The Venerable Pilindavaccha speaks in such an exceedingly rude manner, saying: "Stop, caṇḍāla; flow, caṇḍāla."

—Send for Pilindavaccha to come here.

When he arrived, the Buddha asked him:

—Did this matter truly occur?

—It is true, Blessed One!

—The spirit of the Ganges has reproached you as described. You should therefore go and ask his forgiveness.

Pilindavaccha then went and said:

—I ask your pardon, caṇḍāla.

—Before you called me caṇḍāla, and now again you call me caṇḍāla. What difference is there? How can you call this an apology?

Pilindavaccha, except for the eight great Śrāvakas of the Buddha, called everyone else caṇḍāla—including his preceptors, his ācāryas, and all senior monks; he called them all caṇḍāla. The bhikṣus discussed the matter among themselves:

—The Venerable Pilindavaccha calls even his preceptors and ācāryas caṇḍāla. Yet it is not as if he is the only brahmin to have gone forth: the Venerables Mahākāśyapa, Śāriputra, Maudgalyāyana, and others also went forth from brahmin families, and they do not speak this way. We must therefore conduct a karmavācanā to censure him.

The Saṃgha of bhikṣus then assembled. At that time, Pilindavaccha was seated in meditation and did not come. The Saṃgha sent a messenger to summon him. The messenger went and knocked at the door, saying:

—The Saṃgha has assembled; the elder is summoned.

At that moment, Pilindavaccha, perceiving through contemplation that the Saṃgha had gathered intending to conduct a karmavācanā of censure against him, used his supernormal power to fix the messenger-bhikṣu in place at the door so that he could not move. The Saṃgha, seeing that the messenger had not returned after a long time, found this strange and sent another bhikṣu to summon him. When this second bhikṣu arrived and took the hand of the first to lead him away, the elder Pilindavaccha again used his power to make them stick together so they could not move. In this way, one messenger after another became stuck together and none could move. The bhikṣus then reproved:

—Is he the only one in the assembly who possesses great supernormal powers? Does the Venerable Mahāmaudgalyāyana not have this capacity? Then let us conduct the karmavācanā of the paṃsukūla penalty in absentia.

The Buddha, using his supernormal power, came through the air, and although he already knew, he still asked the bhikṣus:

—What are you doing?

—Blessed One! Pilindavaccha, save for the eight great Śrāvakas of the Tathāgata, calls everyone else caṇḍāla—including his preceptors and ācāryas. When the Saṃgha wished to conduct the karmavācanā of censure and assembled, he did not come. When messengers were sent to summon him, he used his supernormal powers to hold them fast so that they clung to one another, and still he did not come. Therefore the Saṃgha intends to conduct the karmavācanā of the paṃsukūla penalty in absentia.

Then the Buddha said:

—He will come.

Pilindavaccha's mind was at once released, and in an instant he came and stood before the Buddha. The Buddha then said to Pilindavaccha:

—You are at fault for saying caṇḍāla, and your companions in the holy life have reproached you for it.

—Blessed One! What should I do? I have no arrogance or conceit, nor do I look down on others. But when I address my preceptor, my ācārya, or the senior elder bhikṣus, the word that comes forth from my mouth becomes caṇḍāla.

The Buddha then said to the bhikṣus:

—This Pilindavaccha is neither arrogant nor conceited, nor does he look down on others. For the past five hundred lives he has continually been born in brahmin families, and so the habitual tendency of saying caṇḍāla has not yet been abandoned.

Then the Buddha turned and said to Pilindavaccha:

—From beginningless saṃsāra until now, desire, hatred, and delusion can all be permanently uprooted, yet the habitual imprint of five hundred lives cannot be removed. From now on, do not use the word caṇḍāla.

Having heard the Blessed One's teaching, out of reverence he permanently ceased speaking that way.

This concludes the Vinaya section. This is called the Saṃvāsa.

19. A Jar of Oil:

After the Blessed One had entered Nirvāṇa, the senior elder bhikṣus were living at Vaiśālī. At that time, a merchant, on the occasion of Pravāraṇā, invited the bhikṣuṇī Dharmapratīkṣā. This bhikṣuṇī customarily sent a dependent disciple to that household to fetch needed supplies. On this occasion, the dependent disciple did not mention her teacher's name, nor did she give her own name, but simply said bluntly:

—I need oil.

The donor then gave the oil. The disciple then used it for herself. Afterward, when the donor checked, the oil had not reached the bhikṣuṇī. The dependent disciple, her mind filled with doubt and remorse, spoke of it to the bhikṣuṇīs. The bhikṣuṇīs said she had committed a pārājika offense, but were not entirely certain, so they went to ask the senior elder bhikṣu. The senior elder bhikṣu said:

—Although the taking was done in an obscure manner, since the donor did give it, the offense is only a sthūlātyaya.

This concludes the Vinaya section. This is called a jar of oil.

20. Taking Food.

At that time, a donor came to a monastery at Śrāvastī to offer a meal to the Saṃgha. On that occasion, a certain bhikṣu, having finished his own portion, went and took an additional portion. The server asked:

—Elder, for whom are you taking this portion?

—I am taking it for myself.

—Then for whom was the portion already eaten?

—Also for myself.

At that point, a bhikṣu said:

—You have committed a pārājika offense.

But the bhikṣus were not certain and went to ask the senior elder bhikṣu. The senior elder bhikṣu said:

—What he took was not his entitlement, but since there was an owner who gave it, the offense is only a sthūlātyaya.

This concludes the Vinaya section. This is called taking food.

21. Nursing the Sick.

When the Buddha was residing at Śrāvastī, at the Jetavana monastery there was a sick bhikṣu who was quarreling with his nursing bhikṣu. That day a donor came to the monastery to offer a meal to the Saṃgha. The sick bhikṣu thought: "Today he may well not bring me food," and so asked another bhikṣu to fetch food for him. At the same time, the nursing bhikṣu thought: "Today, who will fetch food for him?" And so in the end two people went to fetch food. The server then asked the nursing bhikṣu:

—For whom are you fetching food?

—I am fetching food for the sick bhikṣu so-and-so.

He then asked the one who had been asked to fetch food:

—For whom are you fetching food?

—I am fetching food for the sick bhikṣu so-and-so.

The bhikṣus then said:

—You have committed a pārājika offense.

But they were not certain and went to ask the senior elder bhikṣu. The senior elder bhikṣu replied:

—The one who was asked to fetch food has no offense. However, the sick bhikṣu, having quarreled with the nursing bhikṣu and then, without informing the nursing bhikṣu, asked another to fetch food for him, has committed a duṣkṛta offense. And the nursing bhikṣu, having quarreled with the sick bhikṣu and then, without asking, gone to fetch food for him anyway, has also committed a duṣkṛta offense.

This concludes the Vinaya section. This is called nursing the sick.

22. A Piece of Meat from a Bird.

When the Buddha was residing at the Jetavana monastery at Śrāvastī, at that time a bhikṣu, at the hour for alms-round, put on his robe, took his bowl, and entered the city to beg for alms, when suddenly a bird carrying a piece of meat in its beak dropped it into his bowl. The bhikṣu took it back to the monastery, boiled it, ate it, and then shared it with other bhikṣus. The bhikṣus asked:

—Elder, where did you pick up this piece of meat?

He then recounted the whole matter in full as described above. The bhikṣus said:

—You have committed a pārājika offense.

But they were not certain and went to ask the senior elder bhikṣu. The senior elder bhikṣu said:

—An animal belongs to no one.

This concludes the Vinaya section. This is called a piece of meat from a bird.

23. A Piece of Meat from Robbers.

After the Blessed One had entered Nirvāṇa, the senior elder bhikṣus were living at Rājagṛha. One night, some robbers stole an ox, took it into the Śītavana forest, butchered and ate the meat, but could not finish it all. They then asked a bhikṣu who was sitting in meditation in the forest:

—Venerable, do you need any meat?

—Yes.

At once they filled his bowl. The bhikṣu then took it back to the monastery, ate it, and shared it with other bhikṣus. The other bhikṣus asked:

—Elder, where did you get this meat?

He then recounted the whole matter in full as described above. The bhikṣus said:

—Elder! You took property belonging to the bandits valued at five māsas; this constitutes an offense of Pārājika.

However, they were not entirely certain, so they went to ask the elder bhikkhu. The elder bhikkhu said:

—One who has gone forth, upon receiving goods donated by their owner and using those goods whether in accordance with the Dhamma or not in accordance with the Dhamma, incurs no offense.

Thus ends the Vinaya section. This is called the meat of the bandits.

24. Pork.

At that time, in the village of Devā, there were thieves who stole pigs, slaughtered them, and ate the flesh. The remaining heads and trotters were left behind when they departed. At that point, a bhikkhu saw this and brought the remains back to the monastery, cooked them, and ate them, also sharing them with other bhikkhus. The bhikkhus asked:

—Where did you obtain this meat?

He then recounted the full account of the matter as described above. The bhikkhus said:

—Valued at five māsas, this constitutes an offense of Pārājika.

However, they were not entirely certain, so they went to ask the elder bhikkhu. The elder bhikkhu asked the one who had taken the meat:

—With what intention did you take it?

—I took it thinking it was ownerless property.

—Taking it with the thought that it was ownerless incurs no offense.

Thus ends the Vinaya section. This is called pork.

25. Kicking a Woman.

There was a bhikkhu dwelling at the Jetavana monastery in the city of Śrāvastī. At the time for alms-gathering, he put on his robe, took his bowl, entered the city, and went from house to house collecting alms, arriving at a certain house. At that moment, a woman said:

—Bhikkhu, come inside; let us do that together.

—The Blessed One has laid down a precept forbidding sexual intercourse.

—If you do not comply with my wish, I will say that you violated me in such and such a way.

The bhikkhu, out of fear, entered the house. Once he had entered, the woman said to the maidservant guarding the door:

—The bhikkhu and I are taking pleasure together.

When the woman entered the inner room, intense desire arose in her and she lay down. The bhikkhu then gave her a kick and departed. The maidservant guarding the door asked him:

—Venerable sir, have you finished?

—It is finished.

At that moment doubt and remorse arose in the bhikkhu's mind, so he went to ask the elder bhikkhu. The elder bhikkhu said:

—You struck the woman with your foot, incurring an offense of Sthūlātyaya. Saying that something was done when in fact it was not done is an offense of Pācittiya.

Thus ends the Vinaya section. This is called kicking a woman.

26. Grinding Flour.

At that time, there was a bhikkhu dwelling at the Jetavana monastery in the city of Śrāvastī. At the time for alms-gathering, he put on his robe, took his bowl, entered the city, and went from house to house collecting alms. Coming to a certain house, he suddenly saw a woman sitting and grinding flour, her clothing not fully covering her body. Seeing this, desire arose in him, and the bhikkhu said:

—My sister, I wish to eat some flour.

The woman then gave him flour. Doubt and remorse arose in the bhikkhu's mind, and he went to ask the elder bhikkhu. The elder bhikkhu asked him:

—With what mind did you say that?

—With a mind of sensual desire.

They then sent a messenger to question the woman. She said:

—I was sitting on the ground in a squat, grinding flour, when the bhikkhu came and asked for flour. I gave it to him at once.

The messenger returned and reported this as above. The elder bhikkhu said:

—She understood the surface meaning but not the hidden meaning; therefore an offense of Sthūlātyaya is incurred. Furthermore: if she understood neither the surface meaning nor the hidden meaning, then an offense of Vinayātikrama is incurred.

Thus ends the Vinaya section. This is called grinding flour.

27. A Young Buffalo.

In the land of Vajjī, a person was letting a young buffalo graze near the monastery. The young buffalo wandered into the monastery, ate the flowers and fruits, and knocked over the shrines and images. The monk in charge of the monastery said to the cowherd:

—Please watch your buffalo carefully; do not let it cause damage.

Though reminded three times, the matter did not cease. He then became angry, led the buffalo into a room, shut it inside, and locked the door, then went into the village to collect alms. But when he had reached the middle of the road, he thought: "There are many Yakṣas in that room; what if they kill the young buffalo?" So he turned back to the monastery, opened the door to check, and found that the young buffalo had died. The bhikkhu, alarmed, then threw it into the communal latrine of the Saṅgha and departed. The cowherd came and asked him:

—Have you seen my young buffalo?

—I have not seen it.

However, doubt arose in the bhikkhu's mind, and he went to question the bhikkhus. The bhikkhus could not reach a determination, so they went to ask the elder. The elder said:

—Leading the buffalo into the room, shutting it inside, and locking the door incurs an offense of Vinayātikrama. Throwing it into the communal latrine of the Saṅgha incurs an offense of Sthūlātyaya. Saying one has not seen when one has seen incurs an offense of Pācittiya.

Thus ends the Vinaya section. This is called a young buffalo.

28. Leaving One's Wife.

At that time, in the district of Kāśikī, there was a handsome old man who abandoned his wife and went forth into homelessness. His wife then followed him and took up residence outside his room, spinning thread. He told her:

—Go away! I have gone forth; I have no further need of you.

—Venerable sir, I am spinning thread here — what harm is there in that? Wishing always to be able to behold the venerable one, I cannot bring myself to leave.

The old man remonstrated with her many times, but she would not go. He then abandoned his robe and bowl and set off. Just then a woman who encountered him said to the wife:

—Your husband has left and gone away.

Hearing this, she immediately gave chase, and upon catching up with him, she seized his robe and stood in the middle of the road, saying:

—Please, for my sake, do not leave. I will provide you with robes, bowl, and medicine.

—I am one who has gone forth; in accordance with the rules this is not proper.

Still she would not release her hold. He became extremely angry, set down his robe and bowl in one place, beat her severely, and then departed. Thereupon remorse and doubt arose in his mind, and he brought the matter before a Vinaya-holding bhikkhu named Yaśa. Yaśa said:

—Striking a woman out of anger constitutes an offense of Pārājika.

The bhikkhus who heard this said to him:

—That ruling is incorrect. If you wish to be free from doubt, you should go to Mount Caitya and ask the Vinaya master Śroṇadatta; surely you will receive a definitive determination.

Hearing this, he set out. But upon reaching the stretch of road passing through Kauśāmbī, he suddenly encountered a young woman selling milk. She saw that the old man was handsome and desire arose in her, so she said:

—Śramaṇa, if you wish to take pleasure together, come here.

The old man thought: "I have already committed a Pārājika offense — what does anything else matter?" And so he engaged in sexual intercourse with her. He then went to the Vinaya master and recounted the full account of the matter as described above. The Vinaya master then said:

—Why has Yaśa fabricated as many as five rules of Pārājika? Striking a woman out of anger incurs an offense of Sthūlātyaya. Engaging in sexual intercourse with the milk-selling girl incurs an offense of Pārājika.

Thus ends the Vinaya section. This is called leaving one's wife.

29. Through the Wall.

In the land of Puṣkarā, there were two monasteries, one for bhikkhus and one for bhikkhunīs, situated on opposite sides of a wall. At that time, a bhikkhu, giving rise to a mind of sensual desire, stood on his side of the wall and spoke with a bhikkhunī throughout the entire night. Thereupon doubt and remorse arose in the bhikkhu's mind, so he went to ask the elder bhikkhu. The elder bhikkhu asked:

—With what mind were you speaking?

—With a mind of sensual desire, venerable elder.

—If it was with such a mind of sensual desire, then each and every word spoken incurs one offense of Vinayātikrama.

Thus ends the Vinaya section. This is called through the wall.

30. Poṣadha.

At that time, a bhikkhu from the village of Puṣkarā and a bhikkhu from the forest performed Poṣadha together in one place. The forest-dwelling bhikkhu, named Puṣyairaka, possessed virtue and renown and accordingly received abundant requisites. The village-dwelling bhikkhu, seeing this, gave rise to a mind of envy. On that occasion, the elder Puṣyairaka, on the fourteenth day for Poṣadha, entered the village and said to the village-dwelling bhikkhu:

—Elder, let us perform Poṣadha together.

—I perform Poṣadha on the fifteenth day.

—I know how to count the days; on this occasion Poṣadha must be performed on the fourteenth.

—I will not do it; I perform Poṣadha on the fifteenth.

Puṣyairaka urged him thus three times, but the other still would not comply, so he returned. Once he had gone, the village-dwelling bhikkhu performed Poṣadha. The following morning, Puṣyairaka returned and said to the village-dwelling bhikkhu:

—Elder, let us perform Poṣadha together.

—I have already completed the Poṣadha. You acted contrary to the Poṣadha observance. I will no longer share in the food of the Dhamma and the food of meditative bliss with you.

From that time on, whenever Puṣyairaka came on the fourteenth for Poṣadha, he came on the fourteenth; whenever he came on the fifteenth, he came on the fifteenth. Yet for fully twenty years he was unable to perform Poṣadha. At that time, a benevolent spirit who had great reverence for Puṣyairaka went to Mount Caitya and said to the Venerable Śroṇadatta as follows:

—Venerable sir, in that village yonder there is a malevolent, uncooperative bhikkhu who acts contrary to the Dhamma and who constantly troubles and disturbs Puṣyairaka. I humbly beseech the venerable one to come and resolve this matter.

Venerable Sho-de, upon hearing this, thought: "If I go to the forest dwelling first, the wicked monks of the village, upon hearing of it, will not share Dharma-food and taste-food with me."

Thinking thus, he went to where the village monks were staying. At that time, the benevolent spirit-deity spoke again to Venerable Phất Hi Lỗ:

—Venerable Sir! Venerable Sho-de Da-ba is presently staying in the village. You should go there to pay your respects.

Upon hearing this, he went there to pay his respects. Having paid his respects, he sat to one side. Venerable Sho-de Da-ba then asked him:

—Are you Phất Hi Lỗ?

—Yes, indeed.

—Friend of Wisdom! Have you acted contrary to the Uposatha?

—Whether I have acted contrary to the Uposatha or not will be known today. For the past twenty years, whenever the Uposatha falls on the fourteenth day, I arrive on the fourteenth; whenever it falls on the fifteenth day, I arrive on the fifteenth. Whether this is acting contrary to the Uposatha or not, the Venerable Sir may judge for himself.

—Friend of Wisdom! That is in accordance with the Buddha-Dharma. But the village monks do not follow suit. Having received full ordination for twenty years, it cannot be called a valid full ordination; the kamma performed cannot be called a valid kamma.

Thus ends the Vinaya section. This is called the Uposatha.

31. Two Cases of Fruit Juice.

At that time, in the country of Ujjeni, a man who had transgressed the royal law had his hands and feet cut off and was cast into the Sitavana charnel forest near the dwelling of a monk living in a forest retreat. Then, crawling bit by bit, he came to where the monk was and said:

—Venerable Sir! I am very hungry and thirsty; please give me a little food.

—There is no food.

—Venerable Sir! Please have compassion on me. I am afflicted by two sufferings: the first is the suffering of having my hands and feet cut off; the second is the suffering of hunger and thirst.

—There is no food; there is only subi-la juice. Do you need some?

—Yes, I do.

The monk then gave him that juice. Because the man had not eaten for many days, upon drinking it he died at once. The monk's mind was seized with doubt, and he went to ask other monks, but they too could not determine the matter. He then went to ask a senior elder monk. The elder monk asked:

—With what intention did you give it?

—With the intention of benefiting him.

—If it was given with the intention of benefiting him, there is no offence.

Thus ends the Vinaya section.

Again, in the country of Ujjeni, a man who had transgressed the royal law had his hands and feet cut off and was cast into the Sitavana charnel forest near the dwelling of a monk living in a forest retreat. At that time, there was an elderly man who had gone forth into homelessness, and it was his turn to tend the rooms and lodgings. The man without hands and feet crawled bit by bit to where this monk was and spoke as follows:

—Venerable Sir! I am in unbearable agony. Do you have any medicine? Please give me a little—I wish to die quickly.

—I am not a Candāla, not a killer. Why do you come to me asking for medicine?

—Venerable Sir! It is not like that; it is just that my pain is so unbearable.

At that time, the elderly monk aroused a compassionate mind and thought: "There was a similar case before where someone died from drinking subi-la juice." He then asked:

—Would you like to drink some subi-la juice?

—Yes, I would!

The monk then offered him the juice to drink. Upon drinking it, the man died at once. The elderly monk's mind was seized with doubt, and he went to ask the senior elder monk. The elder monk asked:

—With what intention did you give it?

—With a mind of compassion, to fulfill his wish!

—Although you had a compassionate mind, you lacked wisdom; you caused a person's death, and therefore you have committed a Pārājika offence.

Thus ends the Vinaya section. This is called the two cases of fruit juice.

32. The Brick.

At that time, at the Jetavana monastery in Śrāvastī, a monk was constructing a room. A gardener handed him a brick. The monk's grip was not firm and the brick slipped from his hand, falling directly onto the gardener's head, causing his head to split open and he died on the spot. The monk's mind was seized with doubt, and he went to ask the senior elder monk. The elder monk then asked him:

—With what intention did you let the brick fall?

—Because my grip was not firm, it slipped and fell.

—One should hold firmly.

Thus ends the Vinaya section. This is called the brick.

33. Refuse and Filth.

At the Jetavana monastery in Śrāvastī, every five days the refuse and filth were swept away. At that time, a young monk was carrying filth to dump it outside the wall, and unfortunately poured it onto the body of an elderly sick monk who had gone forth and was relieving himself at that very spot, so that he could not stand up. The young monk continued to dump refuse, causing the elder to die. Having piled up refuse and filth outside the wall to a great height, the young monk, fearing that thieves might use it to climb over the wall, went to scoop it away and deposit it elsewhere, whereupon he discovered that the other monk had died. His mind was seized with doubt, and he went to ask the senior elder monk. The elder monk asked him:

—With what intention did you dump the refuse?

—I did not look carefully.

—If one dumps refuse without looking carefully, one commits a Duṣkṛta (Vinaya transgression) offence.

Thus ends the Vinaya section. This is called refuse and filth.

34. The Alms-Seeking Monk.

After the Buddha's Parinirvāṇa, monks were living at the monastery of the Śākya clan in the country of Kapilavastu. At that time, when it was the hour for seeking alms, a monk robed himself, took his bowl, and entered the city going on his alms round in due order. At that moment, a graceful Śākya maiden, having bathed, put on new clothing, brought food as an offering to the monk, and bowed her head to pay reverence at his feet. Upon seeing this, a sense of desire arose in the monk; unable to restrain himself, he ejaculated, and the semen fell upon her head. The maiden did not reproach him, but wiped it away with the hem of her robe and spoke as follows:

—You have gained a very great benefit. Your desire is so strong, and yet you are still able to cultivate the holy life within the teaching of the Blessed One.

At that time, the monk's mind was seized with doubt, and he went to ask the senior elder monk. The elder monk asked him:

—At that time, what was your state of mind?

—I saw her form before me and could not restrain myself.

—One should skillfully contemplate the nature of form in order to subdue one's own mind.

Thus ends the Vinaya section. This is called alms-seeking.

35. Uất Trù.

After the Buddha's Parinirvāṇa, the senior elder monks were living at the monastery of the Śākya clan beneath the Nyagrodha tree in the country of Kapilavastu. At that time, Venerable Uất Trù had an old friend who had two children, each by a different mother. One was the child of a Śākya woman; the other was the child of a woman of a different clan. When the man fell gravely ill and was near death, he entrusted Venerable Uất Trù with this last wish:

—Venerable Sir! After my passing, whichever of my two children admires the Buddha-Dharma and brings satisfaction to you, please show that child where the treasure is buried underground.

After the man passed away, the child of the Śākya woman roamed about with evil companions, had no fondness for the Buddha-Dharma, did not come to listen to the sūtras, and had no inclination to recite them. But the child of the other woman followed good companions, was fond of the Buddha-Dharma, came to Uất Trù's place to recite sūtras and precepts, and won the elder's approval. The elder therefore said:

—When your father passed away, he entrusted me with this last wish: "Whichever of my two children is fond of the Buddha-Dharma, show that child this treasure."

He then pointed out the location of the treasure. Thus the child obtained a great quantity of gold, silver, and jewels, and the household became wealthy and prosperous. The child of the Śākya woman, upon hearing this, went and addressed Venerable Ānanda:

—Venerable Sir! This is an unwholesome matter and is not in accordance with proper conduct. Venerable Uất Trù has given my father's property to the child of the other woman. According to the family law of my Śākya clan, the child of the Śākya woman is naturally the heir to the father's estate. All possessions should rightfully belong to me.

Ānanda said:

—That was an unlawful judgment. I will not share Dharma-food and taste-food with that person.

At that time, Rāhula came to where Uất Trù was; since these two had the same preceptor, Uất Trù said to Rāhula:

—Do not share Dharma-food and taste-food with Venerable Ānanda.

—Why is that?

Uất Trù recounted the full account of the matter described above, and then continued:

—There is no fault on my part, yet Ānanda will not share Dharma-food and taste-food with me. Rāhula! I share Dharma-food and taste-food with you.

Ānanda, upon hearing that Rāhula and Uất Trù were sharing Dharma-food and taste-food together, consequently would not share Dharma-food and taste-food with Rāhula either. When someone brought food to Venerable Ānanda, Ānanda said:

—Take it to Rāhula, the son of the Blessed One.

Likewise, when someone brought food to Venerable Rāhula, Rāhula said:

—Bring it to the attendant of the Blessed One.

Because of this, in the country of Kapilavastu, for seven years the Saṅgha did not perform the Uposatha or the Pravāraṇā.

At that time, Venerable Upāli was dwelling within the Cetiya Mountain. The Śākya people then came to where Venerable Upāli was and spoke as follows:

—Venerable sir! Those unwholesome, non-compliant teachers of mine are living in the world. Kapilavatthu is the birthplace of the Blessed One—why has there been no Uposatha or Pavāraṇā for seven years? I respectfully request that the Venerable One go there and help reconcile them!

Upāli then went there and said to the Śākya clansmen:

—Adorn the assembly hall, lay out fine seats, scatter flowers, burn incense, and prepare a meal to receive the visiting bhikkhus. First, summon Rāhula to come, then conceal him in a secluded place, and at the same time invite the Venerable Ānanda. Then, have someone carry a young child and set it down on the ground. When the Venerable Ānanda has taken his seat and sees the child on the ground, if he says "Pick it up," you should say "I will not pick it up"—only when the Venerable One is reconciled with Rāhula will I pick it up.

Having given these instructions, the Venerable Upāli sat down; then the Venerable Ānanda sat down, and then the other bhikkhus sat down in order. At that moment, a Śākya woman carrying an infant who was holding a milk-vessel set the child down on the ground. The child began to cry. Ānanda, seeing this, felt compassion arise in his heart and said to the woman:

—Please pick up this child.

—I will not pick it up! Only if the Venerable One is reconciled with Rāhula will I pick it up. If there is no reconciliation, I will not pick it up.

—This is a matter of the Śramaṇa's discipline, not your worldly affair—but please do go ahead and pick up the child.

—It is not like that.

This was said three times, and each time they refused. Ānanda then had Rāhula summoned. When Rāhula arrived, the Venerable Upāli said to Ānanda:

—Suppose Ānanda had a lay patron who left a bequest in this manner: "Venerable Elder, after I have passed away, please give in such-and-such a way"—what fault would there be in that? It is the same with the Venerable Ucchu. Ānanda, why should you be at odds with Rāhula, the son of the Blessed One, on account of this matter?

Here ends the section on Vinaya. This is called Ucchu.

In summary, the foregoing constitutes the fundamental principles of the Vinaya.

OBSTACLE—NO OBSTACLE.

When the Buddha was dwelling in the city of Sāvatthī—as described in full above—at that time the Venerable Nanda and Upananda were travelling through various countries and then returned to the Jetavana Monastery. At the hour for alms-round, they put on their robes and entered Sāvatthī, going to the house of the upāsikā Joyful Affinity. The upāsikā saw them and said:

—Welcome, venerable teachers! Why do you appear so seldom?!

She then invited them to sit, bowed her head in homage at their feet, stood to one side, and conversed with them in greeting. The bhikkhu said:

—Upāsikā, since I come so rarely, what fine food do you intend to offer me?

—Whatever you instruct, whether the before-meal food or the after-meal food, cakes or meat—whatever you require, I shall prepare it. Therefore, I invite the Venerable One to come to my home tomorrow to receive the meal; please come early.

Thereupon the bhikkhu accepted the invitation. The next day, that household prepared various foods and drink, arranged the seats, and waited. However, the bhikkhu, being occupied with many matters, forgot to come. When the day had ended, whatever food could be kept the host put away, and whatever could not be kept she consumed. Waiting in this way for two days, then three days, and still he did not come, the host then ate everything. On the fourth day the bhikkhu finally came; the upāsikā, displeased upon seeing him, reproached him:

—Venerable teacher, why did you accept my invitation and then not come?

The bhikkhus, upon hearing of this, went and reported the matter in full to the Blessed One. The Buddha had Nanda and Upananda summoned. When they came, the Buddha rebuked them:

—This upāsikā Joyful Affinity begrudges nothing to the Buddha and the Bhikkhu Sangha—why did you trouble her? Why did you accept an invitation on the spot without stating the conditions of possible obstacle? The conditions of obstacle are as follows: If someone invites you, "May the Venerable One accept my invitation to take the before-meal food tomorrow," and you see that it is fitting, you should reply: "Yes."

If they then say, "Please, Venerable One, you must certainly come!"—you should say: "If during that time no obstacle arises, I will come." Likewise, for after-meal food invitations, speak in the same way.

If a bhikkhu has completed the Rains Retreat and is departing, and a lay patron invites him, "I hope the Venerable One will come again in the future," and he wishes to come again, he should reply: "Yes."

If the patron adds, "Venerable One, you must certainly come," he should reply: "If during that time no obstacle arises, I will come."

If they say, "Please venerate the stūpa," one should not reply: "If during that time there is no obstacle"—rather one should reply: "Yes, I will venerate it." If they say, "Please, Venerable One, venerate the stūpa on my behalf," one should reply: "If I remember, I will venerate it."

If they say, "Please, Venerable One, pay homage to the elder bhikkhus," one should not reply: "If there is no obstacle"—rather one should reply: "Yes, I will pay homage."

If they say, "Please, Venerable One, pay homage to the elder bhikkhus on my behalf," one should reply: "If I remember, I will pay homage."

If they say, "Venerable One, please hear the sūtras, recite the sūtras, observe the precepts, and sit in meditation," one should not reply: "If during that time there is no obstacle, I will recite the sūtras"—rather one should say: "It is for this purpose that I have gone forth."

If they say, "Venerable One, please train in the fruits of Sotāpatti, Sakadāgāmī, Anāgāmī, and Arahattā," one should not reply: "If during that time there is no obstacle, I will train"—rather one should say: "It is for this purpose that I have gone forth."

In the foregoing: when something ought to be done and, due to an obstacle, is not done, or when something that ought not to be done is done—both constitute an offense of transgression against the Vinaya. This is called the matter of obstacle and no obstacle.

THE MATTER OF BHIKKHUNĪS.

When the Buddha was dwelling in the monastery of the Śākya clan in Kapilavatthu, at that time Mahāpajāpatī Gotamī, together with five hundred Śākya women, requested the Buddha to allow them to go forth, as is clearly stated in the Sūtra on the Thread. Thereupon the Buddha said to the bhikkhunīs:

—From this day forward, Mahāpajāpatī Gotamī is the Theri of highest seniority among the bhikkhunīs; keep this in mind.

At that time, Mahāpajāpatī Gotamī said to the Buddha:

—Blessed One, the Blessed One has established the Eight Rules of Reverence for bhikkhunīs—are we permitted to hear them in full?

The Buddha taught:

—Yes. The Eight Rules of Reverence are as follows:

1. Reverential Salutation to Bhikkhus.

—Even if a bhikkhunī is a hundred years of age, when she meets a bhikkhu who has just received ordination, she must rise to receive him with respect and pay homage at his feet. One should not say: "Let me wait until I have completed a hundred years before making obeisance toward a newly ordained bhikkhu"—rather, all bhikkhunīs must rise to receive, with respect, and pay homage to elder, middle-aged, and junior bhikkhus alike.

When a bhikkhunī goes to a bhikkhus' monastery, she must bow her head in homage at the feet of every bhikkhu. If due to old age or illness she cannot pay homage to them all, she may pay homage to as many as she is able, and for the remainder she may make a general salutation, saying the following: "I, the bhikkhunī of such-and-such name, bow my head in homage at the feet of the entire Sangha."

When bhikkhus come to a bhikkhunīs' monastery, all the bhikkhunīs must rise to receive them and pay homage at their feet, as stated above. If a bhikkhunī makes distinctions such as: "That one has broken the precepts; that one is a physician; that one is foolish and does not know"—and with an arrogant and disrespectful mind does not rise to receive them and pay homage—this is contempt for the rule of reverence. (This is the first rule of reverence.)

2. The Two-Year Training Precepts.

—If a woman of eighteen years of age wishes to receive full ordination within the Dharma and Vinaya of the Tathāgata, the preceptress nun should provide the necessary requisites and request the assistance of the Bhikkhunī Sangha. Within the assembly of nuns, the one capable of performing the kammavācā should announce as follows:

—May the Noble Sangha listen! That woman of such-and-such name, eighteen years of age, wishes to receive full ordination within the Dharma and Vinaya of the Tathāgata. If the time is right for the Sangha, may the Sangha grant such-and-such person entry into the Sangha to request the two-year training precepts.

The Noble Sangha has consented to grant such-and-such person entry into the Sangha to request the two-year training precepts, by reason of silence. I record this matter thus.

Thereupon, this woman enters among the Sangha, bows her head in homage at the feet of each member, then kneels with palms joined and speaks as follows:

—May the Noble Sangha please take note! I, the woman of such-and-such name, eighteen years of age, wish to receive full ordination within the Dharma and Vinaya of the Tathāgata. Now I request from the Sangha the two-year training precepts. May the Noble Sangha, out of compassion, grant me the two-year training precepts.

(said three times)

The kammavācā officiant of the bhikkhunīs should then say as follows:

—May the noble Sangha please listen! That woman so-and-so has reached the age of eighteen and requests from the Sangha the training precepts for two years. The Sangha now grants so-and-so the training precepts for two years. Whatever noble one consents to granting so-and-so the training precepts for two years with the preceptress nun so-and-so, let them remain silent; whoever does not consent, let them speak. This is the first act of羯磨 (karmavācā). (The second and third times are spoken in the same manner.)

The Sangha has consented to grant so-and-so the training precepts for two years, this being completed through the Sangha's silence. I record this matter as such.

This śikṣamāṇā, after receiving the training precepts for two years, must comply with the following eighteen matters:

1. She is to be ranked below all full bhikṣuṇīs.

2. She is to be ranked above all śrāmaṇerīs.

3. Whatever is not pure for the śikṣamāṇā is pure for the full nun.

4. Whatever is not pure for the full nun is also not pure for the śikṣamāṇā.

5. A full nun may sleep three nights with a śikṣamāṇā.

6. A śikṣamāṇā may sleep three nights with a śrāmaṇerī.

7. A śikṣamāṇā may offer food to a full nun, with the exception of five kinds of plant foods that have been purified by fire, gold, silver, and cash.

8. She herself receives food following after a śrāmaṇerī.

9. A nun may not speak to a śikṣamāṇā about offenses from pārājika down to violations of the Vinaya.

10. She may only be told: do not engage in sexual misconduct; do not steal; do not kill; do not speak falsely; and so forth.

11. On the day of Poṣadha and Pravāraṇā, the śikṣamāṇā must enter the midst of the Sangha, kneel, and with joined palms speak as follows:

—Venerable Sangha, I, so-and-so, am pure. May the Sangha please take note.

Having spoken thus three times, she then departs.

12. If she transgresses the final four pārājika precepts, she must train again from the beginning.

13. If she transgresses the nineteen saṃghāvaśeṣa precepts or any thereafter, she must confess a duṣkṛta offense for whichever precept she has transgressed. If she breaks the five precepts, she must retrain for as many days as the violation lasted. Those five precepts are:

14. Eating at an improper time.

15. Storing food and then eating it.

16. Handling cash, gold, or silver.

17. Drinking intoxicants.

18. Carrying flowers and perfumes.

These are called the eighteen matters.

When this śikṣamāṇā has completed the two years of training precepts and wishes to receive the full ordination (upasampadā) in the Dharma and Vinaya of the Tathagata, the preceptress nun must inform the Sangha and request the karmavācā for the right to nurture a disciple. The karmavācā master of the nuns should speak as follows:

—May the noble Sangha please listen. The śikṣamāṇā so-and-so has completed two years of training in the precepts, has reached the age of twenty, and wishes to receive the full ordination in the Dharma and Vinaya of the Tathagata. If the time is right for the Sangha, may the Sangha permit the preceptress nun so-and-so to enter the midst of the Sangha to request the karmavācā for the right to nurture a disciple.

—May the noble Sangha please listen! So-and-so wishes to enter the midst of the Sangha to request the karmavācā for the right to nurture the community. The Sangha has consented through silence. I record this matter as such.

Thereupon, the preceptress nun should kneel with joined palms and speak as follows:

—May the noble Sangha please take note. This śikṣamāṇā has completed two years of training in the precepts and has reached the age of twenty; she wishes to receive full ordination. I, so-and-so, now request from the Sangha the karmavācā for the right to nurture a disciple. I respectfully ask the Sangha to grant me the karmavācā for nurturing a disciple. (Spoken thus three times.)

The karmavācā master should then speak as follows:

—May the noble Sangha please listen! The śikṣamāṇā so-and-so has completed two years of training in the precepts, has reached the age of twenty, and wishes to receive the full ordination in the Dharma and Vinaya of the Tathagata. Nun so-and-so has requested from the Sangha the karmavācā for the right to nurture a disciple. If the time is right for the Sangha, may the Sangha grant nun so-and-so the karmavācā for the right to nurture a disciple. This is the preliminary announcement (jñaptikarmavācā).

—May the noble Sangha please listen! The śikṣamāṇā so-and-so has completed two years of training in the precepts, has reached the age of twenty, and wishes to receive the full ordination in the Dharma and Vinaya of the Tathagata. Nun so-and-so has requested from the Sangha the karmavācā for the right to nurture a disciple. The Sangha now grants nun so-and-so the karmavācā for the right to nurture a disciple. Whatever noble ones consent to granting the karmavācā for nurturing a disciple, let them remain silent; whoever does not consent, let them speak. This is the first karmavācā. (The second and third times are spoken in the same manner.)

The Sangha has consented to grant nun so-and-so the karmavācā for the right to nurture a disciple, this being completed through silence. I record this matter as such.

This śikṣamāṇā, having completed two years of training in the precepts and having reached the age of twenty, who wishes to receive the full ordination in the Dharma and Vinaya of the Tathagata, must enter the midst of the Sangha and bow her head in obeisance at the feet of the assembled Sangha. Having paid reverence to the Sangha, she first kneels with joined palms and makes request to the preceptress nun as follows:

—May the venerable teacher please take note. I, so-and-so, request the venerable teacher to serve as my preceptress. I pray that the venerable teacher will be my preceptress and enable me to receive the full ordination. (Spoken thus three times.)

Thereupon, the preceptress nun should offer encouragement so that the disciple gives rise to a mind of joy, and the disciple responds:

—I respectfully bow my head and accept.

Then the preceptress nun instructs her in how to request the robe and bowl, how to make request to the assembled Sangha, how to request the two precept masters, and how to request the private instructor, and then presents her to the assembled Sangha. At this point, the karmavācā master should ask:

—Is there anyone here who is able to instruct so-and-so in private?

One who is able to instruct replies:

—I am able to instruct.

Thereupon, the karmavācā master should speak as follows:

—May the noble Sangha please listen! So-and-so is to receive the full ordination following so-and-so. If the time is right for the Sangha, and the Sangha consents to so-and-so serving as preceptress nun for so-and-so, so-and-so may serve as the private instructor.

—May the noble Sangha please listen! So-and-so serves as preceptress nun for so-and-so, and so-and-so serves as private instructor, the Sangha having consented through silence. I record this matter as such.

The private instructor should bring the one who wishes to receive the full ordination to a place that is neither too near nor too far from the assembled Sangha, and instruct her in two ways: either briefly or in full. What is brief instruction? That is, one should ask in the midst of the Sangha: "What is present, you must say is present; what is not present, you must say is not present."

What is full instruction? That is, one should say: "Good woman, please listen! Now is the time for sincerity; now is the time to speak truthfully. With respect to gods, the world, Māra, the brahmā-gods, śramaṇas, brāhmaṇas, the heavenly beings, humans, and asuras—if you do not speak truthfully, you deceive them; and furthermore, you also deceive the community of Śrāvaka disciples of the Tathagata, Arhat, Completely and Perfectly Enlightened One. This is a very grave offense. Now I will question you; what is present, say it is present; what is not present, say it is not present:

—Are your parents and husband still living?

If the answer is "Yes," one should then ask:

—Have your parents and husband given their permission?

—Have you already requested a preceptress nun?

—Are the five robes and the bowl complete?

—Have you completed two years of training in the precepts?

—Has the karmavācā for nurturing the community already been performed?

—What is your name?

Answer:

—My name is so-and-so.

—What is the name of your preceptress nun?

Answer:

—Her name is so-and-so.

—You have not killed your father or mother, have you?

—You have not killed an arhat, have you?

—You have not caused a schism in the Sangha, have you?

—You have not with malicious intent caused the body of the Buddha to bleed, have you? (Although the Buddha has long since entered nirvāṇa, the original text is preserved here.)

—You have not destroyed the pure precepts of a bhikṣu, have you?

—You are not a person who has concealed herself within the community to steal the Dharma, are you?

—You are not a thief or criminal, are you?

—You have not gone forth of your own accord without permission, have you?

—Have you previously received the full ordination?

If the answer is "Yes, I have," then say: "Go then! You may not receive the full ordination." If the answer is that she has not, continue to ask:

—You are not a slave, are you?

—You are not an adopted child, are you?

—You are not in debt to others, are you?

—You are not the wife of a soldier, are you?

—You are not a spy for the king, are you?

—Are you a woman?

—You are not a stone woman, are you?

—You are not a person of ambiguous gender (?), are you?

—The two passages for urination and defecation are not joined together, are they?

—Those two passages are not injured, are they?

—You still have breasts, do you not?

—You are not one who has only a single breast, are you?

—You do not have the illness of constant bleeding, do you?

—You are not one who has no blood flow, are you?

—You are not one who bleeds throughout the entire month, are you?

—You are truly a woman, are you not?

—Do you suffer from any of the following ailments: sores and ulcers; jaundiced skin; leprosy; cancerous growths; hemorrhoids; diabetes; hepatitis; malaria; asthma; emaciation; madness; fever; leprous swellings; dropsy; abdominal distension; and other such conditions of this kind. Do you suffer from any other illnesses on your body besides these?

Answer: —No.

At this point, the instructor enters the midst of the Sangha and announces:

—I have finished questioning so-and-so. So-and-so herself declares that she is pure and has none of the obstacles or impediments.

The karmavācā master should then speak as follows:

—May the venerable Sangha please listen! So-and-so seeks full ordination under So-and-so. So-and-so has already been questioned and instructed in a private place. If the time has come for the Sangha, may the Sangha permit So-and-so to enter the midst of the Sangha under the preceptress-bhikkhunī So-and-so.

The venerable Sangha has consented to permit So-and-so to enter the midst of the Sangha under the preceptress-bhikkhunī So-and-so, by silence. I record the matter thus.

Then that person enters the midst of the Sangha, bows her head in reverence at the feet of each member of the Sangha, then kneels with palms joined before the precept-master, receives the robe and bowl, and says:

—This is the bowl used for alms-seeking; I shall preserve it. (Said three times.) This is the saṅghāṭī; this is the uttarāsaṅga; this is the antarvāsa; this is the shoulder-covering robe; this is the rain-robe. These are my five robes. With these five robes I shall keep them throughout my life and never be separated from them. (Said three times.)

At that point, the karmācārya should speak as follows:

—May the venerable Sangha please listen! So-and-so seeks full ordination under So-and-so. So-and-so has already been questioned and instructed in a private place. If the time has come for the Sangha, may the Sangha permit the bhikkhunī-candidate So-and-so—under the preceptress-bhikkhunī So-and-so—to enter the midst of the Sangha to request full ordination.

The venerable ones have consented to permit the bhikkhunī-candidate So-and-so—under the preceptress-bhikkhunī So-and-so—to enter the midst of the Sangha to request full ordination, by silence. I record the matter thus.

Then the karmācārya should instruct the candidate in how to make the request as follows:

—May the venerable Sangha please listen! I, So-and-so, seek full ordination under the preceptress-bhikkhunī So-and-so. The instructor has already questioned and instructed me in a private place. I, So-and-so—under the preceptress-bhikkhunī So-and-so—now request full ordination from the Sangha. May the Sangha, out of compassion, grant me full ordination. (Requested three times.)

The karmācārya should then speak as follows:

—May the venerable Sangha please listen! So-and-so seeks full ordination under So-and-so. So-and-so has already been questioned and instructed in a private place. She now requests full ordination from the Sangha. If the time has come for the Sangha, may the Sangha now permit the preceptress-bhikkhunī So-and-so to enter the midst of the Sangha to question the candidate concerning the impediments.

May the venerable Sangha please listen! The preceptress-bhikkhunī So-and-so—serving as preceptress for So-and-so—wishes to enter the midst of the Sangha to question concerning the impediments; since the Sangha has consented, it is silent. I record the matter thus.

Then the preceptress-bhikkhunī questions the candidate:

—Now is the time for sincerity; now is the time to speak the truth. (And so forth:) Do you have such diseases and other diseases of the body?

Answer: —I do not.

The karmācārya should then speak as follows:

—May the venerable Sangha please listen! So-and-so seeks full ordination under So-and-so. So-and-so has already been questioned and instructed in a private place, and has likewise requested full ordination from the Sangha. Parents and husband have given their permission; a preceptress has been sought; the five robes and the bowl are complete. This woman has completed two years of training in the precepts; the karma of pupil-support has been performed; she herself declares that she is pure and free from all impediments. If the time has come for the Sangha, may the Sangha now permit the preceptress-bhikkhunī So-and-so—serving as preceptress for So-and-so—to enter the midst of the Sangha to speak of the three refuges.

May the venerable Sangha please listen! The preceptress-bhikkhunī So-and-so—serving as preceptress for So-and-so—wishes to enter the midst of the Sangha to speak of the three refuges; since the Sangha has consented, it is silent. I record the matter thus.

The preceptress-bhikkhunī speaks to the candidate:

—Noble woman, please listen. Because the Tathāgata, the Worthy One, the Perfectly Enlightened One, wished to benefit the assembly of śrāvikā-bhikkhunīs, he formally established these three refuges. If a woman sincerely and willingly is able to endure them, full ordination is granted. If she is unable to endure them, full ordination is not granted. What are the three refuges? They are:

1. Reliance upon the robe of cast-off rags—few affairs, easily obtained, consonant with purity, free from faults. The bhikkhunī conforms to this; it is on account of this that she goes forth, receives full ordination, and becomes a bhikkhunī. Can you, then, endure and uphold this robe of cast-off rags throughout your life?

Answer: —I can.

—If you obtain a kambala robe, a silk robe, a linen robe, a kośeya robe, a śaṇa robe, a hemp robe, or a khumuda robe, you may then accept and use it.

2. Reliance upon alms-food—few affairs, easily obtained, consonant with purity, free from faults. The bhikkhunī conforms to this; it is on account of this that she goes forth, receives full ordination, and becomes a bhikkhunī. Can you, then, endure to go for alms-food throughout your life?

Answer: —I can.

—If you receive a fortnightly meal, a meal on the eighth day, the fourteenth day, the fifteenth day, at the time of reciting the precepts, at the time of roll-call, or when invited, you may then partake of it.

3. Reliance upon fermented urine as medicine—few affairs, easily obtained, consonant with purity, free from faults. The bhikkhunī conforms to this; it is on account of this that she goes forth, receives full ordination, and becomes a bhikkhunī. Can you, then, endure to drink fermented urine as medicine throughout your life?

Answer: —I can.

—If you obtain sour milk, oil, honey, rock candy, fresh milk, or fat, you may then use them.

Thus, relying upon these three noble lineages (the three refuges), you should practice in conformity with them.

Then the karmācārya addresses the Sangha:

—May the venerable Sangha please listen! So-and-so seeks full ordination under So-and-so. So-and-so has already been questioned and instructed in a private place. She now requests full ordination from the Sangha. Parents and husband have given their permission. A preceptress-bhikkhunī has been sought. The five robes and the bowl are complete. This woman has completed two years of training in the precepts. The karma of pupil-support has been performed. She herself declares that she is pure and free from all impediments. She has accepted the three refuges. If the time has come for the Sangha, may the Sangha now grant full ordination to So-and-so with the preceptress-bhikkhunī being So-and-so. This is the preliminary announcement.

May the venerable Sangha please listen! So-and-so seeks full ordination under So-and-so. So-and-so has already been questioned and instructed in a private place.

She now requests full ordination from the Sangha. Parents and husband have given their permission. A preceptress has been sought.

The five robes and the bowl are complete. This woman has completed two years of training in the precepts; the karma of pupil-support has been performed; she herself declares that she is pure and free from all impediments; she has accepted the three refuges. The Sangha now grants full ordination to So-and-so, with the preceptress-bhikkhunī being So-and-so.

Those venerable ones who consent to granting full ordination to So-and-so, with the preceptress-bhikkhunī being So-and-so, let them be silent; those who do not consent, let them speak. This is the first act of karma. (The second and third are spoken in the same way.)

The Sangha has consented to grant full ordination to So-and-so with the preceptress-bhikkhunī being So-and-so, by silence. I record the matter thus.

Then, turning to speak to the candidate:

—Noble woman, please listen! You have received full ordination through one preliminary announcement and three acts of karma, free from all impediments, before a harmonious Sangha of ten members. Now you must respect the Buddha, respect the Dharma, respect the Sangha, respect the preceptress, and respect the ācārya.

Now you have encountered a good opportunity: a human body is difficult to obtain; to encounter a Buddha appearing in the world is truly difficult; to hear the Dharma is also difficult; a harmonious Sangha and the fulfillment of one's aspiration are also difficult to attain. You have now received the precepts of full ordination; therefore practice in conformity with them, like the aśoka flower, which is free from dust and water.

You must rely upon the precept-Dharma and cultivate wholesome Dharma so that nirvāṇa may be fully accomplished. This is the preface of the Prātimokṣa: eight pārājikas, nineteen saṅghāvaśeṣas, thirty niḥsargika-pāyattikas, one hundred and forty-one pāyattikas, eight pratideśanīyas, the training rules for the assembly, seven rules for the settlement of disputes, and the conformity Dharma. Now I speak only briefly to instruct you.

In the future, your preceptress and ācārya will instruct you fully.

After the full ordination is complete, on that very same day the preceptress-bhikkhunī must lead the candidate to the place of the bhikkhu Sangha. Then the preceptress-bhikkhunī kneels with palms joined and requests on behalf of the candidate as follows:

—May the venerable Sangha please bear in mind! I have granted full ordination to So-and-so. Now I request from the Sangha that full ordination be granted to So-and-so. May the Sangha, out of compassion, grant full ordination to So-and-so. (Said three times.)

At that point, the karmācārya should ask the preceptress-bhikkhunī:

—Is the bhikkhunī assembly pure, with no one raising an objection?

If this question is not asked, an offense of violating the Vinaya is incurred. Then the karmācārya must make the following announcement:

—May the venerable Sangha please listen! So-and-so seeks full ordination under the bhikkhunī So-and-so. The bhikkhunī assembly is pure, with no one raising an objection. The bhikkhunī So-and-so has requested full ordination from the Sangha. If the time has come for the Sangha, may the Sangha now permit So-and-so—the disciple of the preceptress-bhikkhunī So-and-so—to enter the midst of the Sangha to request full ordination.

The venerable ones have consented to permit So-and-so—the disciple of the preceptress-bhikkhunī So-and-so—to enter the midst of the Sangha to request full ordination, by silence. I record the matter thus.

At that point, the karmācārya should instruct the candidate to kneel with palms joined and make the request as follows:

—May the venerable Sangha please bear in mind! I, so-and-so, am requesting full ordination from the bhikkhunī preceptor so-and-so. Among the pure assembly of bhikkhunīs there is no one who objects. I am so-and-so; the bhikkhunī preceptor is so-and-so. Now I request full ordination from the Sangha. I humbly implore the Sangha to compassionately grant me full ordination. (Said thus three times.)

Thereupon, the kammavācā master must make the following announcement:

—May the venerable Sangha please listen! So-and-so is requesting full ordination from so-and-so. Among the pure assembly of bhikkhunīs there is no one who objects; she has requested full ordination from the Sangha. If the time has come for the Sangha, and the Sangha consents to grant full ordination to so-and-so—the disciple of the bhikkhunī preceptor so-and-so—then I shall inquire about the impediments in the midst of the Sangha.

The venerable Sangha has consented, by silence, for me to inquire about the impediments of so-and-so—the disciple of the bhikkhunī preceptor so-and-so—in the midst of the Sangha. I note this matter accordingly.

The kammavācā master then turns to question the ordinand:

—Now is the time for sincerity; now is the time to speak truthfully. Before the devas, the world, Māra, Brahmā, śramaṇas, brāhmaṇas, the celestials, human beings, and asuras—if one does not speak truthfully, one deceives all of them, and at the same time deceives the two assemblies of the Tathāgata, the Worthy One, the Perfectly Enlightened One. That is an extremely grave offense. Now I shall question you in the midst of the Sangha: what is so, say it is so; what is not, say it is not.

—Are your parents and husband still living?

(And so forth,) excepting the matter pertaining to the private parts of a woman, all the remaining questions must be asked as above. Thereupon the kammavācā master should make the following announcement:

—May the venerable Sangha please listen! So-and-so is requesting full ordination from so-and-so. Among the pure assembly of bhikkhunīs there is no one who objects; she has requested full ordination from the Sangha; her parents and husband have given permission; she has sought a preceptor; she possesses the five robes and a bowl; she has completed two years of training in the precepts; she has performed the kamma of caring for the community; she has declared herself pure and free from all impediments. If the time has come for the Sangha, and the Sangha permits me to speak of the three refuges to the ordinand so-and-so—the disciple of the bhikkhunī preceptor so-and-so—in the midst of the Sangha,

The venerable Sangha has consented, by silence, for me to speak of the three refuges to the ordinand so-and-so—the disciple of the bhikkhunī preceptor so-and-so—in the midst of the Sangha. I note this matter accordingly.

Then, turning to speak to the ordinand:

—The Tathāgata, the Worthy One, the Perfectly Enlightened One, wishing to benefit the śrāvakī assembly of bhikkhunīs, has formally established these three refuges. If a woman has a straightforward and wholesome mind and is able to endure, she is permitted to receive full ordination; if she is unable to endure, she is not permitted to receive full ordination. The rag-robe involves little trouble, is easy to obtain, is compatible with purity, is free from faults, and accords with the conduct proper to bhikkhunīs; relying upon it, one goes forth, receives full ordination, and becomes a bhikkhunī. Can you, then, endure and uphold the rag-robe for your entire life?

Answer: —I can.

—If you receive any of the following kinds of robes—a kambala robe, a silk robe, a linen robe, a kauśeya robe, a śāṇa robe, a hemp robe, or a kumuda robe—you may wear them when going on alms round. Likewise, rely upon the fermented urine medicine as has been explained above.

Thereupon, turning back to address the Sangha:

—May the venerable Sangha please listen! So-and-so is requesting full ordination from so-and-so. Before the pure assembly of bhikkhunīs, where no one objects, she has requested full ordination. Her parents and husband have given permission; she has sought a preceptor; she possesses the five robes and a bowl; she has completed two years of training in the precepts; she has performed the kamma of caring for the community; she has declared herself pure and free from all impediments; she has accepted reliance upon the three noble lineages. If the time has come for the Sangha, may the Sangha grant full ordination to so-and-so. The bhikkhunī preceptor is so-and-so. This is the announcement.

—May the venerable Sangha please listen! So-and-so is requesting full ordination from so-and-so; before the pure assembly of bhikkhunīs, where no one objects, she has requested full ordination; her parents and husband have given permission; she has sought a preceptor; she possesses the five robes and a bowl; she has completed two years of training in the precepts; she has performed the kamma of caring for the community; she has declared herself pure and free from all impediments; she has accepted reliance upon the three noble lineages.

The Sangha now grants full ordination to so-and-so; the bhikkhunī preceptor is so-and-so. Any venerable one who consents to granting full ordination to so-and-so with the bhikkhunī preceptor so-and-so, please remain silent; whoever does not consent, please speak. This is the first kamma act. (The second and third are said in the same manner.)

—The Sangha has consented to granting full ordination to so-and-so with the bhikkhunī preceptor so-and-so, by silence. I note this matter accordingly.

At that point, turning to speak to the ordinand:

—You have received full ordination; you have received it well—one announcement and three kamma acts, with no one obstructing, the Sangha in harmony, and both assemblies each numbering ten or more members. You must now revere the Buddha, revere the Dharma, revere the Sangha, revere the preceptor, and revere the ācārya. You have encountered a favorable opportunity: a human body is difficult to obtain, the arising of a Buddha is difficult to encounter, hearing the Dharma is also difficult, and the harmony of the Sangha together with the fulfillment of one's aspiration is difficult as well.

You should pay homage to the foundational teacher Śākyamuni and the śrāvaka assembly. Having received the full precepts, you are like the aśoka flower that has left behind dust and water. You must rely upon the Vinaya to cultivate wholesome Dharma and bring nirvāṇa to perfect completion.

When the Buddha was dwelling at the multi-storied pavilion monastery in the forest near the city of Vaiśālī, at that time the disciple of the bhikkhunī Dharmarakṣitā wished to receive full ordination. The Licchavī youth Āmrapālī heard that the disciple of Dharmarakṣitā wished to receive full ordination and thought: "If this girl does so, it will not be to my benefit. Today, if she comes out through the gate of the monastery, I shall seize her and violate her purity, so that she cannot receive full ordination." The bhikkhunī Dharmarakṣitā heard this and went to the Blessed One, bowed her head at his feet, stood to one side, and addressed the Buddha as follows:

—Blessed One, I have a disciple who wishes to receive full ordination, but if she leaves the monastery there is fear that her purity will be violated. I wonder whether, while she remains there and the Sangha is here, the Sangha can grant her full ordination.

The Buddha said:

—It is permitted. First, let the assembly of bhikkhunīs grant full ordination, and then let her come to the midst of the bhikkhu Sangha to request the messenger ordination.

Thus, when the bhikkhunī Sangha had completed granting full ordination, Dharmarakṣitā went and informed the bhikkhu Sangha, requesting the messenger ordination. At that time, the kammavācā master should speak as follows:

—May the venerable Sangha please listen! The disciple of the bhikkhunī Dharmarakṣitā, so-and-so, wishes to receive full ordination, but if she comes here there is fear of harm to her purity. If the time has come for the Sangha, the disciple of the bhikkhunī Dharmarakṣitā, so-and-so, wishes to request from the Sangha the messenger ordination.

The venerable ones have consented, by silence, for the disciple of the bhikkhunī Dharmarakṣitā, so-and-so, to request the messenger ordination. I note this matter accordingly.

Thereupon, the bhikkhunī preceptor must enter the midst of the Sangha, kneel with joined palms, and make the following announcement:

—May the venerable Sangha please bear in mind! I, the bhikkhunī Dharmarakṣitā, have a disciple, so-and-so, who wishes to receive full ordination, but if she comes here there is fear of harm to her purity. She has already received full ordination in the midst of the bhikkhunī assembly, with no one objecting. I, so-and-so, on behalf of my disciple so-and-so, request the messenger ordination. I humbly implore the venerable Sangha to compassionately grant the messenger ordination to my disciple so-and-so. (Said thus three times.)

In the Sangha, a kamma act should be performed to appoint either two or three capable persons as delegates, but a kamma act appointing many persons should not be performed. Thereupon, the kammavācā master should announce:

—May the venerable Sangha please listen! The disciple of the bhikkhunī Dharmarakṣitā, so-and-so, wishes to receive full ordination; she has received full ordination in the midst of the bhikkhunī assembly, with no one objecting; but if she comes here there is fear of harm to her purity. The bhikkhunī Dharmarakṣitā, on behalf of her disciple so-and-so, has requested from the Sangha the messenger ordination. If the time has come for the Sangha, the Sangha now performs the kamma act to appoint the bhikkhus so-and-so and so-and-so to act as messengers on behalf of the disciple of Dharmarakṣitā, so-and-so, for the full ordination. This is the announcement.

—May the venerable Sangha please listen! The disciple of the bhikkhunī Dharmarakṣitā, so-and-so, wishes to receive full ordination; she has already received full ordination before the bhikkhunī assembly, with no one objecting. But if she comes here there is fear of harm to her purity.

The bhikkhunī Dharmarakṣitā, on behalf of her disciple so-and-so, has requested from the Sangha the messenger ordination. The Sangha now performs the kamma act to appoint the bhikkhus so-and-so and so-and-so to act as messengers on behalf of the disciple of the bhikkhunī Dharmarakṣitā, so-and-so, for the full ordination. Any venerable one who consents to the kamma act appointing the bhikkhus so-and-so and so-and-so to act as messengers on behalf of the disciple of the bhikkhunī Dharmarakṣitā, so-and-so, for the full ordination, please remain silent; whoever does not consent, please speak.

This is the first kamma act. (The second and third are said in the same manner.)

The Sangha has consented to perform the kammavācā appointing the bhikkhu so-and-so as messenger, on behalf of the disciple of Bhikkhunī Dhammadinnā, so-and-so, who has received the Upasampadā; by silence. Thus I record this matter.

After receiving the kammavācā, this bhikkhu must go to the bhikkhunīs' monastery on that very day. Then the one who has received the Upasampadā must face the messenger, kneel, join the palms together, and make the following declaration:

—May the venerable Sangha please bear in mind! I, so-and-so, have received the Upasampadā under the preceptress so-and-so; I have already received the Upasampadā in the midst of the pure assembly of bhikkhunīs, and no one has raised an objection. Were I to leave this place, I fear harm to my holy life, and therefore I must remain here. I, so-and-so, under the preceptress so-and-so, now request the Upasampadā from the Sangha. May the Sangha out of compassion grant me the Upasampadā. (This is said three times.)

Then the preceptress together with the messenger returns to the Sangha. The preceptress must kneel, join the palms together, and declare as follows:

—May the venerable Sangha please bear in mind! I, Bhikkhunī Dhammadinnā, have a disciple so-and-so who wishes to receive the Upasampadā; she has already received the Upasampadā in the midst of the pure assembly of bhikkhunīs, and no one has raised an objection. Were she to come here, there is fear of harm to her holy life, and therefore she must remain there. I, Dhammadinnā, have a disciple so-and-so who now requests the Upasampadā from the Sangha. May the Sangha out of compassion grant her the Upasampadā. (This is said three times.)

The one performing the kammavācā should then speak as follows:

—May the venerable Sangha please listen! So-and-so has received the Upasampadā under so-and-so; she has already received the Upasampadā in the midst of the pure assembly of bhikkhunīs, and no one has raised an objection. Were she to come here, there is fear of harm to her holy life, and therefore she must remain there. The preceptress so-and-so has requested the Upasampadā for her from the Sangha. If it is now the proper time for the Sangha, may the Sangha grant so-and-so the Upasampadā with the preceptress so-and-so. This is the motion.

After completing one motion and three announcements of the kammavācā, the preceptress together with the messenger returns to the bhikkhunīs' monastery and speaks as follows:

—Good woman, please listen! You have received the Upasampadā—one motion, three announcements of the kammavācā—without any obstruction; both assemblies, each consisting of ten or more persons, were in concord; having received the Upasampadā, you must venerate the Three Jewels. You have encountered a rare opportunity; a human body is difficult to obtain; a Buddha's appearance in the world is difficult to encounter; hearing the Dharma is also difficult.

This is called the two-year training in the precepts and the receiving of the Upasampadā before the two assemblies. This pertains to the second rule of respect.

3. Pointing Out Offenses.

A bhikkhunī may not speak of a bhikkhu's true offenses or of offenses he has not committed. However, a bhikkhu may speak of a bhikkhunī's true offenses, but may not speak of offenses she has not committed. A bhikkhunī may not say:

—That bhikkhu is a physician; that bhikkhu has broken the precepts; that bhikkhu is senile.

If the person is a relative, she may offer gentle counsel but must not rebuke. If that person is young, she should advise:

—You are not studying now—are you waiting until old age to study? In the future you will instruct disciples; if you do not study now, your disciples will later follow your bad habits. Therefore, you must comply and study the Suttas, recite the Suttas.

If a bhikkhunī speaks of a bhikkhu's faults saying: "That bhikkhu is a physician, that bhikkhu has broken the precepts, that bhikkhu is senile," she commits an offense of disrespect. A bhikkhu may speak of a bhikkhunī's true faults, but may not rebuke her, saying:

—Bald old woman, licentious old woman, senile old woman.

If a relative acts contrary to the Dharma, one may advise her:

—Do not do that.

But one must not scold; one must offer gentle counsel. If that person is young, she should be advised:

—You are not studying now—are you waiting until old age to study? In the future you will instruct disciples; if you do not study now, your disciples will later follow your bad habits. Therefore, you must study the Suttas and recite the Suttas.

If a bhikkhu scolds a bhikkhunī saying: "Bald old woman, licentious old woman, wicked old woman who knows no gratitude," he commits a Vinaya transgression. Thus, a bhikkhunī may not speak of a bhikkhu's true or false faults, but a bhikkhu may speak of a bhikkhunī's true faults. This is the third rule of respect.

4. Not Receiving Offerings Before Others.

A bhikkhunī may not receive food, lodging, or bedding before bhikkhus. If someone invites bhikkhunīs to a meal, she should urge them to invite the senior bhikkhus first. If they say: "We have no reverence for them; we wish only to invite the bhikkhunīs," she should reply: "I will not accept either."

If they say: "Previously we have already invited the Sangha of bhikkhus to earlier and later meals, but have never invited the bhikkhunīs," then she should accept. It is enough that they have offered even a single bowl of rice to the Sangha; after that, bhikkhunīs may receive fine food without offense.

If someone comes and says: "I wish to build a room for the bhikkhunīs," she should urge them to build for the senior bhikkhus first.

If they say: "I have no reverence for them and wish only to build for the bhikkhunīs," she should reply: "I will not accept either." If they say: "Previously I have already built rooms, lecture halls, bathhouses, dining halls, covered walkways, well-covers, lavatories, and foot-washing houses for the Sangha of bhikkhus, but have not yet built for the bhikkhunīs," then she should accept. Even if they had previously built only a kitchen for the Sangha, a bhikkhunī who afterward accepts a large room commits no offense.

If someone brings bedding to offer to bhikkhunīs, she should urge them to offer it to the senior bhikkhus first.

If they say: "I have no reverence for those venerable ones," she should say: "I will not accept either."

If they say: "Previously I have already offered the Sangha of bhikkhus bedding, pillows, blankets, and furnishings, but have never offered them to the bhikkhunīs," then she may accept. Even if they had previously offered the Sangha of bhikkhus only a single small bed, a bhikkhunī who afterward accepts bedding commits no offense.

If a donor has never offered a meal to the Sangha of bhikkhus and instead offers bedding to bhikkhunīs first, and a bhikkhunī accepts, she commits an offense of disrespect. This is called the rule that bhikkhunīs may not receive food or bedding before the Sangha of bhikkhus. Here ends the fourth rule of respect.

5. The Fortnight of Mānatta.

If a bhikkhunī commits an offense of disrespect, she must perform the mānatta for a fortnight before the two assemblies of the Sangha. If she commits any of the nineteen saṅghādisesa offenses, she must also perform the mānatta for a fortnight before the two assemblies of the Sangha. When a bhikkhunī is residing within the assembly and performing the penance of compliance, she must daily declare to both assemblies. This is called the practice of the bhikkhunī performing the mānatta for a fortnight in the midst of the two assemblies. Here ends the fifth rule of respect.

6. Requesting Instruction on the Occasion of the Fortnightly Uposatha.

On the Uposatha day, either all the bhikkhunīs, or a messenger sent on their behalf, goes to the bhikkhus' monastery to pay homage at the stūpa, then approaches a bhikkhu of acquaintance and conveys the expression of consent with purity, saying as follows:

—The entire assembly of bhikkhunīs, being in concord, prostrates at the feet of the bhikkhus, inquires regarding the Uposatha, and requests instruction. (This is said three times.)

During the Uposatha, the bhikkhu who recites the Pātimokkha should say:

—May the venerable Sangha please listen! Today is the Uposatha; such-and-such a number of days have passed; such-and-such a number remain. This is the customary practice of the Śrāvaka disciples of the Buddha. Let the bhikkhus recite the consent with purity of those venerable ones who have not come. Who has received the consent of the bhikkhunīs?

The one who has received the consent of the bhikkhunīs should go before the senior elder, bare the right shoulder, join the palms together, and say:

—The assembly of bhikkhunīs, being in concord, prostrates at the feet of the Sangha of bhikkhus, conveys consent with purity, inquires regarding the Uposatha, and requests instruction. (This is said three times.)

The one reciting the Pātimokkha should ask:

—Who gives instruction to the bhikkhunīs?

If someone has already given instruction previously, the one following should ask:

—On which day did you go to the bhikkhunīs? Where did you give instruction?

The one who gave instruction previously should reply:

—On such-and-such a day, at such-and-such a place.

If there is no one to give instruction, then upon receiving the consent with purity from the bhikkhunīs, the bhikkhu should say:

—Sisters! There is no one to give instruction. Be heedful; do not be negligent.

If any bhikkhu accomplishes the following twelve qualities, the Sangha should perform the kammavācā appointing him as instructor. These are:

1. Upholding the precepts.

2. Being learned and not forgetful.

3. Knowing the Vinaya in its full or condensed form.

4. Having eloquence and skill in speaking.

5. Studying the precepts.

6. Studying concentration.

7. Studying wisdom.

8. Being able to dispel evil and wrong views.

9. Having a pure holy life.

10. Not defiling the pure conduct of bhikkhunīs.

11. Patience.

12. Having completed twenty Vassa or more.

This is called one who has accomplished the twelve factors; the Sangha should appoint him as instructor of the bhikkhunīs. The one performing the kammavācā should declare:

—May the venerable Sangha listen! The bhikkhu named such-and-such has fulfilled twelve qualities. If the time has come for the Sangha, the Sangha now appoints the bhikkhu named such-and-such to go and instruct the bhikkhunīs. This is the motion.

May the venerable Sangha listen! The bhikkhu named such-and-such has fulfilled twelve qualities. The Sangha now appoints the bhikkhu named such-and-such to go and instruct the bhikkhunīs. Those venerable ones who consent to appointing the bhikkhu named such-and-such to go and instruct the bhikkhunīs should remain silent; those who do not consent should speak. This is the first kammavācā. (The second and third are spoken in the same manner.)

The Sangha has consented to appointing the bhikkhu named such-and-such to go and instruct the bhikkhunīs, having remained silent. I record the matter thus.

After the bhikkhu has received the kammavācā, he should go and instruct the bhikkhunīs. There are eight cases in the instruction:

1. Wrong time.

2. Wrong place.

3. Past time.

4. Not yet the time.

5. Lack of concord.

6. Partiality toward relatives.

7. Teaching in lengthy sentences.

8. Receiving the instructor.

1. Wrong time: Giving instruction from sunset until the sun has not yet risen is called wrong time. If a bhikkhu instructs bhikkhunīs at the wrong time, he commits a Pācittiya offense.

2. Wrong place: One must not give instruction in a secluded or exposed place; one should give instruction in a place that is neither secluded nor exposed, such as in a lecture hall or beneath a tree. If a bhikkhu instructs bhikkhunīs in an unsuitable place, he commits a Vinaya offense. This is called wrong place.

3. Past time: If the instruction is given only on the fourteenth or fifteenth day, that is called past time.

4. Not yet the time: Giving instruction on the first, second, or third day of the month is called not yet the time. Instruction should be given from the fourth day through the thirteenth. If a bhikkhu comes to instruct bhikkhunīs before the time, he commits a Vinaya offense. This is called not yet the time.

5. Lack of concord: When the bhikkhunī Sangha is not in concord, one should not give instruction; one should wait until they are in concord before giving instruction. When the instructor arrives, he should ask:

—Has the bhikkhunī Sangha reached concord?

If they reply, "We are in concord," he should send a messenger to summon the bhikkhunīs to come and receive instruction. If anyone is elderly or ill and taking medicine, or is occupied with matters concerning robes and bowls and cannot come, she must send her consent, saying:

—I am such-and-such; I send my consent regarding the instruction. (Said three times.) If the bhikkhunī Sangha is not in concord and instruction is given nonetheless, a Vinaya offense is committed. This is called lack of concord.

6. Partiality toward relatives: One must not give instruction with partiality; one should instruct all the bhikkhunī Sangha when they are in concord. This is called partiality toward relatives.

7. Speaking at length: As the Venerable Nanda instructed the bhikkhunīs at excessive length; one should speak only as follows:

Sisters, these are the words of instruction. Those who wish to hear them may hear them; those who do not wish to hear may depart as they please.

If a bhikkhu gives lengthy instruction to bhikkhunīs, he commits a Vinaya offense. This is called teaching at length.

8. Receiving the instructor: If bhikkhunīs residing in towns, villages, or hamlets learn that a bhikkhu will come on such-and-such a day to give instruction, and if there is no one to provide an offering, they should ask the junior bhikkhus to carry incense, flowers, banners, and canopies to go and receive him. If there is none of this, then according to whatever is available—at the very least they should join their palms in a gesture of reverence and carry his robes and bowl. They should go to receive him from a distance of one yojana, half a yojana, one krośa, or half a krośa; at the very least they should go outside the town, village, or hamlet to receive him. If they do not go to receive him, a Vinaya offense is committed.

Upon his arrival, one should zealously arrange for the donors to offer the morning meal, the midday meal, non-seasonal beverages, together with one's disciples providing for seven days without any lack.

If there is nothing available, one should offer some of one's own surplus robes and bowls.

If there is still nothing, then at the very least one should join one's palms to express reverence.

When instructing the bhikkhunīs, one may use either the Abhidharma or the Vinaya. Abhidharma refers to the nine divisions of the Sūtras; Vinaya refers to the Prātimokṣa, whether explained in detail or in brief. When the instructor sees the bhikkhunīs arrive, he must not bow his head and stand in silence; rather, he should observe their appearance and deportment. If he sees that they have oiled and moistened their hair, painted their eyebrows, wear brilliantly colored and dazzlingly bright robes, and have tied a white sash, and so forth, he should rebuke them. If the person is young, he should say:

—Sister, you are still young yet do not study. Are you waiting until old age to study? In the future you will instruct your disciples; if you do not study, your disciples will imitate your bad habits. Therefore, you must follow the teaching, study the sūtras, and recite the sūtras.

If at that time there are laypeople present, one should not teach in this way, for fear that they will give rise to unwholesome thoughts, saying:

—The śramaṇa is instructing his wife.

In such a case one should not teach but should instead ask the other bhikkhunīs:

—To whom does this person belong as a fellow practitioner? Whose disciple is she under guidance?

Having asked, one should inform that person's preceptor and ācārya to instruct and rebuke her so that she follows and complies, and refrains from conducting herself improperly.

When a bhikkhu instructs bhikkhunīs, he must regard them as women; while bhikkhunīs must regard the instructor as the Buddha himself. This is the fortnightly inquiry concerning the Poṣadha and the requesting of instruction.

Here ends the sixth rule of respect.

7. Bhikkhunīs may not observe the Rains Retreat without relying upon a bhikkhu.

If a patron wishes to invite bhikkhunīs to observe the Rains Retreat, the bhikkhunīs should ask the donor to first invite the senior bhikkhus. If the donor says, "I have no reverence for those venerable ones; I wish only to invite the bhikkhunīs," then the bhikkhunīs should say:

—Then I will not go either.

If one wishes to go for the sake of one's relatives, one should personally invite a bhikkhu. Upon arriving at that place, one should arrange the morning meal, the midday meal, non-seasonal beverages, and the Rains Retreat robe, and ensure there is no lack. If the patron does not provide these things, one should take from one's own surplus robes and bowls to supply them.

If during the Rains Retreat the bhikkhu dies, disrobes, or departs for another place, the bhikkhunīs must not leave.

If within three yojanas there is a monastery, a shared boundary should be established and the Poṣadha inquired about every fortnight.

If there are dangers such as bandits terrorizing the road, with fear of losing one's life or sustaining harm to one's holy life, then at the conclusion of the Rains Retreat one should go there to perform the Pravāraṇā. If the dangers still persist, one should ask the patron to invite bhikkhus to come.

When they arrive, one must supply their needs such as the morning meal, the midday meal, and non-seasonal beverages without any lack. After the Pravāraṇā is completed, one should return to one's original place.

If a bhikkhunī wishes to observe the Rains Retreat in a place where there are no bhikkhus, she may not do so. If she nonetheless remains there for the Rains Retreat, she commits an offense of disrespect.

This is called: where there are no bhikkhus, bhikkhunīs may not observe the Rains Retreat.

Here ends the seventh rule of respect.

8. After completing the Rains Retreat, bhikkhunīs must perform the Pravāraṇā before both Sanghas.

On the day of the Pravāraṇā, after the bhikkhunīs have completed their own Pravāraṇā, early the following morning they must all go to the place where the Sangha performs the Pravāraṇā. Within the bhikkhunī Sangha, a kammavācā should be performed to appoint one who is able to perform the Pravāraṇā. The one performing the kammavācā should speak as follows:

—May the bhikkhunī Sangha listen! The bhikkhunī named such-and-such is able to act as the one performing the Pravāraṇā on behalf of the bhikkhunī Sangha. If the time has come for the Sangha, the Sangha performs the kammavācā to appoint the bhikkhunī named such-and-such to act as the one performing the Pravāraṇā on behalf of the bhikkhunī Sangha.

The bhikkhunī Sangha has consented to appointing the bhikkhunī named such-and-such to act as the one performing the Pravāraṇā on behalf of the bhikkhunī Sangha, having remained silent. I record the matter thus.

When the two assemblies of bhikkhunīs and bhikkhus are in concord, the following should be said:

—The bhikkhunī Sangha in concord with the bhikkhu Sangha in concord declares the Pravāraṇā: If you have seen, heard, or suspected an offense, may the Sangha out of compassion make it known to me. If what has been seen, heard, or suspected is indeed an offense, I will clear it away in accordance with the Dharma. (The second and third times are spoken in the same manner.) If the bhikkhu Sangha is in concord along with many bhikkhunīs, the following should be said:

—Many bhikkhunīs together with the bhikkhu Sangha in concord declare the Pravāraṇā: If you have seen, heard, or suspected an offense, may the Sangha out of compassion make it known to me. If I myself know and see (that I have committed an offense), I will clear it away in accordance with the Dharma. (The second and third times are spoken in the same manner.)

If the bhikkhus are in concord and there is one bhikkhunī, she should say as follows:

—I, a bhikkhunī, declare the Pravāraṇā before the bhikkhu Sangha in concord: If you have seen, heard, or suspected an offense, may the Sangha out of compassion make it known to me. If I myself know and see (that I have committed an offense), I will clear it away in accordance with the Dharma. (The second and third times are spoken in the same manner.)

If many bhikkhus and the bhikkhunī Sangha are in concord, the following should be said:

—The bhikkhunī Sangha is in harmony; the venerable ones speak the Pavāraṇā: "If any venerable one has seen, heard, or suspected a fault, I ask that out of compassion they inform me. If I know or see that I have a fault, I will remove it in accordance with the Dharma." (The second and third times are spoken in the same manner.)

If many bhikkhus are together with many bhikkhunīs, they should speak as follows:

—Many bhikkhunīs speak the Pavāraṇā before the venerable ones… (The second and third times are spoken in the same manner.)

If one bhikkhu is together with one bhikkhunī, they should speak as follows:

—I, a bhikkhunī, speak the Pavāraṇā before the venerable one: "If the venerable one has seen, heard, or suspected a fault, I ask that out of compassion the venerable one inform me. If I know or see that I have a fault, I will remove it in accordance with the Dharma." (The second and third times are spoken in the same manner.)

After completing the Rains Retreat, a bhikkhunī must thus perform the Pavāraṇā before both assemblies. If a bhikkhunī does not come to the bhikkhu Sangha on the sixteenth day to perform the Pavāraṇā, but comes only on the seventeenth day, she commits an offense of disrespect.

This is called the eighth rule of respect for bhikkhunīs.

End of the thirtieth volume.

EXPLANATION OF THE NINTH MISCELLANEOUS RECITATION SECTION

COOKING IN THE SLEEPING QUARTERS AND COOKING FOR ONESELF

When the Buddha was dwelling at the Wilderness Monastery, venerated by gods and humans, a kitchen was built within the monastic compound, and the rice-washing water and dirty dish-water flowed out into the narrow lane, whereupon people of the world reproached them:

—Why are the living quarters and the kitchen of the Śākyan renunciants not separated from each other?

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

—You truly deserve to be reproached by the people. From now on I do not permit a kitchen to be built within the living quarters such that rice-washing water flows out. In the placement of a kitchen, it should not be built to the east or to the north, but should be built to the south or to the west. If a bhikkhu builds a kitchen on the interior side so that rice-washing water flows outside, he commits an offense of Violation of the Vinaya.

Furthermore, when the Buddha was traveling in the country of Kosala and arrived at the Brahmin village of Haṭi, the incident concerning porridge as described above applies, to the point that the Buddha did not permit cooking in the sleeping quarters.

Furthermore, when the Buddha was traveling in the country of Kosala and arrived at the Brahmin village of Gūthashila, there was an old man who had tonsured both himself and his son and entered the renunciant life; hearing that the Buddha had arrived, he intended to cook porridge — as the incident concerning porridge described above makes clear — to the point that the Buddha did not permit cooking in the sleeping quarters nor cooking for oneself.

Furthermore, when the Buddha was traveling to the country of Aṅguttarāpa, the brahmin Chiniyaloakī heard that the Blessed One had arrived and prepared a monks' hall and a kitchen, then sent someone to invite the Buddha. The Buddha then said to Upāli:

—You should go early to that place and take charge of the kitchen prepared for the Sangha; do not let the first watch of the night pass. If the first watch has passed, it is then considered part of the Sangha's dwelling quarters and may not be used as a kitchen.

At that time, Upāli addressed the Buddha:

—Blessed One, may a kitchen be built with a separate roof?

—It may.

—Blessed One, may two rooms with separate roofs be joined together?

—They may.

—May two rooms under a single roof be joined together?

—They may.

—May two separate spaces each with separate roofing be used?

—They may.

—May one side, two sides, three sides, or all sides be separate?

—They may.

—May it be separated by a road?

—It may.

—May an upper story and a lower story be used?

—They may. Or the root of a tree may be in a pure ground while its branches are in impure ground; or the root may be in impure ground while the branches extend over pure ground; or both root and branches may be in impure ground; or both root and branches may be in pure ground.

A place separately roofed: the Sangha may use this place as a kitchen; and so forth up to a separate room separately roofed — the Sangha may use it as a kitchen in all such cases. Likewise for one side, two sides, three sides — all may be used as a kitchen.

Separated by a road: the two sides of the road are pure (permissible), while the middle is impure. If vessels of milk and so forth are placed in the middle of the road, both ends should be pierced so that the milk flows into the pure ground (the permissible area), and then it may be taken for use. If a bag containing grain, flour, or beans is placed in the middle of the road, both ends may be opened to remove the contents. If turnips, onions, or sugarcane are placed in the middle of the road, they may be cut and taken for use — this is still permissible.

Upper story and lower story: both the upper story and the lower story may be used as a kitchen.

Root of the tree in pure ground, branches in impure ground: if the root of a tree grows in pure ground and its branches extend over impure ground, and fruit falls to the ground there, it should be taken immediately and stored in the kitchen. If it is not taken and the first watch of the night passes, it becomes impure (not permissible).

Root of the tree in impure ground, branches in pure ground: if a tree grows in impure ground and its branches extend over pure ground, and fruit falls to the ground there, it is pure, and may be taken whenever desired.

Both impure: if a tree grows in impure ground and its branches also extend over impure ground, when fruit falls it should be gathered and stored in the kitchen immediately. If it is not taken then and the first watch of the night passes, it is not pure.

Both pure: if a tree grows in pure ground and its branches also extend over pure ground, when fruit falls it is pure and may be taken whenever desired. This is called both being pure.

Turnips, onions, and vegetables growing in impure ground — if one wishes to harvest them, they should be harvested at the proper time and stored in the kitchen; if they are not harvested at the proper time and the first watch of the night passes, they are not pure.

If thieves come and steal vegetables and fruit, are discovered, become frightened, abandon the vegetables and fruit, and flee to save themselves, and one wishes to have them, one should take them immediately and store them in the kitchen. If one says, "I will take them tomorrow morning," then when the first watch of the night passes they become impure. If one does not know when the thieves abandoned them, and sees them only later, whether early or late, one should take them and store them in the kitchen. If they are not taken and the first watch of the night passes, they are not pure.

If melons and gourds grow in impure ground, when they are harvested they should be stored in the kitchen. If they are not stored and the first watch of the night passes, they are not pure.

If a donor brings unhusked grain to the Sangha's dwelling place and the grain is spilled onto impure ground, it should be swept up immediately and stored in the kitchen. If it is not swept up and the first watch of the night passes, it is not pure.

If a layperson brings cakes, buns, or dried provisions to the monastery and asks to stay for the night, and the next morning upon departing gives them to a bhikkhu, this is pure. If a bhikkhu thinks, "Tomorrow when they leave, they will surely give these to me," then when they give them this is regarded as not pure. If they bring vegetables and fruit and ask to stay the night, the same principle applies.

If they bring rice and grain and fill the kitchen storehouse, and the remainder is placed in the lecture hall, the heating room, the well-house, the firewood shed, or in the courtyard outside, and these are impure ground, then at the beginning, middle, or end of the night — whenever the transfer is completed — it must be moved immediately. If it is not moved and the first watch of the night passes, it is not pure.

If one wishes to construct a new dwelling, the bhikkhu in charge of the work should use a cord to measure and designate: this place is the kitchen for the Sangha, this place is the dwelling for the Sangha. He should say: "Within here, this place is the kitchen for the Sangha," and then put it into use. If it is not put into use and the first watch of the night passes, it is not pure. The kitchen should be designated according to the extent of need; after the kitchen has been designated, then the dwelling, the heating room, the lecture hall, the gatehouse, the bathhouse, the firewood shed, and the well-house may be designated.

If a donor says:

—There is no need to designate beforehand; wait until it is finished, prepare a meal-offering for the Sangha, and then let the Sangha designate as they see fit — then when it is finished, the Sangha should say: "The Sangha uses the lower story, the middle story, and the upper story as the kitchen." (Once designated, they simultaneously become a kitchen and may also be used as a dwelling.) If they have still not been put into use, then when the country falls into disorder or before a king has ascended the throne, they may be used.

Or when a former king has passed away and a new king has not yet ascended the throne, they may be used. If they have still not been put into use and the village of the dwelling place has been abandoned for two years, they may be used. In such cases: either the village may be abandoned without the dwelling place being abandoned; or the dwelling place may be abandoned without the village being abandoned; or both the village and the dwelling place may be abandoned; or neither the village nor the dwelling place is abandoned.

If food is stored here without a designation having been made, it is not pure.

This is called cooking in the sleeping quarters.

Cooking for oneself: A bhikkhu is not permitted to cook for himself. If he is ill, he should instruct a净人 (pure attendant) to cook. If there is no pure attendant but there is a clean copper pot free of grease and oil, he should wash it thoroughly, then light the fire and bring the water to a boil himself, and then instruct the pure attendant to add the rice.

Once the rice has been added, the bhikkhu must not stoke the fire himself but should instruct the pure attendant to do so. If the pot comes to a boil and the pure attendant needs to leave, the bhikkhu may continue stoking until the food is cooked, but he must take care that no unwanted matter falls into the pot. When cooking meat to firm it and cooking vegetables to soften them, the same rule applies; once the food has been received, one may cook it through oneself.

Finally, when preparing ginger water, one must not cook it oneself but must instruct the pure attendant to do so. If food obtained on alms-round has grown cold, it is permitted to reheat it; there is no offense. If the pure attendant falls ill, one should instruct another pure attendant to cook porridge and bring it.

If there is no pure attendant, once the rice has been rinsed clean, one may cook it oneself. If there is leftover porridge set aside, it is not permitted to eat it.

This is called cooking at one's lodging and cooking for oneself.

RECEIVING RAW MEAT.

When the Buddha was staying in an open wilderness, the group of six bhikkhus were seen carrying chunks of meat and raw fish and were reproached by people of the world, who said:

—Why do these renunciants, who should be going on alms-round, go about carrying chunks of meat and raw fish? These are depraved individuals — what moral conduct do they possess?

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately ordered the group of six bhikkhus to be summoned. When they had come, the Buddha questioned them:

—Is this matter true?

—It is true, Blessed One!

—Bhikkhus! From now on I do not permit the receiving of raw meat. If a bhikkhu is ill, he may instruct a pure attendant to cook the meat until it is firm, then receive it, and continue cooking it until it is fully done.

If a bhikkhu is walking in kinhin or sitting in meditation in the forest and sees meat from a deer or antelope left beneath a tree, and if he feels he needs it, he must not take it himself but should inform the pure attendant. If he takes it himself, he must not eat it himself but should give it to the gardener or to a novice. If he sees meat left behind by a hawk, the same rule applies.

When a bhikkhu goes on alms-round and receives dried meat that has been fully roasted, he is permitted to accept it. There is a kind of creature called Kū-da that has no stomach; it swallows a lump of meat and then regurgitates it — if needed, a bhikkhu is permitted to take this. However, he must not take raw grain of any kind, such as: white rice, red rice, barley, wheat — none of these may be taken.

If a boil, rash, or sore breaks out on the body and wheat is needed to apply as a poultice, one should instruct a pure attendant to wash it clean, then with one's own hands take it and grind it to apply to the sore, but one must not eat it. If in the kitchen there is husked rice or barley that has already been milled, and a bhikkhu sees that he needs it, he is permitted to take it, but must not eat it. If there are mung beans, masa beans, large beans, small beans, and similar things, a bhikkhu who sees that he needs them is permitted to use them.

This is called receiving (raw meat) and grain.

TAKING FOR ONESELF AND THEN REMOVING THE SKIN.

When the Buddha was residing at the city of Śrāvastī, King Prasenajit had an Āmra garden that was bearing abundant fruit. The king asked the gardener:

—Do the bhikkhus often come to eat the fruit?

—Without an invitation from Your Majesty, how would they come to eat?

—Go and invite the bhikkhus to come and eat the fruit.

The gardener then went to the bhikkhus, bowed his head and paid homage at their feet, knelt, joined his palms, and said:

—His Majesty invites the Sangha to come and eat the fruit.

The bhikkhus then went to that garden to eat the fruit; they ate some and cast the rest strewn all over the ground, and also took some back with them. Because of this, the gardener was unable to offer fruit to the king, and the king asked:

—Why have you not brought fruit to me?

The gardener then reported the whole matter to the king. Upon hearing this, the king was displeased and reproached:

—The bhikkhus should simply eat the fruit — why did they pluck it, throw it on the ground, and give it to others?

The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately ordered those bhikkhus to be summoned. When they had come, the Buddha questioned them fully about the matter:

—Is this matter true?

—It is true, Blessed One!

—You needed only to eat the fruit — why did you pluck it, throw it on the ground, and take it back? What purpose did that serve?

—Blessed One, we took it back to store and eat later.

—Why did you take it back to store and eat? From now on I do not permit eating Āmra fruit.

Furthermore, when the Buddha was residing at Rājagṛha in the Āmra garden of the youth Jīvaka, the youth Jīvaka asked the gardener:

—Do the bhikkhus eat the Āmra fruit?

—The Blessed One does not permit it.

Upon hearing this, the youth Jīvaka went to the Blessed One, bowed his head and paid homage at his feet, then stood respectfully to one side and said to the Buddha:

—Blessed One, the Āmra is a fruit now in season. I beseech the Blessed One to permit the bhikkhus to eat it.

—From now on I permit eating the fruit after the skin has been removed.

The bhikkhus then instructed pure attendants to peel the skin from the fruit before eating, whereupon the pure attendants complained:

—One could eat it with the skin on — why instruct us to peel it?

The bhikkhus brought this matter and reported it to the Blessed One. The Buddha taught:

—There is no need to peel off all the skin; one need only scrape the skin clean with a fingernail and then eat it. However, one must not take the fruit oneself and then eat it; one should first instruct a pure attendant to scrape the skin clean with a fingernail and only then eat.

If a bhikkhu is walking in an orchard and sees fruit that has fallen to the ground and feels he needs it, he should instruct a pure attendant to pick it up.

If he picks it up himself, he must not eat it himself, but should give it to the gardener or to a novice. If a fruit has ripened and fallen to the ground and split open, this is considered to have had its skin removed; one may then take it, extract the seed, and eat it.

If fruit has been pecked by a bird, or has cracked open by striking against something — even if only as small as a mosquito's footprint — this is considered to have had its skin removed; one is permitted to extract the seed and eat it.

If one wishes to eat the seed, it must be roasted thoroughly before one is permitted to eat it.

If the skin is completely peeled off but the seed is eaten without being roasted, one incurs a Pāyattika offense.

If the seed is roasted but the skin is not completely peeled off, one is permitted to eat both skin and seed.

If it is neither roasted nor the skin completely removed and one eats it, one incurs one Pāyattika offense and one Vinaya-violation (Vītikrama) offense.

If both conditions are fulfilled, there is no offense. This is called taking for oneself and then removing the skin to eat.

Summary verse:

Vinaya, adjudicating matters,

Obstruction and non-obstruction,

Bhikkhunī, cooking for oneself,

Cooking at one's place of rest.

Receiving raw meat and grain,

Taking for oneself, then using it,

Peeling the skin and roasting,

Thus concludes the sixth chapter.

HEAVY ARTICLES.

When the Buddha was residing at the city of Śrāvastī, some bhikkhus sold beds and bedding belonging to the Sangha, or lent them to others, or took them for their own personal use. The bhikkhus then brought this matter and reported it to the Blessed One. The Buddha immediately ordered those bhikkhus to be summoned. When they had come, the Buddha asked:

—Is this matter true?

—It is true, Blessed One!

—From now on I do not permit bhikkhus to sell beds and bedding belonging to the Sangha, lend them to others, or take them for personal use. Even when the Sangha is assembled in full, it is still not permitted to sell them, lend them out, or take them for personal use. Whoever sells, lends, or takes them for personal use incurs a Vinaya-violation offense.

What is called a heavy article? — Such things as beds and bedding, iron implements, earthenware, wooden articles, bamboo articles, as described in detail in the precept on theft. These are called heavy articles.

If a donor offers to the Sangha beds and bedding, hooks, carpets, folding cushions, belts, small knives, ladles, parasols, fans, leather shoes, needle cases, nail-clippers, and water-sprinkling vessels — among these, the heavy articles such as beds and bedding, hooks, belts, folding cushions, and carpets should be entered into the property of the fourfold Sangha of the ten directions; the remaining lighter articles should be distributed. If the donor says, "All should be distributed," then one follows the donor's intention and distributes everything. If they say, "All is offered to the fourfold Sangha of the ten directions," then it must not be distributed.

If, while a monk is traveling on the road, a layperson sees him and arises with joyful devotion, offering various miscellaneous items to the monk, and among these are heavy objects, he should direct them to a nearby monastery along the road by asking the donor to carry those beds and bedding to the monks at such-and-such monastery. If they say: "I have already made up my mind to offer these to you; why do you still ask me?" the monk should say: "You may also leave them here for visiting monks, and you will gain much merit." If they say: "That cannot be!

I have already decided," then one should say: "Venerable patron, these are heavy objects and difficult to carry. Could you not sell them here and take the money there to purchase others?" If they reply: "As the Venerable pleases!" then one may sell them and take the money there—money from beds is used to buy beds, money from bedding to buy bedding; and in the same way, all other items may be sold and repurchased as appropriate.

If they say: "Divide everything," then it must be divided according to the wishes of the donor. If they say: "Offer everything to the fourfold Sangha of the ten directions," then it should not be divided.

When a donor extends an invitation, there are two cases:

—First, according to the order of the Sangha.

—Second, a personal individual invitation.

If a place where the Sangha receives offerings follows the order of the Sangha, then the offerings must be given over to the Sangha. If they were personally invited and received goods, they are permitted to use them individually. If beds and bedding are many but pots and pans are few, one should inform the donor, then sell some beds and bedding to purchase pots and pans; or if pots and pans are many, sell some to purchase beds and bedding, likewise. If metal vessels are broken and shattered, they may be melted down and recast into new, larger ones. These are called heavy objects.

IMPERMANENT POSSESSIONS (OF THE DECEASED).

When the Buddha was dwelling in the Wilderness, the Venerable Ājñāta Kauṇḍinya was residing at Kumārikā. At the time of almsround, Kauṇḍinya donned his robe, took his bowl, and entered the village to collect alms. Having received food, he then went to the home of a herdsman named Citta, whose wife was named Śivali, to take his meal.

The wife, being faithful and joyful, regularly provided fresh milk, sour milk, and cream for him. Having consumed these, he returned to his dwelling place and reflected: "Of what use is it to live long in the world with this suffering instrument—this body? I am utterly weary of this body." Thereupon, he placed his robes and bowl at the foot of a tree in the forest, laid his head upon a round, elephant-shaped stone, lay on his right side, with an undistracted mind, and entered Parinirvāṇa. Śivali, knowing the time of his usual arrival, prepared seats, swept the floor, arranged milk and water on the table, and waited.

Yet the hour passed and he did not come. Śivali thought: "The master comes every day—why has he not come today? Could he be ill? Or has he been harmed by some malevolent creature?" She then went to look and found him lying at the foot of the tree.

She thought: "The master is still sleeping," and stood silently listening. Hearing no breath, she placed her hand upon his heart and found his body completely cold. She reflected inwardly: "How extraordinary!

He has passed away. I must make offerings to his relics!" With this thought, she returned home and told her husband to take an axe and split good timber, pile it up, and cremate the body of the master. Then they stood to one side and watched, and saw four birds of extraordinary and varied colors fly in from the four directions.

The bodies of the birds suddenly turned white, and they flew away. At that time, the husband Citta stood there in evident grief and disquiet, thinking: "These robes and bowl of the monk must be submitted to the king, for the king's law is strict, and I fear he will demand yet other things." He then took the robes and bowl and went to the king's residence and announced:

—These robes and bowl belonged to the monk Kauṇḍinya, who has passed away; I offer them to Your Majesty!

The king thereupon appraised the robes and bowl at five coins. The officer in charge of divination said:

—This śramaṇa has passed away; the robes and bowl should be returned to the monks.

So the man took them back and reported to the Sangha:

—The Venerable Ājñāta Kauṇḍinya has passed away, and these robes and bowl he has left behind.

The monks, seeing this, recognized that these were his robes and bowl, and asked:

—Did you observe anything else unusual?

—Yes, I did! When I performed the cremation, I saw four birds of extraordinary and varied colors…

At that time, the monks brought the matter before the Blessed One and asked him:

—What is the meaning of this, Blessed One?

—Those were four celestial māras who came wishing to see the spirit-consciousness, but not finding it, they transformed into white and flew away.

—To whom should these robes and bowl belong, Blessed One?

—They naturally belong to the Sangha.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, there was a sick monk who said to another monk:

—Please care for me, Elder, and I will give you my robes and bowl.

Thereupon the sick monk passed away, and when the monks assembled to divide his robes and bowl, the monk who had nursed him said:

—This sick monk, while still alive, said to me: "Care for me and I will give you my robes and bowl."

The monks brought the matter before the Blessed One. The Buddha then asked:

—Were they given?

—Not yet given, Blessed One.

—Not yet given, and he passed away—this incurs the offense of duṣkṛta. And the monk who nursed him naturally may not take them.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, there was a sick monk who said to another monk: "Please care for me and I will give you my robes and bowl," and he then gave the robes and bowl. Having received them, that monk had not yet performed the act of purification (kappiyakamma), and placed them back beside the sick monk. Thereupon the sick monk passed away; and then the monks brought the matter before the Blessed One and asked:

—What should be done in this case, Blessed One?

—Were they purified or not?

—Not yet, Blessed One.

—That person may not accept them!

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, a sick monk said to another monk:

—Please care for me and I will give you my robes and bowl.

The monk then took them and gave them to him. Having received them, that monk performed the act of purification, and then placed them back beside the sick monk. Then the Buddha asked:

—Were they purified?

—They were purified, Blessed One.

—That person is entitled to accept them.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, a novice passed away, and the monks asked the Buddha:

—To whom do these robes, bowl, and belongings belong, Blessed One?

—They belong to his preceptor.

There was also a case where a monk who had nursed the sick expressed words of grievance as follows:

—I nursed the sick regardless of heat or cold, undertook all manner of exhausting tasks, went to seek and beg for medicines, and even went so far as to dispose of the bedpan—in truth it was I who did all this, and who deserves to receive these things? How could it be that the Sangha should receive them?

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

—The monk who nursed the sick has undergone hardship; the three robes, the bowl, the basin, and any remaining medicines should be given to him.

At that time, the Venerable Upāli, knowing it was the right moment, asked the Buddha:

—Blessed One, may a sick monk bequeath his belongings to another?

—He may.

—May he bequeath medicines?

—He may. He may bequeath with the words: "If I do not recover from illness, I will give them; if I recover, I will not give them." Or he may bequeath: "I am going to such-and-such village; if I do not arrive, I will give them. If I arrive there, then the giving is cancelled."

Or he may bequeath: "If I pass away on this departure, I will give them; if I return, the giving is cancelled."

Or he may bequeath unconditionally: "Whether I live or die, I have made up my mind to give"—then it should be given. If bequeathed to several persons, the last one named shall receive.

If given to many persons, the one who is present shall receive.

When a monk passes away or enters Nirvāṇa, the door should not be shut immediately. If he has a disciple who accompanies him, or a disciple who is a dependent, who observes the precepts and is trustworthy, then the key should be entrusted to them. If they are not trustworthy, then the key should be entrusted to the monastery steward, and one should wait until after the offering of relics and the completion of funeral arrangements before bringing out his robes and belongings.

If his accompanying disciple or dependent disciple observes the precepts and is trustworthy, then they should be instructed to bring them out. If they are not trustworthy, then the monastery steward should be instructed to bring them out. If some other monk says: "Some of my robes and bowl are also in there," an examination must be made.

If that person observes the precepts and is trustworthy, then they should be given to him. If not trustworthy, then they should not be given. If there is a trustworthy person to serve as witness, then these should be given first, and only afterwards should the Sangha receive the remainder.

There are three methods of receiving: receiving after performing the karmavācanā; receiving after dividing portions; and receiving by mutual exchange.

Giving after performing the karmavācanā: The one performing the karmavācanā should speak as follows:

—May the venerable Sangha listen! The bhikkhu so-and-so has just passed away and entered nirvana; his robes, bowls, and other miscellaneous belongings should be distributed to the Sangha present. If the time has come for the Sangha, the Sangha present shall perform the kammavācā for the bhikkhu so-and-so. This is the motion.

May the venerable Sangha listen! The bhikkhu so-and-so has just passed away and entered nirvana; his robes, bowls, and other belongings should be distributed to the Sangha present. Now the Sangha present gives the robes, bowls, and other miscellaneous belongings to the bhikkhu so-and-so. Those venerable ones who consent to giving the robes, bowls, and other miscellaneous belongings to the bhikkhu so-and-so, please remain silent; whoever does not consent, please speak.

The Sangha has consented to giving the robes, bowls, and other miscellaneous belongings to the bhikkhu so-and-so, for the Sangha is silent. I record it thus.

This is called performing the kammavācā and then distributing.

Distributing portions and then giving: When the distribution of portions is complete, one announces:

—Let each person take his own share.

This is called distributing portions and then giving.

Exchanging and receiving shares: Exchanging among one another—between one person and another—this is called exchanging and receiving shares.

If there are four bhikkhus residing in a village and one of them passes away, the remaining three bhikkhus should divide among themselves, speaking as follows:

—Venerable elders! The bhikkhu so-and-so has just passed away and entered nirvana; these robes, bowls, and other miscellaneous belongings should be distributed to the Sangha present, but there is no Sangha here (fewer than four bhikkhus), so we who are present should divide them among ourselves.

If there are three bhikkhus residing in a place and one passes away, the remaining two bhikkhus should divide among themselves, saying: "…There is no Sangha here; we who are present shall receive them."

If there are two bhikkhus residing in a place and one passes away, the remaining bhikkhu may receive the belongings by thinking in his mind and saying with his mouth:

—The bhikkhu so-and-so has just passed away and entered nirvana; these robes and bowls should be distributed to the Sangha present, but there is no Sangha here; therefore I, being present, have the right to receive them.

If one wishes to give requisites to the bhikkhu who nursed the sick person, the names should be called to ascertain the number of people. After this is known, the remaining robes, bowls, and medicines of the deceased should be given to them. The one performing the kammavācā should say:

—May the venerable Sangha listen! The bhikkhu so-and-so has just passed away and entered nirvana; his robes and bowls should be distributed to the Sangha present. If the time has come for the Sangha, the Sangha gives these remaining robes, bowls, and medicines to the bhikkhu who nursed the sick, namely so-and-so. This is the motion.

Then performing the kammavācā once, up to: —The Sangha has consented to giving the bhikkhu who nursed the sick, namely so-and-so, the remaining robes, bowls, and medicines, for the Sangha is silent. I record it thus.

In what circumstances does the one who nursed the sick receive a share, and in what circumstances does he not receive a share?

Circumstances in which one does not receive a share: These include: doing it temporarily—does not receive a share; being assigned to do it—does not receive a share; doing it out of desire for merit—does not receive a share; doing it out of wrong livelihood—does not receive a share.

Doing it temporarily: Doing it temporarily and not doing it formally—this is called doing it temporarily.

Being assigned to do it: When the Sangha assigns someone by rotation to do it—this is called being assigned.

Doing it out of desire for merit: Nursing the sick out of the wish to gain merit—this is called desire for merit.

Wrong livelihood: Nursing the sick in hope of receiving gifts—this is called wrong livelihood.

Circumstances in which one is worthy of receiving: The Buddha taught:

—For the sake of benefiting the sick person, even if one only lights a single lamp; if one does it so that the sick person may recover, one is worthy of receiving a share.

When the kammavācā has been performed, the position of the sun's shadow should be determined. If visiting bhikkhus arrive, one must ascertain whether they came before or after the kammavācā; or whether they were present at the time of death but not at the time of the kammavācā; or whether they were present at the time of the kammavācā but not at the time of death; or whether they were present at both the time of death and the time of the kammavācā; or whether they were present at neither the time of death nor the time of the kammavācā.

Among these cases, those who were present at the time of the kammavācā but not at the time of death, and those who were present at both the time of death and the time of the kammavācā, receive a share. Those who were present at the time of death but not at the time of the kammavācā, and those who were present at neither the time of death nor the time of the kammavācā, do not receive a share. However, if a bhikkhu was absent because he went to obtain medicine for the sick person, or because he was away on business relating to a stūpa or the Sangha, he should be given a share.

This is the procedure for handling the belongings of one who has died.

KAMMAVĀCĀ ACKNOWLEDGING MENTAL DERANGEMENT.

When the Buddha was residing at Rājagaha, the elder Kapphina had two companion disciples: the first named Nandī and the second named Abhinandī, both of whom suffered from mental derangement. When the Sangha performed kammavācā proceedings, sometimes they would come and sometimes they would not, causing the Sangha's kammavācā proceedings to be disrupted. The bhikkhus brought this matter and reported it to the Blessed One. The Buddha said to the bhikkhus:

—Nandī and Abhinandī suffer from mental derangement; when the Sangha performs kammavācā proceedings, sometimes they come and sometimes they do not, causing the Sangha's kammavācā proceedings to be disrupted. The Sangha should perform a kammavācā acknowledging mental derangement. The one performing the kammavācā should speak as follows:

—May the venerable Sangha listen! Nandī and Abhinandī suffer from mental derangement; when the Sangha performs kammavācā proceedings, sometimes they come and sometimes they do not, causing the Sangha's kammavācā proceedings to be disrupted. If the time has come for the Sangha, the Sangha shall grant Nandī and Abhinandī the kammavācā of mental derangement. This is the motion.

May the venerable Sangha listen! Nandī and Abhinandī suffer from mental derangement; when the Sangha performs kammavācā proceedings, sometimes they come and sometimes they do not, causing the Sangha's kammavācā proceedings to be disrupted. The Sangha now grants Nandī and Abhinandī the kammavācā acknowledging mental derangement. Those venerable ones who consent to granting Nandī and Abhinandī the kammavācā acknowledging mental derangement, please remain silent; whoever does not consent, please speak. This is the first kammavācā. (The second and third times are spoken in the same manner.)

The Sangha has consented to granting Nandī and Abhinandī the kammavācā acknowledging mental derangement, for the Sangha is silent. I record it thus.

When the kammavācā has been performed, whether those persons come or do not come, the kammavācā proceedings will not be disrupted. If the mental derangement subsides and their minds return to their former state, this is regarded as having relinquished the kammavācā.

This is called the kammavācā acknowledging mental derangement.

EXPRESSING DISSENT.

When the Buddha was residing at Sāvatthī, at that time the bhikkhus at Campā were quarreling and wrangling, living together in disharmony. One bhikkhu accused one bhikkhu, two bhikkhus accused two bhikkhus, many bhikkhus accused many bhikkhus. Then the bhikkhus brought this matter and reported it to the Blessed One. The Buddha taught:

—From now on I permit the expressing of dissent. The manner of expressing dissent is as follows: If the Sangha is performing an unlawful kammavācā and one has the ability, one should prevent it, saying: "Venerable elders! That is an unlawful matter, contrary to the Vinaya; it should not be done." If the person is fierce and powerful, and one fears being killed or having one's holy life harmed, then one should express dissent, saying: "This is an unlawful kammavācā; I do not consent; I wish to express my dissent." This should be said three times.

When expressing dissent, one should not express it to the opposing party but to those who agree with oneself. Nor should it be done with many people; it may only be done with two or three people; the others should send their consent in accordance with the Dhamma and then depart. If within the Sangha a matter is resolved unlawfully and one neither prevents it, nor sends one's consent, nor expresses dissent, one commits an offense of violating the Vinaya.

However, if one reflects: "Let karma run its course; like fire burning a house, I will only save myself and strive to keep my mind in accord with the Dhamma," then there is no offense.

This is called expressing dissent.

DESTROYING THE FAITH OF A DONOR.

When the Buddha was residing at Sāvatthī, at that time the householder Loka invited the Sangha in turn to come for a meal. Upananda came when it was his turn to go to that house. The householder asked:

—Does the venerable one wish to eat here or take the food away?

—I wish to take it away.

The householder then took the venerable one's bowl and filled it with various foods. Having received the food, Upananda brought it to the house of a courtesan and asked:

—Would you like some food?

—I would.

—Bring your bowls and dishes here.

He then ladled out the food and drink, spreading it all over the table, and continued on his alms round. At that time, the householder's son, having finished eating, went to the courtesan's house. She asked him:

—Would you like something to eat?

—Bring it out.

She then brought out the food from the table and offered it to him. When he saw the food, he recognized it at once and asked:

—Where did you get this food?

—Just eat it, why ask such questions! The young men gave it to me.

—That is not so! I want to know the exact origin.

He kept asking again and again, and she was finally compelled to confess:

—Master Upananda gave it to me.

The elder's son then reproached:

—I thought the Sangha was a good field of merit, but instead Upananda considers a prostitute a good field of merit.

Furthermore, when the Buddha was dwelling in the city of Rājagaha, at that time the merchant lord Abhaya offered two bolts of fine cloth to the Sangha. Upananda received them from among the Sangha, then gave them to a prostitute. Having received them, she wore them and went out into the marketplace. At that moment, the merchant lord Abhaya saw this and recognized it at once, and asked:

—Where did you get this cloth?

—Why do you ask? The young men gave it to me.

—That is not so! I want to know clearly where it came from.

He kept asking again and again, and she was finally compelled to confess:

—The Venerable Upananda gave it to me.

Thereupon the merchant lord rebuked:

—I thought the Sangha was a good field of merit, but instead Upananda considers a prostitute a good field of merit.

The bhikkhus heard this and brought the matter to the Blessed One. The Buddha then ordered that Upananda be summoned. When he had come, the Buddha asked:

—Is this matter truly so?

—It is truly so, Blessed One!

—That is a wrongful act. Why did you destroy the property of the faithful donors? From now on I do not permit the destruction of the property of faithful donors. "Faithful" means that people give with faith, give with a joyful heart. Giving comprises eight kinds: timely food, medicines taken at night, and so forth, including what is allowable and what is not allowable. "Destroying" means: out of a mind of lustful desire, giving to a prostitute, a widow, an older youth, a person incapable of sexual function, a bhikkhuni of ill repute, a śrāmaṇerikā of ill repute — at the very least, giving to an animal out of lustful desire — constitutes an offense of Vinaya transgression.

If someone comes to beg for food belonging to the Sangha, one may give them about one handful of rice. If there are many people, it should be divided equally. If such a person has lustful desire, one should not give. If one's parents are poor and without faith, one may give a little or a little more as appropriate. If they have faith, one should give generously. There are two circumstances in which giving is appropriate: for benefit, and in the face of harm.

For benefit: if a donor or an upāsaka is doing work for a stūpa or for the Sangha, one should give.

In the face of harm: if bandits, or the king, or violent persons would cause harm if not given to, one should give to these types of persons.

This is called destroying the faith of the donors.

THE RULE ON WEARING LEATHER SANDALS.

When the Buddha was dwelling in the city of Rājagaha, at that time Nanda and Upananda wore leather sandals decorated with gold and went about, and the people of the world reproached them, saying:

—Why do the ascetics, sons of the Śākyas, wear leather sandals decorated with gold like kings, high ministers, and nobles?

The bhikkhus brought this matter to the Blessed One, and the Buddha said:

—From this time forward, I do not permit wearing leather sandals decorated with gold.

Furthermore, on festival days of the people, among the group of six bhikkhus, some wore leather sandals of many colors, some wore double-soled sandals, and they arranged to go out together sightseeing. People reproached them, saying:

—Why do the ascetics, sons of the Śākyas, wear many kinds of sandals like kings and high ministers?

Some who saw them wearing such things were indignant and said:

—Why do the ascetics, sons of the Śākyas, wear double-soled leather sandals like lowly people? These are degenerate persons — what spiritual conduct do they have!

The bhikkhus brought this matter to the Blessed One. The Buddha taught:

—From this time forward, I do not permit bhikkhus to wear double-soled leather sandals.

Furthermore, when the Buddha was dwelling in the Sītā forest at Rājagaha, at that time the Blessed One's body was slightly indisposed, and the young man Jīvaka came to the Buddha, bowed his head and paid homage at his feet, and then addressed the Buddha, saying:

—Blessed One! I have heard that the Blessed One's body is indisposed and that a purgative medicine should be taken. Although the Blessed One has no need of it, yet for the sake of sentient beings, may the Blessed One please accept this medicine, so that sentient beings of future ages may clearly understand the principle: those who are ill should use medicine, and those who give will receive the fruit of merit.

At that time, the Blessed One silently accepted. Jīvaka then thought: "It would be improper for the Blessed One to take medicine like an ordinary person; the medicine must be prepared with blue lotus blossoms and then offered to the Blessed One." Thereupon, the Blessed One inhaled the fragrance of the medicine three times. The potency of the medicine being strong caused the Blessed One to defecate eighteen times, and on account of this his countenance was less than joyful. At that time, Ānanda spoke to the Venerable Mahāmaudgalyāyana:

—The Blessed One has taken medicine; I wonder where food appropriate to his condition may be found.

At that time, Maudgalyāyana observed with his powers and saw that the son of Viṃśatikoti Dāsī in the land of Campā cooked five hundred dishes of food every day, and immediately used his supernatural power to go there and stand before him. The son of Viṃśatikoti, seeing the august spiritual power of the Venerable Maudgalyāyana, was moved with admiration and exhilaration in his heart, considering it something never seen before. At that moment, Maudgalyāyana recited these verses:

At that time, the elder's son, having heard the verses recited, was filled with great joy and exclaimed: "Excellent! Now I have obtained this benefit," and proceeded to prepare the finest dishes, then invited Maudgalyāyana to remain and partake of the meal. At that moment, Maudgalyāyana thought: "I came to request food suitable to the Blessed One's illness on his behalf; I should not eat first," and so he received the food, placed it in the air, and then ate his own portion. At that time, the young man Viṃśatikoti said to the Venerable Maudgalyāyana:

—I wish to know when the Blessed One has eaten; only then will I eat afterward. How can this be known?

Maudgalyāyana said:

—When the bowl containing the food returns in a short while, I will know that he has eaten.

And so, in just the blink of an eye, Maudgalyāyana had already arrived at the Blessed One's place and offered the food to the Blessed One. When the Blessed One had finished eating, the bowl made its way back through the air to its original place. At that moment, the young man Viṃśatikoti Dāsī, watching from afar and seeing the bowl fly back, stood up to receive it and lifted it onto his head.

At that time, King Bimbisāra came to visit the Blessed One and, catching the fragrance of the food, asked:

—Blessed One! What is this fine fragrance?

—It is the fragrance of food! Does Your Majesty wish to eat the Tathāgata's remaining food?

—I do wish to, Blessed One! I shall receive great benefit from eating the Tathāgata's remaining food.

The king then ate and, having finished, addressed the Buddha:

—Blessed One! From the day I was born into the royal family until now, I have never once had food such as this. Blessed One! Is this the food of the heavenly realms, of the nāgas, of Uttarakuru, or the food of spirits?

—This is not the food of the heavenly realms, nor the food of spirits.

Thereupon, the Blessed One told the king about how the soles of the feet of the young man Viṃśatikoti Dāsī bore golden-colored hair four inches in length, and of such great merit. Having heard this, the king wished to go there immediately to see for himself, but an attendant official memorialized to the king:

—That person is a subject of Your Majesty; Your Majesty should issue a command for him to come and attend upon you, and should not go there in person.

The king immediately dispatched a messenger to speak to the young man's parents, saying that the king wished to meet the young man. The parents discussed the matter:

—For the king to summon us in this way, he must surely wish to find a way to impose a fine on us. We would rather submit tens of thousands in silver than allow our son to go to the king.

They then loaded carts with gold, silver, and precious jewels and went to the king's presence, memorializing to the king:

—The young man is frail and unable to come on his own; we now wish to present his treasures and valuables to Your Majesty as an offering.

The king then said:

—I already have gold, silver, and precious jewels in abundance; what need have I for these things? I only wish to see the young man's physical form.

The king dispatched the messenger there to convey the royal command, and the messenger returned and reported to the king:

—The young man lives in great comfort; his body is exceedingly delicate and he is unable to travel by carriage.

—In that case, equip a boat and bring him here. Wherever the boat cannot pass, dig channels in the earth, put mustard seeds down to make it slippery, and pull it through.

Thereupon, the soldiers pulled the boat to the mountain pass, then left the boat and came ashore. Because the young man was so delicate, cloth padding had to be spread upon the ground for him to walk upon. From a distance he saw the Blessed One seated on the ground, and the young man removed the cloth padding and walked upon the bare earth to approach. The Blessed One, seeing this, smiled. The bhikkhus then addressed the Buddha:

—Blessed One! For what reason does the Blessed One smile?

—Do you see this young man?

—We do see him, Blessed One!

—This youth, for the past 91 kalpas, has never had his feet touch the ground. Now, upon seeing the Tathagata, he gave rise to a mind of reverence, and so he walked upon the ground—not because his merit had been exhausted.

The youth went before the Buddha, bowed his head and paid homage at the Buddha's feet, then sat to one side. The Buddha then expounded the Dharma in accordance with his disposition, instructing and benefiting him so that he attained joy and gained the pure Dharma eye. The Buddha then said to the youth:

—If the king comes here, you should descend to the ground, sit cross-legged, and extend your two feet out.

When the king entered, the youth descended to the ground, sat cross-legged, and extended his two feet out. At that moment, the king's attendants drew their swords and were about to step forward, but the king rebuked them. Seeing this, the youth was seized with fear and submitted to the king:

—I beg Your Majesty to grant me permission to go forth!

—Into which path do you wish to go forth?

—I wish to go forth into the Buddha's path.

The king immediately sent a messenger to speak with the youth's parents and obtain their permission for him to go forth. Having received his parents' consent, the youth then requested the Buddha to allow him to go forth and receive the full precepts. The bhikkhus then asked the Buddha:

—Blessed One! By what cause and condition did this youth, for 91 kalpas, have his feet never touch the ground?

—In the past, 91 kalpas ago, there was a Buddha named Vipaśyī Tathagata, Arhat, Perfectly Enlightened One, who appeared in the world. At that time, ninety sons of elders invited the Buddha and 80,000 bhikkhus of the Sangha to reside for the three months of retreat, each one providing offerings day by day. This youth was the last to make offerings. He spread white silk on the ground as an offering to the Sangha, and because of this he enjoyed the karmic fruit of being born in the heavenly and human realms through 91 kalpas with his feet never having touched the ground. The elder's son at that time is none other than the youth Nishthita now.

After going forth, the youth walked in kinhin in the Śītavana forest without tiring, until his feet were wounded and blood flowed down onto the ground. The Buddha saw this, and although he knew, he still asked the bhikkhus:

—Who has been walking in kinhin here, such that blood flows like this?

—Blessed One! That is the kinhin walking place of the youth Nishthita.

—Bhikkhus! Even if the youth Nishthita were to walk in kinhin until Mount Sumeru was ground to dust, he still could not attain the path—much less by merely wounding the skin.

When the youth Nishthita heard the Buddha speak thus, he went to a quiet place, sat in the full lotus posture, and reflected: "Among the śrāvaka disciples of the Buddha, none is more diligent and tireless than I, yet the Blessed One says I cannot attain the path. It would be better for me to relinquish the precepts, return home, and perform meritorious deeds of offering to the Buddha and the Sangha of bhikkhus." The Buddha, knowing his thoughts, used his supernormal powers, traveled through the air, and came to sit before him, saying:

—Bhikkhu! I will now ask you something; answer as you see fit. Formerly, did you know how to play the lute?

—I did, Blessed One!

—When the strings of the lute are too taut, is the sound clear and pure?

—It is not clear, Blessed One!

—When the strings of the lute are too slack, is the sound melodious?

—It is not, Blessed One!

—Bhikkhu! When the strings of the lute are neither too taut nor too slack, is the sound harmonious?

—It is most harmonious, Blessed One!

—Bhikkhu! When diligence is excessive, the mind becomes strained; when one is too lax, the mind becomes drowsy and inert. Neither urgent nor lax, with the mind focused in one place, it will illuminate all things—as is clearly taught in the Ekottarika Agama. Bhikkhu! You had faith and abandoned twenty koṭi of wealth to go forth; why, while dwelling in the true Dharma, do you give rise to a mind of superior conceit and thereby bring suffering and distress upon yourself? Bhikkhu! On account of you, I hereby permit the bhikkhus to wear leather sandals.

—Blessed One! The Blessed One has now permitted the bhikkhus to wear leather sandals; I will gradually accustom myself to walking, and then I will wear leather sandals.

—From now onward, I permit bhikkhus to wear single-layered leather sandals.

At that time, Ānanda Piṇḍika, upon hearing that the Blessed One had permitted bhikkhus to wear single-layered leather sandals, brought 500 pairs of leather sandals to the Blessed One, bowed his head and paid homage at the Buddha's feet, then stood to one side and said to the Buddha:

—I respectfully request the Blessed One to accept these leather sandals.

The Buddha then recited a verse of blessing for him:

Whoever offers leather sandals

To those of pure brahmacarya,

Whose body, speech, and mind are free from evil,

Shall enjoy the bliss of humans and gods.

With the merit of a golden earth,

They adorn the celestial palaces.

They obtain supernormal powers as wished,

Pure and unobstructed.

Little given, much benefit gained,

For this is a field of merit.

The wise who vow in purity

Shall obtain excellent karmic fruit.

Furthermore, when the Buddha was residing in the city of Śrāvastī, the Blessed One would inspect the bhikkhus' quarters every five days. He saw leather sandals scattered and strewn about on the ground, and although he knew, the Buddha still asked the bhikkhus:

—Bhikkhus! What are these sandals that are scattered about in such disarray?

—Blessed One! These are worn-out sandals, but because we feared it would mean adding a second layer, we did not dare repair them.

—I permit you to repair them.

Furthermore, when the Buddha was residing in the city of Śrāvastī, a bhikkhu from the southern region came to pay homage to the Blessed One. Along the way his sandals broke, causing the skin of his feet to chafe, and he had to drag his heels as he walked, arriving to bow before the Buddha. Although the Buddha knew, he still asked:

—Why are you dragging your heels as you walk?

—Blessed One! I was wearing single-layered leather sandals when, midway on the road, the sandals broke. Not daring to wear sandals of two layers, my feet became raw and blistered.

—From now on, I permit the making of Nimokha leather sandals. When the Pukhalā is worn, the front should not be covered but the back may be covered. In making leather sandals: the horn of black goats, the horn of white goats, gilded work, inlay of lapis lazuli, crystal, carnelian, and all manner of brilliantly colored sandals—I do not permit these to be worn. If a pair of two-layered leather sandals is received while still new, one may not wear them; one should have a layman's attendant walk in them for at least five or six steps before wearing them. If they are received and worn immediately, it is an offense of Duṣkṛta.

This is called the rule regarding leather sandals.

THE RULE REGARDING WOODEN CLOGS.

When the Buddha was residing in the Āmrapālī garden of the youth Jīvaka in Rājagṛha, the Blessed One was expounding the Śrāmaṇyaphala Sūtra to King Ajātaśatru throughout the night. At that time, Upananda, who had been sitting and listening for a long time and had grown weary, returned to his quarters to rest. Arising toward the end of the night, he put on wooden clogs and walked about; the clatter of the clogs caused elephants and horses to hear the sound and cry out in alarm. King Ajātaśatru, hearing this, was frightened and returned to the city. The bhikkhus brought this matter before the Blessed One. The Buddha then ordered Upananda to be summoned. When Upananda arrived, the Buddha asked:

—Did this matter truly occur?

—It truly occurred, Blessed One!

—From now on, I do not permit the wearing of wooden clogs.

Furthermore, when the Buddha was residing in Rājagṛha, there was a bhikkhu sitting in meditation in a cave of Śakra Devānām Indra. Another bhikkhu wore wooden clogs and walked in kinhin before the cave, causing the bhikkhu in meditation to be unable to settle his mind upon hearing the sound of the clogs. The bhikkhus brought this matter before the Blessed One. Thereupon the Buddha instructed:

—From now on, I do not permit the wearing of any of the following kinds of clogs: golden clogs, silver clogs, jeweled clogs, ivory clogs, wooden clogs, leather clogs, horse-tail clogs, thorn clogs, kambala clogs, clogs with knobs, stiff-grass clogs, or bark clogs; all types of clogs resembling these are likewise not permitted. If anyone slips their feet into clogs, it is an offense of Duṣkṛta. If one wishes to wash one's feet, one may lay the clogs flat on the ground and tread upon them—that is not an offense. When a bhikkhu wears leather clogs, a single layer must be placed beneath as a sole. If anyone does not place a single layer beneath as a sole, it is an offense of Vinaya remorse. If anyone wears clogs without a sole, it is an offense of Duṣkṛta.

This is called the rule regarding wooden clogs.

THE RULE REGARDING BATHING.

When the Buddha was residing in the city of Śrāvastī, the group of six bhikkhus went to the river Aciravatī to bathe. They used pumice stones to scrub their backs, and people of the world criticized them, saying:

—Why do the Śramaṇas, disciples of the Śākya, use pumice stones to scrub their backs like royalty and wrestlers competing in matches? These are people of degenerate conduct—what moral virtue do they possess!

The bhikkhus then brought this matter before the Blessed One. The Blessed One then instructed:

—From now on, I do not permit the use of a scrubbing stone to scrub the back. Such scrubbing stones, whether made of stone, brick, or wood—all things of that kind are not to be used for scrubbing the back. If there is a post in the bathing area, one must not go and rub one's back against it. When bathing, one should ask another person to scrub. When scrubbing, one must not raise both hands at the same time, but should cover with one hand and scrub in turn. One must not stand and bathe as laypeople do; rather one should sit and bathe, and wash in sequence from the hands up to the arms. If there is grime on the body, one must not use a fist to scrub, but should open the palm and scrub. If anyone uses a scrubbing stone to scrub and bathe, they commit a Vītikrama offense.

This is called the rule on bathing.

THE RULE ON USING SCENTED POWDER.

When the Buddha was dwelling in the city of Sāvatthī, Nanda and Upananda brought various kinds of scented powder to the bank of the Aciravatī River to bathe. At that time, disciples of an outside sect saw this and thought: "Let us go together and make trouble for the upāsaka disciple of the Samaṇa." Having thought so, they went there and asked as follows:

—Whose teacher has few desires and knows contentment?

The upāsaka said:

—My teacher has few desires and knows contentment.

—My teacher has few desires and knows contentment.

—Your teacher has no shame and no remorse; he drinks liquor like a donkey. My teacher is the one who truly has few desires, knows contentment, and has shame and remorse.

—I wish to wager five hundred old coins with you.

—Very well.

Then they discussed together what they should use as a test, and agreed to use scented powder as the test; but as to whose teacher they should go to first, the disciple of the outside sect said:

—Let us go to my teacher first!

He then sent someone ahead to instruct his teacher:

—When I bring the scented powder, please display the appearance of one who has few desires and knows contentment, and be careful not to accept it.

Then, after a short while, they brought the scented powder and said:

—May the masters be compassionate and accept this scented powder!

—I am one who has gone forth; I am not a king or a great minister—what use do I have for this scented powder?

Because that teacher did not accept it, they brought it to the Jetavana monastery and said:

—Please, masters, be compassionate toward us and accept this scented powder!

Because the upāsaka had been artless and had not spoken beforehand, the bhikkhus struck the khaṇḍikā, assembled the Sangha, and decided to divide the scented powder. Those who were not present had their disciples receive their share on their behalf, saying:

—Give me my preceptor's and teacher's portions.

They clamored loudly among themselves, competing and demanding in an uproar. The disciples of the outside sect saw this and clapped their hands and laughed loudly:

—I have won over you! Today I have won the wager.

At that time, the upāsaka, overcome with shame, could not speak, and went to the place where the Buddha was, bowed his head and paid homage at his feet, then stood to one side and recounted the entire matter to the Buddha.

—Blessed One! I do not begrudge the money, but the outside sectarians have won the wager, and so I am ashamed.

The Buddha then taught the Dharma, instructing him in what was beneficial, so that his mind became joyful; he bowed his head and paid homage at the feet of the Buddha and then took his leave. At that time, the Blessed One went to where many bhikkhus were gathered, spread out his sitting cloth and sat down, and recounted the entire matter to the bhikkhus. Then the Buddha taught:

—Bhikkhus! From now on, I do not permit the use of scented powder.

Furthermore, when the Buddha was dwelling in the city of Rājagaha, for the sake of five beneficial purposes, the Tathāgata would make a round through the bhikkhus' quarters once every five days. He saw a bhikkhu afflicted with a skin disease of sores and boils; though he already knew, the Buddha still asked:

—Bhikkhu! Is your body at ease and comfortable?

—Blessed One! I am afflicted with a disease of sores and boils. If there were scented powder to use for bathing, the disease would heal, but the Blessed One has laid down a precept forbidding the use of scented powder, and so I must endure suffering.

—From now on I permit bhikkhus who are ill to use scented powder. As for the types of scented powder: powder of corpse-flowers, powder of horse-ear wood, powder of seven-colored wood, sandalwood powder, powder of Kutaja, powder of Āmra, powder of Jambu-śīrī, powder of Āsuna, powder of Kāpilāra—all such kinds are not to be used. However, if a bhikkhu is afflicted with a disease of sores and boils and needs scented powder to anoint and wash for the healing of the disease, he may use it without offense. It is also permitted to use powder of Kalamāmsa, powder of Māṣūra, powder of Sāṭi, and mud and earth. This is called the rule on using scented powder.

THE RULE ON USING A STAFF AND A NET BAG.

When the Buddha was dwelling in the city of Rājagaha, at that time the group of six bhikkhus—Nanda, Upananda, and the others—used a net bag made of precious gems to hold their bowls, then tied the bag to a staff with black cord, slung it over their shoulders, and walked about. People mocked them, saying:

—Why do Samaṇas of the Śākya clan carry their bowls in a net bag of precious gems slung over their shoulders, like kings and great ministers?

Those with ill will added:

—Why do Samaṇas of the Śākya clan, like lowly servants ordered about by others, tie their bowl bags to a staff with black cord and carry them on their shoulders? What sort of virtue do such lowly people have!

The bhikkhus brought this matter and reported it to the Blessed One. Then the Buddha taught:

—From now on, I do not permit the use of a staff and a net bag.

Furthermore, when the Buddha was dwelling in the city of Sāvatthī, the Tathāgata would make a round through the bhikkhus' quarters once every five days. He saw a bhikkhu with sores and boils on his hand; though he already knew, he still asked:

—Bhikkhu! Is your body at ease and comfortable?

—Blessed One! My hand has sores and boils, so my bowl breaks, and yet the Blessed One has laid down a precept not permitting the use of a staff and net bag, and so I am not at ease.

—From now on, I permit a bhikkhu who is ill to request from the Sangha the Karmavācanā authorization to keep a staff and net bag. The Sangha should perform the Karmavācanā to permit this. The one making the request should bare the right shoulder, kneel down, join the palms together, and speak as follows:

—I request the venerable Sangha to listen. I, so-and-so, because of sores and boils on my hand, have broken my bowl. I now request from the Sangha the Karmavācanā to be permitted to keep a staff and net bag. I humbly request the Sangha to grant me the Karmavācanā. (The same is said a second and third time.)

Then the one performing the Karmavācanā should say:

—I request the venerable Sangha to listen. The bhikkhu so-and-so, because of sores and boils on his hand, has broken his bowl, and has requested from the Sangha the Karmavācanā to be permitted to keep a staff and net bag. If the time is right for the Sangha, the Sangha grants to bhikkhu so-and-so the Karmavācanā to keep a staff and net bag. This is the motion. (Then the single-motion Karmavācanā is performed, up to:) The Sangha has completed the Karmavācanā granting to bhikkhu so-and-so the permission to keep a staff and net bag, for the Sangha is silent. I record the matter as such.

When the Karmavācanā is completed, when wishing to go somewhere, one should carry the staff and net bag in the hand; one must not place them on the shoulder and carry them that way. If one carries the staff, one commits a Vītikrama offense of remorse; if one carries the net bag, one also commits a Vītikrama offense of remorse. If one carries the staff, the net bag, and the bowl together, one commits a Vītikrama offense.

When traveling along a road, it is permitted to tie the water-strainer bag to the end of the staff and carry it in the hand, but one must not place it on the shoulder. If one has not performed the Karmavācanā and carries the staff, one commits a Vītikrama offense; and if one carries the leather bag, one also commits a Vītikrama offense. If one carries both the staff and the leather bag, one commits two Vītikrama offenses.

This is called the rule on carrying a staff and leather bag.

Summary verse:

Heavy objects, robes of the dead,

The deranged, those who do not consent.

Destroying the donor's faith, leather shoes,

Wooden clogs, scrubbing the body.

Scented powder, staff and leather bag,

The seventh section is concluded.

Vietnamese translation: Thích Phước Sơn. MAHĀSAṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHARDA FROM INDIA

TOGETHER WITH SAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

REVIEWED FOR MEANING BY: THÍCH ĐỖNG MINH