Lzh Mg Bu Pn 8Garlic

– MAHĀSĀṂGHIKA VINAYA

– CLARIFICATION OF THE NINTH MISCELLANEOUS RECITATION SECTION.

THE RULE ON GARLIC.

When the Buddha was residing in Rājagṛha, at that time the lay devotee Migī invited the Saṅgha to eat garlic. The group of six bhikkhus then went to the garden, ate garlic, left it scattered all over the ground, and also brought some back to the monastery. At that time, the lay devotee went to inspect the garlic garden and, seeing this, asked the garden keeper:

—Why is it like this?

The garden keeper then recounted the whole matter in full. The lay devotee said:

—The bhikkhus should only eat here; why have they scattered it all over the ground like this? And who are they taking it to?

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

—From now on, I do not permit eating garlic.

Furthermore, when the Buddha was residing in Rājagṛha, the Blessed One was teaching the Dharma to the great assembly, and a certain bhikkhu who had eaten garlic sat at the downwind end, fearing that the foul smell would reach the practitioners of the holy life. The Buddha, though already knowing, still asked the bhikkhus:

—Which bhikkhu is that, sitting apart in a place by himself like someone who has had a quarrel?

—Blessed One! This bhikkhu has eaten garlic and, fearing the foul smell would reach the practitioners of the holy life, has had to sit in a downwind place.

—Bhikkhus! If this bhikkhu had not eaten garlic, would he have lost such benefit as the flavor of the Dharma of sweet dew?

—No, Blessed One!

—This bhikkhu, by eating garlic, has lost the deathless taste of the Dharma in this way. From now on, I do not permit eating garlic.

Furthermore, when the Buddha was residing at the Nyagrodha Monastery of the Śākya clan in the city of Kapilavastu, the Tathāgata would go every five days to inspect the bhikkhus' rooms. He saw one bhikkhu who was ill with jaundice, thin and emaciated; though he already knew, the Buddha still asked:

—Bhikkhu! Is your body in harmony? Are you living at ease?

—Blessed One! I am ill and not at ease. When I was still a layman, I ate garlic and recovered from illness, but now the Blessed One has laid down a rule forbidding the eating of garlic, and therefore I am not at ease.

—From now on, I permit sick bhikkhus to eat garlic; this should be duly observed. Garlic includes that which people cultivate and that which grows on mountains; generally all such kinds and all other varieties, whether raw or cooked, whether leaf or skin, may not be eaten. If one has a carbuncle or a boil, garlic may be used as a poultice.

When applying a garlic poultice, one must not remain in the midst of the community but should stay in a secluded place. When the illness has healed, one must wash and cleanse oneself thoroughly before entering the Saṅgha again. If one is ill and a physician says: "Venerable sir, this illness can only be alleviated by drinking garlic; if you do not take it, it will not improve," and there is no other means of treatment, then I permit drinking it.

When taking garlic, the following sevenfold conforming observance must be carried out for seven days: staying in a small room; not lying on the Saṅgha's beds and mattresses; not using the Saṅgha's latrines for defecation and urination; not washing one's feet at the place where the Saṅgha washes its feet; not entering the warming house, the lecture hall, or the refectory; not going to assemblies in the order appointed by the Saṅgha; not entering the place where the Saṅgha is eating or the meditation hall; not entering the place where the Saṅgha is teaching the Dharma or performing the Poṣadha; wherever bhikkhus are assembled, one must not go there at all; one should not circumambulate the stūpa, but if the stūpa is in an open place, one may pay reverence from afar while standing downwind.

After performing the sevenfold conforming observance for seven days, on the eighth day one must bathe, wash one's robes, perfume oneself with incense, and only then may one enter the Saṅgha again. If a bhikkhu who is not ill eats garlic, or if an ill bhikkhu eats garlic but does not perform the conforming observance, both commit an offense of transgressing the Vinaya.

This is called the rule on garlic.

THE RULE ON COVERING THE BOWL (BOYCOTT).

When the Buddha was residing in Śrāvastī, the lay devotee Dharmapredicting in that city regularly invited the Saṅgha to receive meals in sequence. When a bhikkhu arrived at his house, he would interrogate him on the meaning of the Dharma; whoever could explain it he would receive with great joy and personally serve the food. Whoever could not answer he would humiliate, instructing his servants to serve only coarse food. Because of this, when it came to the turn of a senior elder to go, he would not go, instead saying, "Invite the next ones," and even the younger ones were all unwilling to go. As a result, there was a great clamor of dispute. The Buddha, though already knowing, still asked the bhikkhus:

—Why is there such a great clamor of dispute?

—Blessed One! The lay devotee Dharmapredict regularly invites the Saṅgha to receive meals in sequence. Yet those whose turn it is to go do not go, and therefore there is such a great clamor of dispute.

—Bhikkhus! The lay devotee Dharmapredict shows contempt for the bhikkhus; the Saṅgha should perform the Karmavācanā of covering the bowl (boycott). If a lay devotee commits any of the following eight offenses, the Saṅgha should perform the Karmavācanā of covering the bowl:

1. Slandering a bhikkhu to his face.

2. Reproaching a bhikkhu to his face, saying: "You are one of evil conduct."

3. Angrily cursing and abusing a bhikkhu to his face.

4. Cutting off the material support of a bhikkhu.

5. Being unwilling to cooperate with bhikkhus.

6–8. Reviling the Buddha, reviling the Dharma, and reviling the Saṅgha.

These are called the eight offenses for which the Saṅgha should perform the Karmavācanā of covering the bowl. The one performing the Karmavācanā should speak as follows:

—May the venerable Saṅgha listen! This lay devotee Dharmapredict shows contempt for the bhikkhus. If the Saṅgha's time has come, the Saṅgha grants to the lay devotee Dharmapredict—who shows contempt for the bhikkhus—the Karmavācanā of covering the bowl. This is the motion.

(Then the threefold proclamation is performed, up to:)

The Saṅgha has granted to the lay devotee Dharmapredict—who shows contempt for the bhikkhus—the Karmavācanā of covering the bowl, by its silence. I record the matter thus.

Now concerning the lay devotee Dharmapredict: he was accustomed to offering food to the Saṅgha before eating himself. But on that day, having waited past the proper time without any bhikkhu arriving, he went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, stood to one side, and then addressed the Buddha:

—Blessed One! For what reason have the bhikkhus not come to receive the meal?

—Because you showed contempt for the bhikkhus; wishing to benefit you, the Saṅgha has performed the Karmavācanā of covering the bowl against you.

At that time, not far from the Buddha, there was an arhat. The Buddha then said to the lay devotee:

—Go and ask that bhikkhu thus: "What is salt? How many kinds of salt are there?"

He then went over, greeted him:

—Greetings, Venerable sir!

The bhikkhu replied:

—Welcome, householder.

Then he asked:

—Venerable sir! What is called salt? How many kinds of salt are there?

—I already know that you are the lay devotee Dharmapredict, who has shown contempt for the bhikkhus, and so the Saṅgha has given you the Karmavācanā of covering the bowl—is that not enough? I am dwelling here at ease, and you come here to disturb me. Salt is simply salt. (What more is there to ask?)

Hearing the bhikkhu answer thus, his heart felt dispirited, and he went to where the Buddha was. The Buddha, though already knowing, still asked:

—Did you receive a satisfying answer about the meaning of salt?

—Blessed One! That bhikkhu knows little and has never studied under a teacher; when I asked about salt, he replied that salt is salt.

At that time, not far from the Buddha, there was a Dharma-teaching bhikkhu named Phuất Hi Lô. The Buddha then said to Dharmapredict:

—Go and ask that bhikkhu about the meaning of salt and see.

So he went over, greeted him:

—Greetings, Venerable sir!

—Welcome, donor, come here.

Thereupon the teacher invited him to be seated. Though the meaning had not yet been asked, merely hearing the teacher's invitation to sit already made him feel great joy; he took a seat and then asked:

—Venerable sir! What is the meaning of salt?

—That is an excellent question. Now I will explain the meaning of salt to you clearly. Salt has two aspects: Taste and Nature. As for Taste, it is like the ocean, which has a single taste of saltiness. As for Nature, it encompasses: black salt, red salt, sindhava salt, vibadhaka salt, bilana salt, kāca salt, sūda salt, and bhicaka salt. To speak briefly, there are two kinds: either raw or cooked—these are called salt.

Upon hearing this, his heart leaped with joy, and he went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, stood to one side, and addressed the Buddha:

—Blessed One! That bhikkhu explained it most thoroughly, distinguishing clearly, speaking of the meaning of salt broadly and narrowly, forward and in reverse, all with perfect mastery.

—That one is an ordinary person who has not yet tasted the flavor of the Dharma within my teaching; whereas the former bhikkhu is an arhat. But because you are arrogant, you were unable to discern the genuine from the false, and you will go on perpetually engaging in useless matters.

Dharmapredict, upon hearing the Buddha speak thus, was struck with fear in his heart, bowed his head and paid homage at the Buddha's feet, and then addressed the Buddha:

—Blessed One! I now confess my wrongdoing. I respectfully implore the Blessed One to instruct the bhikkhus that from now on they should return to accepting my offerings as before.

—Go back home, bathe, put on fresh clothing, and then together with your retinue come before the midst of the Saṅgha and request the Saṅgha to rescind the Karmavācanā of covering the bowl; the Saṅgha will rescind it for you.

Obeying the Buddha's instruction, Dhammadinna returned home, bathed, put on new robes, then came before the Sangha, knelt down, joined his palms together, and spoke as follows:

—May the venerable Sangha take note! I, the upāsaka Dhammadinna, showed contempt toward the Bhikkhu Sangha. Desiring my benefit, the Sangha performed the act of pattanīkamma (bowl-turning). Now I have seen my fault, I comply and submit, and my mind has become pliant. I respectfully beseech the Sangha to compassionately release me from the act of pattanīkamma. (This request is made three times.)

Thereupon, the Sangha should take Dhammadinna to a place within the boundary where he can be seen but not heard, and then the Sangha, being present, should perform the formal act (kamma) in relation to the absent member of the assembly. The one performing the formal act should speak as follows:

—May the venerable Sangha listen! This upāsaka Dhammadinna showed contempt toward the Bhikkhu Sangha. Desiring his benefit, the Sangha previously performed the act of pattanīkamma. Now he has seen his fault, he complies and submits, and his mind has become pliant; he requests the Sangha to release him from the act of pattanīkamma. If the time is right for the Sangha, the Sangha releases the upāsaka Dhammadinna from the act of pattanīkamma. This is the motion.

Then the three-fold proclamation (ñatticatutthakamma) is carried out, concluding with:

The Sangha has completed the release of the upāsaka Dhammadinna from the act of pattanīkamma. Since the Sangha consents, it remains silent. I record the matter accordingly.

If the Sangha has performed the act of pattanīkamma, then bhikkhus, bhikkhunīs, sikkhāmānās, sāmaṇeras, sāmaṇerīs, upāsakas, and upāsikās are all not permitted to go there. At the same time, a monastic robe should be hung over their door, and an announcement made throughout the village:

—The household of so-and-so has had the act of pattanīkamma performed upon it.

If a visiting bhikkhu arrives, one should inform him:

—That household has had the pattanīkamma performed upon it; one should not go there.

When performing the pattanīkamma, one should not act hastily. If they say, "It is all the better that the monks do not come to our house," then the act should not be performed against such a person. If they show a sense of shame, then it should be performed. Afterward, if they themselves see their fault, show compliance, and their mind becomes pliant, then the formal act should be released.

This is called the procedure of pattanīkamma.

THE RULE ON FASTENING CLASPS TO ROBES.

When the Buddha was residing in the city of Sāvatthī, at that time a bhikkhu was going on almsround, holding the bowl in one hand and the bowl-bag in the other, when a whirlwind suddenly arose and blew his robe away. He then entered the Jetavana monastery wearing only his inner robe. The Buddha, though knowing, asked:

—Bhikkhu, where is your robe?

—Blessed One, it was blown away by a whirlwind.

—From now on, clasps must be fastened to secure the robe.

Thereupon, the bhikkhus made clasps from gold and silver. The Buddha instructed:

—All gold, silver, and precious stones are not to be used for clasps. One should use copper, iron, tin, wood, or bamboo, and then fasten them with thread. I do not permit bhikkhus to enter villages and hamlets wearing robes without clasps.

If there is nothing available to make clasps, one should stitch it together with a needle. If there is no needle, at the very least hold it with the hand. If one enters a village wearing a robe without clasps, one commits a dukkhaṭa offence.

Likewise, entering each house constitutes a dukkhaṭa offence for each house entered. If one has clasps but does not fasten them, one commits a dukkhaṭa offence. Cases of non-offence: entering a bhikkhunī monastery, an outside-the-order monastery, or when a donor has declared, "Do as is convenient and appropriate"—in such cases there is no offence.

This is called the rule on fastening clasps to robes.

THE RULE ON USING A WAISTBAND.

When the Buddha was residing in the city of Rājagaha, at that time a bhikkhu was going on almsround, holding the bowl in one hand and the bowl-bag in the other, when a gust of wind caused his inner robe (antaravāsaka) to fall off, and he entered the Jetavana monastery wearing only his upper robe. The Buddha, though knowing, asked:

—Bhikkhu, where is your antaravāsaka?

—Blessed One, it was blown away by a whirlwind.

—From now on, a waistband should be tied.

Thereupon, the bhikkhus made waistbands from loose threads of cloth, or fashioned them with clasps, or made them hollow inside. The Buddha instructed:

—Waistbands made from loose threads of cloth, or fastened with clasps, are not permitted. As for a waistband hollow inside, it should be sewn through the middle, or tightly packed, or rolled round—any of these may be tied. When tying, one should not tie it four times or one time; one should tie it two to three times.

If a bhikkhu's body is frail and cannot bear it tied, he may carry it in his hand; upon reaching the edge of the village, he should take it out and tie it before entering the village, and upon departing he should untie it. If one enters a village without tying a waistband, one commits a dukkhaṭa offence. If one has it but does not tie it, one commits a dukkhaṭa offence.

If one ties it one time, one commits a dukkhaṭa offence. If one ties it two or three times, there is no offence.

This is called the rule on using a waistband.

THE RULE ON USING A WAISTBAND WITH TIES.

When the Buddha was residing in the city of Sāvatthī, a bhikkhu was holding a waistband whose end was not fastened, and while walking through the marketplace the waistband came loose; he then dragged it along the ground as he walked. People mocked him, saying:

—Why does this Sakyan ascetic drag along what looks like intestines as he walks?

The bhikkhus then reported the matter to the Blessed One. The Buddha instructed:

—From now on, ties should be made at the ends of the waistband.

Thereupon, some bhikkhus made the ties from gold and silver. The Buddha instructed:

—No precious materials are to be used for the waistband ties. The end of the waistband should be tied two or three times; it must not be tied one time or four times. If a waistband of any kind has no ties, one commits a dukkhaṭa offence.

This is called the rule on using a waistband with ties.

THE RULE ON RIDING HORSES AND TRAVELLING BY VEHICLE.

When the Buddha was residing in the city of Sāvatthī, at that time there was a festival and the people went out to watch. The group of six bhikkhus rode elephants, horses, and some rode donkeys to watch the festival, and they were criticized by the people:

—Why do these Sakyan ascetics ride elephants and horses like kings and high ministers?

Those who saw them riding donkeys jeered:

—These Sakyan ascetics resemble messengers of the lowly, riding donkeys as they go.

The bhikkhus then reported the matter to the Blessed One. The Buddha instructed:

—From now on I do not permit riding donkeys or horses.

Furthermore, when the Buddha was residing at the monastery in the Mango Grove of the young man Jīvaka in the city of Rājagaha: for five reasons of benefit, the Tathāgata would inspect the bhikkhus' dwelling rooms once every five days. The Buddha saw a bhikkhu afflicted with jaundice, emaciated and thin. Though knowing, the Buddha asked:

—Bhikkhu, is your illness increasing or decreasing? Is your breathing regular?

—Blessed One, I am suffering greatly from illness; my breathing is not regular.

—Can you not go to the physician Jīvaka to have your illness examined?

—Because the Blessed One has laid down a rule not permitting riding vehicles or horses, and my illness is so painful, I cannot walk.

—From now on I permit ill bhikkhus to ride vehicles and horses. One may ride all manner of conveyances: elephants, horses, donkeys, camels, oxen; one may travel by boat, by carriage, by palanquin. All such conveyances: if one is not ill, one may not use them; if ill, one may use them. However, riding female animals is not permitted; one should ride male animals. If one is gravely ill and cannot distinguish, riding is without offence. If there is a reason to travel upstream, downstream, or to cross a river, one should reflect: "I have a necessary reason," and then one may ride across the river. If a bhikkhu who is not ill rides a carriage or a horse, he commits a dukkhaṭa offence.

THE RULE ON SHARING A BED.

When the Buddha was residing in the city of Sāvatthī, at that time the group of six bhikkhus, two or three at a time, slept together in the same bed, causing the beds and mattresses to become damaged and left lying in disarray on the ground. For five reasons of benefit, the Tathāgata would inspect the bhikkhus' dwelling rooms once every five days. Seeing the damaged beds left scattered on the ground, though knowing, the Buddha asked:

—Bhikkhus, to whom do these broken beds belong, left in such disorder on the ground?

The bhikkhus then recounted the full details of the matter as described above. The Buddha instructed:

—From now on I do not permit sleeping together in the same bed.

The matter of beds and bedding has been stated above: one person should sleep in one bed. If it is a sitting-bed, two persons may arrange three beds side by side and sleep there, but when stretching out the legs, the knees must not protrude beyond the edge. If the mattress is horizontal, three persons are permitted to lie horizontally and sleep together.

If the mattress is square, two persons may lay out three mattresses and sleep together, but when stretching out the legs, the knees must not extend beyond the edge. If grass is spread on the ground, each person may spread out their own bedding to sit or lie down — this is not an offense. If the weather is cold, one may cover oneself fully on top and below, but one must not lie too close together; a space of approximately one cubit must be kept between persons, and one must not lie with arms stretched out.

Monastics who differ from one another by three Rains may sit together on the same bed, but they may not sleep together on the same bed. If they sleep together on the same bed, they commit an offense of Vītiyāpatti.

This is called the rule on lying and sitting together on the same bed.

THE RULE ON SITTING TOGETHER

When the Buddha was residing in the city of Sāvatthī, at that time a group of six bhikkhus would sit three or four together on a single bed, causing the beds and chairs to break and collapse. The Tathāgata, for the sake of five benefits, would inspect the bhikkhus' quarters once every five days. Seeing the broken beds lying scattered on the ground, though he already knew, the Buddha still asked:

—Bhikkhus! Whose broken bed is this, left scattered on the ground in this manner?

The bhikkhus then recounted the full account of the matter to the Blessed One. The Buddha instructed:

—From now on, I do not permit sitting together on a single bed.

Furthermore, when the Buddha was residing in the city of Sāvatthī, the Blessed One asked Upāli:

—Do the bhikkhus recite the Vinaya?

—They do, but few recite it, Blessed One!

—Why do so few recite it?

—Because the Blessed One has established a rule not permitting sitting together on the same bed, each bhikkhu sits on a separate bed; therefore few participate in the recitation of the Vinaya.

—From now on, I permit bhikkhus who differ from one another by three Rains to sit together on the same bed. A bhikkhu with no Rains may sit together with a bhikkhu of three Rains. Likewise, in the same way, up to a bhikkhu of seven Rains may sit together with a bhikkhu of ten Rains.

If it is a sleeping-bed, three persons are permitted to sit on it. If it is a sitting-bed, two persons are permitted to sit on it. If the bed is one and a half cubits in length, two persons who differ by three Rains may sit together on it.

If the difference is greater, one should yield to the senior elder. If the sleeping-bed is longer than three cubits, bhikkhus who differ by four Rains may sit together on it. If the difference is greater, they may not sit together.

If on a day of a great assembly many people gather and there are few beds and chairs, the beds may be pushed close together and tied. When tying, they must be tied firmly so that the beds and mattresses do not wobble — then sitting together is permitted. If a mattress is three cubits in length, bhikkhus who differ by four Rains may sit together on it.

If the difference is greater, they may not sit together. If grass is spread on the ground and they sit together — without needing to distinguish seniority — there is no offense.

This is called the rule on sitting together.

End of Volume Thirty-One.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH