Lzh Mg Bu Vb Pc 41Lighting a Fire

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

– CLEARLY EXPLAINING THE SIXTH SECTION OF THE 92 SINGLE EXPIATION RULES.

41. RULE: LIGHTING A FIRE WHEN NOT ILL.

When the Buddha was dwelling in the garden of Anāthapiṇḍika, in the Jeta Grove, at the city of Śrāvastī, at that time the people of the world had deep faith and reverently honored and made offerings—of robes, food, bedding, and medicine—to the monks. Meanwhile, the wanderers of other sects who were also residing in Śrāvastī received no such reverence, honor, or offerings of robes, food, bedding, and medicine from the people.

For this reason, many wanderers of other sects gathered at a debating hall and discussed the matter as follows: "This śramaṇa Gautama is dwelling in the garden of Anāthapiṇḍika, in the Jeta Grove, at Śrāvastī, and the people of the world have deep faith and reverently honor and make offerings to him of robes, food, bedding, and medicine, while we receive no such reverence, honor, or offerings of robes, food, bedding, and medicine.

Who among us, then, could go and take ordination and live within the Dharma of śramaṇa Gautama, practicing the holy life, reciting his teachings, and then return to teach us in turn, so that we too might receive offerings just as he does?"

Having discussed the matter thus, they said to one another: "Sudinna is the most thoughtful person in our assembly, and so he may be sent to take ordination within the Dharma of śramaṇa Gautama, to receive the precepts and rules of Gautama, and then to return." Thereupon the wanderers said to Sudinna: "Śramaṇa Gautama is living at the Jetavana Monastery and is reverently honored and offered many gifts, whereas we receive no such benefit. You should now go and take ordination within the Dharma of śramaṇa Gautama, practice the holy life, recite his scriptures, and then return within our teaching to instruct us one by one, so that we too may receive offerings just as he does."

Upon hearing this proposal, Sudinna left the city of Śrāvastī and made his way to the Jetavana Monastery. Arriving at the gate of the monastery, he saw monks walking in meditation and sitting in concentration. Sudinna approached the monks, exchanged greetings, and then sat to one side and said: "I have been a wanderer of another sect and now wish to go forth and receive the Full Ordination within the Dharma of the Tathāgata. What must be done here?" The monks replied: "If one who was originally of another sect wishes to take ordination within the Dharma of the Tathāgata, he must undergo a probationary period of four months. If, after four months of probation, the monks find him acceptable, they will allow him to go forth."

At that time Sudinna agreed and underwent the four-month probationary period. When the four months had passed and the monks found him acceptable, they allowed him to receive the Full Ordination. After receiving the Full Ordination, he went to the Blessed One, bowed his head at the feet of the Blessed One, and then stood to one side. At that time a number of monks also came to the Buddha, bowed their heads at his feet, and stood to one side, saying: "Blessed One, we have attained realization; our life of practice has ended, the holy life has been fulfilled, there is no more rebirth." Having said this, they bowed their heads at the feet of the Buddha and departed.

As soon as those monks had departed, Sudinna paid obeisance at the feet of the Buddha and then went to those monks to pay his respects. Having done so, he stood to one side and asked them: "Venerable Elders, just now before the Buddha you declared that you had attained realization, that your life of practice had ended, the holy life fulfilled, and that there is no more rebirth—is that so?" The monks replied: "It is so." Then Sudinna asked further: "Venerable Elders, knowing thus and seeing thus, with the divine eye purified—seeing beings dying here and being born there, the beautiful and the ugly, those in good destinations and those in bad, seeing beings who do evil with body, speech, and mind, who slander the noble and worthy ones,

who themselves act with wrong view and teach others to act with wrong view, and who at the breakup of the body, at death, fall into the three evil paths—and seeing also beings who do good with body, speech, and mind, who themselves act with right view and teach others to act with right view, and who at the breakup of the body, at death, are born in good destinations, in the heavenly realms, among human beings—do you, Venerable Elders, possess such a divine eye, purified beyond that of ordinary human beings?" They replied: "We do not." He then asked: "Do you, Venerable Ones, possess the knowledge of past lives, knowing and seeing thus—knowing one past life, two, three, four, five, ten, a hundred, a thousand, and through the kalpas of formation and dissolution, knowing names, lineages,

death here and birth there, death there and birth here, and the countless events of those many kalpas?" They replied: "We do not." He asked further: "Passing beyond form, transcending form, with the formless, quiescent, and liberated—dwelling with the body fully realized and established in the various forms of liberation—do you, Venerable Elders, attain these?" They replied: "We do not."

Sudinna said: "Just now when I asked about these qualities, the Venerable Elders said in each case that they do not possess them. How is it then that before the Blessed One you declared that you had attained realization, that your life of practice had ended, the holy life fulfilled, with no more rebirth? Who could believe that?"

The monks replied: "Virtuous friend, we are persons liberated through wisdom."

Sudinna said: "The Venerable Elders have spoken too briefly and the meaning is not yet clear. Please explain further."

A monk said: "Though the meaning may not be clear, I know for myself that I am one who is liberated through wisdom."

When Sudinna heard the monks speak thus, he thought to himself: "I should go to the Blessed One and ask about this matter; whatever the Blessed One explains, that is what I shall accept." Having so thought, he rose from his seat, went to the Buddha, bowed his head at the feet of the Blessed One, and stood to one side. He then reported the entire matter to the Blessed One in full and asked how this should be understood.

The Buddha thereupon said to Sudinna:

—First the knowledge of the Dharma, afterward the inferential knowledge.

—Blessed One, what the Blessed One has taught is too cryptic and too brief; I do not yet understand.

—Though you do not yet understand, still: first the knowledge of the Dharma, afterward the inferential knowledge.

—It is well, Blessed One, yet I still do not understand; I humbly request the Blessed One to explain further for my sake.

—Then I shall ask you; answer Me according to your understanding. Sudinna, what do you think—is it because of Birth that there is Old Age and Death?

—It is so, Blessed One.

—Well said, Sudinna. What do you think—is it because of Ignorance that the Formations arise?

—It is so.

—Well said, Sudinna. What do you think—when the condition of Birth ceases, does Old Age and Death also cease? And likewise, when Ignorance ceases, do the Formations cease?

—It is so.

—Well said, Sudinna. If a monk living within this teaching investigates rightly and knows rightly, will he attain whatever ought to be attained?

—It is so.

—You have understood that because of Birth there is Old Age and Death?

—It is so.

—Because of Ignorance there are the Formations?

—It is so.

—When the condition of Birth ceases, Old Age, Illness, Death, Sorrow, Lamentation, Suffering, and Distress—the Five Aggregates—all cease?

—It is so.

—When Ignorance ceases, the Formations cease?

—It is so.

Having known these teachings thus, have you attained the divine eye, the knowledge of past lives, and the various liberations?

—I have not attained them, Blessed One.

—You yourself say that you know these teachings, and yet you say you have not attained those virtues. Who could believe that?

—Blessed One, because I was enveloped by the evil and wrongness of Ignorance, I gave rise to such wrong views. Now, having clearly heard the true Dharma from the Blessed One, the evil wrong views have been extinguished and I have attained the pure Dharma-eye.

Thereupon Sudinna bowed his head at the feet of the Buddha, knelt, joined his palms, and said to the Buddha:

—Blessed One, I took ordination and dwelt within the true Dharma of the Tathāgata with a deceitful mind, intending to steal the Dharma. In your great compassion, Blessed One, please accept my confession of wrongdoing.

—You are foolish, like a child. Wishing to steal the Dharma of the Buddha, you went forth with a deceitful mind. Now I accept your confession of wrongdoing. Sudinna, consider this analogy: suppose a person commits an offense against a king, and the king then commands soldiers to tear him asunder, cut off his ears, slice off his nose, saw through him with a saw, cut and hack him into pieces, trample him with elephants, crush him under horses, and put him to death by such extremely painful means. Now you went forth with a deceitful mind, intending to steal the Dharma, and have incurred this offense. I now accept your confession of wrongdoing. Within the Dharma of the noble and worthy ones, you will grow and progress; henceforth do not commit such an offense again.

Because the Blessed One converted Tusima and because Maudgalyāyana employed his supernatural powers, using a sandalwood bowl to subdue the non-Buddhist teachers at Vaiśālī, the people grew ever more reverent and faithful, and the Saṅgha received abundant offerings. For this reason, the non-Buddhist teachers raged and slandered the Blessed One, as is clearly stated in the Sundarī Sūtra: before the Buddha appeared in the world, the non-Buddhist teachers received all manner of offerings, but once the Buddha appeared, all the non-Buddhist teachers lost their livelihood entirely. Why was this so? Because everyone came to know that the Buddha's Dharma is profound and sublime, as is clearly set forth in the Jātaka of the Peacock Bird.

At that time, the Blessed One, wearied by the offerings of worldly people, returned to the city of Śrāvastī. At the hour for alms-gathering, the Buddha put on his customary robe, took his bowl, entered the city of Śrāvastī, and went from house to house seeking alms in due order. After finishing his meal, he walked in meditation at a leisurely pace, then arranged his bed and bedding, and without a word to the Saṅgha or his attendant, traveled alone to the kingdom of Kośala.

At that time, the bhikkhus went to the Venerable Ānanda and said to him:

—Venerable Elder, the Blessed One, after taking his meal, walked in meditation at a leisurely pace, then arranged his own bed and bedding, and without a word to the Saṅgha or his attendant, has traveled alone to the kingdom of Kośala.

Ānanda replied: "Venerable Elders, if the Tathāgata, the Worthy One, the Perfectly Enlightened One, after taking his meal, walks in meditation at a leisurely pace, then arranges his own bed and bedding, and without a word to the bhikkhus or his attendant travels alone, it is because he wishes to seek quietude. Therefore the bhikkhus should not follow him."

Then the Blessed One traveled from the kingdom of Kośala to Pārileyyaka, to the Sāla forest, and dwelt beneath the Bhadda tree. It is related that a herd of five hundred elephants, encountering muddy water and sparse, withered grass, grew weary of the herd and likewise sought out this tree alone. When the elephant king saw the Buddha, he used his trunk to uproot grass and level the ground, then with his trunk drew water and sprinkled it upon the earth to lay the dust, and spread soft grass upon it to serve as a seat.

Then he knelt down, inviting the Buddha to be seated. Seeing the Buddha seated, the elephant king then made request to offer him his service for three months. The Buddha, knowing the elephant king's intention, accepted his request.

On account of this, the Buddha recited the following verse:

Then the elephant king washed fine, beautiful lotus roots clean and presented them to the Blessed One, and the Blessed One received the elephant king's offerings throughout three months. At that time, five hundred bhikkhus, not having seen the Buddha for all three months, came to the Venerable Ānanda and said:

—Venerable Elder, we have not seen the Buddha for a long while, nor have we been able to hear the Dharma. We now wish to go and pay our respects and inquire after the Blessed One's welfare, and to hear his teaching. We humbly request permission.

—Venerable Elders, please remain here for a moment and wait for me to return.

—So be it.

Then Ānanda went to the Venerable Mahā-Maudgalyāyana and spoke as follows: "Venerable Elder, five hundred bhikkhus have come to me saying: 'It has been a long time since we have seen the Buddha and been able to hear the true Dharma; we wish to go and pay homage, make offerings to the Buddha, and hear his teaching.' Venerable Elder, please observe where the Buddha is now dwelling."

Maudgalyāyana then entered meditative concentration and surveyed all the world. He saw the Buddha dwelling beneath the Bhadda tree in the Sāla forest of Pārileyyaka, receiving the offerings of the elephant king. Having seen this, he turned to Ānanda and spoke the following verse:

After Maudgalyāyana had recited this verse, he said to the Venerable Ānanda: "The Blessed One is now dwelling at Pārileyyaka, in the Sāla forest, beneath the Bhadda tree, receiving the offerings of the elephant king. If you wish to go to the Blessed One, now is the right time."

The Venerable Ānanda then returned to the bhikkhus and spoke as follows:

—The Blessed One is now at Pārileyyaka, in the Sāla forest, beneath the Bhadda tree, receiving the offerings of the elephant king. Let us now go together to the Blessed One and pay our respects and inquire after his welfare.

Hearing Ānanda's words, the bhikkhus set out together and went to Pārileyyaka, to the Sāla forest, to the Bhadda tree. When they were not far from the Blessed One, Ānanda said to the bhikkhus:

—Venerable Elders, the Tathāgata, the Worthy One, the Perfectly Enlightened One is dwelling in a place of stillness and quiet; we should not approach him abruptly. Venerable Elders, please stand here for a moment while I go ahead.

—So be it.

Ānanda then approached the Buddha. Seeing Ānanda coming from afar, the Buddha said: "You have come at just the right time, Ānanda; it has been a long while since I have seen you." The Venerable Ānanda bowed his head and paid homage at the Buddha's feet, then said: "Does the Blessed One have few ailments, few afflictions, and dwell in ease and well-being?"

—The Tathāgata has few ailments, few afflictions, and dwells in ease and well-being, receiving the offerings of the elephant king. Ānanda, do the bhikkhus of the Saṅgha have few ailments, few afflictions, and dwell in ease and well-being? Is the seeking of alms without hardship, and the practice of the path in accordance with the Dharma?

—Blessed One, the bhikkhus of the Saṅgha have few ailments, few afflictions, and dwell in ease and well-being; the seeking of alms is without hardship, and the practice of the path is in accordance with the Dharma. Blessed One, five hundred bhikkhus are now waiting outside the forest, wishing to enter and pay their respects; we humbly request that the Blessed One grant permission.

—I permit them to enter.

Ānanda then returned to the bhikkhus and said:

—Venerable Elders, this is of great benefit to you, for the Blessed One has granted permission to enter and pay respects.

The bhikkhus then followed Ānanda and went together to the Buddha's presence, bowed their heads and paid homage at the Buddha's feet, then stood to one side. At that time, among them one bhikkhu thought as follows: "How does a bhikkhu come to know things as they truly are, see things as they truly are, and successively abandon all the āsavā?" Though he pondered this silently, he did not dare to ask the Buddha.

The Blessed One, knowing the thoughts within that bhikkhu's mind, said to Ānanda: "Among these people there is one bhikkhu thinking: 'How does a bhikkhu come to know things as they truly are, see things as they truly are, and successively abandon all the āsavā?' Though he ponders this silently, he does not dare to ask. Ānanda, previously I have taught the bhikkhus the contemplation of the skandhas, the dhātus, the āyatanas, and the twelve links of dependent origination. If a bhikkhu knows things as they truly are and sees things as they truly are, he will successively abandon all the āsavā."

That bhikkhu, upon hearing the Blessed One say this, then thought: "Form is the self."

At that time the Blessed One, knowing the thoughts in that bhikkhu's mind, said to Ānanda: "That bhikkhu is thinking: 'Form is the self.' Ānanda, you should know: if a bhikkhu contemplates thus—'Form is all the conditioned formations, born from ignorance, contact, and feeling, and from these arises craving'—then, Ānanda, from where does craving originate? Upon what does it depend? From what does it arise? From what does it proceed?

Ānanda, you should know: craving originates from feeling, depends upon feeling, arises from feeling, and proceeds from feeling.

Ānanda, you should know: feeling originates from contact, depends upon contact, arises from contact, and proceeds from contact.

Ānanda, you should know: contact originates from the six āyatanas, depends upon the six āyatanas, arises from the six āyatanas, and proceeds from the six āyatanas.

Ānanda, you should know: the six āyatanas are conditioned phenomena, born through the conjunction of causes and conditions—they are phenomena of impermanence and cessation. Contact is a conditioned phenomenon, born through the conjunction of causes and conditions—it is a phenomenon of impermanence and cessation. Feeling is a conditioned phenomenon, born through the conjunction of causes and conditions—it is a phenomenon of impermanence and cessation.

Craving is a conditioned phenomenon, born through the conjunction of causes and conditions—it is a phenomenon of impermanence and cessation. Conditioned formations are conditioned phenomena, born through the conjunction of causes and conditions—they are phenomena of impermanence and cessation. Ignorance is a conditioned phenomenon, born through the conjunction of causes and conditions—it is a phenomenon of impermanence and cessation.

Thus, Ānanda, if a bhikkhu knows in this way and sees in this way, he will successively abandon all the āsavā with defilement.

That bhikkhu, upon hearing this, then thought: "Form is not the self; form is something that belongs to me."

The Buddha, knowing the thoughts in that bhikkhu's mind, said to Ānanda: "That bhikkhu is thinking: 'Form is not the self; form is something that belongs to me.'

Ānanda, you should know: if a bhikkhu contemplates as follows—'Form is all the conditioned formations, born from ignorance, contact, and feeling, and from these arises craving; then from where does craving originate? Upon what does it depend? From what does it arise? From what does it proceed?'"

Ānanda should know: craving originates from feeling, rests upon feeling, arises from feeling, and transforms from feeling — and so too with ignorance, which is the activity of conditioned phenomena, arising through the coming together of causes and conditions, and is a Dharma subject to impermanence and dissolution.

That bhikkhu, upon hearing this, immediately reflected: "Form is not self, nor does it belong to self, nor is form within me."

The Buddha, knowing the thoughts in that bhikkhu's mind, continued: "(and so too) ignorance is the activity of conditioned phenomena, arising through the coming together of causes and conditions, and is a Dharma subject to impermanence and dissolution."

That bhikkhu, upon hearing this, immediately reflected: "Form is not self, does not belong to self, nor is form within me, nor am I within form."

The Buddha, knowing the thoughts in that bhikkhu's mind, continued: "(and so too) ignorance is the activity of conditioned phenomena, arising through the coming together of causes and conditions, and is a Dharma subject to impermanence and dissolution."

That bhikkhu, upon hearing this, immediately reflected: "If form is not self, does not belong to self, if form is not within me, and I am not within form — then perhaps feeling is self, and likewise perception, mental formations, and consciousness. But if the five aggregates are not self, do not belong to self, if the five aggregates are not within me, and I am not within the five aggregates — then on what basis is there a self?"

The Buddha said to Ānanda: "If one thus contemplates the five aggregates, all conditioned formations, born from ignorance, contact, and feeling giving rise to craving — then, Ānanda, from where does craving originate? Upon what does it rest? From where does it arise? From where does it transform? Ānanda, craving originates from feeling, rests upon feeling, arises from feeling, and transforms from feeling.

Ānanda should know: feeling originates from contact, rests upon contact, arises from contact, and transforms from contact.

Ānanda should know: contact originates from the six sense bases, rests upon the six sense bases, arises from the six sense bases, and transforms from the six sense bases.

Ānanda should know: the six sense bases are the activity of conditioned phenomena, arising through the coming together of causes and conditions, and are a Dharma subject to impermanence and dissolution — and so too ignorance is the activity of conditioned phenomena, arising through the coming together of causes and conditions, and is a Dharma subject to impermanence and dissolution. Such is the case, Ānanda. If a bhikkhu knows thus and contemplates thus, then he will gradually extinguish all conditioned taints."

That bhikkhu, upon hearing this, immediately attained the pure Dharma-eye. He then reflected: "All phenomena are quiescent — there is no self, no possession belonging to self."

The Buddha said to Ānanda: "When that bhikkhu was contemplating in this way, he did not grasp at any phenomenon, his defilements were extinguished, and his mind was liberated."

While the Buddha was expounding this Dharma for that bhikkhu, five hundred bhikkhus had their minds liberated and all attained arhatship.

Thereafter, the Blessed One was residing together with the bhikkhus. At that time, in the autumn month, a sudden cold rain arose, and some bhikkhus lit fire in a large hollow log. However, within that log there lived a great snake. Being disturbed by the heat of the fire, it crawled out, raised its head, and pursued the bhikkhus. The bhikkhus then called out to one another in a commotion: "A snake is coming out! A snake is coming out!" The Buddha knew this, yet still asked the bhikkhus: "Why are you calling out in such a commotion?"

— Blessed One, because of a sudden cold rain, some younger bhikkhus lit a fire in a hollow log. Within that log there was a snake, and being disturbed by the heat, it crawled out and chased the bhikkhus. Upon seeing this, the bhikkhus called out to one another in such a commotion.

— Go and summon those bhikkhus here.

When they had come, the Buddha then said to the bhikkhus: "Lighting a fire carries seven dangers, namely: 1. It harms the eyes; 2. It harms the complexion; 3. It causes the body to become gaunt and haggard; 4. Robes become soiled and damaged; 5. Beds and bedding are damaged; 6. It gives rise to occasions for breaking the precepts; 7. It increases idle worldly talk. There are these seven dangers; therefore, from now on, I do not permit lighting a fire."

Furthermore, when the Buddha was residing in the city of Śrāvastī, the account is given in full as above. The Blessed One, for the sake of five benefits, would inspect the bhikkhus' quarters once every five days. He saw one bhikkhu afflicted with a skin disease involving sores and itching. The Buddha knew, yet still asked:

— Bhikkhu, are you comfortable? Are you not suffering?

— I am afflicted with sores and itching and find no ease. If I could warm myself by a fire, I would feel relief, but the Blessed One has established a rule prohibiting the lighting of fire, so I am unable to find relief.

— From now on, I permit bhikkhus who are ill to light a fire.

Furthermore, when the Buddha was residing in the city of Śrāvastī, the account is given in full as above. At that time, the Venerable Nandī, Kimbila, and Bhadda had just completed their rains-retreat at the mountain stūpa and set out for Śrāvastī to pay their respects and visit the Blessed One. Seeing that their robes had been soaked by rain and the dye had faded, the Buddha knew yet still asked:

— Bhikkhus, why are you wearing robes soaked by rainwater with faded color?

— Blessed One, because the Blessed One has established a rule prohibiting the lighting of fire, we dared not boil dye to re-dye them.

— From now on, except when there is a legitimate reason, fire may be lit.

The Buddha then issued an order for all the bhikkhus residing in Śrāvastī to assemble together, and for the sake of ten benefits, established this rule for the bhikkhus — and even those who have already heard it must hear it again:

— If a bhikkhu who is not ill lights a fire of grass, wood, or cow dung himself, or instructs another to light it, he commits a Pācittiya offence, except when there is a legitimate reason.

Explanation

Bhikkhu: As stated above.

Illness: Such as sores, itching, scabies, leprosy, and similar diseases where warmth from fire brings relief — in such cases, lighting a fire is permitted.

Grass: All kinds of grasses, reeds, sedges, bamboo, and the like.

Wood: All kinds of trees, whether already cut down or still intact.

Cow dung: Whether one lights it oneself or instructs another to do so — except when there is a legitimate reason, the Blessed One declares there is no offence.

Legitimate reason: Whether it is one's monthly duty (serving as the duty monk for the month), or one must attend to food preparation, or it is one's turn to light the fire or lamp, or to heat the room for warmth, or to light a fire for the preceptor or teacher, or to heat water, or to fumigate a bowl, or to dye robes — lighting fire in such cases carries no offence. If there is no legitimate reason, one commits a Pācittiya offence.

Pācittiya: As stated above.

If one holds a burning piece of firewood and places it upon a woodpile, on grass, on cow dung, on a wooden seat, or on a pile of refuse, one commits a Pācittiya offence. Likewise, if one holds a handful of burning refuse and places it upon firewood, grass, cow dung, or a wooden seat, the same applies.

If a bhikkhu treads upon a pile of burning grass and wood, some parts of which are already burning and some not yet, he commits a Pācittiya offence.

If he treads upon a fire causing sparks to fly out but the ground has not yet caught fire, he commits a Dukkhaṭa offence. In such a case, one may use an iron rod, bricks, or tiles to extinguish the fire without offence.

If one swings fire in a circular motion, one commits a Pācittiya offence.

If a bhikkhu plucks grass and throws it toward or onto a fire, for each stalk plucked and thrown he incurs one Pācittiya offence.

If one burns grass or trees, one commits a Pācittiya offence.

If one burns a living tree trunk that is sprouting, one commits two Pācittiya offences: one for lighting the fire and one for harming the living sprout.

If one burns something with the intention of destroying it, or for the purpose of huo jing (using fire to make food acceptable), or for a legitimate reason, there is no offence.

If one burns a clump of grain that has already seeded, or grain stalks that already bear grain, one commits two Pācittiya offences: one for lighting the fire and one for harming living seeds. However, if fire is needed for zuo jing (as in huo jing) or if there is a legitimate reason for lighting it, there is no offence.

If one burns hair, or horse hair, or camel hair and the like, one commits a Dukkhaṭa offence.

If one burns leather, one commits a Dukkhaṭa offence.

If one burns pastries, one commits a Dukkhaṭa offence.

If one burns poison or charcoal, one commits a Dukkhaṭa offence.

If, due to indigestion, one presses a heated iron implement against the abdomen, there is no offence.

If one treads upon fire while wearing leather shoes, one commits a Dukkhaṭa offence.

Therefore it is said as above.

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Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Editorial Certification: Thích Đỗng Minh