Lzh Mg Bu Vb Pc 43Obstructing a Legal Procedure

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

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

43. RULE: SLEEPING BEYOND THE PERMITTED TIME LIMIT.

When the Buddha was dwelling at the monastery in the Wilderness, as described in full above. At that time, a monk in charge of affairs hired workers to mix mortar and cast bricks. Those workers would sometimes sleep in the monks' refectory, sometimes rest in the meditation hall, and sometimes rest in the warming room; they would spit filth here and there, and relieve themselves in various places, causing defilement and interfering with the monks' practice of sitting meditation and cultivation of the path.

The monks then brought this matter and reported it to the Blessed One. The Buddha immediately instructed that the monk in charge of affairs be summoned. When the monk arrived, the Buddha asked: "Is it true that you hired workers who have defiled these various places, causing interference with the monks' practice of sitting meditation and cultivation of the path?"

—It is indeed so, Blessed One.

—Why did this happen?

—I wanted to have the workers labor in the morning and rest in the evening, just enough to fulfill the amount for which they were hired.

—Even so, from this time forward, a monk is not permitted to sleep in the same room as one who has not received full ordination.

Furthermore, when the Buddha was still a bodhisattva, dwelling in the palace of his royal father, he was deeply beloved; and because his father feared the loss of the lineage of a Wheel-turning King, he grieved and wept, refusing to allow the Bodhisattva to go forth. Only when [Yaśodharā] conceived Rāhula was [the Bodhisattva] finally able to leave home and renounce the world. Then the Buddha spoke to the monks: "No one could have shown more tenderness and given more delight to the Tathāgata than his royal father, for he had three palaces built befitting the three seasons of spring, summer, and winter, as is clearly explained in the Sūtra of Tenderness—[down to the passage where] the Tathāgata attained Supreme and Perfect Enlightenment."

The monks then addressed the Buddha:

—Blessed One, for what reason did the Blessed One have to practice austerities for six years in such a manner?

—It was not only on this occasion, as is clearly explained in the Jātaka of the Bird.

—Blessed One, why does Māra Pāpīyān constantly wish to disturb and harm the Blessed One?

—It was not only on this occasion, as is clearly explained in the Jātaka of the Turtle, concerning the meeting of father and son in the country of Kapilavastu. In that account there is also a clear explanation of the going-forth of Mahāpajāpatī, Yaśodharā, and Rāhula. It further explains the occasion when the Buddha returned to the country of Kapilavastu on account of his kinsmen. At that time, those of faithful hearts had a latrine built for the Buddha. Although the Buddha had no need of it, out of compliance with worldly convention he accepted it. Then, one day, the Venerable Rāhula was sleeping outdoors, and that night a storm of rain and wind suddenly arose. He went to the door of the Venerable Śāriputra's room and knocked. Śāriputra asked: "Who is there?"

—Preceptor, it is I, Rāhula.

—You must remain outside.

Rāhula then went to the door of the Venerable Mahāmaudgalyāyana's room and knocked. Maudgalyāyana asked:

—Who is there?

—Ācārya, it is I, Rāhula.

—You must remain outside.

In this manner, Rāhula went to each of the other rooms, but everyone told him he must remain outside. At that point, Rāhula went into the Blessed One's latrine, rested his head upon the threshold, and lay down. Then a black snake, also seeking shelter from the storm of rain and wind, made as if to enter the latrine. The Buddha habitually observes sentient beings, and seeing that the black snake was about to enter the latrine, fearing it would harm Rāhula, he emitted a ray of light, then went to the latrine and called out: "Who is there?"

—Blessed One, it is I, Rāhula.

—Rāhula, can it be that you are there?

—Blessed One, I am fortunate indeed to have found this place!

The Buddha then used his soft golden hands to lift Rāhula up, dusted off the dirt clinging to him, and then led him into his own room, pointing to the bed at the front and saying: "Rest upon this bed."

Because at that time the Tathāgata had already established rules for his disciples and therefore had to observe those rules himself, the Blessed One sat cross-legged upon the floor. When his meditation was complete, the Buddha spoke to the monks: "Out of compassion, and on account of the matter of Rāhula, wishing to bring ease and happiness to his disciples, the Tathāgata now permits one who has not yet received full ordination to sleep in the same room [as a monk] for three nights; upon the fourth night, they should sleep separately."

The monks then addressed the Buddha: "Blessed One, for what reason did Rāhula remain in the womb for six years?"

The Buddha said to the monks: "In times past there was a sage named Lī Bā Dū, who went to the king's palace to request an audience. The king sent word to the sage: 'Please remain for the time being in the Sorrow-free Garden; in a short while I will grant you an audience.' The king gave this order and then failed to grant the sage an audience for six days." The king of that time is now Rāhula; it is for this reason that he had to remain in the womb for six years, as is clearly explained in the Birth Sūtra." Then the Buddha commanded all the monks dwelling at Kapilavastu to assemble together, and for ten beneficial reasons established this rule for the monks; even those who have heard it before must hear it again:

—If a monk sleeps in the same room as one who has not received full ordination for more than three nights, he commits a Pācittiya offense.

Explanation

Monk: As explained above.

One who has not received full ordination: Excepting monks and nuns; however, even though a nun has received full ordination, she is likewise not permitted to share a room for three nights.

Sleeping three nights: The limit of three nights is permitted.

The same room: If one sleeps together in a room with the same roof and the same walls, a Pācittiya offense is committed.

Pācittiya: As explained above.

If a room has a separate door and a partition, there is no offense.

If different rooms share the same door, a Pācittiya offense is committed.

If one room has one door, a Pācittiya offense is likewise committed.

If different rooms have different doors, there is no offense.

If there is a wall and a roof, a Pācittiya offense is committed.

If there is a wall but only half a roof, a Vinaya transgression offense is committed.

If there is a wall but no roof, there is no offense.

If there is a roof and a wall, a Pācittiya offense is committed.

If there is a roof but only a half wall, a Vinaya transgression offense is committed.

If there is a roof but no wall, there is no offense.

If a monk sleeps in a room and one who has not received full ordination also sleeps in that room, a Pācittiya offense is committed.

If a monk sleeps in a room and one who has not received full ordination lies with half of his body inside the room, a Vinaya transgression offense is committed. If he lies entirely outside, there is no offense.

If one who has not received full ordination sleeps in a room and a monk also sleeps in that room, a Pācittiya offense is committed.

If one who has not received full ordination sleeps in a room and a monk lies with half of his body inside the room, a Vinaya transgression offense is committed. If he lies entirely outside the room, there is no offense.

If a monk lies down first in the room and one who has not received full ordination comes to lie down afterward, each instance of lying down incurs one Pācittiya offense. If the monk or the person who has not received full ordination rises in the middle of the night to relieve themselves and then returns to sleep, each time they return incurs one Pācittiya offense.

If several persons who have not received full ordination lie down first, and then a monk comes to sleep afterward, one Pācittiya offense is incurred.

If in the middle of the night one rises to relieve oneself and then returns to lie down again, each time of going and returning incurs one Pācittiya offense.

If a monk sleeps in the same room as one who has not received full ordination for three nights, on the fourth night he must move to a different room. If he goes to sleep outside under the open sky and then encounters rain, wind, and cold, he may return inside the room and sit until he can clearly see the ground. If the monk is ill and unable to sit, he should pull a blanket over himself from the head downward, or from the armpits downward to the ground, and should use a thick, close-fitting object as a screen so that not even a cat can pass through.

If a monk while traveling may sleep with one who has not received full ordination under the same roof for three nights; on the fourth night he should sleep separately. If he goes to sleep outside under the open sky and encounters rain, wind, or falling snow and must return inside, he should use a blanket as a screen as described above. If he does not use a blanket screen, he must sit until he can clearly see the ground. If owing to age or illness he cannot sit, and the person who has not received full ordination is trustworthy, he should tell that person: "When you sleep, I must sit." When the monk wishes to sleep, he should rouse that person and say: "While I sleep, you must sit; if you also sleep, no merit will be gained."

The offense of sleeping together in the same room, if one has not yet confessed it and sleeps together again, the offense becomes increasingly grave. If one has confessed and then sleeps in a separate room, one may afterward sleep together again. Therefore it is said as above.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA, A PERSON FROM INDIA

TRANSLATED TOGETHER WITH ŚRAMAṆA FAXIAN DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH