Lzh Mg Bu Vb Pc 56Staying With an Army

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

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

56. RULE: STAYING IN A MILITARY CAMP BEYOND THE PERMITTED TIME.

When the Buddha was residing in the city of Sāvatthī, as described above in full. At that time, in the country of Kosala, a high official of the Kṣatriya lineage named Mīni rebelled and refused to submit to the royal court. Because of this, King Pasenadi sent the high official Datta to lead the four divisions of the army on a punitive expedition.

At that time, the one leading the expedition, Datta, sent a messenger to inform the Blessed One: "I am about to set out on campaign; I ask that the Blessed One send bhikkhus to preach the sublime Dharma on my behalf." The Buddha then said to Ānanda: "Go to the army and preach the Dharma for Datta, the one leading the expedition." Ānanda went there accordingly. The official then prepared various offerings. At that time, the group of six bhikkhus, knowing that the army had prepared various offerings for Ānanda, went into the encampment to partake of the meal.

After eating, they went to the place where the soldiers were training to observe. If they saw poor skill, they would criticize: "You teach men to ride elephants as if riding pigs—what a waste of the king's provisions. If you send troops like these into battle, they will surely lose their lives, and the king's elephants will be lost as well." If they saw the soldiers to be skilled in warfare, they would praise them: "The elephant riding is truly accomplished; the handling of the halberd is most effective; the tactics of advancing, retreating, turning left and right are well understood—you are worthy of receiving the king's stipend.

If you send troops like these into battle, they can preserve their own lives and the elephants will not be lost."

When they watched the cavalry, if they found the soldiers unskilled, they would criticize: "You teach men to ride horses as if riding donkeys—what a waste of the king's provisions. If you send troops like these into battle, they will surely lose their lives, and the king's horses will be lost as well." If they saw skilled fighters, they would praise them: "You ride horses with great skill; you handle the reins most effectively; advancing, retreating, turning left and right—all is done with proper method. You are worthy of receiving the king's stipend. If you send troops like these into battle, they will surely preserve their lives, and the horses will not be lost."

When they watched the chariot corps, if they found it lacking in ability, they would criticize: "You teach soldiers to drive chariots as if climbing into bed—what a waste of the king's provisions. If you send troops like these into battle, they will surely give up their lives and cause the king's chariots to be lost as well." If they saw skilled chariot driving, they would praise it: "The drivers handle the reins with accomplished skill, advancing and retreating; turning to the right and left is done with complete propriety. You are worthy of receiving the king's stipend. If you send troops like these into battle, they will surely preserve their lives, and the chariots will not be lost."

When they watched the infantry and found them unable to shoot, they would criticize: "You teach soldiers to handle bows as if smoothing feathers—what a waste of eating the king's stipend. If you send troops like these into battle, they will surely lose their lives, and the king's bows and arrows will be lost as well." If they saw skilled archers, they would praise them: "Truly straight and accurate—these are genuine expert marksmen, worthy of eating the king's stipend. If you send troops like these into battle, they will surely preserve their lives, and the bows and arrows will not be lost."

When they watched the sword-and-shield corps and found them lacking ability, they would criticize: "You teach men to wield a shield as if holding a cloth sword. If you send troops like these into battle, they will surely give up their lives, and the king's swords and staves will be lost as well." If they saw skillful fighters, they would praise them: "The use of swords and shields is accomplished, most adroit and methodical. If you send troops like these into battle, they will surely preserve their lives, and the king's swords and staves will not be lost."

Such was the manner in which they criticized and praised the four divisions of the army. Those who were criticized were each filled with anger and said: "Not only is Mīni of the Kṣatriya lineage our enemy, but now these śramaṇas too are enemies who make a point of humiliating us. Let us all kill them and be done with it." Thereupon, the soldiers who had been praised spoke to those who had been criticized: "These śramaṇas are all of royal lineage, or of the lineage of high officials, or of the Kṣatriya lineage; they have long trained in military arts and thoroughly understand warfare. What they have said is something you ought to learn from. Instead, you harbor resentment—how utterly foolish." When the criticized soldiers heard this, they each felt great shame.

The Venerable Ānanda, having heard of these events, reflected: "I should leave now; if I remain here long, I fear trouble will arise," and returned to the monastery. The Buddha knew but nonetheless asked Ānanda:

—Have you already preached the Dharma to Datta, the one leading the campaign?

Ānanda then reported the matter in full to the Blessed One. The Buddha thereupon ordered the group of six bhikkhus to be summoned. When they had come, the Buddha asked:

—Did this matter truly occur?

—It did indeed, Blessed One.

—This is a wrongful act, contrary to the Dharma and contrary to the Vinaya, and in opposition to my teaching; such conduct cannot be used to nurture and grow wholesome qualities. From this day forward, I permit entering a military camp for three nights only when there is a legitimate reason.

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

—If a bhikkhu, having a legitimate reason, enters a military encampment for three nights, and remains beyond that time, he commits a Pācittiya offense.

Explanation

Bhikkhu: As described above.

Legitimate reason: Either Saṅgha business, stūpa business, or one's own personal business.

Army: As described above.

Three nights: The maximum is three nights; if one exceeds this, one commits a Pācittiya offense.

Pācittiya: As described above.

If a bhikkhu sleeps the first night among the infantry, the second night among the elephant corps, the third night among the cavalry, and the fourth night among the chariot corps, he commits a Pācittiya offense.

If he sleeps the first night among the elephant corps, the second night among the cavalry, the third night among the chariot corps, and the fourth night among the infantry, he commits a Pācittiya offense.

If he sleeps the first night among the cavalry, the second night among the chariot corps, the third night among the archery corps, and the fourth night among the long-spear corps, he commits a Pācittiya offense.

If he sleeps the first night among the chariot corps, the second night among the archery corps, the third night among the spear corps, and the fourth night among the sword corps, he commits a Pācittiya offense.

If he sleeps the first night among the archery corps, the second night among the long-spear corps, the third night among the sword corps, and the fourth night among the outer patrol corps (the guard soldiers), he commits a Pācittiya offense.

If he sleeps the first night among the spear corps, the second night among the sword corps, the third night among the outer patrol corps, and on the fourth night departs from the area within earshot, he incurs no offense.

If, for the sake of a stūpa or of the Saṅgha, there is unfinished business that must be attended to, one should leave the army for one night and may then return to sleep there. If the town or settlement is too far away to reach, one should sleep outside the area within sight and hearing of the army; when sleeping, one should inform the outer patrol: "During the night I wish to sleep at such-and-such a place; do not take me for someone else."

If soldiers come and encamp within the monastery, one should not leave; even if many nights pass, there is no offense. Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

MEANING VERIFIED BY: THÍCH ĐỖNG MINH