Lzh Mg Bu Vb Pc 70Sitting in Private

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

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

70. RULE: SITTING WITH A WOMAN.

When the Buddha was dwelling in the city of Sāvatthī, as described in detail above. At that time, the Venerable Udāyin had a brahmin friend who lived in the same village; the man's daughter had gone to marry in another village; she sent a message to her father or her preceptor (Udāyin) to come visit her regularly—as the cause and condition for the second Aniyata rule have made clear—up to the point where the Buddha said to Udāyin: "You foolish man, even householders who live at home know the proper conduct of one who has gone forth: what should and should not be done.

You have gone forth in faith, yet you do not know the proper conduct befitting one who has gone forth. This is unlawful, against the Vinaya, contrary to my teaching, and cannot be used to nurture wholesome qualities. Henceforth, I do not permit sitting alone with a woman in a secluded place." Thereupon, the Buddha commanded all the bhikkhus dwelling in Sāvatthī to assemble, and for the sake of ten benefits he formulated the rule for the bhikkhus—even those who have already heard it must hear it again:

—If a bhikkhu sits alone with a woman in a secluded place, he commits a Pācittiya offense.

Explanation

(Some terms above have already been explained.)

Alone: Only a single woman, with no one else present. If there is another person present but that person is asleep, mentally deranged, in extreme pain and confusion, or is a child, a non-human being, or an animal, then even though they are present, it is regarded as if they were not present.

Secluded place: A deserted, private location.

Sitting: If they sit together, a Pācittiya offense is committed.

Pācittiya: As stated above.

If a bhikkhu sits together with a woman for an entire day, he commits one Pācittiya offense. If during that time either the bhikkhu or the woman stands up and leaves, then sits down again, each such instance constitutes one Pācittiya offense.

If a bhikkhu accepts an invitation for a meal and goes to the donor's house and sits down, and then the woman, having finished serving the food, comes and sits before the bhikkhu, then stands up to add more food—each time she stands up and sits down in this manner constitutes one Pācittiya offense. If one woman is sitting near the bhikkhu while another woman goes back and forth adding food, then when that other woman leaves, the bhikkhu should stand up.

When standing up, he should not rise abruptly, so as not to cause the woman who is sitting to suspect that the bhikkhu has some other intention; before standing, he should say: "Sister, I wish to stand up." If she asks, "Why are you standing up?" he should reply: "Because the Blessed One has formulated a rule not permitting a bhikkhu to sit alone with a woman in a secluded place, therefore I am standing up." If the woman says, "Venerable Sir, do not stand; let me stand instead," and she rises, the bhikkhu incurs no offense.

If a girl under seven years of age is sitting on a stepped pathway and moves to sit on the second step, then moves again to sit on the third step, and continues moving her sitting place in this way, then each time she moves, a Pācittiya offense is committed (?). However, if within the house there are attendants (净人, kappiya-kāraka) continuously going back and forth at work without interruption, then there is no offense. If the doorway faces a road and on the road there are people passing by without interruption—such as bhikkhus going on almsround—they serve the same function as the presence of an attendant, and therefore there is no offense.

If a bhikkhu sits together with a woman on an upper floor, and an attendant below can see the bhikkhu and the bhikkhu can also see the attendant, there is no offense. Likewise, if a bhikkhu is sitting alone with a woman on a lower floor and a woman on the upper floor can see them, the same applies.

There are also the following cases: either seeing without hearing, or hearing without seeing, or both seeing and hearing, or neither seeing nor hearing.

Seeing without hearing: If an attendant sees from a distance that the bhikkhu is sitting together with a woman but cannot hear their voices, a Dukkaṭa offense is incurred.

Hearing without seeing: If the attendant hears voices but does not see the persons, a Dukkaṭa offense is incurred.

Both seeing and hearing: If the attendant both sees them sitting together and can hear their voices, there is no offense.

Neither seeing nor hearing: In this case, a Pācittiya offense is committed.

(If a bhikkhu is sitting alone with a woman and) there is a blind person nearby, a Dukkaṭa offense is incurred. If there is a deaf person nearby, a Dukkaṭa offense is also incurred. If that attendant is both blind and deaf, a Pācittiya offense is incurred. If there is one blind attendant and one deaf attendant, there is no offense. If an attendant is asleep, the bhikkhu should wake that person.

This offense applies whether in a village or in a wilderness; whether at the proper time or at an improper time; whether by day or by night; in a concealed place rather than an open one; in a secluded place rather than one with many people; when nearby, not when far away. Therefore it is said:

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

DOCTRINAL VERIFICATION: THÍCH ĐỖNG MINH