Lzh Mg Bu Vb Pc 80Entering a Village at the Wrong Time

– MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA RULES

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

80. RULE: ENTERING A VILLAGE WITHOUT INFORMING ANOTHER.

When the Buddha was residing in the city of Sāvatthī, as explained at length above. At that time, certain bhikkhus living in the wilderness (āraññaka) entered a village at the wrong time, and were censured by people who said: "Why do these Sakyan ascetics who dwell in the wilderness enter a village at the wrong time? What are they looking for?"

The bhikkhus then brought the matter and reported it to the Blessed One. The Buddha ordered that bhikkhu to be summoned. When he had come, the Buddha asked him about the matter described above:

—Did you truly do this?

—It is truly so, Blessed One.

—Why did you, dwelling in the wilderness, enter a village at the wrong time, so that people censured you? From now on, I do not permit a bhikkhu dwelling in the wilderness to enter a village at the wrong time without first informing another bhikkhu.

Furthermore, when the Buddha was residing in the city of Sāvatthī, as explained at length above. At that time, two bhikkhus were living in the wilderness. One bhikkhu, while plastering his room, was bitten by a snake, and said to his companion: "Venerable, I have been bitten by a snake."

The other replied: "Wait until I put on my saṃghāṭi robe, and then I will go to summon the physician Jīvaka." But while he was getting his robe, the other lost his voice; and when he had finished putting on his robe, he said: "Venerable, I am going to enter the village at the wrong time."

At that moment, the stricken bhikkhu could not respond. He had to announce it three times: "Venerable, I am entering the village at the wrong time." Yet still the other could not speak. He then thought to himself: "The Blessed One has laid down a rule that does not permit a bhikkhu dwelling in the wilderness to enter a village at the wrong time without informing another bhikkhu. I have no choice but to wait and see how the kamma of that Venerable will turn out." And so the other bhikkhu passed away. The bhikkhus then brought the matter and reported it to the Blessed One. The Buddha ordered that bhikkhu to be summoned. When he had come, the Buddha questioned him clearly about what had happened:

—Did you truly act in this way?

—It is truly so, Blessed One.

The Buddha then said to the bhikkhus: "If he had called upon the four great Dragon Kings with a loving heart, it would not have come to death. The four great Dragon Kings are: the Dragon King Who Upholds the Nation, the Dragon King of the Eḷa Country, the Dragon King Good Son, and the Black-and-White Dragon King. One should say: 'I have loving-kindness toward beings without feet.

I have loving-kindness toward beings with two feet. I have loving-kindness toward beings with four feet. I have loving-kindness toward beings with many feet.

Do not harm those two-footed beings of mine. Do not harm those four-footed beings of mine. Do not harm those many-footed beings of mine.

Do not harm my beings. May there be freedom from āsava; may we look upon one another with the wholesome mind of the noble ones; may no malice arise.' If that bhikkhu had called upon the four great Dragon Kings, he would not have died. From now on, I permit it in cases of urgency (without needing to follow the rule)."

Thereupon, the Buddha commanded all the bhikkhus dwelling in the city of Sāvatthī to assemble, and for the sake of ten benefits he laid down this rule for the bhikkhus—even those who have already heard it must hear it again:

"If a bhikkhu dwelling in the wilderness enters a village at the wrong time without informing another bhikkhu—except in special circumstances—he commits a Pācittiya offense."

Explanation

*Dwelling in the wilderness (āraññaka): Places that are five hundred bows distant from cities, towns, and villages—each bow being five cubits in length—where no people reside; such a place is called āraññaka*.

Wrong time: After the meal has been eaten; even if the hour is still early, it is still the wrong time.

Village: Hamlets and villages separated by walls, or those that are intermingled without division.

*Informing (bạch):* If one announces that one is leaving the refectory, that does not count as informing. Or if one announces that one is going to a bhikkhunī monastery to give instruction, that does not count as informing. Or if one announces that one is leaving the place of Dhamma teaching, that does not count as informing. One must announce as follows: "Venerable, I am entering the village at the wrong time." The other should respond: "Very well."

Bhikkhu: This refers to bhikkhus present within the boundary (sīmā), not those members of the community who happen to be present.

Except in special circumstances: If a bhikkhu is suffering from illness or has been bitten by a snake and must go to summon a physician, the Blessed One declares there is no offense (in departing without informing).

If two bhikkhus are dwelling in the wilderness and wish to go together, they must inform each other and then depart. If one departs first, the second, when wishing to go, must inform another bhikkhu; if there is no other bhikkhu, he should think inwardly: "When I reach the middle of the road, upon leaving the gate, upon arriving at the village, or at a bhikkhunī monastery, should I meet a bhikkhu, I will inform him. Having informed him, I will enter the village at the wrong time."

If a bhikkhu is traveling along the road from one village to another and sees by the roadside a stūpa or a shrine to devas, he must go straight along the path: if the road curves to the left beneath that stūpa or shrine and he goes around to the right, he commits a Pācittiya offense. However, if there is a fire, a dangerous animal approaching, or someone pursuing him, passing by in such a way is not an offense.

If a bhikkhu traveling a long distance is overtaken by nightfall and wishes to enter a village to rest, he must not carry bulky bags and luggage into it. If there is water outside the village, he should rest in the forest; first he should send two bhikkhus to wash themselves clean, put on their saṃghāṭi robes, fasten them securely, inform each other, and then have them enter the village to request a place to stay overnight. If a place to stay is obtained, they must ask the donor to provide the necessary requisites, then return outside the village and inform the other bhikkhus: "A place to stay has been obtained."

At that time, the bhikkhus should wash their hands and feet clean; if they need to drink a non-time beverage, they should drink it then and there, and not wait until they are inside the village to drink, lest people censure them saying the ascetics eat at night. Then they should distribute the luggage to be carried, put on their saṃghāṭi robes, fasten them securely, take their staffs, put on their sandals, inform one another, and only then enter the village.

When they have arrived at the resting place, if they wish to go outside the village to fetch firewood, grass, or water, they should leave by the same road they came in by—there is no offense. If they wish to go by a different road, they must inform; if they go without informing, they commit a Pācittiya offense. If they wish to go in search of oil for rubbing the feet, non-time drinking water, or to gather alms for the morning meal, they must inform before going.

If they go without informing, they commit a Pācittiya offense. However, if within the village there is a monastery, and along the road houses stand continuously one after another, then going (without informing) is not an offense. If they go by a different road, they must inform; if they go without informing, they commit a Pācittiya offense.

Therefore it is said:

"Not enough, going with robbers,

Digging the earth, four months' invitation.

Not yet learned, and drinking liquor.

Disparaging others, standing to eavesdrop.

Abandoning and going, entering at the wrong time.

The eighth section of Bạt Cừ is completed."

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