根本說一切有部百一羯磨

Revised and annotated by: Thích Nguyên An - Thích Tâm Nhãn - Thích Đạo Luận

CENSURE — ONE MOTION AND THREE PROCLAMATIONS

[487c19] At that time, the bhikshu Thắng Diệu habitually committed Sangha-related offenses.^[1] The bhikshus required him to undergo parivāsa,^[2] renewed parivāsa from the beginning,^[3] and even a further recommencement from the beginning,^[4] followed by mānatta, yet he continued to reoffend. The bhikshus reported this matter to the Buddha. The Buddha said:

– Bhikshus, perform an act of censure for the bhikshu Thắng Diệu. If there are other similar cases, the procedure must be performed as follows. Carry out the preliminary formalities in the customary manner:

1. The motion

Venerable Sangha, please listen! The bhikshu Thắng Diệu habitually commits Sangha-related offenses. The bhikshus have required him to undergo parivāsa through mānatta, yet he continues to reoffend. The Sangha will now impose censure upon him. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now performs an act of censure for the bhikshu Thắng Diệu because he habitually commits offenses. This is the motion.

2. The formal act

Next, perform the formal act in accordance with the motion… through the words: Thus do I record this matter.

The Buddha said:

– Bhikshus, after the act of censure has been performed for the bhikshu Thắng Diệu, [488a01] I shall explain clearly the regulations that this bhikshu must observe. They are: 1. He may not confer ordination upon another… state the rest in full as above; 2. If, while undergoing parivāsa, he does not conduct himself in accordance with the Dharma, he commits an offense of transgressing the Dharma; 3. After an act of censure has been performed against a bhikshu, if he displays the utmost reverence, does not give rise to contempt or arrogance toward the Sangha, and so forth… through to requesting the Sangha to rescind the act, he must make the following declaration himself:

I, the bhikshu named …, shall forever desist and never again commit the offenses that I have habitually committed, (state in full the offenses committed) … through to: Please perform the formal act of rescission, just as the formal act imposing intimidation upon me is rescinded.

The distinction here is that he must say:

“I, the bhikshu named …, shall forever desist and never again commit the offenses that I have habitually committed.” The remaining details should be understood accordingly.

Notes:

^[1] Sangha-related offenses: see note 1, p. 211.

^[2] Parivāsa: see note 4, p. 211.

^[3] Renewed parivāsa from the beginning 根本遍住: If, while undergoing the disciplinary period of parivāsa, a bhikshu again commits a sanghāvaśeṣa offense, then regardless of how long he has already undergone parivāsa, that period is not counted, and he must begin again from the start (that is, from the root).

^[4] Further recommencement from the beginning: If, while undergoing renewed parivāsa from the beginning, a bhikshu again commits a sanghāvaśeṣa offense, then regardless of how long he has already undergone renewed parivāsa from the beginning, that period is not counted, and he must begin again from the start. (See also note 1, p. 216.)

BANISHMENT — ONE MOTION AND THREE PROCLAMATIONS^[1]

At that time, the venerables A-thấp-bạc-ca^[2] and Bổ-nại-phạt-tố,^[3] who dwelt at Mount Chỉ-tra,^[4] engaged in conduct that corrupted households, in evil deeds, and in acts unbecoming a śramaṇa. They either did these things themselves or instructed others to do them, such as sharing a bed, eating from the same dish, and drinking wine from the same cup with women; picking flowers themselves or telling others to pick them; making flower garlands themselves or teaching others to make them; fastening strings of flowers together to form crowns and floral necklaces; applying yellow powder to their eyelashes; painting dimples upon their cheeks; dancing themselves or telling others to dance; singing themselves or telling others to sing; beating drums themselves or teaching others to beat drums;

tightly fastening their garments; at times leaping and at times walking; tossing a staff into the air and catching it so that it stood upright; gesticulating with their hands; imitating leaping fish; sliding across a large muddy pool and stopping halfway; imitating the neighing of horses; imitating the lowing of cattle; imitating the trumpeting of elephants or the calls of peacocks; beating water-drums; splashing water as though hurling spears; making drumbeats with their mouths; or blowing conch shells to imitate the cries of peacocks or the songs of orioles.

Because they performed such acts unbecoming the conduct of śramaṇas, they gradually caused the brahmins dwelling at the foot of Mount Chỉ-tra to become indifferent, lose faith, and develop disdain for the bhikshus, to the point that they no longer gave offerings when the bhikshus went on almsround. Ānanda reported this matter to the Buddha. The Buddha said:

– Bhikshus, go to Mount Chỉ-tra and perform an act of banishment against the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố.

Bhikshus, when you intend to go to that mountain, assemble together at one place along the way and appoint a bhikshu endowed with five qualities. After assembling the Sangha in the customary manner, first ask:

“Bhikshu named …, are you able to go to Mount Chỉ-tra and investigate the household-corrupting conduct of the group of A-thấp-bạc-ca?”

He replies:

– I am able.

Then assemble the Sangha according to the customary procedure and appoint a bhikshu to make the motion and perform the formal act:

1. The motion

Venerable Sangha, please listen! The bhikshu named … is able to go to Mount Chỉ-tra and investigate the household-corrupting conduct of the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố. [488b01] If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now appoints the bhikshu named … to go to Mount Chỉ-tra and investigate the household-corrupting conduct of the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố. This is the motion.

2. The formal act

Next, perform the formal act:

Venerable Sangha, please listen! This bhikshu named … is able to go to Mount Chỉ-tra and investigate the conduct of the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố that corrupts the households of others. The Sangha now appoints this bhikshu named … to go to Mount Chỉ-tra and investigate the household-corrupting conduct of the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố. Those venerable ones who consent to appointing the bhikshu named … to go to Mount Chỉ-tra and investigate the household-corrupting conduct of the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố should remain silent; anyone who does not consent should speak.

The Sangha has consented to appoint the bhikshu named … to go to Mount Chỉ-tra and investigate the household-corrupting conduct of the group of bhikshus A-thấp-bạc-ca and Bổ-nại-phạt-tố. The Sangha consents because it remains silent. Thus do I record this matter.

– Bhikshus, after arriving at Mount Chỉ-tra, prepare the seats, strike the gaṇḍī, and assemble the Sangha. The investigating bhikshu should then ask the group of bhikshus A-thấp-bạc-ca:

– I have a matter about which I wish to question you. Do you consent?

If they consent, he should question them to determine whether the alleged offenses are true or false.

If they reply, “All the allegations concerning our offenses are true,” the Sangha should perform an act of banishment against them. After carrying out the preliminary formalities, perform the formal act as follows:

– Venerable Sangha, please listen! The group of bhikshus A-thấp-bạc-ca, Bổ-nại-phạt-tố, and Bán-đậu-lô-hứ-đắc-ca have committed many acts that corrupt households and many evil deeds. They drink wine from the same cup and eat from the same dish with women; they pick flowers and weave them into hair ornaments; they engage in restlessness, singing, and dancing. By performing such acts unbecoming śramaṇas, they have caused laypeople to lose faith. If the Sangha considers the time appropriate, may the Sangha consent.

The Sangha now performs an act of banishment against the offending group of bhikshus A-thấp-bạc-ca, Bổ-nại-phạt-tố, and Bán-đậu-lô-hứ-đắc-ca. This is the motion.

Next, perform the formal act in accordance with the wording of the motion… through the words: Thus do I record this matter.

If those three bhikshus, after having undergone the act of expulsion, allow others to go forth, and so forth, the full statement is as given above. If these three show a respectful attitude, do not give rise to arrogance within the Sangha’s residence, and so forth, up to requesting the Sangha to grant them the act of revocation, they must themselves make this declaration: “We are… and henceforth shall forever cease corrupting households (fully recount the actions committed as above)… up to: We request the Sangha to perform the act of revocation for us.”

Proceed according to the ritual prescribed above.

Notes:

^[1] Mūlasarvāstivāda 15, p. 705a10: Sanghavasesa 12, training rule: corrupting households.

^[2] A-thấp-bạc-ca 阿濕薄迦: P. Assaji. This is the bhikshu belonging to the group of six bhikshus (chabbaggiyā), not Assaji Thera, one of the first five bhikshus (pañcavaggiya).

^[3] Bổ-nại-phạt-tố 補捺伐素: P. Punabbasuka. In the Dharmaguptaka Vinaya: Phú-na-bà-sa 富那婆娑.

^[4] Mount Chỉ-tra 抧吒山: P. Kīṭāgiri, also called the settlement of Kiết-la (吉羅邑), in the country of Kāśi (Ca-thi 迦尸), on the road from Kāśi to Śrāvastī (Thất-la-phạt).

[488C01] ACT OF RECONCILIATION — MOTION AND THREE PROCLAMATIONS^[1]

At that time, in a certain village, there was a bhikshu named Thắng Thượng^[2] who spoke insulting words to the householder Tạp Sắc.^[3] The householder reported this matter to the Buddha. The Buddha said:

“Bhikshus, perform an act of reconciliation for the bhikshu Thắng Thượng because he has caused distress to a layperson.^[4] Henceforth, whenever a similar case occurs, an act of reconciliation must likewise be performed.”

1. The Motion

“Venerable Sangha, please listen! In a certain village, the bhikshu Thắng Thượng spoke insulting words to the householder Tạp Sắc. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha will now perform an act of reconciliation for the bhikshu Thắng Thượng because he spoke insulting words to the householder Tạp Sắc. This is the motion.”

2. The Formal Act

Next, perform the formal act in accordance with the motion… up to the words: “Thus do I understand this.”

Anyone upon whom this formal act has been imposed who does not comply with the Sangha and carry it out commits an offense of transgressing the Dharma. After the Sangha has performed the act of reconciliation, if that person displays a respectful attitude, does not show contempt or arrogance toward the Sangha, and eventually requests the Sangha to rescind the act of reconciliation, that person must make this declaration: “I shall forever cease insulting and causing distress to laypeople” (the full statement is as given above).

The bhikshus should tell that person: “Go to the householder and ask his forgiveness. Only if the householder forgives you may the act be revoked.”

Just as an act of reconciliation is performed when one insults a householder, so too must an act of reconciliation be performed if one causes distress to another bhikshu; the same principle applies when one causes distress to a bhikshuni, shikshamana, novice monk, or novice nun. If a bhikshuni insults a layperson, bhikshu, shikshamana, novice monk, or novice nun, an act of reconciliation must likewise be performed. The same principle applies to the latter three assemblies.

Notes:

^[1] Chinese: cầu tạ 求謝, “seeking forgiveness.” In the Mahīśāsaka and Sarvāstivāda Vinayas: the act of humbling oneself 下意羯磨, requiring one to apologize to a lay devotee. Vin. ii. 18: paṭisāraṇīyakammaṃ — gahapati khamāpetabbo.

^[2] Bhikshu Thắng Thượng 勝上苾芻. Mahīśāsaka Vinaya 24, p. 163b12: the bhikshu Thiện Pháp 善法 (Sudhamma). Sarvāstivāda Vinaya 31, p. 224b8: the bhikshu Uất-đa-la 欝多羅.

^[3] The householder Tạp Sắc 雜色長者: In Mahīśāsaka Vinaya 24, the householder’s name is Chất-đa-la. Sarvāstivāda Vinaya 31 and Dharmaguptaka Vinaya 44, p. 892b3: the lay devotee Chất-đa-la 質多羅居士. Pāli: Cittagahapati. He was originally the owner of Ambāṭaka Grove (A-ma-lê 阿摩梨, the mango grove 菴羅林), which he later offered to the Sangha.

^[4] Chinese: the formal act of seeking forgiveness for distressing a layperson 觸惱俗人求謝羯磨.

SUSPENSION FOR REFUSING TO ACKNOWLEDGE AN OFFENSE — MOTION AND THREE PROCLAMATIONS

At that time, after the venerable bhikshu Xiển-đà had committed an offense, the bhikshus asked him:

“Do you see your offense?”

He replied:

“I do not see it.”

The bhikshus reported this matter to the Buddha. The Buddha said:

“Bhikshus, perform an act of suspension for not acknowledging an offense^[1] against the bhikshu Xiển-đà. Henceforth, whenever a similar case occurs, the same formal act must likewise be performed.”

(Method of performing the formal act)

1. The Motion

“Venerable Sangha, please listen! This bhikshu Xiển-đà has committed an offense, but when questioned by others, he replies that he does not see the offense. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha will now perform an act for not acknowledging an offense against the bhikshu Xiển-đà. This is the motion.”

2. The Formal Act

Next, perform the formal act [489a01] in accordance with the motion… up to the words: “Thus do I understand this.”

If the formal act is rescinded for him, this too should be carried out accordingly. The difference here is that he must say: “I now acknowledge the offense.”

If Xiển-đà has committed an offense but does not disclose and confess it in accordance with the Dharma, an act of suspension should be performed against him. If the act is rescinded for him, it is likewise as above. The difference here is that he must say: “I have disclosed and confessed that offense in accordance with the Dharma.”

Note:

^[1] Chinese: act of suspension for not acknowledging an offense 不見罪捨置羯磨.

REFUSING TO RELINQUISH A WRONG VIEW — MOTION AND THREE PROCLAMATIONS^[1]

The venerable Upāli addressed the Blessed One:

“Venerable Sir, the bhikshu Vô Tướng has himself given rise to a wrong view and says: ‘According to the Buddha’s teaching, habitual indulgence in sexual activity is an obstructive dharma; but as I understand it, even when one habitually engages in that practice, it is not an obstructive dharma.’”

The bhikshus did not know what to do and therefore reported the matter to the Buddha.

The Buddha said:

“Bhikshus, the bhikshu Vô Tướng should be admonished privately.”

The bhikshus admonished him privately, but he obstinately refused to relinquish his view and further said that this alone was the true Dharma and everything else was false.

The bhikshus reported this matter to the Buddha.

The Buddha said:

“Bhikshus, admonish the bhikshu Vô Tướng by an act consisting of a motion and three proclamations. Sound the gandī, complete the preliminary procedures, and have one bhikshu make the motion for the formal act.”

1. The Motion

The motion should be made as follows:

“Venerable Sangha, please listen! The bhikshu Vô Tướng has himself given rise to a wrong view and says: ‘According to the Buddha’s teaching, habitual indulgence in sexual activity is an obstructive dharma; but as I understand it, even when one habitually engages in that practice, it is not an obstructive dharma.’ The bhikshus have admonished him privately. Although he was admonished privately, he obstinately refuses to relinquish this view and further says: ‘What I say is the true Dharma; everything else is false.’

“The bhikshus admonish Vô Tướng as follows:

“‘Vô Tướng, do not malign the Blessed One. It is not good to malign the Blessed One. The Blessed One did not teach such words. By innumerable skillful means, the Blessed One has declared that sexual activity is an obstructive dharma. Vô Tướng, for as long as you have not relinquished this wrong view, the Sangha will not speak with you. This is as wretched as being a Caṇḍāla.^[2]’

“If the time is appropriate for the Sangha, may the Sangha consent. The Sangha will now perform an act of suspension against Vô Tướng for refusing to relinquish a wrong view.^[3] This is the motion.”

2. The Formal Act

The formal act is to be completed in accordance with the text of the motion.

At that time, after the bhikshus had performed the formal act against Vô Tướng for refusing to relinquish his wrong view, Vô Tướng still obstinately refused to relinquish it. The bhikshus reported this matter to the Buddha. The Buddha said:

“From the first motion through the completion of the second proclamation, anyone who does not relinquish this wrong view commits an offense of wrongdoing. Upon completion of the third proclamation, he commits a pāyattika offense.”

Notes:

^[1] Mūlasarvāstivāda Vinaya 39, p. 840b21: Pātayantikā 55, training rule: Refusing to relinquish a wrong view and acting contrary to admonition.

^[2] Caṇḍāla 旃荼羅: Skt. = P. caṇḍāla, translated as “fierce,” a person responsible for killing. In the caste system of Indian society, the caṇḍālas constituted the lowest caste, beneath the śūdra caste. Members of this caste specialized in such occupations as prison guards and butchers.

^[3] Chinese: karma of setting aside for failure to relinquish a wrong view 不捨惡見捨置羯磨.

EXPULSION OF NOVICES HOLDING WRONG VIEWS — MOTION AND THREE PROCLAMATIONS^[1]

[489b01] The Venerable Upāli addressed the Blessed One:

“Venerable Sir, Upananda has two novices who formerly jested with the bhikṣus and made bodily contact with one another. Afterward, those bhikṣus felt remorse and confessed all the offenses they had committed; they aroused courageous resolve to eradicate all afflictions and outflows and attained the supreme fruit.

“These two novices then gave rise to a wrong view and said to the bhikṣus: ‘Venerable Ones, those bhikṣus previously engaged in unlawful acts with us; why, then, have they now attained the supreme fruit? I heard the Buddha teach that habitual sexual conduct is an obstructive dharma. Yet after one has become accustomed to it, it is not an obstructive dharma.’”

The bhikṣus did not know what to do and reported the matter to the Buddha. The Buddha said:

“Bhikṣus, you should admonish them privately.”

The bhikṣus admonished them privately, but they obstinately refused to relinquish their view. The bhikṣus reported this to the Buddha. The Buddha said:

“They should be admonished by a karma of one motion and three proclamations. It is well if they relinquish it; if they do not, perform upon those two novices a karma of expulsion for failure to relinquish a wrong view.^[2]”

After completing the preliminary procedures, the two novices should be placed where they can be seen but cannot hear. Then one bhikṣu should be appointed to make the motion for the karma.

1. Motion

The motion is made as follows:

“Venerable Sangha, listen! The two novices Lợi Thích and Trường Đại have given rise to a wrong view, saying: ‘I heard the Buddha teach that sexual conduct is an obstructive dharma, yet when it is practiced, no obstruction is seen.’ The bhikṣus admonished these two novices privately and even performed a karma of one motion and three proclamations to restrain them, but these two obstinately persist in their wrong view and refuse to relinquish it. Moreover, they say: ‘What I say is true; everything else is false.’

“The bhikṣus say to these two novices: ‘From this day onward, you may not say: “The Tathagata, Worthy One, Perfectly Enlightened One, is my Teacher.” You may not accompany the venerable elders or your fellow practitioners of the holy life. Other novices are permitted to sleep for two nights in the same room as senior bhikṣus, but from this day onward you are not permitted to do so. Foolish men, quickly relinquish your wrong view.’ If the Sangha finds the time appropriate, may the Sangha consent. The Sangha now performs upon these two novices a karma of expulsion for failure to relinquish a wrong view. This is the motion.”

2. Karma

The karma is performed in accordance with the wording of the motion.

At that time, after the bhikṣus had performed the karma of expulsion upon those two novices, they did not know what else to do and therefore asked the Buddha.

The Buddha said:

“After those two novices have undergone the Sangha’s karma, the bhikṣus must not permit them to live together with them or sleep in the same room. Whoever acts otherwise commits an offense as prescribed by the Vinaya. You should know this.”

Notes:

^[1] Ibid., 39, p. 841b28: Pātayantikā 57, training rule: A novice obstinately maintains a wrong view and refuses to relinquish it.

^[2] Chinese: karma of expulsion for failure to relinquish a wrong view 不捨惡見驅擯羯磨.

REINSTATEMENT — MOTION AND THREE PROCLAMATIONS

At that time, the bhikṣus of Vaiśālī^[1] and the community of bhikṣus at Kauśāmbī^[2] recovered their original state of mind [489c01], approached the Blessed One, and said:

“Venerable Sir, we now wish to be reconciled.”

The Buddha said:

“Sādhu!^[3] (This is translated as ‘well accomplished,’ meaning that the matter has been skillfully brought to completion. Formerly it was translated as ‘Excellent!’) Bhikṣus, if the Sangha has been divided and one causes it to become harmonious again, one will acquire immeasurable, incalculable merit without limit or boundary. It is extremely difficult to split the tip of a hair into a hundred parts, or into a thousand koṭis of parts, and then join them together again as before; yet it is even more difficult to restore harmony to a Sangha that has been divided. Therefore, I now permit bhikṣus who have been set aside to request reinstatement. They should make the request for reinstatement as previously instructed … up to saying as follows:

1. Motion

“Venerable Sangha, please listen! We, namely …, were the first to cause a dispute, resulting in the Sangha dwelling in disharmony. We caused a dispute that had not yet arisen to arise, and when the dispute had arisen, we caused it to grow further.

“When admonished by others, we resisted, saying either that there was an offense or that there was no offense; that it should be relinquished or that it should not be relinquished; that I had committed an offense or that I truly had committed no offense. Because of these circumstances, the Sangha performed upon me a karma of setting aside and expelled me. I am named … Since being subjected to this procedure, I have reformed my conduct, acting respectfully and diligently without giving rise to contempt or arrogance. I now request that the Sangha rescind the karma of setting aside. May the Venerable Sangha compassionately receive me. Please be mindful of me; please be compassionate toward me.”

The request should be made in the same way a second and a third time.

2. Karma

Next, one bhikṣu makes the motion for the karma:

“Venerable Sangha, please listen! The bhikṣu named … was the first to cause a dispute, resulting in the Sangha dwelling in disharmony. He caused a dispute that had not yet arisen to arise, and when the dispute had arisen, he caused it to grow further.

“When admonished by others, he resisted, saying either that there was an offense or that there was no offense. Because of these circumstances, the Sangha performed upon him a karma of setting aside. Now the bhikṣu named …, after undergoing this procedure, has reformed his conduct, acting respectfully and diligently without giving rise to contempt or arrogance. He now requests that the Sangha rescind the karma of setting aside. If the Sangha finds the time appropriate, may the Sangha consent. The Sangha now rescinds the karma of setting aside for the bhikṣu named …. This is the motion.”

Thereafter, the karma is performed in accordance with the wording of the motion … up to the sentence: “I therefore record it thus.”

Notes:

^[1] Vaiśālī 薜舍離: also transcribed Tỳ-xá-ly; Skt. Vaiśālī, P. Vesālī. One of the sixteen great states or cities of ancient Central India. Its present location corresponds to the region of Besārh, on the eastern bank of the Gandak River and the northern bank of the Ganges in India.

^[2] Kauśāmbī 高苫縛迦. In the Dharmaguptaka Vinaya: Câu-thiểm-di 拘睒彌; in the Sarvāstivāda Daśādhyāya Vinaya: Câu-xá-di 俱舍彌. A common transcription is Kiêu-thưởng-di 憍賞彌. Skt. Kauśāmbī, P. Kosambī, the capital of the kingdom of Vaṃsa (Skt. Vatsa).

^[3] Chinese transcription: sa-độ (sādhu); see note 1, p. 20.

RECONCILIATION OF THE SANGHA — MOTION AND THREE PROCLAMATIONS

The Blessed One said: “I shall now explain what a bhikṣu must do after the karma of setting aside has been rescinded. This bhikṣu must request the Sangha’s permission to be reconciled with one another. He should make the request as follows:

“Carry out the preliminary procedures as before … up to joining the palms and saying:

1. Motion”

[490a01] Venerable Sangha, please listen! I, named…, was the first to cause a dispute, thereby making the Sangha dwell without peace. The Sangha performed an act of suspension against me. After the act of suspension had been performed against me, I, named…, repented of my former faults and therefore requested the Sangha to revoke the act of suspension. The Sangha has revoked the act of suspension against me. I, the bhikshu named…, now request the Sangha to grant me reconciliation. May the Sangha revoke the act of suspension against me, named…, and grant me reconciliation so that I may once again dwell together with the community. May you have compassion for me, have compassion for me!

The request should be made in the same way a second and a third time.

2. Karman

Next, a bhikshu should make the formal motion for the karman:

Venerable Sangha, please listen! The bhikshu named… was the first to cause a dispute, thereby making the Sangha dwell without peace. The Sangha performed an act of suspension against the bhikshu named…. After the act of suspension had been performed against him, this bhikshu named… repented of his former faults and therefore requested the Sangha to revoke the act of suspension. The Sangha has revoked the act of suspension. The bhikshu named… now requests the Sangha to grant him reconciliation. If the Sangha is ready, the Sangha may consent. The Sangha now grants the bhikshu named… reconciliation with the community. This is the motion.

When performing the karman, it should likewise be carried out in accordance with the motion… through to the words: Thus I understand this decision.

THE SANGHA’S RECONCILIATION AND PURIFICATION CEREMONY

The Blessed One taught:

– After the Sangha has granted that bhikshu reconciliation, I shall now prescribe what must be done: That bhikshu must request the Sangha to grant him reconciliation for the purification ceremony.

1. Request

The request should be made as follows:

Venerable Sangha, please listen! Because I committed the initial offense… (state it fully as above), an act of suspension was formerly performed against me, named…. I requested the Sangha to revoke the act of suspension, and the Sangha revoked the act of suspension against me, named…. I, named…, requested the Sangha to grant me reconciliation, and the Sangha granted me, named…, reconciliation so that I might dwell together with the community. I, named…, now request the Sangha to allow me to join harmoniously in the poṣadha (uposatha). May the Sangha allow me to join harmoniously in the poṣadha. May you have compassion for me, have compassion for me!

The request should be made in the same way a second and a third time.

2. Formal Motion

Next, a bhikshu should make the formal motion, followed by the karman.

Venerable Sangha, please listen! An act of suspension was formerly performed against this bhikshu named…, and he requested the Sangha to revoke the act of suspension. The bhikshu named… now requests the Sangha to allow him to join harmoniously in the poṣadha. If the Sangha is ready, the Sangha may consent. The Sangha now allows the bhikshu named… to join harmoniously in the poṣadha. This is the motion.

3. Karman

Next, the karman should be performed in accordance with the motion… [490b01] through to the words: Thus I understand this decision.

Once the Sangha has allowed him to join harmoniously in the purification ceremony, he should perform the purification ceremony together with the Sangha, even though it is not a regular purification day. The community of bhikshus, however, must not conduct a purification ceremony on days that are not purification days, except for an auspicious purification ceremony or a purification ceremony in a time of danger. A purification ceremony held for reconciliation is called auspicious. Whoever performs a purification ceremony when it should not be performed commits an offense of transgressing the Dharma.

At that time, a bhikshu was gravely ill and had no attendant. The bhikshus did not know whom they should appoint to care for the sick bhikshu.

The Buddha taught:

– If someone is ill, the entire community, from the senior elder down to the most junior member, must care for the sick.

The Buddha taught:

– They should not all go at once, but should take turns visiting and caring for him. Upon reaching the sick person, they must inquire about his health. If the sick person is too exhausted to speak, they should ask the previous attendant about his condition. Any attendant who acts contrary to this commits an offense of transgressing the Dharma.

If the sick person and his attendant are impoverished and have no medicine with which to treat the illness:

The Buddha taught:

– If the sick person has a personal disciple, a dependent disciple, a preceptor, an instructor, and so forth, they should be asked to seek medicine and provide for him together. If they have nothing at all, medicine and funds for medicine may be taken from the Sangha’s storehouse to care for the sick person. Whoever fails to follow this rule commits an offense of transgressing the Dharma. (There are also many further provisions, which are explained elsewhere.)

The Venerable Upāli asked the Blessed One:

– Venerable Sir, as the Blessed One has taught that medicine should be supplied to treat the sick, what things may be provided to sustain them during illness?

The Buddha taught:

– Apart from things that are inherently culpable, anything else may be provided for their use so that they may be freed from suffering.

At that time, a bhikshu was suffering from diarrhea. A young man serving as his attendant came to the sick bhikshu and paid homage to him. Later, an elder bhikshu arrived. The sick bhikshu sat up to pay homage, but because of the exertion, he fell down.

The Buddha taught:

– One should not pay homage to a bhikshu who is in a state of impurity. A bhikshu in a state of impurity should likewise not pay homage to others. When one sees such a person bowing in homage, one must not accept it. Whoever acts contrary to this commits an offense of transgressing the Dharma.

Venerable Sir, what is meant by being in a state of impurity or in a state of purity?

The Buddha taught:

– Impurity is of two kinds: impurity from uncleanness and impurity from food and drink. (Being soiled on the body by excrement, phlegm, or saliva; having urinated or defecated without yet cleansing oneself; having a body soiled by sweat, mud, earth, or dust; not yet having rinsed the mouth and cleaned the teeth in the early morning; being in the process of rinsing the mouth and cleaning the teeth; or being in the process of disposing of filth—all these are called impurity from uncleanness. Being in the process of eating; having finished eating but not yet rinsed the mouth; having rinsed the mouth but still retaining saliva from eating; or even having drunk water but not yet washed the mouth—all these are called impurity from food and drink. Those bearing either of these two kinds of impurity who interact or come into contact with one another before cleansing their bodies all become impure. Therefore it is said: Contacting utensils or asking for and receiving salutations merely brings further fault; why, then, should one remain so deluded? This is explained more fully elsewhere.)

[490c01] At that time, while food and drink were being served, the group of six bhikshus^[1], presuming upon their seniority, told others to go elsewhere.

The Buddha taught:

– This is not permitted. Even when receiving medicine or offering someone salt, they must not drive others away. Whoever tells another person to go elsewhere commits an offense of transgressing the Dharma. The bhikshus must, however, know the order determined by their years of seniority and sit accordingly. Whoever sits and eats out of order commits an offense of transgressing the Dharma. Fuller details are found in the Great Vinaya.

The Blessed One taught: Purification in the ultimate sense is of three kinds.

1. Purification of the body; 2. Purification of speech; 3. Purification of the mind.

Why, in this context, is only the body’s foul impurity discussed, with the instruction that it must be washed clean?

The Buddha taught:

– It is in order to eliminate foul odors and enable one to dwell at ease. Furthermore, seeing that followers of other paths harbor pride regarding their cleanliness, this causes them to give rise to faith. It is intended to inspire them to develop profound reverence and faith in this Dharma, abandon what is wrong, and follow what is right. It is like the Venerable Śāriputra, who, while dwelling among proud brahmins, guided and converted them through the practice of purification, causing them to abide in the first fruition.

Seeing these benefits, the Buddha therefore taught:

– Monks, you should cleanse yourselves in accordance with the method of Sariputra. When going to defecate, you must take a water vessel with you to the latrine. Upon reaching the latrine, set your robe to one side and place fifteen pellets of earth outside the latrine. (Alternatively, crumble the earth and gather it into portions about half the size of a peach, then place them on a brick surface or a board near the flow of water; the earth should be kept in a trough placed ready in the latrine.) Then take three pellets of earth, an implement for wiping the body, and the water vessel into the latrine, and close the door. After defecating, use leaves to wipe below (the latrine should be furnished with places for the vessel and the earth), and then cleanse yourself with the three pellets of earth; you may also use the left hand to cleanse yourself three times. Afterward, hold the water vessel beneath the left armpit, use the right hand to unlatch the door, then transfer the vessel to the right hand and carry it to the place for washing the hands, where you should squat down. An elderly person should place the vessel beside the left thigh and hold it in place with the elbow. Using seven pellets of earth, cleanse the left hand with them one by one. With the next seven pellets, carefully cleanse both hands; use the remaining pellet to scrub and wash the water vessel. Then proceed to the place for washing the feet. Only after washing the feet clean should you retrieve your robe. (After returning to your room, you must rinse your mouth with clean water.)^[2]

The Buddha said:

– Monks, you must cleanse yourselves in this manner. Failure to do so properly is an offense of transgressing the Dharma. (These methods of cleansing were prescribed by the Buddha’s own golden mouth. Some, however, hold that they should be replaced with tube-shaped cleansing implements or water-trough arrangements. Although the method described above is not altogether refined, it nevertheless helps to purify the mind; yet it is truly difficult by this means to remove all impurity. Because the method of cleansing prescribed according to the practice of the Venerable Sariputra was not widely known in China, anything here that is not entirely in accord with the Dharma is due to the translator’s oversight and is not the practitioner’s fault.)

At that time, the group of six monks entered the latrine and the places for defecation and urination according to the order of their rains seniority. The Buddha said:

– In this place, there is no need to observe the order of rains seniority; whoever arrives first may enter first. [491a01] At the places for washing the hands and feet, however, you must follow the order of rains seniority. Acting otherwise is an offense of transgressing the Dharma. You must not deliberately remain in the latrine for a long time; violation of this rule is an offense of transgressing the Dharma. (The details are fully explained in the Sutra on the Deportment of Cleansing,^[3] and in Miscellaneous Matters, fascicle 5).^[4]

At that time, a monk silently entered the latrine. The person already using it was naked and became embarrassed. The Buddha said:

– When you wish to enter the latrine, you must snap your fingernails, clear your throat, or stamp upon the ground to make a sound. Silently entering the latrine is an offense of transgressing the Dharma. (If the latrine has no door, a door must be made.)

At that time, a monk defecated and urinated beneath a tree bearing flowers and fruit. The Buddha said:

– You must not defecate or urinate beneath a tree bearing flowers and fruit. Violation of this rule is an offense of transgressing the Dharma. There is no offense if it is among thorny bushes.

Notes:

^[1] The group of six monks: see note 3, p. 206.

^[2] Given the conveniences of modern life, we may use soap, water, and so forth. (Translator’s note.)

^[3] Sutra on the Deportment of Cleansing 洗淨威儀經: not found in the Taisho Tripitaka. The Kaiyuan Catalogue of Buddhist Teachings 17, T55n2154, p663b20, the Zhenyuan Newly Revised Catalogue of Buddhist Teachings 27, T55n2157, p1001b4, and so forth merely list it as one fascicle; it is also called the Sutra on Pure Deportment 清淨威儀經.

^[4] Vinaya Miscellaneous Matters 5 (40 fascicles, translated by Yijing during the Tang dynasty), T24n1451, p224a18.

FRUITS

At that time, a monk became thirsty after eating ghee. He consulted a physician, who told him to eat the fruit called ammalaka^[1] (that is, the Dư cam fruit of the Lingnan region. When first eaten it tastes bitter and astringent, but after one drinks water it tastes sweet; hence it is called Dư cam. The former identification of it as the ammalak fruit was incorrect).

The Buddha said:

– There are five kinds of fruit:

1. Haritaki (the former identification as the ha-le-lac fruit was incorrect);^[2] 2. Vibhitaka (the former identification as the ti-he-lac fruit was incorrect);^[3] 3. Ammalaka; 4. Marica^[4] (that is, black pepper); 5. Pippali (that is, the juice of culantro, formerly called tat-bat-loai).^[5] These five kinds of fruit may be used at will, whether at the proper time or outside the proper time, and whether one is ill or not ill.

Notes:

^[1] Ammalaka 菴摩洛迦: Skt. āmalaka; scientific name: Phyllanthus emblica; Vietnamese names: Me rừng, chùm ruột núi. Because the ripe fruit is yellowish white, has an edible sweet-and-sour taste, tastes bitter and astringent when first eaten, and afterward becomes sweet, it is called Dư cam tử.

^[2] Haritaki 呵梨得枳: Skt.=P. harīṭaka, also called 呵梨勒; the Samantapasadika 17, T24n1462, p795a20: “Haritaki is as large as a large jujube, tastes sour and bitter, and is conveniently used as medicine.” Dharmaguptaka Vinaya (note in the Vietnamese edition): a sour fruit, scientifically called yellow myrobalan, used to produce yellow dye or as a purgative.

^[3] Vibhitaka 毘鞞得迦: Skt.=P. vibhītaka, also called 鞞醯勒; the Samantapasadika 17: “Vibhitaka is shaped like a jujube, has a sweet taste, is used as medicine, and can treat coughs.” Dharmaguptaka Vinaya (note in the Vietnamese edition): the fruit called chuanlian 川練, used medicinally.

^[4] Marica 末栗者: Skt. marica.

^[5] Pippali 蓽茇利: also rendered 蓽苃類, Skt. pippalī.

HIDES

As the Blessed One taught:

– In the border countries, the use of leather bedding is permitted. In the central region, because of an incident involving Upananda, its use is not permitted, though one is allowed to sit upon it in a layperson’s house.

The Venerable Upali addressed the Blessed One:

– Venerable Sir, leather articles have been prescribed only for sitting, not for lying down. How large, then, may a leather article for sitting be?

The Buddha said:

– It may be just large enough for the body to sit upon, but one must not lie upon it. What is considered large enough for lying down? It means being large enough to serve as a place for sleeping.

At that time, the group of six monks made footwear from lion hides and wore it into the encampment of King Prasenajit,^[1] terrifying the great elephants. The monks reported the matter to the Buddha. The Buddha said:

– Monks, you must not make footwear from the hides of noble elephants, fine horses, lions, tigers, or leopards. Anyone who does so commits an offense of transgressing the Dharma. The sinews of these animals must not be used either. Leather shoes must not cover the front or the back, nor may high or low boots be made. Anyone who wears such things commits an offense of transgressing the Dharma.

The Venerable Upali addressed the Blessed One:

– Venerable Sir, as the Blessed One has taught, the hide of a noble elephant must not be used to make footwear. May the hides of ordinary elephants and horses be used to make footwear?

The Buddha said:

– No. Why? [491b01] Because elephants possess tusks, and horses possess strength.

– Venerable Sir, the hide of a fine horse must not be used to make footwear. May the hide of an inferior horse be used to make footwear?

The Buddha said:

– No, because horses possess courageous strength.

– Venerable Sir, the hides of lions, tigers, and leopards must not be used to make footwear. May hides from animals similar to them be used to make footwear?

The Buddha said:

– No, because they possess the strength of claws and fangs.

– May hides of kinds similar to those mentioned above be used to make footwear?

The Buddha said:

– No. (China has no boots, only shoes.)

After the Blessed One had established the training rule in this way, a hunter developed reverent faith and offered a bearskin to a bhikshu. The bhikshu did not dare accept it and reported the matter to the Buddha.

The Buddha said:

– Such sincere and reverent faith on the part of a hunter is rare. Therefore, accept it and place it near your head. A bearskin has the power to help brighten the eyes.

At that time, a bhikshu whose eyesight was failing consulted a physician. The physician said:

– You should use bearskin to make sandals.

The bhikshu reported this to the Buddha. The Buddha said:

– Following the physician's advice, you may use bearskin to make sandals, but they must not be made with many layers. Use only one layer underneath, place other hides over it with the fur facing the body, and then wear them as appropriate.

Venerable Sir, the flesh of elephants and horses is impure; are their sinews, bones, and tusks also impure?

The Buddha said:

– They are all impure.

Notes:

^[1] King Shengjun 勝軍王: that is, King Prasenajit. (See n. 1, p. 148.)

WATER STRAINERS

As the Blessed One said:

– Water strainers must be used. The bhikshus did not know how many kinds of water strainers there were.

The Buddha said:

– There are five kinds of water strainers: 1. A square water strainer (If laypeople use one, they use silk cloth ordinarily measuring one, two, or three chi. If bhikshus use one, they use two pieces of silk, large or small as circumstances require; however, the openings in the silk must be small and closely woven so that living creatures cannot pass through. If the openings in the cloth are sparse and large, it must not be used. Some people use inferior kinds of silk, thin cloth, or hemp cloth; doing so shows that they have no intention of protecting insects); 2. The Dharma vessel (that is, the yin-yang vessel); 3. A kuṇḍikā^[1] (Cover the mouth of the vessel with silk cloth, fasten a thin cord around its neck, and lower it beneath the water. Then pull it up until half the mouth of the vessel emerges. If the mouth remains submerged, it is known that no more water can enter. Once the vessel is full, pour out the water, but it must still be examined for living creatures. This method applies not only to a kuṇḍikā. Even with a tall, wide-mouthed vessel, regardless of its size, cover its mouth with silk and secure it tightly with a thin cord; water may then be drawn as needed. This is very convenient and makes it unnecessary to use a life-release container);^[2] 4. A round ladle-shaped water strainer.^[3] (This kind of strainer does not exist in China. Elsewhere, it may provisionally be regarded as a circular strainer; broadly speaking, it is similar, although its actual form is not necessarily exactly like this); 5. A strainer made from the corner of a cloth.^[4] (Use closely woven silk, approximately one handspan square, to cover the mouth of a vessel or bowl and strain water for use. The “corner of a cloth” here does not mean the corner of the kāṣāya robe. The threads of the silk must be tightly woven before it may be used. Yet, over a long period, the method has become unknown, and there has been no one to teach it. All these water strainers are used in India. Out of compassionate pity, the Teacher saves and liberates sentient beings. Even eating meat destroys loving-kindness; if one kills living beings, how can one attain Buddhahood? Even when leaving the monastery only briefly, one must carry the strainer together with its fastening cord and the life-release vessel. Failing to carry them not only shows contempt and disrespect for the Buddha's teaching but also makes it difficult to instruct one's disciples. Practitioners should take heed of this matter, apply themselves diligently to its observance, and benefit both themselves and others).

The Venerable Upāli asked the Blessed One:

– Venerable Sir, when traveling more than five krośas^[5] to a village, city, or another monastery, is it permissible not to have a water strainer?

The Buddha said:

– It is not permissible. [491c01] If, upon going to a place where there is water, one believes that a water strainer is already available there, one may go. But one may not go if one merely imagines this deliberately.

– Venerable Sir, if one has no water strainer, is one permitted to wade across a river?

The Buddha said:

– No. It must be used at all times.

– Venerable Sir, when wading across rivers or streams, after examining the water, how far must one travel before the water may be used (without straining it)?

– Upāli, travel one krośa downstream. If another stream flows into it, carefully examine this incoming stream before using the water. Water that is not flowing must also be examined before it is used.

– Venerable Sir, may water that has already been strained be used without examination?

The Buddha said:

– It must be carefully examined before use.

– Venerable Sir, if unstrained water has been examined, may it be used?

The Buddha said:

– If it is examined and found to contain no living creatures, using it is not an offense.

The Venerable^[6] Aniruddha^[7] clearly saw with his divine eye that there were innumerable sentient beings in the water.

The Blessed One said:

– Water must not be examined with the divine eye. There are five kinds of pure water that may be drunk: 1. Water pure through an individual; 2. Water pure through the Sangha; 3. Water pure through straining; 4. Pure well water; 5. Pure spring water. In addition, there is purity through the appearance of daylight.

Water pure through an individual: One knows that the person is trustworthy and certainly would not give one water containing living creatures.

Water pure through the Sangha: Water that the Sangha officer responsible for affairs has carefully examined.

Water pure through straining: Water strained through closely woven silk through which living creatures cannot pass.

Pure well water and pure spring water: Water from a well or spring where one remembers that living creatures have never been seen.

In these cases, even though the water has not been examined, there is no fault in drinking it.

Purity through the appearance of daylight: If one is uncertain whether the water has been strained, one carefully examines it during the day and may drink it at night without fault until daylight appears.

At that time, the bhikshus became weary from examining water for a long time. The Buddha said:

– Water may be examined for the time required for an ox-cart wheel to make six revolutions, or one may maintain a pure mind and examine it very carefully.

If a bhikshu drinks water containing living creatures while perceiving it as containing living creatures, he commits a pāyattikā offense. If he drinks while uncertain whether the water contains living creatures, he also commits a pāyattikā offense. If water contains no living creatures but he perceives it as containing living creatures and drinks it, he commits a duṣkṛta offense. If water contains no living creatures but he is uncertain whether it contains them and drinks it, he also commits a duṣkṛta offense. If water contains living creatures but he perceives it as not containing living creatures, there is no offense.

(Here, the Sarvāstivāda holds that the mere presence of doubt constitutes an offense.)

Notes:

^[1] Kuṇḍikā 君持 (軍持): Skt. Kuṇḍikā, also called kuṇḍikā 捃稚迦, translated as “water vessel”; one of a bhikshu's eighteen personal requisites.

^[2] Chinese: life-release container 放生器. The Buddha prescribed that bhikshus must strain the water they use each day before drinking it. The tiny living creatures caught when the water is strained must be placed in a container and then released into a river or lake. This container is called a life-release container.

^[3] Chinese: ladle water strainer 酌水羅. This is a straining implement in which a filtering membrane is placed over a round ladle and the water is then strained.

^[4] Chinese: cloth-corner strainer 衣角羅.

^[5] Krośa: see n. 1, p. 114.

^[6] Chinese: A-yu-shuai-man 阿瑜率滿; Skt. āyuṣmat, translated as “venerable,” “honorable one,” and so forth. (See n. 1, p. 29.)

^[7] Aniruddha 阿尼盧陀: In the Five-Part Vinaya, Mahāsāṃghika Vinaya, Dharmaguptaka Vinaya, and Ten-Recitation Vinaya: Analu 阿那律, translated as “Non-Cessation”; Skt. Aniruddha, P. Anuruddha.

TOOTHPICKS AND TONGUE SCRAPERS

While staying on the bank of the Bạt-lũ-mạt-để River,^[1] after the Blessed One had established that toothpicks must be used, the bhikshus began cleaning their teeth in open places and along clean pathways where people came and went.

The Buddha said:

– Three things must be done in a secluded place: 1. Defecating; 2. Urinating; 3. Cleaning one's teeth.

These things should not be done in public places.

At that time, the group of six bhikshus cleaned their teeth with long toothpicks. The Buddha said:

[492a01] - Tooth-cleaning sticks are of three kinds: long, medium, and short. A long stick measures twelve finger-widths, a short stick about eight finger-widths, and one between these two lengths is a medium stick.

At that time, when the bhikshus cleaned their teeth, they did not know to scrape their tongues, and so their mouths had a foul odor. The Buddha said:

– You should scrape your tongues. Therefore, I permit the making of tongue scrapers, which may be made of brass, copper, or iron. If these materials are unavailable, a large tooth-cleaning stick may be split in two; rub the two sides together to dull their sharpness, then bend it and use it to scrape the tongue.

When you wish to discard them, first rinse the tooth-cleaning stick and tongue scraper clean with water. Next, cough audibly or snap your fingers to alert others. You may discard them only in a concealed place. At that spot, pour a little water on the ground, then stick them into the earth and leave them there. Whoever acts contrary to this commits an offense of transgressing the Dharma.

Notes:

^[1] The Bạt-lũ-mạt-để River 跋窶末底河: P. Vaggumudā, translated as the River of Supreme Wisdom 勝慧河. In the Ten Recitations: the Bà-cầu-ma River 跋求摩河; in the Four-Part Vinaya: the Bà-cầu River 婆裘河…