根本說一切有部百一羯磨

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

ACCEPTING A DISCIPLE - ONE MOTION AND ONE RESOLUTION

[465a28] As the Blessed One taught, any bhikshuni who has completed twelve rains-retreats and wishes to accept a disciple must request the Bhikshuni Sangha to perform a karma granting her permission to accept a disciple. This request is to be conducted in the following sequence: Arrange [465b01] the seats, strike the wooden gong, and announce the matter to the assembly. At least twelve bhikshunis must assemble. That bhikshuni approaches the senior nun, pays homage, squats, places her palms together, and speaks as follows:

1. The request

– Venerable Bhikshuni Sangha, please listen! I, named…, have completed twelve rains-retreats and wish to accept a disciple. I, …, now request the Bhikshuni Sangha to permit me to accept a disciple. May the Bhikshuni Sangha now permit me, having completed twelve rains-retreats, to accept a disciple. May you be compassionate and show compassion toward me.

She makes the same request a second and a third time.

2. The motion

Next, a bhikshuni makes the motion for the karma according to the prescribed procedure:

– Venerable Bhikshuni Sangha, please listen! Bhikshuni…, having completed twelve rains-retreats, wishes to accept a disciple. She, …, now comes before the Bhikshuni Sangha to request permission to accept a disciple. If the time is appropriate for the Bhikshuni Sangha, may the Bhikshuni Sangha consent. The Bhikshuni Sangha now permits…, who has completed twelve rains-retreats, to accept a disciple. This is the motion.

3. The karma

Next, perform the karma:

– Venerable Bhikshuni Sangha, please listen! This bhikshuni…, having completed twelve rains-retreats, wishes to accept a disciple. She, …, now requests the Bhikshuni Sangha to permit her to accept a disciple. The Bhikshuni Sangha now permits…, who has completed twelve rains-retreats, to accept a disciple. If the venerable members consent to permit…, who has completed twelve rains-retreats, to accept a disciple, let them remain silent. Whoever does not consent should speak.

The Bhikshuni Sangha has now permitted…, who has completed twelve rains-retreats, to accept a disciple. The Bhikshuni Sangha has consented by its silence. Thus do I record this matter.

After this procedure has been performed for her, she is permitted to accept a disciple; there should be no doubt concerning this.

A NUN ACCEPTING DISCIPLES WITHOUT LIMITATION - ONE MOTION AND ONE RESOLUTION

Any bhikshuni who wishes to accept disciples without limitation must request the Bhikshuni Sangha to permit her to accept disciples without limitation. Permission is requested in the following sequence: After the matter has been announced to the assembly, arrange the seats, strike the wooden gong, perform the preliminary procedures^[1]…, and, with palms joined, speak as follows:

1. The request

– Venerable Bhikshuni Sangha, please listen. I am the bhikshuni… and wish to accept disciples without limitation. I, …, now request the Bhikshuni Sangha to permit me to accept disciples without limitation. May the Bhikshuni Sangha permit me, …, to accept disciples without limitation. May you be compassionate and show compassion toward me.

She makes the same request a second and a third time.

2. The motion

[465c01] Next, a bhikshuni makes the motion for the karma:

– Venerable Bhikshuni Sangha, please listen! Bhikshuni… wishes to accept disciples without limitation. She, …, requests the Bhikshuni Sangha to permit her to accept disciples without limitation. If the time is appropriate for the Bhikshuni Sangha, may the Bhikshuni Sangha consent. The Bhikshuni Sangha now permits… to accept disciples without limitation. This is the motion.

3. The karma

Next, perform the karma:

– Venerable Bhikshuni Sangha, please listen! Bhikshuni… wishes to accept disciples without limitation. She, …, now requests the Bhikshuni Sangha to permit her to accept disciples without limitation. The Bhikshuni Sangha now permits… to accept disciples without limitation. If the venerable members consent to permit… to accept disciples without limitation, let them remain silent. Whoever does not consent should speak.

The Bhikshuni Sangha has now permitted… to accept disciples without limitation. The Bhikshuni Sangha has consented by its silence. Thus do I record this matter.

After the Sangha has performed this procedure for a bhikshuni, she is permitted to accept disciples freely and without limitation; there should be no doubt concerning this.

Notes:

^[1] Preliminary procedures 前方便: A karma has three stages. First is the preparatory karma, also called the preliminary procedures; second is the fundamental karma, namely the stage at which the karma is accomplished; and the period from that point until the Sangha disperses is called the subsequent phase of the karma.

PERMISSION TO BE SEPARATED FROM THE SANGHATI ROBE - ONE MOTION AND ONE RESOLUTION

A bhikshu who is old and feeble, or who is ill, may be unable to carry a heavy burden. If his sanghati robe is too heavy for him to carry, that bhikshu should request the Sangha for permission to be separated from his sanghati robe. Permission is requested in the following sequence: A Sangha of at least four members enters the ceremonial precinct.

After the preliminary procedures have been performed, the bhikshu wishing to request permission must remove his footwear, arrange his robe to bare his right shoulder, approach the senior monk, squat with palms joined, pay homage (It should be understood that in the Western Regions, footwear is not worn when entering the assembly; removing it is mentioned here as a precaution. If anyone has worn footwear there, it must be removed.

In cases of illness, suitable allowance may be made according to the circumstances), and say:

1. The request

– Venerable Sangha, please listen! I, the bhikshu named…, am old and feeble, or my body is afflicted by illness, and I cannot carry a heavy burden. My sanghati robe is too heavy for me to carry. I, bhikshu…, now request the Sangha to grant me permission to be separated from my sanghati robe. May the Venerable Sangha grant me, …, permission to be separated from my sanghati robe. May you be compassionate and show compassion toward me.

He makes the same request a second and a third time.

2. The motion

Next, a bhikshu makes the motion for the karma according to the prescribed procedure:

– Venerable Sangha, please listen! Bhikshu… is old and feeble, or his body is ill, and he cannot carry a heavy burden. Because his sanghati robe is too heavy, he cannot carry it. Bhikshu… now requests the Sangha to grant him permission to be separated from his sanghati robe. If the time [466a01] is appropriate for the Sangha, may the Sangha consent. The Sangha now grants bhikshu… permission to be separated from his sanghati robe. This is the motion.

3. The karma

Venerable Sangha, please listen! Bhikshu… is old and feeble, or his body is ill, and he cannot carry a heavy burden. Because his sanghati robe is too heavy, he cannot carry it. Bhikshu… now requests the Sangha to grant him permission to be separated from his sanghati robe. The Sangha now grants bhikshu… permission to be separated from his sanghati robe. If the venerable members grant bhikshu… permission to be separated from his sanghati robe, let them remain silent. Whoever does not consent should speak.

The Sangha has now granted… permission to be separated from his sanghati robe. The Sangha has consented by its silence. Thus do I record this matter.

After this procedure has been performed for a bhikshu, he may carry only the upper and lower robes and travel wherever he wishes, without any doubt or apprehension. Bhikshunis should perform this procedure in accordance with that prescribed for bhikshus.

EXPLANATION OF THE PROCEDURE FOR ESTABLISHING A BOUNDARY

As the Blessed One taught: “Bhikshus, a boundary must be established at every dwelling place.” The bhikshus did not know how many kinds of boundaries there were or how they were to be established.

The Buddha said:

– There are two kinds of boundaries: the minor boundary and the great boundary. Within the markers of the great boundary, wherever there are no dangers, a minor boundary ground may be established. The resident bhikshus must together inspect the four sides of the minor boundary. The existing markers on the eastern side may be a wall, a tree, a fence, an embankment, an upright stone, an iron post, or a wooden post. The markers to the south, west, and north should be understood accordingly according to their kinds. After the markers have been identified, everyone must be informed of them. Then, having performed the preliminary procedures, all the resident bhikshus must be assembled to determine together and declare the existing markers on the four sides of the minor boundary. Afterward, one bhikshu shall perform the motion and karma in sequence:

1. Motion

Venerable Sangha, please listen! Here at this dwelling place, all the resident bhikshus have together determined the location of the minor boundary. The existing markers in the four directions are as follows: in the east, the marker is…; in the south, west, and north, the markers are… If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now establishes the area within these markers as a minor boundary ground. This is the motion.

2. Karma

Venerable Sangha, please listen! Here at this dwelling place, all the resident bhikshus have together determined the location of the minor boundary. The existing markers in the four directions are as follows: in the east, the marker is…; in the west, south, and north, the markers are… The Sangha now establishes the area within these markers as a minor boundary ground. If the venerable ones consent to establishing the area within these markers as a minor boundary ground, let them remain silent. Whoever [466b01] does not consent should speak.

The Sangha has consented to establishing the area within these markers as a minor boundary ground. The Sangha has consented by its silence. Thus do I record it.

EXPLANATION OF THE PROCEDURE FOR ESTABLISHING THE GREAT BOUNDARY

First, the resident bhikshus shall together inspect the four directions of the great boundary. The existing markers on the eastern side may be a wall, a tree, a fence, an embankment, a boulder, an iron post, or a wooden post. Those to the south, west, and north should be understood accordingly.

After each marker has been clearly declared, seats are to be arranged, the gaṇḍī struck, and the preliminary procedures performed; the entire Sangha must assemble. The resident bhikshus shall together determine the great boundary by its markers in the four directions. After the entire assembly has learned the markers, one bhikshu is invited to perform the motion and karma in sequence:

1. Motion

– Venerable Sangha, please listen! Here at this dwelling place, all the resident bhikshus have together determined the great boundary. The existing markers in the four directions are: in the east, the marker is…; in the south, west, and north, the markers are… If the time is appropriate for the Sangha, may the Sangha consent.

The Sangha now establishes the area within these markers as one dwelling place in which the community shall live together and perform the poṣatha.^[1] The Sangha’s great boundary extends from the araṇya^[2] to this dwelling place. Within this area, villages and the boundary area surrounding each village are excluded. This is the motion.

2. Karma

Next, the karma procedure is performed:

– Venerable Sangha, please listen! Here at this dwelling place, the resident bhikshus have together determined the great boundary. The existing markers in the four directions are: in the east, the marker is…; in the south, west, and north, the markers are… The Sangha now establishes the area within these markers as one dwelling place in which the community shall live together and perform the poṣatha. The Sangha’s great boundary extends from the araṇya to this dwelling place. Within this area, villages and the boundary area surrounding each village are excluded. If the venerable ones consent to establishing the area within these markers as one dwelling place in which the community shall live together and perform the poṣatha, with the Sangha’s great boundary extending from the araṇya to this dwelling place and excluding villages and the boundary area surrounding each village, let them remain silent. Whoever does not consent should speak. The Sangha has consented to establishing the area within these markers as a great boundary of the Sangha, in which the community shall live together and perform the poṣatha. The Sangha has consented by its silence. Thus do I record it.

At this dwelling place, once the Sangha has established the great boundary, all bhikshus residing within it must gather together in one place to perform the poṣatha and the ceremony of invitation (pravāraṇā), and together perform karmas by a single motion, by one motion and one proclamation, and by one motion and three proclamations.

When performing these procedures, if the Sangha does not assemble, the procedures are invalid, and an offense of transgressing the Dharma is incurred. Within the great boundary, a boundary in which a bhikshu does not lose his robe may be established [466c01]. This boundary is established in the following sequence:

After performing the preliminary procedures, appoint one bhikshu to make the motion first and then perform the karma:

Notes:

^[1] Bao-sái-đà 褒灑陀: another rendering is bố-tát 布薩 (Skt. poṣatha, P. uposatha). Chinese translations include “recitation of the precepts,” “nourishing purity,” and so forth.

^[2] A-lan-nhã 阿蘭若: also called a-luyện-nhã 阿練若, Skt. araṇya, P. arañña, translated as “secluded forest.”

ESTABLISHING THE BOUNDARY IN WHICH ONE DOES NOT LOSE ONE’S ROBE—ONE MOTION AND ONE PROCLAMATION

1. Motion

Venerable Sangha, please listen! Previously, here at this dwelling place, the Sangha in harmony together established one dwelling place in which the community would live together and perform the poṣatha as the Sangha’s great boundary. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now establishes, upon this great boundary, a boundary in which a bhikshu does not lose his robe. This is the motion.

2. Karma

Venerable Sangha, please listen! Previously, here at this very dwelling place, the Sangha in harmony together established one dwelling place in which the community would live together and perform the poṣatha as the Sangha’s great boundary. The Sangha now establishes, upon this great boundary, a boundary in which a bhikshu does not lose his robe. If the venerable ones consent to establishing, upon this great boundary, a boundary in which a bhikshu does not lose his robe, let them remain silent. Whoever does not consent should speak.

The Sangha has consented to establishing, upon this great boundary, a boundary in which a bhikshu does not lose his robe. The Sangha has consented by its silence. Thus do I record it.

Once the Sangha has established the boundary in which one does not lose one’s robe, when traveling within that boundary, one need carry only the upper and lower robes and does not incur the offense of being separated from one’s robe.

If it is necessary to dissolve the great boundary, it must be dissolved through a karma consisting of one motion and three proclamations. Within the great boundary, seats are to be arranged and the gaṇḍī struck. If the entire Sangha cannot assemble, there must be at least four bhikshus. First the motion is made, and then the karma is performed.

DISSOLVING THE GREAT AND MINOR BOUNDARIES—ONE MOTION AND THREE PROCLAMATIONS

Dissolving the great boundary

1. Motion

– Venerable Sangha, please listen! Previously, here at this very dwelling place, the Sangha in harmony together established one dwelling place in which the community would live together and perform the poṣatha as the Sangha’s great boundary. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now dissolves the great boundary. This is the motion.

2. Karma

Venerable Sangha, please listen! Previously, here at this very dwelling place, the Sangha in harmony together established one dwelling place in which the community would live together and perform the poṣatha as the Sangha’s great boundary. The Sangha now dissolves this great boundary. If the venerable ones consent to dissolving this great boundary, let them remain silent. Whoever does not consent should speak. This is the first proclamation of the karma.

The second and third proclamations are made in the same manner.

The Sangha has now dissolved this great boundary. The Sangha has consented by its silence. Thus do I record it.

When it is desired to dissolve the minor boundary, it must be dissolved by a motion and three proclamations. Within the minor boundary precinct itself, seats should be arranged and the gandī struck. There must be at least four bhikshus present. First, a bhikshu [467a01] makes the motion, and then performs the karma:

Dissolving the Minor Boundary

1. Motion

– Venerable Sangha, listen! Previously, here at this dwelling place, the Sangha, being harmonious, jointly established a minor boundary precinct. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha will now jointly dissolve this minor boundary precinct. This is the motion.

2. Karma

Venerable Sangha, listen! Previously, here at this dwelling place, the Sangha, being harmonious, jointly established a minor boundary precinct. The Sangha will now jointly dissolve this minor boundary precinct. If the venerable ones consent to dissolving this minor boundary precinct, remain silent. Whoever does not consent should speak. This is the first proclamation of the karma.

The second and third proclamations are made in the same manner.

The Sangha has dissolved the minor boundary precinct. The Sangha has consented, as it remains silent. Thus do I record this matter.

If it is desired to establish the major and minor boundaries in a single procedure, or to dissolve the major and minor boundaries in a single procedure, the resident bhikshus must first determine the boundary markers in the four directions of the minor boundary. First, they determine the eastern direction: a wall, tree, fence, enclosing embankment, stone, stake, or pillar may serve as a marker. The same applies to the southern, western, and northern directions. They then determine the boundary markers in the four directions of the major boundary, just as in the case of the minor boundary.

Establishing the Minor Boundary Precinct

Directly across the two boundaries, the two groups of the Sangha should assemble, arrange seats, strike the gandī, and notify the assembly. Once the assembly has gathered, a bhikshu should be invited to announce the boundary markers in the four directions of the minor boundary. He first announces the marker… in the eastern direction, followed by the markers… in the southern, western, and northern directions.

After announcing the markers of the minor boundary, he next announces the markers in the four directions of the major boundary. He first announces the marker… in the eastern direction, followed by the markers… in the southern, western, and northern directions. After the markers of the major boundary have been announced, the bhikshu who performs the karma carries out the procedure directly across the two boundaries; alternatively, a bed, wooden platform, mat, or the like may be placed across the two boundaries.

First the motion is made, followed by the karma:

1. Motion

– Venerable Sangha, listen! Here at this dwelling place, the resident bhikshus have jointly announced the existing boundary markers in the four directions of the minor boundary: the marker… in the eastern direction and the markers… in the southern, western, and northern directions. They have also jointly announced the existing boundary markers in the four directions of the major boundary: the marker… in the eastern direction and the markers… in the southern, western, and northern directions. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha will now establish the area within these boundary markers as the minor boundary precinct. The Sangha will now establish the area within these boundary markers as the major boundary of the Sangha, for dwelling together and performing the poṣadha together. The major boundary of the Sangha extends from the araṇya to this dwelling place. Within this area, the village and the area surrounding the village are excluded. This is the motion.

2. Karma

Next, the karma is performed:

– Venerable Sangha, listen! Here at this dwelling place, the resident bhikshus have jointly [467b01] announced the existing boundary markers in the four directions of the minor boundary: the marker… in the eastern direction and the markers… in the southern, western, and northern directions. They have also jointly announced the existing boundary markers in the four directions of the major boundary: the marker… in the eastern direction and the markers… in the southern, western, and northern directions. The Sangha will now establish the area within these boundary markers as the minor boundary precinct. Within the area of these boundary markers, it will also establish the major boundary for dwelling together and performing the poṣadha together. The major boundary of the Sangha extends from the araṇya to this dwelling place. Within this area, the village and the area surrounding the village are excluded. If the venerable ones consent to establishing the area within these boundary markers as the minor boundary precinct and establishing the area within these boundary markers as the major boundary for dwelling together and performing the poṣadha together—the major boundary of the Sangha extending from the araṇya to this dwelling place, excluding within this area the village and the boundary area surrounding the village—then remain silent. Whoever does not consent should speak.

The Sangha has now established the area within these boundary markers as the minor boundary precinct and, within the same area, has established the major boundary for dwelling together and performing the poṣadha together. The Sangha has consented, as it remains silent. Thus do I record this matter.

Thereafter, the assembly of bhikshus rises from their seats and enters the major boundary. Having assembled together in one place, they establish, according to the area indicated by the markers of the major boundary, the boundary within which a bhikshu is not separated from his robe. This is done by a motion and one proclamation, as explained previously.

Dissolving the Major and Minor Boundaries

If it is desired to dissolve both boundaries at the same time, the two groups of the Sangha must assemble directly across the two boundaries, arrange seats, strike the gandī, and carry out the preliminary procedures. The karmācārya performs the procedure directly across the two boundaries, placing a bed, wooden platform, mat, or the like over them. First the motion is made, followed by the karma:

1. Motion

– Venerable Sangha, listen! Previously, here at this dwelling place, the harmonious Sangha jointly established a major boundary for dwelling together and performing the poṣadha together as the major boundary of the Sangha, and also established a minor boundary precinct. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha will now dissolve the major boundary and the minor boundary precinct. This is the motion.

2. Karma

Venerable Sangha, listen! Previously, here at this dwelling place, the harmonious Sangha jointly established a major boundary for dwelling together and performing the poṣadha together as the major boundary of the Sangha, and also established a minor boundary precinct. The Sangha will now dissolve the major boundary and this minor boundary precinct. If the venerable ones consent to dissolving the major boundary and this minor boundary precinct, remain silent. Whoever does not consent should speak. This is the first proclamation of the karma.

The second and third proclamations are made in the same manner.

The Sangha has dissolved the major boundary and the minor boundary precinct. The Sangha has consented, as it remains silent. Thus do I record this matter.

Venerable Upāli addressed the Blessed One:

– Venerable Sir! What is the extent of a boundary that has not been formally established [467c01]?

The Buddha said:

– If bhikshus dwell in a village, they must assemble in one place within the area enclosed by the wall or fence, together with the boundary area surrounding the village, to perform the purification ceremony (uposatha) and the invitation ceremony (pravāraṇā), as well as a simple motion, a motion with one proclamation, and up to a motion with three proclamations. All such matters must be performed in this manner. If they do not assemble together, the procedure is invalid, and they incur an offense of transgressing the Dharma.

– Venerable Sir! In a place without a village, in an open and secluded wilderness, what is the extent of the boundary?

The Buddha said:

– It extends one krośa,^[1] in every direction. The bhikshus should assemble in one place, and within this area they may perform the purification ceremony and all procedures up to a motion with three proclamations. If they do not assemble together, the procedure is invalid, and they incur an offense of transgressing the Dharma. (A boundary that has not been formally established means one for which the procedure of establishment has not been performed. The ancient expression “natural boundary” is incorrect.)

Venerable Upāli addressed the Blessed One:

– Venerable Sir! As the Blessed One has taught, bhikshus should establish a boundary. The bhikshus do not know how extensive an area may be included when establishing a major boundary.

The Buddha said:

– The great general boundary is permitted to extend two and a half yojanas. (To say that yojana^[2] is an inaccurate translation does not convey its proper meaning. In China it corresponds to one postal stage,^[3] more than thirty li. The former rendering yu-hsun was incorrect. According to the worldly system of measurement in the western countries, four kroshas equal one yojana, and one krosha is about eight li; thus four kroshas correspond to thirty-two li. According to the teaching, however, eight kroshas equal one yojana. One krosha is reckoned as five hundred bow-lengths, and each bow-length is approximately one pace. By this reckoning, each krosha is a little more than one and a half li. Multiplying this eightfold gives twelve li. This is less than one postal stage. In my [Yijing’s] experience, one yojana in the West is approximately the length of one postal stage. It may therefore now be translated as one postal stage, which is perhaps not far from the actual distance, for the journey southward from Nalanda Monastery to the city of Rajagriha is five kroshas,^[4] which, reckoned in li, is a little more than one postal stage.)

– Venerable Sir, if an area extends more than two and a half yojanas, may it be established as a great general boundary?

The Buddha said:

– The extent of a great general boundary is permitted to be only two and a half yojanas.

– Venerable Sir, downward, how far does the great general boundary extend?

The Buddha said:

– It extends as far as the place where there is flowing water.

– Venerable Sir, if flowing water is reached only beyond two and a half yojanas downward, is that still called the great general boundary?

The Buddha said:

– The extent of the great general boundary is limited to two and a half yojanas.

– Venerable Sir, upward, how far does the great general boundary extend?

The Buddha said:

– If there is a tree within the great general boundary, the boundary extends to the treetop; if there is a wall, the boundary extends to the top of the wall. This is called the great boundary.

– Venerable Sir, if the treetop or top of the wall is reached only beyond two and a half yojanas, is this regarded as the great general boundary?

The Buddha said:

– The limit of the great general boundary is only within two and a half yojanas.

– Venerable Sir, if there is a mountain within the great general boundary, how far does the great general boundary extend?

The Buddha said:

– It extends up the mountain to the place where there is water.

– Venerable Sir, if water is reached only beyond two and a half yojanas, is that regarded as part of the great general boundary?

The Buddha said:

– Two and a half yojanas is the prescribed distance.

[468a01] The Venerable Upali addressed the Blessed One:

– If the boundary previously established is not dissolved and another boundary is subsequently established at this place, is the latter validly established?

The Buddha said:

– It is not validly established.

– Venerable Sir, may this boundary be incorporated into another boundary?

The Buddha said:

– It may not.

– Venerable Sir, how many kinds of boundaries may not adjoin one another?

The Buddha said:

– There are four kinds of boundaries: first, a minor ceremonial boundary; second, a place of standing water; third, a bhikshu boundary; and fourth, a bhikshuni boundary.

These boundaries may neither be incorporated into one another nor established so as to overlap one another.

– Venerable Sir, may one boundary enclose another boundary?

The Buddha said:

– It may not, except in the case of a place of standing water, a minor ceremonial boundary, or a bhikshuni boundary.

– Venerable Sir, how many conditions cause the great boundary to cease to exist?

The Buddha said:

– There are five. What are the five?

First, the entire Sangha undergoes a change of sex.

Second, the entire Sangha resolves to depart.

Third, the entire Sangha returns to lay life.

Fourth, the entire Sangha passes away.

Fifth, the entire Sangha performs the karman procedure for dissolving the boundary.

– Venerable Sir, may one tree be used as a boundary marker for two, three, or four residences?

The Buddha said:

– It may. Each residence shall rely upon one side of it.

– Venerable Sir, may the Buddha, the Blessed One, be counted among the requisite number of Sangha members for performing a karman procedure?^[5]

The Buddha said:

– He may not, because the nature of the Jewel of the Buddha is distinct.

– Venerable Sir, the Blessed One has taught that there are pure grounds and impure grounds. I do not yet understand what constitutes pure ground and what constitutes impure ground.

The Buddha said:

– While the True Dharma remains in the world, there are pure grounds and impure grounds. After the True Dharma has disappeared, all grounds become pure.^[6]

– Venerable Sir, what is called the abiding of the True Dharma, and what is called the disappearance of the True Dharma?

The Buddha said:

– There are persons who perform karman procedures and persons who practice in accordance with the teaching. When there are both persons who officiate at Dharma procedures^[7] and persons who practice the Dharma, this is called the abiding of the True Dharma in the world. If there is no one who performs karman procedures and no one who practices in accordance with the teaching, this is called the disappearance of the True Dharma.

– Venerable Sir, may this boundary be established so as to cross another boundary?

The Buddha said:

– It may not.

– If so, how many kinds of places may not be crossed?

The Buddha said:

– There are five kinds of places: first, a minor ceremonial boundary; second, a place of standing water; third, a bhikshu boundary; fourth, a bhikshuni boundary; and fifth, the space between two boundaries.

– Venerable Sir, then may a boundary be established across places where there is water?

The Buddha said:

– A boundary may be established across a river if there is a bridge over it. If there is no bridge, it may not.

– Venerable Sir, if the bridge is destroyed, for how long may the boundary be regarded as not having ceased to exist?

The Buddha said:

– Seven days are permitted, but one must not abandon the intention: “I shall repair this bridge.” Otherwise, that boundary immediately ceases to exist.

– Venerable Sir, [468b01] while a boundary is being formally established, if the person officiating at the procedure suddenly dies, is the boundary validly established?

The Buddha said:

– It is not validly established. If the boundary markers have already been proclaimed and the karman procedure has proceeded beyond half of the ritual, then although the officiant dies, the boundary is still validly established. If the boundary markers have already been proclaimed but the karman procedure has not yet proceeded halfway, it is not validly established and must be performed again. The same principle applies to a bhikshuni boundary.

– Venerable Sir, may one person perform a single-motion karman procedure simultaneously for all four places?

The Buddha said:

– Within the four boundaries, three persons must be stationed in each place. The officiant may place a bed, mat, platform, plank, or the like upon the point where the four boundaries meet and then officiate at the procedure. The officiant together with the three persons in each boundary constitutes the requisite number of Sangha members for performing the procedure in all four boundaries. If the Dharma matter requires a Sangha of five, four persons must be stationed in each of the four boundaries. If the Dharma matter requires a Sangha of ten, nine persons must be stationed in each of the four boundaries. If the Dharma matter requires a Sangha of twenty, nineteen persons must be stationed in each of the four boundaries. The same applies to other karman procedures: one person officiates at the procedure and, from the point shared by the four boundaries, conducts all the karman procedures.

Furthermore, there are five kinds of Sanghas that perform karman procedures. What are the five? First, a Sangha of four. Second, a Sangha of five. Third, a Sangha of ten. Fourth, a Sangha of twenty. Fifth, a Sangha of more than twenty.

At a residence with four persons, all karman procedures may be performed except the invitation ceremony, the conferral of full ordination, and rehabilitation from an offense entailing Sangha suspension, which requires a Sangha of twenty.

At a residence with five persons, all karman procedures may be performed except the conferral of full ordination in a great city and rehabilitation from an offense entailing Sangha suspension, which requires twenty persons.

In a residence with ten persons, all karmans may be performed except the procedure for release from an offense entailing Sangha rehabilitation.

In a residence with twenty or more persons, all formal acts of the Sangha may be performed; there should be no doubt about this.

As for the major boundary, the minor boundary, and the boundary within which a bhiksuni does not lose possession of her robe—whether they are to be dissolved or established, whether the procedure is valid or invalid, and the markers defining the extent in the four directions—these are the same as for senior bhiksus. They should be understood accordingly and need not be repeated.

Notes:

^[1] Câu-lô-xá 俱盧舍: Skt. Krośa, P. Kosa, the name of an ancient Indian unit of measurement. According to fascicle 2 of the Great Tang Records on the Western Regions, the distance of one krośa was five hundred bow-lengths. According to fascicle 1 of the Commentary on the Procedures for Karmans Adapted to Circumstances from the Four-Part Vinaya, one bow-length equaled four cubits, and one cubit equaled one foot and eight inches. Thus, one krośa equaled 3,600 feet.

^[2] Du-thiện-na 瑜膳那: also called do-tuần 由旬, Skt. Yojana, a unit for measuring long distances in India. According to fascicle 2 of the Great Tang Records on the Western Regions, one yojana denoted the distance traveled by a royal army in one day. However, according to modern scholars such as J. Flect, when the yojana is converted into kilometers, an ancient yojana equaled 19.5 km, an Indian customary yojana 14.6 km, and a Buddhist yojana 7.3 km. According to Major Vost, an ancient yojana equaled 22.8 km, an Indian customary yojana 17 km, and a Buddhist yojana 8.5 km.

^[3] Relay station 驛: In ancient times, stations were established for transmitting official documents, and each station had an official in charge.

^[4] See the explanation of boundaries in The Essential Principles of Karman (edited by Thích Đỗng Minh and Thích Nguyên Chứng). On page 172 of Venerable Minh Châu’s The Road to the Land of the Buddha, the distance from Nalanda to Rajagrha is said to be about twelve kilometers. In conjunction with the Essential Principles, this indicates that one krośa was approximately 1,800 meters, or 1.8 km. (cht. Dg).

^[5] Chinese: bỉnh yết-ma 秉羯磨, “to conduct a karman.”

^[6] The word “pure” 淨 here is an interpretive translation of the Sanskrit kalpa (P. kappa), whose primary meaning is “discriminative consideration” (Yijing translated it as “discrimination”). Accordingly, an object that is “made pure,” or upon which the act of purification has been performed, is an object designated or regularized for some particular use. Thus, the term “pure” here has nothing to do with defilement or purity. An “impure ground” is therefore an excluded area, while a place that the Sangha has established by karman for use and daily activities is a pure ground.

^[7] Conducting the procedure 秉法: This is the first procedure among the four procedures of a karman. For example, one asks, “For what purpose has the Sangha assembled in harmony today?” Someone in the assembly replies, “For the poṣadha karman,” or for some other karman…. (The Karman Text of the Mahisasaka School, fascicle 1, T22n1424, p. 214c1).

RECITATION OF THE PRECEPTS AT THE POṢADHA

The Venerable Upali addressed the Blessed One:

“Venerable Sir, in how many ways may the Pratimoksa precept scripture^[1] be recited?”

The Buddha said:

“There are five ways. First, only the introductory section of the precept scripture is recited, after which it is announced: ‘As for the remaining matters, you have heard them before.’ (The Sanskrit term is bao-sái-đà.^[2] Bao-sái means nurturing and increasing. Đà means purification and cleansing. It means that those who have committed offenses should recollect the offenses they have committed during the half-month and disclose their offenses before those who have not offended, so that they may correct the faults they have committed.

First, this puts an end to wrongful conduct in the present. Second, it prevents arrogance in the future. Therefore, the entire Sangha must assemble to hear the scripture of individual liberation recited, so that wholesome dharmas may increase and the true Dharma may endure and flourish.

How, then, could this mean merely going together to the Buddha hall and performing a rite of repentance? That would amount only to following worldly companions, concealing the coarse outward signs while revealing the mind. According to the rules of the teaching, doing so is insufficient for purification, and the offense remains blameworthy.

The former rendering of this term as ‘bố-tát’ was incorrect.)

“Second, after reciting the introductory section of the precept scripture and the four parajika dharmas^[3] [468c01], one then says:

“‘As for the remaining matters, you have heard them regularly.’

“Third, after reciting the introductory section of the precept scripture through the thirteen Sanghavasesa dharmas^[4], one says:

“‘As for the remaining matters, you have heard them regularly.’

“Fourth, after reciting the introductory section of the precept scripture through the two indeterminate dharmas, one says: ‘As for the remaining matters, you have heard them regularly.’

“Fifth, the precept scripture is recited from its introductory section to the end.”

At that time, on the fifteenth day, the day of bao-sái-đà, the Blessed One was seated upon his seat amid the assembly of bhiksus and said to them:

“The night has passed; I may perform the purification and renewal.”

Then a bhiksu rose, arranged his robe to bare his right shoulder, joined his palms with utmost sincerity, and said:

“Venerable Sir, there is a sick bhiksu in my room. What should be done in this case?”

The Buddha said:

“His consent and declaration of purity^[5] should be received.”

The bhiksus did not know who was qualified to receive another’s consent and declaration of purity. The Buddha said:

“One person may receive the consent and declaration of purity of one person, two persons, or even many persons. Whoever is capable of stating all their names before the great assembly may receive the consent and declarations of purity of as many persons as desired. I shall now explain the procedure for one who sends his consent and declaration of purity.

“A bhiksu wishing to send his consent and declaration of purity should first arrange his robe to bare his right shoulder, remove his shoes and sandals, pay homage, squat, join his palms, and say as follows:

“‘Venerable One, please take note! Today is the fourteenth day, when the Sangha performs the bao-sái-đà observance. I, the bhiksu…, also perform the bao-sái-đà observance on this fourteenth day. I, the bhiksu…, am pure and free from obstructing dharmas. Because of illness, I hereby send my consent and declaration of purity regarding that lawful Sangha matter. Whatever occurs in that Sangha matter, please inform me of it.’

“He should say this likewise a second and a third time.”

“Venerable Sir, suppose a bhiksu wishes to send his consent and declaration of purity, but his illness is so severe that he cannot sit up. If he sends his consent and declaration of purity through bodily expression, does this constitute a valid sending of consent and purity?”

The Buddha said:

“In this case, it constitutes a valid sending of consent and purity. If he sends his consent through verbal action, that too constitutes a valid sending of consent and purity. If the sick person is gravely ill and cannot express himself through body or speech, the bhiksus present must assemble at the sick person’s location, or they must bring the sick person into the assembly to perform the formal procedure. If they do not do so, the procedure is invalid, and they incur the offense of holding a separate residence.”

The Buddha said:

“I shall now explain the rules for a bhiksu who receives another bhiksu’s consent and declaration of purity:

“After this bhiksu has received the consent and declaration of purity, he must not run quickly, leap about, jump over a pit, or traverse a dangerous passageway. When ascending to an upper story within the monastery, he must not jump two levels at once or take two stair-steps at once. He must not go [469a01] outside the boundary, travel through the air, sleep, or enter meditative concentration. Moreover, there are two faults: first, shamelessness; second, laziness.

“During the recitation of the Pratimoksa, the following question is asked:

“‘Have the absent bhiksus sent their consent and declarations of purity?’

“The person bringing their consent and declarations of purity should say to the bhiksu seated nearby, or before another bhiksu:

“‘Venerable One, please take note. In the room… there is a sick bhiksu named…. Today is the fourteenth day, when the Sangha performs the bao-sái-đà observance. The bhiksu… also performs the bao-sái-đà observance on this fourteenth day. The bhiksu… has declared himself pure and free from obstructing dharmas. Because of illness, he consents to the lawful Sangha matter and sends his consent and declaration of purity. I now fully report what that bhiksu stated.’”

If there are other circumstances, they should be presented at the appropriate time. If this is not done accordingly, the formal act is invalid, and the offense of separate residence is incurred.

The Venerable Upāli asked the Blessed One:

– Venerable Sir, if a person carrying a bhikṣu’s consent and declaration of purity dies immediately after receiving that consent and declaration of purity, is the carrying of the consent and declaration of purity valid?

The Buddha said:

– It is not valid; the consent and declaration of purity must be received again.

– Venerable Sir, if the person carrying a bhikṣu’s consent and declaration of purity says of himself, “I am a śrāmaṇera,” or says, “I am a layperson,” or says, “I am a person under separate residence,” is the carrying of the consent and declaration of purity valid in such cases?

The Buddha said:

– The carrying of the consent and declaration of purity is not valid.

– Venerable Sir, if the person carrying the consent and declaration of purity suddenly dies while on the way or after arriving amid the assembly, is the carrying of the consent and declaration of purity valid?

The Buddha said:

– It is not valid; the consent and declaration of purity must be received again. The bhikṣus must clearly understand the procedure by which bhikṣus entrust and receive consent and declarations of purity. There are distinctions in this matter. If the poṣadha ceremony is to be conducted, one must say that both consent and a declaration of purity are entrusted. If it is not a poṣadha ceremony but another karma is being performed, one says only that consent is entrusted, without mentioning purity. If both karmas are to be performed, one says that consent and a declaration of purity are entrusted.

The Venerable Upāli asked the Blessed One:

– Venerable Sir, if there is only one bhikṣu dwelling alone at a residence, what should he do when the purification day arrives?

The Buddha said:

– On the purification day, the bhikṣu dwelling in solitude should freshly coat the floor with cow dung,^[6] sweep it clean, arrange a seat, strike the gaṇḍī, perform the preliminary procedures, and then recite several sutras. Afterward, he should go to a high place and look in all four directions. If he sees another bhikṣu approaching, after exchanging greetings he should say:

Venerable One, today is the Sangha’s purification day. Please come with me to a place where we may perform the purification ceremony together.

If no one comes, that bhikṣu should sit in his place, recollect inwardly, and say aloud as follows:

Today is the fourteenth day, the Sangha’s purification day. I, the bhikṣu…, also observe the purification on the fourteenth day. I, the bhikṣu… [469b01], having examined myself regarding the obstructive dharmas, find myself pure. I now provisionally undertake and observe the purification ceremony. Later, when I encounter a harmonious Sangha, I shall perform the purification ceremony with all the groups of precepts complete.

(Say this three times.)

If there are two bhikṣus at a residence, when the purification day arrives they should likewise follow the preceding procedure and then perform the formal act face-to-face with each other. If there are three bhikṣus at a residence, they should likewise proceed as above and then perform the formal act together. If there are a full four bhikṣus at a residence, they must conduct the purification ceremony in accordance with the Dharma, but they may not receive another’s consent and declaration of purity. If there are five or more bhikṣus at a residence, they must conduct the complete purification ceremony in accordance with the Dharma. If circumstances arise, one person may be permitted to entrust his consent and declaration of purity.

When the poṣadha ceremony is held on the fifteenth day, any bhikṣu who remembers an offense he has committed must confess it in accordance with the Dharma before a pure bhikṣu. Only after the offense has been removed through confession in accordance with the Dharma may he participate in the purification ceremony.

During the purification ceremony on the fifteenth day, any bhikṣu who still has doubts about an offense of his must approach a bhikṣu well versed in the Tripiṭaka, request instruction to resolve the doubtful offense, confess it in accordance with the Dharma, and only then participate in the purification ceremony.

During the purification ceremony on the fifteenth day, if a bhikṣu in the assembly remembers an offense he has committed, he should mentally retain the matter, thinking: “Today is the fifteenth day, and the Sangha is performing the purification ceremony. I, the bhikṣu…, also observe the purification on the fifteenth day. While in the Sangha, I, the bhikṣu, have remembered an offense I committed. Regarding the offense I committed, I, the bhikṣu…, mentally retain the matter.

After the Sangha has completed the purification ceremony, I shall confess and remove that offense in accordance with the Dharma before a pure bhikṣu.”

During the purification ceremony on the fifteenth day, if a bhikṣu in the assembly develops doubt concerning an offense he has committed, he should mentally retain the matter, thinking: “Today is the fifteenth day, and the Sangha is performing the purification ceremony. I, the bhikṣu…, also observe the purification on the fifteenth day. I, the bhikṣu…, have developed doubt concerning an offense I committed. Regarding this doubtful offense, I, the bhikṣu…, mentally retain the matter. After the Sangha has completed the purification ceremony, I shall approach a bhikṣu well versed in the Tripiṭaka and request instruction to resolve the doubtful offense. I shall confess and remove the offense in accordance with the Dharma.”

While the Pratimokṣa Sutra is being recited, if a seated bhikṣu remembers an offense he has committed or an offense about which he is doubtful, he should mentally retain the matter according to the preceding procedure. Afterward, he should confess the offense in accordance with the Dharma before a pure bhikṣu.

Notes:

^[1] Ba-la-để-mộc-xoa 波羅底木叉: Skt. pratimokṣa; P. pāṭimokkha, translated as “conducive to liberation” or “individual liberation.”

^[2] Bao-sái-đà: See note 1, p. 104.

^[3] Ba-la-thị-ca 波羅市迦: Skt. = P. pārājika, an alternative transliteration of ba-la-di. The Mahāsāṃghika Vinaya (p. 237b24) states: “Pārājika means regressing and falling away from the Dharma of wisdom, with no share in the fruits of the path.” The Dharmaguptaka Vinaya (p. 571c6) states: “Pārājika is like the head of a person that has been severed and cannot grow again.” The Sarvāstivāda Vinaya in Ten Recitations (p. 4b13) states: “Pārājika means fallen and unequal 墮不如; it is an extremely evil and grave offense.” The Mūlasarvāstivāda Vinaya (p. 630c6) states: “Ba-la-thị-ca 波羅市迦 is an extremely grave offense, most abhorrent and most deserving of expulsion.…

One loses the essential nature of a bhikṣu and stands contrary to the essential nature of nirvana; it is a fall and collapse, a defeat by another from which one can no longer be saved.” Pāli, Vin. iii. 28: pārājiko hotī ti seyyathāpi nāma puriso sīrascchinno abhobbo tena sarīrabandhanena jīvituṃ, “One who commits a pārājika offense is like a person whose head has been severed and who cannot live even if the body is joined together again.”

^[4] Tăng-già-phạt-thi-sa 僧伽伐尸沙: Skt. saṃghāvaśeṣa, translated as “Sangha remainder.” The Mūlasarvāstivāda Vinaya 11, p. 681b6, explains: Tăng-già (Skt. saṃgha) means that one who commits this offense must rely upon the Sangha to be guided through the procedure of confession and must depend upon the Sangha to be released from the offense; it cannot be resolved by relying upon another person. Phạt-thi-sa (Skt. avaśeṣa) means “remainder.” If a bhikṣu commits one of the four pārājika offenses, there is no remainder, and he may not dwell together with the Sangha. With respect to these thirteen dharmas, however, if a bhikṣu commits one of them, there is a remainder and the offense can be remedied; hence they are called “Sangha remainder.”

^[5] Chinese: Dục tịnh 欲淨, namely dữ dục thanh tịnh 與欲清淨; P. adatvā, “consent.”

^[6] Cow dung; Chinese: cù-ma 瞿摩 (cù-ma-da 瞿摩耶); Skt. gomaya.