根本說一切有部百一羯磨

Revision and annotations: Thích Nguyên An - Thích Tâm Nhãn - Thích Đạo Luận

WHEN THE ENTIRE SANGHA IS GUILTY OF AN OFFENSE AT THE BAO-SÁI-ĐÀ CEREMONY — SINGLE MOTION

[469c07] On the fifteenth day, when the bao-sái-đà ceremony is to be held, if the entire Sangha has committed offenses, but no one is able to go to another residence and, before a pure bhikshu, confess and repent in accordance with the Dharma, then return to their own residence so that the Sangha may confess and repent before that person in accordance with the Dharma, the entire Sangha must perform a single-motion procedure to carry out the purification ceremony. Afterward, the Sangha shall go to another residence and confess their offenses. The single-motion procedure is as follows:

– Venerable Sangha, please listen! Today, the fifteenth day, the Sangha is holding the bao-sái-đà ceremony. Here at this residence, the entire Sangha has committed offenses, but not one member is able to go to another residence and, before a pure bhikshu, confess and eliminate those offenses, so that the Sangha may then confess and eliminate their offenses before that person in accordance with the Dharma. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha will now perform the single-motion karma for the bao-sái-đà ceremony. Later, upon reaching another residence, the offenses shall be removed in accordance with the Dharma. This is the motion.

Only after performing the procedure in this manner may the purification ceremony be held; it must not be omitted. Failure to act in this way constitutes an offense of transgressing the Dharma.

On the fifteenth day, when the bao-sái-đà ceremony is to be held, if the entire Sangha has doubts concerning an offense, but no one is able to go to another residence to meet a bhikshu learned in the Tripitaka and ask him to determine the offense about which there is doubt, then return to their own residence so that the Sangha may have the doubtful offense adjudicated before that person, the entire Sangha is permitted to perform the single-motion karma and hold the bao-sái-đà ceremony. Afterward, they shall go to another residence, inquire into and resolve their doubts, and then remove the offense in accordance with the Dharma. The procedure is as follows:

– Venerable Sangha, please listen! Today, the fifteenth day, the Sangha is holding the bao-sái-đà ceremony. At this residence, the entire Sangha has doubts concerning an offense, but no one is able to go to another residence to meet a bhikshu learned in the Tripitaka and ask him to determine the offense about which there is doubt, so that the Sangha may have the doubtful offense adjudicated and removed before that person. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha will now perform the single-motion karma for the bao-sái-đà ceremony. Afterward, the Sangha shall go to another residence, inquire into and resolve the doubtful offense, and then confess and remove the offense in accordance with the Dharma. This is the motion.

Only after the single-motion procedure has been completed [470a01] may the purification ceremony be held. Failure to act in this way constitutes an offense of transgressing the Dharma.

The Venerable Ô-ba-ly asked the Blessed One:

– Venerable Sir, suppose a bhikshu has committed an offense and then confesses it before someone who has committed the same offense. Is this permitted?

– It is not permitted.

– Venerable Sir, to whom, then, should they confess?

The Buddha said:

– They may confess to one whose offense is not of the same category.

– Venerable Sir, what is an offense of the same category, and what is an offense of a different category?

The Buddha said:

– A ba-la-thị-ca offense is of the same category as another ba-la-thị-ca offense and of a different category from the other precepts. A tăng-già-phạt-thi-sa offense is of the same category as another tăng-già-phạt-thi-sa offense and of a different category from the other precepts. From ba-dật-để-ca^[1] through đột-sắc-ngật-lý-đa,^[2] this should be understood according to the same principle.

Annotations:

^[1] Ba-dật-để-ca 波逸底迦: Skt. pāyattika, P. pācittiya, translated as “downfall”; it must be confessed...

^[2] Đột-sắc-ngật-lý-đa 突色訖里多: Skt. duṣkṛta, P. dukkaṭa; another transliteration is đột-kiết-la. There are two kinds of đột-kiết-la: if committed intentionally, it is a đột-kiết-la offense that must be confessed. If committed unintentionally, it is a đột-kiết-la offense for which one need only reproach oneself inwardly.

BAO-SÁI-ĐÀ — SINGLE MOTION

When the day of bao-sái-đà arrives, if the bhikshus have committed offenses, they must carry out the procedure described above and then recite the Ba-la-đề-mộc-xoa precept scripture. After reciting the introduction to the precept scripture, they must perform the single-motion karma in the following order:

– Venerable Sangha, please listen! Today, the fourteenth day of the moonless fortnight, the Sangha is holding the bao-sái-đà ceremony. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha will now perform the bao-sái-đà procedure and recite the Ba-la-đề-mộc-xoa precept scripture. This is the motion.

Afterward, the precept scripture is recited. (The foregoing is the procedural sequence for the Bhikshu Sangha. Bhikshunis should carry it out accordingly.)

WHEN ONE CANNOT ATTEND THE BAO-SÁI-ĐÀ CEREMONY — MOTION FOLLOWED BY RESOLUTION

When the purification ceremony is being held outside a formally established boundary, if there is an insane bhikshu who refuses to convey his consent and who also cannot be brought into the assembly, the Buddha said:

– A karma procedure must be performed so that the Sangha does not incur an offense. It should be performed in the following sequence. In other circumstances in which a bhikshu is unable to assemble, the procedure should be carried out accordingly:

1. Motion

– Venerable Sangha, please listen! The bhikshu named… is afflicted with insanity and is unable to convey his consent, nor can he be brought into the assembly. The Sangha will now perform the karma procedure concerning illness for him so that the Sangha does not incur a fault. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha now grants the bhikshu named… the karma procedure concerning illness. This is the motion.

2. Resolution

The resolution is to be carried out in conformity with the wording of the motion.

APPOINTING A PERSON TO DISTRIBUTE BEDDING — MOTION FOLLOWED BY RESOLUTION

As the Blessed One taught, the summer rains retreat must be entered on the sixteenth day of the fifth month. The bhikshus did not know how to perform the procedure for entering the summer rains retreat.

The Buddha said:

– As the day for entering the retreat approaches, preparations must be made to allocate the residential quarters. All property belonging to the Sangha, such as sitting mats, bedding, and so forth, down to the basins for washing the feet, must be gathered together and distributed.

The bhikshus [470b01] did not know who was qualified to distribute them. The Buddha said:

– There are twelve classes of persons who may distribute the bedding. A person endowed with five qualities should undertake the distribution. If a person lacking the five qualities has not yet been appointed, do not appoint him; if he has already been appointed, the appointment must be revoked. What are the five? They are acting out of attachment, anger, fear, or delusion, and not clearly knowing whether bedding has or has not been distributed. Among the twelve classes of persons, anyone who possesses the opposites of the five qualities stated above should be appointed if not yet appointed, and if already appointed, the appointment should not be revoked. The appointment should be made in the following sequence: perform the preliminary procedures and then ask:

– During the Sangha’s summer rains retreat, can Venerable… serve as the person who distributes bedding to the bhikshus?

That person replies:

– I can.

The Sangha invites one bhikshu to appoint him by a karma consisting of a motion followed by a resolution:

1. Motion

– Venerable Sangha, please listen! This bhikshu… is able to serve as the person who distributes bedding to the Sangha during the summer rains retreat. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha now appoints the bhikshu… as the person who distributes bedding to the Sangha during the summer rains retreat. This is the motion.

2. Resolution

Venerable Sangha, please listen! This bhikshu… is able to serve as the person who distributes bedding to the Sangha during the summer rains retreat. The Sangha now appoints the bhikshu… as the person who distributes bedding to the Sangha during the summer rains retreat. If the venerable ones consent to appointing this bhikshu… as the person who distributes bedding to the Sangha during the summer rains retreat, let them remain silent. Whoever does not consent should speak.

The Sangha has consented to appointing the bhikshu named… as the person who distributes bedding to the Sangha during the summer rains retreat. The Sangha has consented because it remains silent. Thus do I record this.

APPOINTING A KEEPER OF ROBES — MOTION FOLLOWED BY RESOLUTION

1. Motion

– Venerable Sangha, please listen! This bhikshu… is able to serve as the keeper of the Sangha’s robes and requisites. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha now appoints this bhikshu… as the keeper of robes and requisites. This is the motion.

2. Resolution

The formal act is to be performed in accordance with the wording of the motion.

APPOINTING A KEEPER OF ARTICLES — ONE MOTION AND ONE PROCLAMATION

1. Motion

[470c01] — Venerable Sangha, listen! The bhikshu named… is capable of serving as keeper of articles for the Sangha. If the Sangha finds the time appropriate, may the Sangha consent. The Sangha now appoints the bhikshu… as keeper of articles. This is the motion.

2. Formal act

(The other eight kinds of formal acts are to be performed on the basis of these matters.)

On the fifteenth day of the fifth month, the bhikshu serving as steward has certain duties to perform. I shall explain them clearly: The steward must sweep and clean the dwellings, and then announce to everyone: “Venerable Ones, tomorrow the Sangha will commence the rains retreat.”

There are certain matters that must be borne in mind together. The steward must determine how many persons will enter the retreat and prepare the corresponding number of tallies. The tallies must not be excessively coarse, unsightly, bent, or warped. They should be washed with scented water or wiped with fragrant muddy water, placed on a clean tray, strewn with flowers, and then covered with a clean cloth. Strike the gandhi, assemble the community, and place the tray containing the tallies before the senior elder. Then proclaim the prescribed Dharma concerning the Sangha’s obligation to enter the rains retreat, as fully explained in the Vinaya. Next, the senior elder performs a single-motion act.

THE ENTIRE SANGHA ENTERS THE RAINS RETREAT — SINGLE MOTION

— Venerable Sangha, listen! Today, the fifteenth day, the Sangha wishes to commence the rains retreat. If the Sangha finds the time appropriate, may the Sangha consent. Today the Sangha receives the tallies; tomorrow it enters the retreat. This is the motion.

The bhikshu steward carries the tray of tallies and distributes them from the front. The person collecting the tallies follows behind carrying an empty tray. The person carrying the tallies first approaches the Great Teacher, the Lord of the Teaching, and sets down one tally before him. He then goes and stands before the senior elder. The senior elder rises from his seat, squats with palms joined, receives his tally, and then places it on the empty tray. This is done successively down to the last person. If there are novices entering the retreat together, their preceptor or personal teacher receives the tallies on their behalf. The last tally is for the deity who protects the monastery.

After collecting the tallies, count them and announce to the community:

— At this residence, those present who have received tallies comprise: bhikshus… (state the number); novices… (state the number).

Furthermore, on that same day, the person who assigns dwellings must inspect them before the half-month observance so that they may be used in accordance with the rule. Anyone who fails to perform this duty according to the prescribed procedure must be disciplined as stipulated and fully explained in the Vinaya.

On the fifteenth day, when the Sangha has assembled, the steward should address the community:

— Venerable Ones, there are now approximately… persons at this residence. Tomorrow, during the rains retreat, we shall rely upon the donor named…, go for alms in the village or neighborhood of…, have the person named… serve as attendant, and the person named… serve as caregiver for the sick. The bhikshus must inspect the nearby villages and neighborhoods where they will go for alms.

Having examined them, they should reflect: “I can enter the retreat at this residence together with my companions in the holy life so that [471a01] defilements do not arise. If they do arise, I shall cause them to be swiftly eliminated. If the bliss of the Dharma has not yet arisen, I shall cause it to arise; if it has arisen, I shall cause it to increase.

I should remain in a place with accessible roads and near a village or neighborhood where I can obtain alms without hardship. If I fall ill, there will be someone to care for me and provide medicine for my illness. All necessities will be fully available.”

After reflecting in this way, one must go to a secluded place, squat before a bhikshu with palms joined, and say:

— Venerable One, please take note! Today, the sixteenth day of the fifth month, the Sangha performs the rite of entering the rains retreat. I, the bhikshu…, likewise perform the rite of entering the rains retreat on the sixteenth day of the fifth month. I, the bhikshu named…, shall undertake the earlier three-month rains retreat within the boundary of this residence, relying upon… as donor,… as steward, and… as caregiver for the sick. If anything at this residence is damaged, collapsed, or leaking, I shall repair it. I shall remain here for this rains retreat.

The same is said a second and a third time.

The other bhikshu says: — Very well.

The bhikshu making the declaration replies: — Excellent.

Bhikshus and male novices make their declaration before a bhikshu. Bhikshunis, probationary nuns (shikshamanas), and female novices make their declaration before a bhikshuni.

APPOINTING AN INSPECTOR OF DWELLINGS — ONE MOTION AND ONE PROCLAMATION

At that time, during the bhikshus’ rains retreat, many birds inhabited the monastery’s corridors and rooms. They incubated their eggs and reared their young, making a great deal of noise. The bhikshus reported this matter to the Buddha. The Buddha taught:

— A person carrying a pole should be appointed to accompany a bhikshu in inspecting the monastery. Any bird’s nest containing neither eggs nor young may be removed. If it contains young birds or eggs, one must wait until they have all departed before removing the nest.

There were also many beehives. The Buddha taught:

— Inspect them. If there are no bee larvae, disturb the bees so that they depart. If there are bee larvae, bind the hive with silk thread so that it does not grow larger. A person should be appointed in the following manner: Strike the gandhi and assemble the Sangha. First ask:

— Can the Venerable… serve the Sangha as inspector of dwellings?

He replies: — I can.

Then have a bhikshu perform the formal act consisting of one motion and one proclamation:

1. Motion

— Venerable Sangha, listen! This bhikshu named… is capable of serving as inspector of dwellings for the Sangha. If the Sangha finds the time appropriate, may the Sangha consent. The Sangha now appoints this bhikshu… as inspector of dwellings. This is the motion.

2. Formal act

The formal act is to be performed in accordance with the wording of the motion.

After accepting the appointment, this bhikshu must inspect the dwellings and bedding every half-month. If any bhikshu replaces the Sangha’s bedding or sitting mats with articles that are thin, filthy, or worn out [471b01], then, if he is elderly, the matter must be reported to the Sangha before the Sangha’s bedding is taken back. If he is young, his two teachers must be informed before the bedding is taken back. If the steward fails to act according to My instructions, he commits an offense of transgressing the Dharma. This duty should be performed in rotation.

The Venerable Upali addressed the Blessed One:

— Venerable Sir, as the Blessed One has taught, the communities of bhikshus must enter the rains retreat. Who, then, properly enters the retreat?

The Buddha taught:

— All five communities of renunciants enter the retreat. The five communities are bhikshus, bhikshunis, probationary nuns, male novices, and female novices. All five communities of renunciants must enter the retreat; anyone who fails to comply commits an offense of wrongdoing.^[1]

Notes:

^[1] Wrongdoing: that is, dushkrita. See n. 2, p. 20; n. 2, p. 137.

UNDERTAKING A PERIOD OF LEAVE TO GO OUTSIDE THE BOUNDARY — ONE MOTION AND ONE PROCLAMATION

The Venerable Upali addressed the Buddha:

— Venerable Sir, as the Blessed One has taught, during the rains retreat bhikshus may not spend a night outside the boundary. Members of the bhikshu community have matters concerning the Three Jewels and other affairs outside the boundary for which they need to leave, but they dare not go.

They reported this to the Buddha. The Buddha taught:

— I now permit bhikshus who have a necessary cause to undertake the seven-day observance and go outside the boundary.

The bhikshus did not know what kinds of matters these were. The Buddha taught:

— They are matters concerning the Three Jewels; matters concerning an upasaka, an upasika, a bhikshu, a bhikshuni, a shikshamana, a male novice, or a female novice; an occasion when one is invited by relatives; an occasion to dispel the wrong views of non-Buddhist practitioners; an occasion when doubts concerning the Tripitaka must be put to another; or, in one’s own cultivation, when one seeks to attain what has not yet been attained, seeks to realize what has not yet been realized, or seeks liberation when not yet liberated. For all such causes and circumstances, one is permitted to undertake the seven-day observance and go outside the boundary.

The Venerable Upali addressed the Blessed One:

— Venerable Sir, according to the Blessed One’s teaching, one may undertake a seven-day period of leave to go outside the boundary. Before whom, then, should one undertake it?

The Buddha said:

– According to the circumstances, before one bhiksu, squat with palms joined and say:

Venerable sir, please take note! I, the bhiksu named …, am undertaking the three-month earlier or later rains retreat at this dwelling place. I, the bhiksu …, because of the matter of …, request to undertake seven days outside the boundary. If no adverse circumstance prevents me, I shall return within this boundary. During this rains retreat, I reside here.

The second and third times, speak in the same manner.

The other person says:

– Good.

The bhiksu requesting permission replies:

– Yes.

[471c01] At that time, King Shengguang^[1] of the kingdom of Kosala^[2] and the householder Anathapindika had long been defending the frontier against bandits. The householder then thought of the Noble Sangha and informed the king. The king sent a messenger to command the official guarding the city:

– Go and meet the Noble Sangha. Do not issue orders to them, but skillfully entreat them to come and meet me.

The minister devised a plan that would cause the Noble Sangha to come of their own accord to the king’s encampment. He went to Jeta Grove and stretched out a measuring cord. The Noble Sangha asked:

– Good sir, what are you doing?

He replied:

– Noble ones, the great king has ordered a water channel to be dug through this place. (This matter is explained fully in volume 5 of the Muktaka of the Mulasarvastivada Vinaya.)^[3]

The bhiksus told him:

– Good sir, stop for the time being. We shall go and meet the king to discuss the matter together.

The bhiksus further asked:

– If we go today, can we return within the same day?

– No.

– Then can we return within two or three days, or as many as seven days?

– No.

The bhiksus then reported this matter to the Buddha. The Buddha said:

– If there is a matter of great importance, I permit the bhiksus to undertake forty nights outside the boundary.

As the Blessed One had said that they were permitted to undertake forty nights outside the boundary, the bhiksus did not know how this was to be undertaken. The Buddha said:

– First, prepare the seats and sound the gandhi. When the Sangha has assembled, ask the person capable of going: “Can the person named … undertake forty nights outside the boundary on behalf of the Sangha?”

He replies:

– I can go.

If two or more persons are to go together, they should likewise be asked. Next, one bhiksu makes the motion and then performs the karman:

1. The motion

– Venerable Sangha, please listen! This bhiksu named … has undertaken the three-month earlier or later rains retreat within the boundary of this dwelling place. Because of a matter concerning the Sangha, the bhiksu named … now wishes to undertake forty nights outside the boundary. During this rains retreat, he resides here. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha now permits the bhiksu …, because of a matter concerning the Sangha, to undertake forty nights outside the boundary. During this rains retreat, he resides here. This is the motion.

2. The karman

Venerable Sangha, please listen! This bhiksu … has undertaken the three-month earlier or later rains retreat within the boundary of this dwelling place. Because of a matter concerning the Sangha, this bhiksu named … now wishes to undertake forty nights outside the boundary. During this rains retreat, he resides here. The Sangha now permits this bhiksu …, because of a matter concerning the Sangha, to undertake forty nights outside the boundary. During this rains retreat, this person resides here. If the venerable ones consent [472a01] that the bhiksu named …, who resides here during the rains retreat, may undertake forty nights outside the boundary because of a matter concerning the Sangha, remain silent. Whoever does not consent should speak.

The Sangha has permitted the bhiksu named …, because of a matter concerning the Sangha, to undertake forty nights outside the boundary. During this rains retreat, this person resides here. The Sangha has consented through silence. Thus do I understand it.

The Venerable Upali addressed the Blessed One:

– When performing the karman for two or three persons, how should it be done?

The Buddha said:

– Each person’s name must be stated individually.

The Venerable Upali said to the Blessed One:

– Venerable sir, may one undertake one day and one night?

The Buddha said:

– It is permitted.

– Venerable sir, may one likewise undertake two nights, three nights, and so on, up to forty nights?

The Buddha said:

– It is permitted.

– Venerable sir, may one undertake more than forty nights?

The Buddha said:

– No.

– Venerable sir, what would be wrong in doing so?

The Buddha said:

– During one rains retreat, the time spent within the boundary must exceed the time spent outside the boundary.

– Venerable sir, before whom should the procedure for undertaking one night, two nights, three nights, and so on, up to seven nights, be performed?

The Buddha said:

– Before one person.

– Venerable sir, how should the procedure be performed for more than seven nights?

The Buddha said:

– For any period exceeding seven nights and extending up to forty nights, one must request the Sangha to perform the procedure. According to the circumstances that have arisen, the period undertaken should be calculated as a greater or lesser number of days.

– As the Blessed One has taught, if alms food, medicine for treating illness, or a caregiver for the sick is lacking, one may freely go elsewhere. Nor should one remain if a man, woman, pandaka,^[4] or another person creates obstructive circumstances. If any of the eight dangers^[5] arises, or if one has occasion to go outside the boundary and encounters such dangers, making it impossible to return to the dwelling place, this is not called forfeiting the rains retreat, because obstructive circumstances exist. These matters are explained fully in the Varsa-vastu.^[6]

Notes:

^[1] King Shengguang 勝光王: King Prasenajit 波斯匿王, Skt. Prasenajit, P. Pasenadi.

^[2] The kingdom of Kosala 憍薩羅國: Northern Kosala (Skt. Uttara-Kośalā), whose capital was the city of Sravasti, located in what is now the southern part of the state of Uttar Pradesh.

^[3] Nidana-muktaka, vol. 5 (10 fascicles, translated by Yijing during the Tang dynasty), T24n1452, 432a01.

^[4] Pandaka: see n. 1, p. 30.

^[5] Chinese: “eight dangerous circumstances” 八難事: 1. Danger to the holy life; 2. Danger because of treasure (after establishing the rains retreat, the bhiksus learn that treasure is present at that dwelling place and that many dangers will arise if they remain there); 3. Harm caused by spirits; 4. Venomous snakes; 5. Ferocious beasts; 6. Bandits; 7. A shortage of necessities; 8. Schism in the Sangha (the Sangha at the dwelling place is divided and disharmonious).

^[6] Vinaya Varsa-vastu, 1 fascicle, translated by Yijing during the Tang dynasty, T23n1445, p. 1041a24.

APPOINTING THE PERSON TO CONDUCT THE INVITATION CEREMONY—A MOTION FOLLOWED BY ONE KARMAN

1. The procedure

As the Blessed One taught, after completing the rains retreat, the bhiksus must enter the midst of the Sangha and conduct the invitation ceremony concerning the three matters of what has been seen, heard, or suspected.^[1] The bhiksus did not know how to perform the invitation ceremony. The Buddha said:

– Bhiksus, seven or eight days before conducting the invitation ceremony, an announcement must be made orally or in writing, or a notice should be posted on a public building, on a carriage, and so forth, or proclaimed aloud in neighboring villages and districts, so that everyone near and far may know:

“Bhiksus, bhiksunis, sramaneras, and donors young and old, please listen! The Sangha at … Monastery will perform the invitation ceremony. [472b01] It is time for all of you to prepare together for this offering.”

The younger bhiksus should sweep and clean the residences, monastery, and stupas together, using fresh cow dung^[2] to plaster and smooth the stupas,^[3] and making the places of worship splendid. The long-term residents may prepare delicious and nourishing foods to provide at the appropriate times. On the fourteenth day and night, the bhiksus learned in the Tripitaka and those who preserve the scriptures should recite the scriptures throughout the night. On the fifteenth day, the invitation ceremony should be conducted at the appropriate time; do not allow the morning to become too bright. After the Sangha has given its consent, it should appoint one, two, or even several bhiksus to conduct the invitation ceremony.

The bhikshu appointed to receive the Invitation must possess five qualities: he is not governed by affection, hatred, fear, or delusion, and he thoroughly understands the principles governing the Invitation. A knowledgeable and skillful person endowed with these five qualities should be appointed if he has not yet been appointed; once appointed, he should not be removed. Conversely, one who does not possess these five qualities should not be appointed if he has not yet been appointed; if already appointed, he must be removed. If a person lacks the five qualities, he should not be appointed if not yet appointed; if already appointed, he must be dismissed.

The appointment is to be made in the following sequence: Perform the preliminary procedure. When the Sangha has fully assembled, first ask the person who is capable:

“Can the Venerable named… serve as the bhikshu receiving the Invitation for the Sangha emerging from the summer retreat, concerning the three matters of what has been seen, heard, or suspected?”

He replies:

“I can.”

Thereafter, one bhikshu makes the formal declaration and then performs the karman:

a. Formal declaration

“Venerable Sangha, please listen! The bhikshu named… will serve as the bhikshu receiving the Invitation for the Sangha that has observed the summer retreat. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints the Venerable named… to serve as the bhikshu receiving the Invitation for the Sangha that has observed the summer retreat. This is the formal declaration.”

b. Karman

“Venerable Sangha, please listen! The bhikshu named… will serve as the bhikshu receiving the Invitation for the Sangha that has observed the summer retreat.^[4] The Sangha now appoints the bhikshu named… to serve as the bhikshu receiving the Invitation for the Sangha that has observed the summer retreat. If the venerable ones consent to the bhikshu named… serving as the bhikshu receiving the Invitation for the Sangha that has observed the summer retreat, remain silent. Whoever does not consent should speak.

“The Sangha has consented to the Venerable named… serving as the bhikshu receiving the Invitation for the Sangha that has observed the summer retreat. The Sangha has consented by its silence. Thus do I acknowledge it.”

As the Blessed One taught: “I shall now explain the procedures that the bhikshu receiving the Invitation must perform.”

The bhikshu receiving the Invitation should use fresh grass to prepare seats for the Sangha. If one person serves as the recipient of the Invitation, he should perform the procedure beginning with the senior-most elder and continuing down to the most junior. If there are two, each should receive the Invitation from the senior-most elder. Thereafter, each serves as recipient of the Invitation for half of the remaining persons, continuing until all have finished. If three persons are appointed, the procedure is conducted in three places. The remaining cases may be understood according to this principle. All the bhikshus squat upon the grass seats. The senior-most elder then performs the single formal declaration [472c01]:

“Venerable Sangha, please listen! Today is the fifteenth day, and the Sangha performs the Invitation ceremony. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now performs the Invitation ceremony. This is the formal declaration.”

The bhikshu receiving the Invitation squats before the senior-most elder. The senior-most elder squats upon the grass seat, joins his palms, and says:

“Venerable one, please take heed! Today is the fifteenth day, and the Sangha conducts the Invitation ceremony. I, the bhikshu…, also perform the Invitation ceremony on this fifteenth day. Before the Sangha and facing the Venerable One, I, the bhikshu…, make the Invitation concerning the three matters of what has been seen, heard, or suspected. May the Venerable Sangha accept me and instruct me. I am truly deserving of compassion; may the Venerable One have compassion for me and regard me with kindness. If you see or know that I have committed an offense, I shall confess and make amends in accordance with the Dharma and the Vinaya.”

He says this likewise a second and a third time.

The bhikshu receiving the Invitation replies:

“Good.”

The person concerned replies:

“Yes.”

They proceed in turn in this manner until all have finished. If two or three persons are present, they may conduct the Invitation ceremony together, performing the procedure as above.

(End of the procedure.)

Thereafter, summon the community of bhikshunis into the great Sangha. The bhikshu receiving the Invitation sits to one side. The community of nuns enters the place that has been arranged and performs the Invitation procedure as the bhikshus did. Next summon the shikshamanas, male novices, and female novices. Each of them individually performs the procedure before the recipient of the Invitation as above. (If they have not memorized the words of the declaration, they may be written on paper for them to read.)

The bhikshu receiving the Invitation stands facing the senior-most elder and says:

“The Venerable Ones and the sisters of both divisions of the Sangha have completed the Invitation.”

Both divisions of the Sangha proclaim together:

“Excellent! The Invitation ceremony has been perfectly completed.”

If they do not proclaim this, they commit an offense of wrongdoing.

At this time, the five communities of renunciants, or even laypeople, offer small knives, needles, thread, cloths, and other things to the Sangha present at the ceremony concluding the summer retreat. The bhikshu receiving the Invitation holds the small knives, needles, thread, miscellaneous articles, and other requisites of a shramana, stands before the senior-most elder, and says:

“Venerable One, these articles have been offered for the summer retreat. May the person conducting the Invitation distribute them? If additional beneficial articles are obtained at this dwelling place, may the Sangha, being in harmony, divide them?”

The assembly replies:

“It is permitted.”

If this is not done, the bhikshu receiving the Invitation [473a01] and the assembly commit an offense of transgressing the procedure.

2. Sending consent

The Venerable Upali addressed the Blessed One:

“Venerable Sir, when the day of the Invitation arrives, what should be done if a bhikshu is ill and cannot attend?”

The Buddha said:

“On the fifteenth day, when the poshadha is performed, one must send one’s consent and declaration of purity. When the Invitation ceremony is performed, one should send one’s consent and declaration of purity according to the procedure for the purification ceremony. He should say:

“‘Venerable one, please take heed! Today is the fifteenth day, and the Sangha conducts the Invitation ceremony. I, the bhikshu named…, also perform the Invitation ceremony on this fifteenth day. I, the bhikshu named…, am pure and free from obstructing conditions. Because I am ill, I now, being pure, send my consent for the Invitation regarding that lawful act of the Sangha. If anything should arise, please inform me.’

“He says this likewise a second and a third time.”

Furthermore, with regard to bodily expressive action and verbal expressive action, it should be understood in accordance with the procedure for the purification ceremony. If, during the purification ceremony, a bhikshu remembers an offense he has committed or is doubtful about an offense he may have committed; or if, while in the Sangha, he remembers an offense he has committed or is doubtful about an offense he may have committed; or if the entire Sangha has committed an offense or is doubtful about an offense it may have committed, then a single formal declaration must be made and maintained.

Yet when the Invitation ceremony is being conducted, in cases involving an offense or doubt about an offense, one must understand the distinctions among them. If the bhikshu receiving the Invitation, while in the assembly, remembers an offense he has committed or is doubtful about an offense he may have committed, he must disclose, confess, and make amends at an appropriate time.

Notes:

^[1] Invitation ceremony: see note 3, p. 90.

^[2] Cow dung: see note 1, p. 129.

^[3] Chinese: 制底, also called 支提; Skt. caitya, P. cetiya, a general designation for tombs, stupas, shrines, memorial monuments, and so forth. Mahasanghika Vinaya 33, T22n1425, p. 498b20: A place where relics are enshrined is called a stupa; a place without relics is called a caitya.

^[4] Chinese: 隨意苾芻. Dharmaguptaka Vinaya 37, p. 836b19; Mahishasaka Vinaya 19, p. 131c01; and so forth: 自恣人, the person receiving the Invitation.

WHEN, DURING THE INVITATION, THE ASSEMBLY DISPUTES CONCERNING AN OFFENSE—SINGLE FORMAL DECLARATION

When the Invitation ceremony is being conducted, if the great assembly becomes embroiled in dispute and uncertainty because of a discussion concerning whether an offense is light or grave, the Sangha performs a single formal declaration and jointly adjudicates the offense in the following sequence:

“Venerable Sangha, please listen! Today is the fifteenth day, and the Sangha conducts the Invitation ceremony. A dispute has arisen within the Sangha concerning whether an offense is light or grave. To prevent an impediment to the Dharma proceeding, the Sangha now wishes to seek a resolution concerning this offense. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha shall now jointly adjudicate this offense. This is the formal declaration.”

WHEN, DURING THE INVITATION, THE ASSEMBLY DETERMINES AN OFFENSE—SINGLE FORMAL DECLARATION

After the formal declaration has been made, one must approach and consult a person versed in the Tripitaka who is capable of adjudicating the matter and determining the offense in accordance with the Dharma and the Vinaya. Once it has been determined, the great assembly must be informed whether the offense is light or grave. Thereafter, this matter must not be raised again. The procedure is as follows:

Venerable Sangha, listen! Today, on the fifteenth day, the Sangha performs the invitation ceremony. Because the assembly has been discussing a grave offense, an obstacle has arisen to the Dharma proceeding. The Sangha has now decided the matter of the offense in accordance with the Dharma. If the time is appropriate for the Sangha, let the Sangha consent. The Sangha [473b01] has now decided the matter together; it must not be raised again. This is the formal announcement.

The procedure for one, two, or three persons performing the purification ceremony also applies to the invitation ceremony. When there are only one, two, three, or four persons, the procedure must be performed face-to-face. When there are five persons, a formal announcement must be made to conduct the invitation ceremony.

A competent person should be appointed to conduct the invitation procedure. If anyone is ill, that person must be brought into the assembly. If there are six or more persons, they must perform a single formal announcement for the invitation ceremony.

When conducting the invitation ceremony, the consent and purity of anyone who is ill must be obtained. Consent must not be entrusted to a layperson, śrāmaṇera, or paṇḍaka. The Sangha must be pure and assemble together in one place to conduct the invitation ceremony.

If this is not done, I do not permit the invitation ceremony to be conducted.

At that time, some bhikshus who had previously entered into disputes and quarreled, harboring resentment in their hearts, nevertheless assembled in one place to conduct the invitation ceremony.

The Buddha said:

– While resentment has not yet been removed, you should not perform the invitation ceremony together. You must first disclose your offenses and repent, and only afterward perform the procedure.

Again, one of those bhikshus entered the midst of the assembly and asked forgiveness, but the disputing bhikshu refused to forgive him.

The Buddha said:

– About seven or eight days before the invitation ceremony, you should disclose your offenses to one another and repent, and only then perform the invitation ceremony.

At that time, the members of the Sangha, filled with shame and moral dread, apologized to one another. Brahmins and laypeople ridiculed the bhikshus for bearing grudges against one another.

The Buddha said:

– Those who bear grudges against one another must ask each other’s forgiveness. After forgiving one another, they should pay homage to one another according to their rains-retreat seniority, bring about mutual rejoicing, and only then perform the invitation ceremony. If there is no grudge between them, there is no need to apologize.

On that day, after the bhikshus had performed the invitation ceremony, they also conducted the purification ceremony. The Buddha said:

– Through the invitation ceremony, purity has already been established; there is no need to recite the precepts again.

ALLOCATING CLOTH TO MAKE THE KAṬHINA ROBE — ONE MOTION AND ONE RESOLUTION

After the summer rains retreat, many bhikshus, having completed the invitation ceremony, went to Jeta Grove to pay homage to the Blessed One. On the way, they encountered rain; all three of their robes became wet, and carrying them was extremely exhausting. After reaching Jeta Grove, they put their robes and bowls in order, washed their feet, and paid homage to the Blessed One. The Buddha asked:

– Have you been dwelling at ease? Was it easy to obtain almsfood?

The bhikshus replied:

– Venerable Sir, we were greatly exhausted in coming here.

The Buddha thought: “What should I do so that the bhikshus may live at ease and the donors may increase their merit and welfare? I should therefore permit the bhikshus, after the invitation ceremony, to spread the kaṭhina robe^[1] on the sixteenth day.”^[2] The Buddha said:

– When this robe is spread, ten benefits^[3] are obtained for five months. From the offerings received at the dwelling place, select one piece of fine cloth to make the kaṭhina robe. On the fourteenth day of the eighth month, inform the assembly. Then [473c01] arrange the seats and conduct the preliminary procedures in the sequence described above. Invite one bhikshu to make the formal announcement and perform the karman:

1. Formal announcement

Venerable Sangha, listen! This cloth is an offering received by the Sangha at this dwelling place during the summer rains retreat. The Sangha will now use this cloth together to make the kaṭhina robe. This robe shall be spread for the Sangha as the kaṭhina robe. Once the robe has been spread, even if one goes beyond the boundary without carrying all three robes, one incurs no offense, much less with respect to surplus robes. If the time is appropriate for the Sangha, let the Sangha consent. The Sangha will now spread this cloth as the kaṭhina robe. Once the robe has been spread, even if one goes beyond the boundary, one incurs no offense of separation from one’s robes, much less with respect to surplus robes. This is the formal announcement.

2. Karman

The wording of the karman should follow that of the formal announcement.

Notes:

^[1] Spreading the robe: the person who spreads the kaṭhina robe is the one who stretches out the cloth to make the kaṭhina robe, that is, the person serving as master tailor—a role undertaken by the Buddha himself—while the others merely assist.

Rituals of Karman, fascicle 1, X60n1135, p765a1–3: “To spread means to display. ... After the Sangha has performed the karman to confer the robe, the person holding the robe grasps it with both hands, unfolds and displays it so that the entire assembly may know how many panels the robe has.”

^[2] Kaṭhina robe 羯恥那: Skt. = P. kaṭhina; another phonetic rendering is ca-thi(hi)-na 迦絺那. It has five translated meanings: 1. firm and substantial 堅實, because many robes may be acquired without the robe privilege being lost—storing surplus robes does not constitute an offense requiring forfeiture and expiation; 2. difficult livelihood 難活, because poor people have difficulty earning a living, yet if they contribute even a little toward this robe, the merit is extraordinary; 3. steadfast 堅固, having the same meaning as firm and substantial; 4. shade and shelter 廕覆, because it shelters and encompasses the five benefits; it is also translated as rewarding good and punishing evil; 5. robe of merit 功德衣.

^[3] Matters Concerning the Kaṭhina Robe, fascicle 1, T24n1449, p97b22: there are two groups of benefits. The first group consists of five benefits: 1. keeping a robe for more than ten days; 2. keeping a robe for more than one month; 3. incurring no offense by sleeping overnight apart from one’s robe; 4. when traveling among the people, needing to carry only two robes; 5. being free to keep any quantity of surplus robes. The second group consists of five benefits: 1. eating apart from the assembly; 2. accepting successive meals; 3. going to a lay household and receiving food even without an invitation; 4. being permitted to request as much or as little cloth as one wishes; 5. for five months from the time of acceptance, all material goods received belong to the kaṭhina privileges.

APPOINTING THE PERSON TO SPREAD THE KAṬHINA ROBE — ONE MOTION AND ONE RESOLUTION

At that time, after the bhikshus had completed the procedure, they used the cloth intended for the robe and sewed it into a kaṭhina robe, then reported this to the Buddha. The Buddha said:

– Invite a bhikshu endowed with the five qualities to be the person who spreads the robe. Sound the gaṇḍī and perform the preliminary procedures. When the assembly has gathered, first ask:

– Bhikshu ..., are you able to spread the robe for the Sangha?

He replies: - I am able.

Invite one bhikshu to make the formal announcement and perform the karman:

1. Formal announcement

Venerable Sangha, listen! This bhikshu ... is willing to serve as the person who spreads the kaṭhina robe. He will now spread the kaṭhina robe for the Sangha. If the time is appropriate for the Sangha, let the Sangha consent. The Sangha now appoints bhikshu ... as the person who spreads the kaṭhina robe. This venerable ... shall spread the kaṭhina robe for the Sangha. This is the formal announcement.

2. Karman

Venerable Sangha, listen! This bhikshu ... has willingly agreed to serve as the person who spreads the kaṭhina robe. He will now spread the kaṭhina robe for the Sangha. The Sangha now appoints bhikshu ... as the person who spreads the kaṭhina robe. The venerable ... shall spread the kaṭhina robe for the Sangha. If the venerable ones consent to appointing the venerable ... as the person who spreads the kaṭhina robe, let them remain silent; the venerable ... shall spread the kaṭhina robe for the Sangha. Whoever does not consent should speak.

The Sangha has consented to appoint the venerable ... as the person who spreads the kaṭhina robe; the venerable ... shall serve as the person who spreads the kaṭhina robe for the Sangha. The Sangha consents because it remains silent. Thus do I acknowledge it.

[474A01] ENTRUSTING THE KAṬHINA ROBE FOR SPREADING — ONE MOTION AND ONE RESOLUTION

Next, after performing the karman consisting of one motion and one resolution, take the robe and entrust it to the person who will spread it. Perform the procedure in sequence:

1. Formal announcement

– Venerable Sangha, listen! This robe shall be made into the kaṭhina robe for the Sangha. The Sangha has appointed the bhikshu named ... as the person who spreads the robe. If the time is appropriate for the Sangha, let the Sangha consent. The Sangha uses this robe as the kaṭhina and entrusts it to the bhikshu named ... This is the formal announcement.

2. Karman

Venerable Sangha, listen! This robe shall be made the kathina robe for the Sangha. The Sangha appoints the bhikshu named… as the one who spreads the robe. The Sangha now makes this robe the kathina robe and entrusts it to the bhikshu named…. If the venerable ones consent to make this robe the kathina robe for the Sangha, and for the Sangha now to make this robe the kathina robe and entrust it to the bhikshu named…, remain silent. Whoever does not consent should speak.

The Sangha has consented to make this robe the kathina robe for the Sangha and to entrust it to the bhikshu named…. The Sangha has consented, as indicated by its silence. Thus do I record this matter.

RELINQUISHING THE KATHINA ROBE — SINGLE MOTION

After receiving the robe, this bhikshu gives it to another bhikshu, or washes, dyes, and sews it…. The other prescribed procedures are fully explained in the section on the kathina robe.

At that time, the five-month period came to an end for the bhikshus who had together received the kathina robe. They did not know what to do and reported the matter to the Buddha. The Buddha taught:

– On the fifteenth day of the first month, the bhikshu who spread the robe shall announce to the Sangha: “Venerable Ones, tomorrow the kathina robe will be relinquished. You should each formally retain your own robes.”

The following morning, the Sangha must assemble. After completing the preliminary procedures, they shall invite one bhikshu to perform the karma by a single motion:

– Venerable Sangha, listen! Here at this dwelling place, the Sangha assembled in harmony and together spread the kathina robe. If the time is appropriate for the Sangha, may the Sangha give its consent. The Sangha shall now together relinquish the kathina robe. This is the motion.

After the bhikshus had relinquished the robe, they did not know what to do. They reported the matter to the Buddha. The Buddha taught:

– Bhikshus, when the robe is spread, ten benefits are obtained by virtue of the robe. After the robe has been relinquished, these ten benefits no longer apply. Whoever acts contrary to this incurs an offense.