根本說一切有部百一羯磨

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

SHARING OFFERINGS BUT HOLDING THE POṢADHA SEPARATELY FOR FIVE YEARS — MOTION AND ONE RESOLUTION

[474b07] Venerable Upāli addressed the Blessed One:

“Venerable Sir, in a certain village… a householder established a monastery, furnished it with all necessary requisites, and offered it to the Sangha of the four quarters.

“At that time, the householder was arrested and imprisoned by the king. When the bhikshus heard this, they abandoned the monastery and went elsewhere. Taking advantage of this, thieves stole the property of the Three Jewels and other requisites. When the householder was released and returned, he learned that the monastery had been plundered by thieves and said to the bhikshus:

“‘Venerable Ones, for what reason did you abandon the monastery and go elsewhere?’

“The bhikshus replied:

“‘We heard that the householder had been arrested by the king; therefore, out of fear, we abandoned the monastery and went elsewhere.’

“The householder said:

“‘I have relatives who could have provided for you. Why did you leave?’

“The bhikshus did not know what to do, so they reported the matter to the Buddha. The Buddha said:

“‘Ask his relatives. If they are able to provide for you, that is good. If they are unable to do so, the bhikshus should perform a Sanghakarman by a motion and one resolution, sharing offerings with nearby monasteries but holding the purification ceremony separately for five years. First inform the other monastery; then arrange the seats and carry out the preliminary procedures. Afterward, have one bhikshu perform the Sanghakarman by a motion and one resolution:

1. The Motion

“‘Venerable Sangha, please listen! The donor named… who established the monastery at this dwelling place has been arrested by the king. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha at this dwelling place shall now share offerings with the dwelling place named… but hold the purification ceremony separately for five years. This is the motion.

2. The Sanghakarman

“‘Next, perform the Sanghakarman:

“‘Venerable Sangha, please listen! The donor named… who established the monastery at this dwelling place has been imprisoned by the king. The Sangha at this dwelling place shall now share offerings with the dwelling place named… but hold the purification ceremony separately for five years. If the venerable ones approve that this dwelling place and that dwelling place share offerings but hold the purification ceremony separately for five years, remain silent. Whoever does not approve should speak.

“‘The Sangha has approved that this dwelling place and that dwelling place share offerings but hold the purification ceremony separately for five years. The Sangha has approved by its silence. Thus do I record this.’

(If there are other circumstances, the procedure should be performed in accordance with the particular matter.)

[474c01] NOTIFYING THE HOUSEHOLDERS — MOTION AND ONE RESOLUTION

Venerable Upāli addressed the Blessed One:

“Venerable Sir, if a bhikshu and a bhikshuni commit unlawful acts in the homes of laypeople, causing them to lose faith and to give rise to contempt and disparagement, what should the bhikshus do?”

The Buddha said:

“Bhikshus, you should appoint a bhikshu endowed with five qualities to go to the homes of the laypeople and disclose the unlawful conduct of those two persons. Proceed in the proper sequence: arrange the seats and complete the preliminary procedures. First ask a competent person:

“‘Can the bhikshu named… go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán^[1]?’

“He replies: ‘I can.’

“Have one bhikshu perform the Sanghakarman by a motion and one resolution:

1. The Motion

“‘Venerable Sangha, please listen! The bhikshu named… is able to go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints Bhikshu… to go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán. This is the motion.

2. The Sanghakarman

“Next, perform the Sanghakarman.

“‘Venerable Sangha, please listen! This Bhikshu… is able to go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán. The Sangha now appoints Bhikshu… to go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán. If the venerable ones approve appointing Bhikshu… to go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán, remain silent. Whoever does not approve should speak.

“‘The Sangha has now approved appointing Bhikshu… to go to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán. The Sangha has approved by its silence. Thus do I record this.’

Notes:

^[1] Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán 廣額苾芻松幹苾芻尼. Vinaya-saṅgraha 9, T24n1458, p575c24: Bhikshu Quảng Ngạch and Bhikshuni Tùng Thọ 廣額苾芻松樹苾芻尼.

PUBLICLY DECLARING THE OFFENSES OF OTHERS — SIMPLE MOTION

At that time, in obedience to the Buddha’s instruction, the bhikshus performed a Sanghakarman by a motion and one resolution, appointing a bhikshu to go to the homes of the laypeople and disclose the unlawful conduct of those two persons. When Bhikshu Quảng Ngạch heard of this, he went to the bhikshus and asked:

“Did you go to the homes of the laypeople and speak of my transgressions?”

That bhikshu replied:

“I was authorized and appointed by the Sangha to go to the homes of the laypeople and disclose your transgressions.”

Quảng Ngạch said:

“I will bring harm upon you. I will cut open your belly, pull out your intestines, and wind them around Jeta Grove. I will sever your head and hang it before the monastery gate.”

[475a01] When the bhikshus heard this, they reported it to the Buddha. The Buddha said:

“That person may be able to intimidate an individual, but he cannot intimidate the Sangha. You should perform a simple motion; then the assembled Sangha should go together to the homes of the laypeople and disclose their wrongdoing. Sound the gong, carry out the preliminary procedures, and have one bhikshu perform the Sanghakarman of a simple motion:

“‘Venerable Sangha, please listen! Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán have committed unlawful acts in the homes of laypeople, causing them to lose faith. No individual is now able to go to the homes of the laypeople and disclose their transgressions.

The Sangha shall now go together to the homes of the laypeople and disclose the unlawful conduct of these two persons. You should say: “You should know that Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán have damaged the Noble Teaching and brought ruin upon themselves. Like scorched seeds that cannot sprout, they cannot grow within the true Dharma and Vinaya.

You should contemplate the deeds of the Tathagata, the Arhat, the Perfectly Enlightened One, and of the great bhikshus such as Ājñāta Kauṇḍinya^[1] and others.” If the time is appropriate for the Sangha, may the Sangha consent. The Sangha shall now go together to the homes of the laypeople and disclose the unlawful conduct of Bhikshu Quảng Ngạch and Bhikshuni Tùng Cán. This is the motion.’

“After making the motion, go from house to house and speak in this manner.”

Venerable Upāli addressed the Blessed One:

“Venerable Sir, the bhikshus have performed the simple motion concerning those two persons and have also gone from house to house among the laypeople to notify them. They now do not know what to do.” Thus he reported the matter to the Buddha.

The Buddha said:

“Instruct the householders not to provide them with robes, food, or medicine. They must not provide any necessary requisites to those offenders.”

Notes:

^[1] Ājñāta Kauṇḍinya 阿若憍陳如: P. Aññāta Koṇḍañña.

ADMONISHING ONE WHO CAUSES A SCHISM IN THE SANGHA — MOTION AND THREE RESOLUTIONS^[1]

Venerable Upāli addressed the Blessed One:

– Venerable Sir! Devadatta, for the sake of fame and gain, went to see Kāśyapa^[2] and said: “Venerable Sir, please teach me concerning supernormal powers.” At that time, Kāśyapa did not examine his state of mind and therefore instructed him concerning supernormal powers. After hearing the Dharma, Devadatta practiced diligently throughout the night. At the end of the night, relying upon the mundane path, he attained the first dhyāna and developed supernormal powers. After attaining supernormal powers, Devadatta conceived an evil thought and said to his four companions:

“Gentlemen, the four of you should join me in causing a schism in the harmonious Sangha of the ascetic Gautama and in breaking the Dharma wheel. After I die, in future lives my good name will be proclaimed throughout the ten directions.”

Having deliberated, Devadatta and his four companions sought a way to cause a schism in the harmonious Sangha and to break the Dharma wheel. The bhikshus learned of this and reported it to the Buddha. The Buddha said:

– [475b01] Bhikshus, you should admonish them privately.

When the bhikshus admonished them privately, they remained obstinate and would not desist. They also said that their conduct was true and everything else was false. The bhikshus reported this matter to the Buddha. The Buddha said:

– Bhikshus, you should perform a formal act consisting of one motion and three proclamations to admonish Devadatta. If anyone behaves in this way, that person should likewise be admonished according to the following procedure: Arrange the seats, carry out the preliminary procedures, and appoint one bhikshu to make the motion and proclamation as follows:

1. The Motion

Venerable Sangha, please listen! Devadatta (Devaśatta) wishes to cause a schism in the harmonious Sangha, provoke dissension, and live contrary to the Dharma. The bhikshus have admonished him privately. When admonished privately, he remained obstinate and would not desist, but said that his conduct was true and everything else was false.

The Sangha will now employ a formal act consisting of one motion and three proclamations to admonish Devadatta:

“Devadatta, do not cause a schism in the harmonious Sangha, provoke dissension, or live contrary to the Dharma. Devadatta, you should dwell in concord with the Sangha, joyfully and without dispute, of one mind and one accord, mingling in harmony like water and milk, so that the teaching of the Great Teacher may shine brilliantly and you may dwell in peace.”

If the time is appropriate for the Sangha, let the Sangha give its consent. The Sangha will now perform a formal act consisting of one motion and three proclamations to admonish Devadatta concerning his attempt to cause a schism in the Sangha. This is the motion.

2. The Formal Act

Next, perform the formal act:

Venerable Sangha, please listen! Devadatta wishes to cause a schism in the harmonious Sangha, provoke dissension, and live contrary to the Dharma. The bhikshus have admonished him privately. When admonished privately, he remained obstinate and would not desist, but said that his conduct was right and everything else was false.

The Sangha now employs a formal act consisting of one motion and three proclamations to admonish Devadatta: “Devadatta, do not cause a schism in the harmonious Sangha, provoke dissension, or live contrary to the Dharma. Devadatta, you should dwell in concord with the Sangha, joyfully and without dispute, of one mind and one accord, mingling in harmony like water and milk, so that the teaching of the Great Teacher may shine brilliantly and you may dwell in peace.

If the venerable ones consent to confer upon Devadatta this formal act consisting of one motion and three proclamations, admonishing him concerning his attempt to cause a schism in the Sangha, let them remain silent. Whoever does not consent should speak. This is the first proclamation.

The same is proclaimed a second and a third time.

The Sangha has now, by a formal act consisting of one motion and three proclamations, admonished Devadatta concerning his attempt to cause a schism in the Sangha. The Sangha has consented, as it remains silent. Thus do I record this matter.

Notes:

^[1] Mūlasarvāstivāda Vinaya 14, p. 700b1: Sanghāvaśeṣa 10, training rule: Causing a schism in the Sangha and resisting admonition.

^[2] Kāśyapa: Daśabala-kāśyapa 十力迦葉(攝)波: Skt. Daśabala-kāśyapa, P. Dasabala-kassapa, one of the first five bhikshus converted by the Buddha.

ADMONISHING THOSE WHO ASSIST IN CAUSING A SCHISM IN THE SANGHA — ONE MOTION AND THREE PROCLAMATIONS^[1]

At that time, the bhikshus obeyed the Buddha’s instruction and performed the formal act to admonish Devadatta. Although the Sangha had performed the formal act against Devadatta, he remained obstinate and would not desist. He also had four companions who assisted him: Kokālika, Khaṇḍadeviyā-putta, Kaṭamoraka-tissa, [475c01] and Samuddadatta.^[2] They all supported Devadatta’s attempt to cause a schism in the Sangha. The bhikshus reported this matter to the Buddha. The Buddha said:

– Bhikshus, you should admonish those four privately.

When the bhikshus admonished them, they said: “Venerable ones, do not speak to Devadatta about what is good or bad. Why? Because Devadatta’s words accord with the Dharma and the discipline.” When admonished, these four bhikshus remained obstinately attached to their wrong view and would not relinquish it. The bhikshus reported this matter to the Buddha. The Buddha said:

– Bhikshus, admonish those four by a formal act consisting of one motion and three proclamations. They should be admonished according to the following procedure: Arrange the seats and carry out the preliminary procedures. Then appoint one bhikshu to perform the formal act consisting of one motion and three proclamations as follows:

1. The Motion

Venerable Sangha, please listen! The bhikshus Kokālika, Khaṇḍadeviyā-putta, Kaṭamoraka-tissa, and Samuddadatta know full well that Devadatta wishes to cause a schism in the harmonious Sangha, provoke dissension, and live contrary to the Dharma. After these four supported Devadatta’s attempt to cause a schism in the Sangha, the bhikshus admonished them privately. When admonished privately, Kokālika and the other three said:

“Venerable ones, do not speak to Devadatta about what is good or bad. Why? Because Devadatta’s words accord with the Dharma and the discipline. He speaks according to right understanding, not according to wrong understanding. Whatever pleases him also pleases us.”

Kokālika and the other three remained obstinate and would not desist, saying: “Our conduct is right, and everything else is wrong.” The Sangha now performs a formal act consisting of one motion and three proclamations to admonish Kokālika and the other three, who assist Devadatta in causing a schism in the harmonious Sangha: “Kokālika and you other three, do not assist Devadatta in causing a schism in the harmonious Sangha, provoking dissension, and living contrary to the Dharma. Kokālika and you other three, you should dwell in concord with the Sangha, joyfully and without dispute, of one mind and one accord, mingling in harmony like water and milk, so that the teaching of the Teacher may shine brilliantly and you may dwell in peace.”

If the time is appropriate for the Sangha, let the Sangha give its consent. The Sangha will now perform a formal act consisting of one motion and three proclamations to admonish Kokālika and the other three, who have assisted Devadatta in causing a schism in the Sangha. This is the motion.

2. The Formal Act

Next, perform the formal act in accordance with the wording of the motion.

Notes:

^[1] Mūlasarvāstivāda Vinaya 15, p. 704b27: Sanghāvaśeṣa 11, training rule: Supporting a schism in the Sangha and resisting admonition.

^[2] 孤迦里迦 (高迦梨迦), 褰荼達驃, 羯吒謨洛迦底灑, 沒達羅達多: Vin. ii. 196: Kokālika, Kaṭamoraka-tissa, Khaṇḍadeviyā-putta, Samuddadatta.

FORMAL ACT CONCERNING A FAMILY IN TRAINING — SINGLE MOTION^[1]

The venerable Upāli addressed the Blessed One:

– Venerable Sir! The householder Siṃha formerly followed the adherents of other paths. Because he encountered the Buddha and heard the teaching, he eradicated the afflictions and delusions while still seated there [476a01] and attained the fruit of stream-entry. His mind became purely joyful toward the Three Jewels, and profound faith arose within him. He continually delighted in giving away his possessions, to the point that he became impoverished and was consequently disparaged by laypeople. The bhikshus do not know what they should do.

The Buddha said:

– Bhikshus, you should perform the formal act concerning a family in training for the householder Siṃha, restraining the bhikshus from going to his home. Arrange the seats and carry out the preliminary procedures. Instruct one bhikshu to make the single motion:

Venerable Sangha, please listen! The householder Siṃha has firm faith and a pure, wholesome mind that rejoices in the Three Jewels. He has given away all the property he possessed, and whenever anyone came to ask, he never felt regret. For this reason, his clothing and food have been exhausted. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now performs the formal act of designating the householder Siṃha’s household as a family under training. This is the motion.

After this formal act has been performed, any bhikṣu who goes to that family under training to seek alms commits an offense of transgressing the rule.^[2]

Notes:

^[1] Mūlasarvāstivāda 50, p900a9: Pratideśanīya 3, training rule: Receiving food from a family under training. “Family under training” 學家. The Ten Recitations: this refers only to a family that has attained the first fruit. Pāli: sekkhasammatāni kulāni, families recognized as belonging to trainees; the explanation states that these are families that increase in faith but diminish in wealth.

^[2] Offense of transgressing the rule: see note 2, p. 20.

RESCINDING THE FORMAL ACT CONCERNING A FAMILY UNDER TRAINING — SINGLE MOTION

After the formal act designating the householder Siṃha’s household as a family under training had been performed, the bhikṣus no longer went to his house to receive food.

Thereafter, the householder Siṃha diligently cultivated his fields, and before long his granaries were overflowing and he was more prosperous than before. Seeing that his household affairs were flourishing, the householder thought of making offerings to the field of merit as he had done formerly. He went to see the Buddha and earnestly requested permission to make offerings. The Buddha consented and instructed the householder to report this matter to the senior elder.

In accordance with the procedure, the gaṇḍī was struck and the Sangha assembled. Squatting before the senior elder, he said:

“Venerable Sangha, please listen! I am Siṃha. I have firm faith and a pure, wholesome mind that rejoices in the Three Jewels.

I gave away all the property I possessed, and whenever anyone came to ask, I never felt regret. For this reason, my clothing and food were exhausted, and I became impoverished. Seeing this, the Sangha gave rise to compassion and performed the formal act designating my household as a family under training, so that the noble assembly would not come to my house.

My property is now abundant once again, and I therefore request that the Sangha perform the formal act of rescinding the designation of my household as a family under training. May the Venerable Sangha rescind for me the formal act concerning a family under training. Please have compassion for me; please have compassion for me.” (He makes this request three times.)

After making the request, he pays homage to the Sangha and withdraws. The Sangha appoints a bhikṣu to perform the single-motion formal act:

Venerable Sangha, please listen! The householder Siṃha has firm faith and a pure, wholesome mind that rejoices in the Three Jewels. He gave away all the property he possessed, and whenever anyone came to ask [476b01], he never felt regret.

For this reason, his clothing and food were exhausted. The Sangha therefore performed for that householder the formal act designating his household as a family under training, preventing the bhikṣus from going to his house to receive food and drink. The householder now once again has sufficient food and clothing.

He therefore requests that the Sangha rescind the formal act concerning a family under training. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now rescinds for the householder the formal act concerning a family under training.

This is the motion.

After the bhikṣus had performed the formal act rescinding the designation of the householder Siṃha’s household as a family under training, they did not know what to do next, so they reported the matter to the Buddha. The Buddha said:

“You are permitted to go to his house and receive food and drink; no offense is committed.”

INSPECTING A DANGEROUS ROAD THROUGH THE FOREST — MOTION AND ONE PROCLAMATION^[1]

The venerable Upāli addressed the Blessed One:

“Venerable Sir, on the day marking the completion of the rains retreat, brahmin householders brought fine food as an offering to the noble assembly, and they brought several maidservants with them. Halfway along the road, they were robbed by bandits. The bhikṣus dwelling in the araṇya had to go out for alms. Halfway along the road, they saw food, and the Śākya women instructed the maidservants, whose bodies were exposed,^[2] to come out and offer the food, causing those women to feel ashamed. The brahmin^[3] then said to the bhikṣus:

“‘The forest is dangerous. Why did you not appoint someone to inspect and guard the road, so that when we brought food here we would not be robbed by bandits?’

“The bhikṣus did not know what to do.”

The Buddha said:

“By a formal act consisting of a motion and one proclamation, appoint a bhikṣu endowed with the five qualities^[4] to go to the dangerous forest and inspect it as a precaution. Perform the preliminary procedure as previously prescribed, and then proceed as follows:

1. Motion

“Venerable Sangha, please listen! The bhikṣu named… is capable of going to the dangerous and frightening forest to inspect the road carefully. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now appoints the bhikṣu… as an inspector to go to that dangerous and frightening forest. This is the motion.

2. Formal Act

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

Notes:

^[1] Mūlasarvāstivāda 50, p900c23: Pratideśanīya 4, training rule: Receiving food outside an araṇya dwelling.

^[2] Ibid.: The Śākya women and their maidservants had all been robbed and stripped of their clothing. Embarrassed and ashamed, they hid among bushes and clumps of grass, leaving the food outside. When the bhikṣus saw it and asked about it, the Śākya women instructed the maidservants, who were likewise naked, to come out and offer the food…

^[3] Ibid.: The Śākya men asked.

^[4] Ibid.: The five qualities: freedom from desire, anger, fear, and delusion.

CONFERRING THE TRAINING RULES UPON A PERSON (WHO HAS COMMITTED A PĀRĀJIKA OFFENSE) — MOTION AND THREE PROCLAMATIONS^[1]

The venerable Upāli addressed the Blessed One:

“Venerable Sir, there is now a bhikṣu named Nanda,^[2] who, without renouncing the training rules, engaged in sexual intercourse and destroyed the pure life, yet did not conceal it in the slightest. As though a poisoned arrow had pierced his chest, his mind is in great anguish. We do not know what should be done.”

The Buddha said:

“Bhikṣus, confer the lifelong training rules upon the bhikṣu Nanda.^[3] If such a case should arise, proceed according to this precedent: strike the gaṇḍī, assemble the Sangha, and so forth. Instruct [476c01] the bhikṣu Nanda to come before the senior elder, squat with palms joined, and make the following request:

1. Request

“Venerable Sangha, please listen! I, the bhikṣu Nanda, without renouncing the training rules, engaged in sexual intercourse and destroyed the pure life. I, the bhikṣu Nanda, did not entertain even the slightest thought of concealing it. I now request the Sangha to confer upon me the lifelong training rules. May the Venerable Sangha confer the lifelong training rules upon me, Nanda. Please have compassion for me; please have compassion for me.

“He makes this request three times.

“The Sangha then instructs the bhikṣu Nanda to stand where he can see the Sangha but cannot hear it performing the formal act. The Sangha appoints a bhikṣu to perform the formal act:

2. Motion

“Venerable Sangha, please listen! The bhikṣu Nanda, without renouncing the training rules, destroyed the pure life and engaged in sexual intercourse, yet did not entertain even the slightest thought of concealing it. He now requests the Sangha to confer upon him the lifelong training rules. If the Sangha considers the time appropriate, may the Sangha consent. The Sangha now confers the lifelong training rules upon the bhikṣu Nanda. This is the motion.

3. Formal Act

“Venerable Sangha, please listen! The bhikṣu Nanda, without renouncing the training rules, destroyed the pure life and engaged in sexual intercourse, yet did not entertain even the slightest thought of concealing it. He now requests the Sangha to confer upon him the lifelong training rules. The Sangha now confers the lifelong training rules upon the bhikṣu Nanda. If the venerable ones consent to conferring the lifelong training rules upon the bhikṣu Nanda, let them remain silent. Whoever does not consent should speak.

“This is proclaimed a second and a third time in the same manner.

“The Sangha has conferred the lifelong training rules upon the bhikṣu Nanda. The Sangha consents and is therefore silent. Thus do I understand this matter.”

Notes:

^[1] Vinaya Miscellany 10, T24n1451, p245a21; Ten Recitations 1, T23n1435, p2c29.

^[2] Ten Recitations 1, p2c29: A bhikṣu named Nanti 難提 (Skt. Nanda, translated as ‘Joy’).

^[3] Ten Recitations 1, p. 3b1: This means that this person must retrain in the Dharma of a novice. All the rules established by the Buddha up to that time must be observed anew. This person must sit below all the bhiksus and must attend to the senior bhiksus with food, drink, and medicine. This person follows the novices and laypeople in receiving food and drink… Being made to train as a novice means that he is not counted among the quorum for the posadha, pravarana, or karmavacana. He may not participate in any karmavacana procedure.

GIVING ROBE MATERIAL TO DABBA MALLAPUTTA — SINGLE MOTION^[1]

The Venerable Upali addressed the Blessed One:

“Venerable Sir, the bhiksu Dabba Mallaputta^[2] was appointed by the harmonious Sangha to distribute lodging and food to the Sangha. He possesses faith, and his mind is joyful and wholly virtuous; in serving the Sangha, he does not shrink from hardship. Whatever possessions he has, he offers to the Three Jewels. Consequently, his three robes have become worn and torn. We do not know what should be done.”

The Buddha said:

“Bhiksus, the harmonious Sangha should assemble and perform a single-motion procedure to give robe material to Dabba Mallaputta as follows:

“Venerable Sangha, listen! The bhiksu Dabba Mallaputta possesses faith, and his mind is joyful and wholly virtuous. In serving the Sangha, he does not shrink from hardship. Whatever possessions he has, he offers to the Three Jewels. Because he has made such offerings, all three of his robes have become worn out. The Sangha now has cloth that should be given to the bhiksu Dabba Mallaputta for making robes. [477a01] If the time is appropriate for the Sangha, let the Sangha consent. The Sangha now gives this cloth to Dabba Mallaputta for making robes. This is the motion.”

The Buddha said:

“Bhiksus, after the single-motion procedure has been performed, it is in accordance with the Dharma to give this cloth to Dabba Mallaputta.”

Notes:

^[1] Mulasarvastivada Vinaya 27, p. 774b27: Payattika 9, training rule: Disparaging the requisites of the Sangha.

^[2] Dabba Mallaputta 實力子. P. Dabba Mallaputta.

SCORNFUL DEFAMATION TO ONE’S FACE — MOTION AND THREE PROCLAMATIONS^[1]

The Venerable Upali addressed the Blessed One:

“Venerable Sir, the bhiksu Dabba Mallaputta was appointed by the Sangha to distribute lodging and portions of food to the Sangha. The two bhiksus Mettiya and Bhummaja^[2] had been enemies of Dabba Mallaputta for many lifetimes, and the karmic conditions between the two sides had not yet been exhausted. Therefore, these two bhiksus scorned and defamed Dabba Mallaputta to his face. The bhiksus do not know what should be done.”

The Buddha said:

“Bhiksus, a karmavacana of censure should be performed against the two bhiksus Mettiya and Bhummaja for having scorned and defamed Dabba Mallaputta to his face. If such a case occurs, it should likewise be dealt with as follows: Strike the gong, carry out the preliminary procedures, and have one bhiksu perform the motion and karmavacana in due order:

1. The Motion

“Venerable Sangha, listen! These two bhiksus, Mettiya and Bhummaja, knew that the harmonious Sangha had appointed the bhiksu Dabba Mallaputta to distribute lodging and food to the Sangha. Nevertheless, these two bhiksus, Mettiya and Bhummaja, scorned and defamed Dabba Mallaputta to his face. If the time is appropriate for the Sangha, let the Sangha consent. The Sangha now censures the two bhiksus Mettiya and Bhummaja for having scorned and defamed Dabba Mallaputta to his face. This is the motion.

2. The Karmavacana

“Venerable Sangha, listen! These two bhiksus, Mettiya and Bhummaja, knew that the harmonious Sangha had appointed Dabba Mallaputta to distribute lodging and food to the Sangha. Yet these two men scorned and defamed Dabba Mallaputta to his face. The Sangha now censures the two bhiksus Mettiya and Bhummaja for having scorned and defamed Dabba Mallaputta to his face. If the venerable ones consent to censuring the two bhiksus Mettiya and Bhummaja for having scorned and defamed Dabba Mallaputta to his face, let them remain silent. Whoever does not consent should speak.”

The same proclamation is made a second and a third time.

“The Sangha has completed the censure of the two bhiksus Mettiya and Bhummaja for having scorned and defamed Dabba Mallaputta to his face. The Sangha consents because it remains silent. Thus do I record this matter.”

Notes:

^[1] Mulasarvastivada Vinaya 28, p. 777a22: Payattika 12, training rule: Defamation and disparagement.

^[2] The two bhiksus Mettiya and Bhummaja 友地二苾芻: P. Mettiya, Bhummaja.

DEFAMATION AND DISPARAGEMENT UNDER A PRETEXT — MOTION AND THREE PROCLAMATIONS^[1]

After the bhiksus, in obedience to the Buddha’s instruction, had performed the karmavacana of censure against the two bhiksus Mettiya and Bhummaja, on another occasion the two men, using another matter as a pretext and without naming him directly, [477b01] defamed and disparaged Dabba Mallaputta to his face. When the bhiksus heard of this, they reported it to the Buddha. The Buddha said:

“Bhiksus, a karmavacana of censure should be performed against Mettiya and Bhummaja because, using another matter as a pretext and without naming him directly, they defamed and disparaged Dabba Mallaputta to his face. The procedure should be carried out as follows:

1. The Motion

“Venerable Sangha, listen! The two bhiksus Mettiya and Bhummaja knew that the harmonious Sangha had appointed Dabba Mallaputta to distribute lodging and food to the Sangha. Nevertheless, using another matter as a pretext and without naming him directly, these two bhiksus defamed and disparaged Dabba Mallaputta to his face. If the time is appropriate for the Sangha, let the Sangha consent. The Sangha now censures the two bhiksus Mettiya and Bhummaja for having used another matter as a pretext and, without naming him directly, defamed and disparaged him. This is the motion.

2. The Karmavacana

Next, perform the karmavacana:

“Venerable Sangha, listen! The two bhiksus Mettiya and Bhummaja knew that the harmonious Sangha had appointed Dabba Mallaputta to distribute lodging and food to the Sangha. Nevertheless, using another matter as a pretext and without naming him directly, these two bhiksus defamed and disparaged Dabba Mallaputta to his face. The Sangha now censures the two bhiksus Mettiya and Bhummaja for having used another matter as a pretext and, without naming him directly, defamed and disparaged him. If the venerable ones consent to censuring the two bhiksus Mettiya and Bhummaja for having used another matter as a pretext and, without naming him directly, defamed and disparaged him, let them remain silent. Whoever does not consent should speak.”

The same proclamation is made a second and a third time.

“The Sangha has consented to censuring the two bhiksus Mettiya and Bhummaja for having used another matter as a pretext and, without naming him directly, defamed and disparaged him. The Sangha consents because it remains silent. Thus do I record this matter.”

After the Sangha had performed the karmavacana against the two bhiksus, they continued to seek every possible pretext to malign Dabba Mallaputta to his face. The bhiksus reported this to the Buddha. The Buddha said:

“After the karmavacana has been performed, anyone who does not abandon that wrongful conduct commits a payattika offense. Even if one maligns any of the twelve classes of persons appointed by the Sangha, one commits an offense. If, knowing that any of these twelve classes of persons has been appointed by the Sangha, one reviles them, one also commits an offense of wrongdoing.”

Notes:

^[1] Mulasarvastivada Vinaya 28: Payattika 12.

THE OCCASION OF SONA

1. The Sangha in Border Regions

At that time, the Venerable Sona^[1] rose from his seat, joined his palms, and addressed the Buddha:

“Venerable Sir, Katyayana^[2], my preceptor,^[3] resides in a border country. He instructed me to bow at the feet of the Blessed One, to inquire after the Blessed One’s health, and, on behalf of the Blessed One, to ask whether the bhiksus fare at ease in their daily activities and travels.

“Venerable Sir, my preceptor has five matters [477c01] that he respectfully wishes to submit to the Blessed One. May the Blessed One compassionately decide these matters.

“Venerable Sir, there are few bhiksus in the border countries. When conferring full ordination, it is difficult to assemble the required quorum of ten members of the Sangha.

“Venerable Sir, in countries where the ground is so hard that even cattle have difficulty walking upon it, may leather sandals be worn?

“In regions where frequent bathing is customary, may one bathe many times?

“In certain border countries, hides of cattle, goats, deer, and so forth are used as bedding. Is this permissible?

“If one bhiksu sends a robe to another bhiksu, but before the robe arrives the recipient dies, then, because the robe could not be delivered, who commits the naihsargika offense when the ten-day limit has elapsed?”

The Buddha said:

“I permit full ordination in border countries when there is a fifth person who is knowledgeable in the Vinaya.^[4]”

When the ground is too hard, one-layer leather footwear may be used; footwear of two or three layers must not be used. If the sole is damaged, it may be replaced with another sole.

In places where frequent bathing is necessary, bathing as often as desired is permitted. In regions where leather bedding is used, it may likewise be used as needed.

If a bhikshu sends a robe to another bhikshu and the recipient dies before receiving it, neither incurs an offense requiring forfeiture and expiation.

The Venerable Upāli addressed the Blessed One:

– As the Blessed One has taught, in a frontier country, one who understands the Vinaya may be the fifth member of the Sangha conferring full ordination. Venerable Sir, what constitutes a frontier country?

The Buddha said:

– In the east there is a country named Puṇḍravardhana.^[5] Not far east of its city stands a sāla tree named Puṇḍrakakṣa; this marks the eastern frontier. Beyond this point is called a frontier country.

In the south there is a city named Setakaṇṇika.^[6] South of the city flows the Setakaṇṇika River. This marks the southern frontier. Beyond this point is called a frontier country.

In the west are the villages of Thūṇa and Upathūṇa.^[7] Both villages are dwelling places of brahmins. This marks the western frontier. Beyond this point is called a frontier country.

In the north stands Mount Usīragiri,^[8] which marks the northern frontier. Beyond this point is called a frontier country. (Broadly speaking, reckoning by large numbers, the distance from east to west is more than three hundred relay stations, and from south to north more than four hundred relay stations. Although one cannot see everything in detail, one learns of it by inquiry.

From the southeastern frontier, traveling about forty relay stations, one reaches the country of Tāmraliptī,^[9] where there are approximately five or six monasteries. It belongs to eastern India, and at that time its people were prosperous. From there to the Mahābodhi Monastery and Śrī Nālandā is about sixty relay stations.

This is the place where one boards a ship to cross the sea and return to the Tang realm [China]. From there, after traveling for two months, the ship follows the currents southeastward to the country of Kedah,^[10] which belongs to Śrīvijaya.^[11] The ship arrives there precisely in the second month. By sea, if one travels southwestward to the Island of Lions,^[12] the distance is seven hundred relay stations.

The ship remains there until winter. It then sets out and travels southward for about one month to the island of Malayu,^[13] which now belongs to Śrīvijaya. It arrives precisely in the second month and rests there temporarily until mid-summer.

The ship then heads northward for a little more than one month and reaches Guangfu,^[14] where the sojourn lasts as long as half a year. Those sustained by the power of merit are as cheerful as though going shopping. For those whose power of merit is slight, reaching this place is truly perilous, and death comes very easily.

Here I have briefly described the routes to the frontiers in the four directions and recorded them so that the learned may gain some additional knowledge.

Throughout the islands of the Southern Seas, people honor and trust their kings and greatly esteem meritorious virtue. In the regions extending southward from Śrīvijaya, the Sangha numbers more than one thousand members. All are learned, most practice alms-rounds, and their course of study does not differ from that in China; the observances of the śramaṇas are likewise the same. Any Tang monk wishing to journey westward for study may remain here for one or two years to learn the proper forms of the Dharma before proceeding to India; this would be excellent indeed.)

2. Regulations Concerning Leather Goods

[478a01] The Venerable Upāli addressed the Blessed One:

– Venerable Sir, as the Blessed One has taught, if a bhikshu obtains leather shoes previously worn by a layperson, he is permitted to use them. Venerable Sir, I do not understand what is meant by shoes previously worn by a layperson.

The Buddha said:

– Shoes in which a layperson has walked seven or eight steps are called articles that have previously been used.

– If one obtains unworn footwear or new footwear, how should it be used?

The Buddha said:

– Give that footwear to a trustworthy layperson and tell him, “This article belongs to you.” That person should regard it as his own, put it on, and walk seven or eight steps. He should then bring the footwear to the bhikshu and say, “Noble One, this article belongs to me. Out of compassion, please use it as you see fit.”

The Venerable Upāli addressed the Blessed One:

– Venerable Sir, as the Blessed One has taught, in cold, snowy countries one is permitted to keep pūlā boots.^[15] What, then, constitutes a snowy country?

The Buddha said:

– It is a place where there is frost and snow and where water in vessels freezes into ice.

Notes:

^[1] Ức Nhĩ 億耳: P. Soṇa Koḷivisa.

^[2] Kātyāyana 迦多衍那: Mahākātyāyana, Skt. Mahākātyāyana. One of the Buddha’s ten great disciples.

^[3] Chinese: upādhyāya: see note 4, p. 17.

^[4] One who understands the Vinaya means a custodian of the disciplinary code who is thoroughly familiar with the procedures of Sanghakarma. In a frontier region, only five bhikshus are required, provided that at least one is thoroughly versed in the Vinaya.

^[5] Puṇḍravardhana 奔荼跋達那: Skt. Puṇḍra-vardhana, P. Puṇḍra-varddhana, translated as “the country replete with merit” (the Country of Abundant Merit). It was the name of an ancient country in eastern India. Mahāsthāna, north of the railway station at Bogra in what is now eastern Bengal, is the site of its ancient capital.

^[6] Setakaṇṇika 攝跋羅伐底: P. Setakaṇṇika nīgama. The Ten Recitations Vinaya 25, T23n1435, p.181c29, calls it the Settlement of White Wood 白木聚落. Its present location is unknown.

^[7] The villages of Thūṇa and Upathūṇa 窣吐奴鄔波窣吐奴: P. Thūṇa Brāhmaṇagāma. The Ten Recitations Vinaya 25, p.182a1, calls it the Settlement Inhabited by Brahmins 住婆羅門聚落. The Dharmaguptaka Vinaya 39, T22n1428, p.846a8, calls it the Mountain of the Lineage of the Seer Ekāśṛṅga 一師梨仙人種山. The present location of this village is conjectured to be Sthāneśvara, namely the country of Sthāneśvara recorded in fascicle 4 of the Great Tang Records on the Western Regions, T51n2087, p.890c8, near Mathurā (Madhurā).

^[8] Mount Usīragiri 嗢尸羅祇利: P. Usīraddhajapabbata. The Ten Recitations Vinaya 25, p.182a2, calls it Mount Usīra and says that not far from the mountain stands a Pusallā tree by a spring 優尸羅山去山不遠有蒲泉薩羅樹.

^[9] The country of Tāmraliptī 耽摩立底國: Skt. Tāmraliptī, P. Tāmalittī. Its present location is Medinipur District in the western part of the state of Bengal, India.

^[10] The country of Kedah 羯茶國: located on the northwestern coast of the island (state) of Penang in present-day Malaysia.

^[11] Śrīvijaya 佛逝: Skt. Śrīboja, Sri Vijaya, in full Śrīvijaya 室利佛逝. Today it is called Samboja and is located on the island of Borneo. The island is divided into three parts under the sovereignty of Brunei, Indonesia, and Malaysia.

^[12] The Island of Lions 師子洲: Ceylon 錫蘭 (Sri Lanka, Ceylon).

^[13] The island of Malayu 末羅遊洲: Malayu; Mạt-la-du is its ancient designation according to the Malaysian language. It is now Śrīvijaya (see note 2 above).

^[14] Guangfu 廣府: in ancient times, Indians called China Guangfu.

^[15] Pūrā 富羅: The Translation of Sanskrit Terms (T54n2130, p.997b13) states: “Pūrā, translated as ‘full’ 滿, Skt. pūra? (citing the Ten Recitations Vinaya 9, p.65a15: leather is sewn together to make pūrā footwear).” The Pronunciations and Meanings of All the Scriptures (T54n2128, p.740b7) says that pūrā has the alternative transcriptions 福羅/腹羅 and 布羅 and denotes a type of short-shafted boot (短靿靴). Skt. pūlā.

TYPES OF MEDICINE

As the Blessed One taught, there are four kinds of medicine that may be received and used:

1. Medicine for the proper time; 2. watch-period medicine; 3. seven-day medicine; 4. lifetime medicine. The bhikshus did not understand their nature.

The Buddha said:

– Medicine for the proper time comprises the five kinds of khādanīya^[1] (translated as the five kinds of chewable food,^[2] namely roots, stems, flowers, leaves, and fruits, so called because they must be chewed and bitten when eaten), and the five kinds of bhojanīya^[3] (translated as the five kinds of soft food:^[4] namely provisions,^[5] rice, cakes, beans, meat, and pastries, so called because these are chewed and swallowed. The former translation was śāyanīya.^[6] This term does not appear in the Sanskrit text).

Watch-period medicine^[7] comprises eight kinds of beverages:^[8]

1. Cocapāna beverage^[9] (a sour drink resembling that made from apricots; the tree resembles the honey locust).

2. Mocapāna beverage^[10] (ripe banana juice).

3. Kurakā juice^[11] (its fruit resembles a sour apple).

4. Aśvattha-seed juice^[12] (bodhi-seed juice).

5. Udumbara juice^[13] (the fruit is as large as a plum).

6. Parūṣa juice^[14] (the fruit resembles the wild-grape fruit).^[15]

7. Mṛdvikā juice^[16] (grape juice).

8. Kharjūra juice^[17] (the fruit resembles a small apple, both astringent and sweet, and originates in Persia. It is also found in the Central Region [China], but its flavor is slightly different. The tree has a single trunk like a palm and bears many fruits. The fruit is very juicy, and the trunk has many ridges; therefore, people call it the Persian jujube. Its flavor also somewhat resembles that of dried persimmon).

Seven-day medicines^[18] are ghee, oil, sugar, and honey.

Lifetime medicines^[19] (these medicines comprise roots, branches, flowers, leaves, and fruits—that is, a general designation for herbal medicines, classified collectively as medicinal substances that may be used throughout one’s life) and the five kinds of salt are as explained elsewhere.

Of these, there are timely medicines, watch-period medicines, seven-day medicines, and lifetime medicines. If the latter three kinds (watch-period, seven-day, and lifetime medicines) are used together with timely medicine, they must be consumed at the proper time and may not be consumed after that time. If the latter two kinds of medicine (seven-day and lifetime medicines) are used together with watch-period medicine, they are to be consumed as watch-period medicine.

If the last kind (lifetime medicine) is mixed with seven-day medicine, it is to be used as seven-day medicine. (It was previously stated that the four kinds of medicine should be consumed according to their compatibility with one’s health, whether at the proper time or outside the proper time, without regard to whether one is strong or weak or whether the amount is large or small. It was also said that when alcoholic ferment and ginger are mixed together, if there is more ferment, it is [medicine] to be taken at the proper time, while if more ginger is chewed, it may be taken outside the proper time.

All of these are matters of estimation.)

Formal declaration for taking medicine

One who wishes to retain lifetime medicine [478b01] for prolonged use should proceed in order as follows: First wash the hands clean and receive the medicine; then squat before a bhikṣu, place the palms together, and say:

“Venerable Sir, please take note! I, the bhikṣu named…, suffer from the illness…. This is pure medicine. I now undertake to retain it for the remainder of my life, so that I and my fellow practitioners of the holy life may use it.”

The same statement is made a second and a third time.

Seven-day medicine and watch-period medicine are likewise retained according to the foregoing procedure. Watch-period medicine may be used only during the same day. If it is to be used at night, it should be used during the first watch. (According to the Vinaya regulation, one night is divided into three watches. The first part is called the first watch. It may not be used after the first watch has passed. If the night is reckoned as five watches, then from the end of the first watch until halfway through the second watch is the point beyond which it may no longer be used. The former rendering “outside the proper time” is inaccurate.)

Whenever these three kinds of medicine are needed, they must all be consumed before noon. This is the regulation of the Vinaya.

(Question: Once the latter three kinds of medicine [watch-period, seven-day, and lifetime medicines] have been properly retained and clearly separated, there is no need to retain them again. How, then, are they to be used?

Answer: These three kinds of medicine should be received at or before noon. They may not be consumed after noon. If they are retained after noon, the first watch may be used as the period for watch-period medicine. Once these four kinds have been personally received, if their permitted period has not expired and they are touched by someone who has not received full ordination, they may, as appropriate, be received again and used. If their permitted period has expired, they must be discarded whether or not they have been touched.

Question: If those three kinds of medicine have previously been retained and are then touched by someone who has not received full ordination, may they still be used immediately afterward?

Answer: The original intent of retaining them is to prevent one from personally taking an item that has been touched by another. According to the rule, it must be relinquished. In principle, it should be discarded and not used again. For poor persons, however, permission is granted to exchange it with them. Once one has firmly resolved to give it to another, if that person gives it back, one is permitted to accept it. The meaning of this is the same as receiving it anew.)

Notes:

^[1] Khādaniya 珂但尼: also called khư-xà-ni 佉闍尼. P.=Skt. khādaniya, food that must be bitten; solid food.

^[2] Chinese: “five kinds of chewable food” 五嚼食.

^[3] Bhojanīya 蒲膳尼: P. bhojanīya, soft food.

^[4] Chinese: “five kinds of edible food” 五噉食.

^[5] Chinese: xiếu 麨, oats ground into small fragments (Kangxi Dictionary). It may also be read as khứu 糗, provisions for travel (Thiều Chửu). According to Ciyuan: xiếu 麨 means khứu 糗; rice, barley, and other grains are roasted and then ground into flour to serve as provisions.

^[6] Xa-da-ni 奢耶尼.

^[7] Watch-period medicine: see note 3, p. 41.

^[8] Juice 漿: a kind of expressed juice.

^[9] Coca juice 招者漿: Skt. coca.

^[10] Moca juice 毛者漿: Skt. moca.

^[11] Kurakā juice 孤落迦漿: Skt. kurakā, sour-apple juice.

^[12] Aśvattha-seed juice 阿說他子漿: Skt. aśvattha.

^[13] Udumbara juice 烏曇跋羅漿: Skt. udumbara, plum juice.

^[14] Parūṣa juice 鉢嚕灑漿: Skt. parūṣa, wild-grape juice.

^[15] Wild grape 蘡薁: a flowering grapevine (scientific name: Vitis thunbergii).

^[16] Mṛdvikā juice 蔑栗墜漿: Skt. mṛdvikā.

^[17] Kharjūra juice 渴樹羅漿: Skt. kharjūra. Its scientific name is Phoenix sylvestris, the Indian date palm, a flowering plant belonging to the family Arecaceae.

^[18] Seven-day medicine: see note 4, p. 41.

^[19] Lifetime medicine: see note 5, p. 41.

EXAMINING THE SITE FOR BUILDING A SMALL DWELLING—ONE MOTION AND ONE RESOLUTION^[1]

The Venerable Kāśyapa said to the Blessed One:

“Great Virtuous One, some bhikṣus trouble donors by repeatedly asking them for assistance in building large dwellings. After the construction is completed, the bhikṣus then complain that the buildings are too long, too short, too wide, or too narrow. What should be done?”

The Buddha said:

“A bhikṣu who wishes to build a dwelling must ask the Sangha for permission to examine its site. Construction may be permitted only when the three conditions of purity are fulfilled. What are the three? First, the site is pure and in accordance with the Dharma. Second, the site is free from disputes. Third, the site has an access path.”

“Great Virtuous One, what should the dwelling’s length, breadth, width, and narrowness be?”

The Buddha said:

“The dwelling must be twelve Buddha-spans in length and seven Buddha-spans in width. That is the prescribed measure. A bhikṣu who wishes to build a dwelling should sound the gaṇḍī, perform the preliminary procedure as before, squat down, place his palms together, and make this declaration:

1. Motion

“Great Virtuous Sangha, please listen! I, the bhikṣu named…, have examined the site at… and found it pure and free from all dangers and obstructions. I wish to build a small dwelling there. May the Great Virtuous Sangha consent to permit me, the bhikṣu…, to build a small dwelling on this pure site. May you have compassion for me; may you have compassion for me.”

(Say this three times.)

Next, two or three trustworthy bhikṣus should be appointed, or the Sangha as a whole should go together to examine the site. If it is free from dangers and obstructions and fulfills the three conditions of purity, permission may be given to build the dwelling. After examining the site, they should return to the assembly and perform the preliminary procedure as follows:

“Great Virtuous Sangha, please listen! The bhikṣu named… wishes to build a small dwelling and has selected a site for it. [478c01] We… personally went to examine it and found that it fulfills the three conditions of purity and is free from dangers and obstructions. May the Great Virtuous Sangha consent to permit the bhikṣu… to build the small dwelling.”

After the entire assembly has clearly understood, the karma procedure is performed.

“Great Virtuous Sangha, please listen! The bhikṣu… wishes to build a small dwelling on the site at…. The Sangha has examined it and found it pure, free from dangers and obstructions, and in accordance with the Dharma. The Sangha is now asked to permit the construction of the small dwelling. If the time is appropriate for the Sangha, let the Sangha give its consent. The Sangha now consents to permit the bhikṣu… to build a small dwelling on the pure site at…, which is free from obstructions. This is the motion.”

2. Karma

After the karma procedure has been performed, it is accomplished in accordance with the wording of the motion.

Note:

^[1] Mūlasarvāstivāda Vinaya 12, p. 688a19: Saṅghāvaśeṣa 6, training rule: Building a small dwelling.

EXAMINING THE SITE FOR BUILDING A LARGE MONASTERY—ONE MOTION AND ONE RESOLUTION^[1]

The Buddha was staying in Ghoṣila’s Park,^[2] in the country of Kauśāmbī.^[3] At that time, the group of six bhikṣus^[4] solicited a great quantity of material goods and also felled large, beautifully formed trees in order to construct a large dwelling. They harmed many living beings and caused the laity to lose faith. The bhikṣus reported this matter to the Buddha. The Buddha taught:

– Any bhikṣu who wishes to build a large dwelling must request the Sangha to inspect the site and ascertain that it possesses the three conditions of purity and is free from dangers and obstructions. After the Sangha has inspected it, if it possesses the three conditions of purity, permission may be granted to build the dwelling. The procedure for requesting permission is otherwise the same as in the preceding case concerning the construction of a small room.

1. Motion

As above.

2. Karmavācā

Next, perform the karmavācā:

Venerable Sangha, please listen! The bhikṣu named… wishes to undertake the construction of a large dwelling for the Sangha. At the site where the dwelling is to be built, the Sangha has conducted an inspection and found it to be a pure place, free from dangers and obstructions, in accordance with the Dharma. He now requests the Sangha’s permission to build the large dwelling. If the Sangha is ready, the Sangha should consent. The Sangha now consents to allow the bhikṣu named… to obtain a large dwelling at this pure place, free from dangers and obstructions. This is the motion.

The karmavācā is to be completed in accordance with the wording of the motion.

Notes:

^[1] Mūlasarvāstivāda Vinaya 12, p. 689a25: Saṅghāvaśeṣa 7, training rule: Constructing a large monastery.

^[2] Ghoṣila’s Park 瞿師羅園: Skt. Ghoṣilārāma, P. Ghositārāma; translated as “pleasant sound” or “gentle voice.” Ghoṣila’s Park was established by the householder Ghoṣila, who built a monastery within the park and offered it to the Blessed One.

^[3] Kauśāmbī 憍閃毘: Skt. Kauśāmbī, P. Kosambī. One of the sixteen great kingdoms during the Buddha’s time, situated in Central India. According to A. Cunningham’s conjecture, it was located at the village of Kosām, near the Jumna River, northwest of Allahabad.

^[4] The group of six bhikṣus, Chinese: 六眾苾芻 (六群比丘), Skt. ṣaḍvargīka-bhikṣu, P. chabbaggiyā bhikkhū. These six formed a group, did not observe the precepts and discipline, and frequently committed misconduct. Their names are recorded differently in the various Vinayas.

According to the Pāli tradition: 1. Assaji (A-shuo-shi 阿說示, A-shuo-jia 阿說迦, “Master of Horses” 馬師; in the Mahīśāsaka Vinaya: E-bi 頞鞞); 2. Punabbasu (in the Mahāsāṅghika and Sarvāstivāda Vinayas: Man-su 滿宿; in the Dharmaguptaka Vinaya: Fu-na-po-suo 富那婆娑); 3.

Paṇḍuka (Pan-na 盤那); 4. Lohitaka (Lu-xi 盧醯); 5. Mettiya (Ci, “Loving-Kindness”); 6.

Bhummaja (Di, “Earth”). The two bhikṣus Mettiya and Bhummaja are collectively called the Bhikṣus Mettiya-Bhummaja 慈地比丘 in the Mahīśāsaka, Mahāsāṅghika, and Sarvāstivāda Vinayas. The Sarvāstivāda Vinaya transcribes their combined name as Mi-duo-luo-fu-mo 彌多羅浮摩, Mettiyabhummaja.

According to the Mūlasarvāstivāda Vinaya, they were Nanda 難陀 (Skt. Nanda), Upananda 鄔波難陀 (Skt. Upananda; also Ba-nan-tuo 跋難陀), A-shuo-jia 阿說迦 (Skt.

Aśvaka), Bu-nai-po-su-jia 補捺婆素迦 (Skt. Punarvasu; Man-su 滿宿), Chan-tuo 闡陀 (Skt. Chanda), and Hei Jia-liu-tuo-yi 黑迦留陀夷 (Skt.

Kālodāyin; Udāyin: Wu-tuo-yi 鄔陀夷).

PERMISSION FOR A BHIKṢU ENGAGED IN SANGHA WORK TO MAKE A NEW SITTING MAT BEFORE SIX YEARS HAVE ELAPSED — MOTION AND ONE KARMAVĀCĀ^[1]

If the sitting mat of a bhikṣu who performs work for the Sangha becomes worn out within six years and he wishes to make a new one, the gong shall be sounded and the Sangha assembled. This person shall approach the senior monk, squat down, place his palms together, and say:

1. Motion

Venerable Sangha, please listen! I, the bhikṣu named…, wish to make a new sitting mat before the period of six years has elapsed. May the Venerable Sangha grant permission for me, the bhikṣu named…, to make a new sitting mat before the period of six years has elapsed. May you have compassion for me, have compassion for me.

He shall make the same request a second and a third time.

2. Karmavācā

Next, perform the karmavācā:

[479a01] Venerable Sangha, please listen! The bhikṣu in charge of Sangha work named… requests permission to make a new sitting mat before the period of six years has elapsed. If the Sangha is ready, the Sangha should consent. The Sangha now grants permission for the bhikṣu in charge of Sangha work named… to make a new sitting mat before the period of six years has elapsed. This is the motion.

The karmavācā is to be completed in accordance with the wording of the motion.

Note:

^[1] Mūlasarvāstivāda Vinaya 21, p. 736b23: Naiḥsargika Pāyattikā 14, training rule: Using a sitting mat for fewer than six years.