根本說一切有部百一羯磨

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

INTRODUCTION

[496c09] At that time, after the householder Anāthapiṇḍika had arranged an offering of many robes and other articles in Jeta Grove, he addressed the assembly:

– Those disciples of the Blessed One who have perfected moral discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation, who are worthy of reverence, respect, and offerings, who are unsurpassed fields of merit and are able to rightly receive offered requisites, may freely make use of the articles I have arranged as offerings.

At that time, those whose outflows had been exhausted all thought: “Why should I display myself for the sake of these robes and articles?” Those in training thought: “We still have subtle fetters that have not been completely eliminated. In principle, we ought not to make use of these offerings.” The ordinary beings^[1] also thought to themselves: “We are all still bound by defilements and should not entertain any hope of obtaining these robes and articles.”

In the end, no one made use of any of the robes or articles. The bhikṣus reported this matter to the Buddha. The Buddha said:

– Bhikṣus, is it not because you seek liberation that you have come to Me to cultivate the path?

The bhikṣus replied:

– Venerable Sir, it is so.

The Buddha said:

– I now permit those who have aroused the aspiration to seek nirvana and have come to Me to cultivate the pure life to wear robes worth hundreds of thousands of taels of gold, to dwell in lodgings worth five hundred, and to eat food complete with the six flavors. They may make use of all such offerings. Bhikṣus, you should know that there are five kinds of use.

1. Use as an owner; 2. Use as an inheritance from one’s parents; 3. Permitted use; 4. Use as one in debt; 5. Use as a thief.

1. Use as an owner is the use of an arhat.

2. Use as an inheritance from one’s parents is the use of one in training.

3. Permitted use is the use of a thoroughly virtuous ordinary person who regularly cultivates concentration and recites the scriptures, and who does not violate the precepts.

4. Use as one in debt is the use of those who are indolent and lazy.

5. Use as a thief is the use of those who violate the precepts.

I absolutely do not permit bhikṣus who violate the precepts to consume even a single grain of rice, nor do I permit such persons to take even one step upon the grounds of a monastery.

[497a01] Therefore, I now permit the bhikṣus, when offerings are received, to distribute them among the assembly.

The Venerable Upāli addressed the Blessed One:

– Venerable Sir, as the Blessed One has taught: if the bhikṣus have completed making their robes and the kaṭhina robe period has ended, and they dwell in another boundary apart from any one of their three robes, they commit a nissaggiya-pācittiya offense, except when permission has been granted by the Sangha.

Venerable Sir, when bhikṣus are traveling, how are they to know the permitted vicinity of their robes?

The Buddha said:

– Just as the brahmin Jānusoṇi^[2] planted seven mango trees, each separated from the next by seven fathoms, with luxuriant flowers and fruit—the total distance between them being forty-nine fathoms—this is the limit of the permitted vicinity of the robes for a bhikṣu traveling on the road.

– Venerable Sir, if a bhikṣu remains in one place, what is the permitted vicinity of his robes?

The Buddha said:

– Within a circumference of one fathom. Whether sitting, standing, or lying down, it is limited to one fathom.

– Venerable Sir, if a bhikṣu lies between two boundaries, how extensive is the permitted vicinity of his robes?

The Buddha said:

– So long as even one corner of the robe has not left his body, it is called not being separated from the robe.

The Venerable Upāli addressed the Blessed One:

– Venerable Sir, how many panels may a saṅghāṭī robe have?

The Buddha said:

– There are nine kinds: nine panels, eleven panels, thirteen panels, fifteen panels, seventeen panels, nineteen panels, twenty-one panels, twenty-three panels, and twenty-five panels. In the first three kinds of saṅghāṭī, each panel has two long pieces and one short piece. In the middle three kinds, each panel has three long pieces and one short piece. In the last three kinds, each panel has four long pieces and one short piece. They should be received and retained in this manner. If there are more panels than these prescribed numbers, it becomes a robe made of miscellaneous patches.

– Venerable Sir, how many grades of saṅghāṭī robe are there?

The Buddha said:

– There are three grades: superior, medium, and inferior. The superior robe is three cubits wide and five cubits long; the inferior robe is two and a half cubits wide and four and a half cubits long; the medium robe is between the two.

– Venerable Sir, how many panels may an uttarāsaṅga robe have?

The Buddha said:

– It has only seven panels, each panel having two long pieces and one short piece.

– Venerable Sir, how many grades does the seven-paneled robe have?

The Buddha said:

– This robe has three grades: superior, medium, and inferior.

The superior robe is three cubits wide and five cubits long.

The inferior robe is two and a half cubits wide and four and a half cubits long.

The medium robe is between the two.

– Venerable Sir, how many panels may an antarvāsa^[3] robe have?

The Buddha said:

– It has five panels, each panel having one long piece and one short piece.

– Venerable Sir, how many grades does this robe have?

The Buddha said:

– There are three grades: superior, medium, and inferior. The superior robe measures three by five cubits. The medium and inferior robes are as stated above.

(Saṅghāṭī is translated as “the multilayered robe.” Uttarāsaṅga is translated as “the upper robe.” Antarvāsa is translated as “the inner robe.” In India, all three robes are cut into individual sections and then sewn together. Only in the Eastern Land [China] are gaps left between the sections, without their being sewn together. A careful examination of the Vinaya shows that leaving such gaps is truly not permitted.

The robe is shortened, additional fastening cords [or hooks] are attached, and one corner is draped down outside the arm, exposing the front of the chest and leaving the shoulder uncovered. This manner of wearing the robe does not accord with the Vinaya regulations. It is not known when this practice began.

Because it has been followed for so long, few people heed admonitions against it. As for the various styles of wearing robes with hooks, buttons, and so forth, these are explained extensively elsewhere.)

The Buddha said:

[497b01] - The antarvāsa is further of two kinds. What are the two?

1. Two cubits wide and five cubits long.

2. Two cubits wide and four cubits long.

These are the final prescribed dimensions for a robe to be formally retained. The dimensions of the inferior robe must be sufficient to cover three places (Above, it covers up to the navel; below, it covers down to both knees. If a person’s forearms are long, the dimensions should correspond to the length of his forearm. If his arms are short, the robe’s length will not reach the knees. Therefore, the standard should be based on whether the person’s cubit is long or short).

If the robe’s dimensions, whether square or circular, are sufficient to measure one cubit, this is the smallest size requiring the robe to be formally designated. If one fails to formally retain and designate a robe of this kind, one commits an offense requiring forfeiture and expiation. If the width is insufficient but the length exceeds the prescribed measure, it need not be designated; it may be kept and used as it is.

Notes:

^[1] Ordinary being 異生: Skt. pṛthag-jana, bālapṛthagjana; also translated as “common person.”

^[2] The brahmin Jānusoṇi 生聞婆羅門: P. Jānusoṇi.

^[3] Antarvāsa: see note 1, p. 27.

PROCEDURE FOR DISTRIBUTING AN OFFENDING BOWL

If any bhikṣu or bhikṣuṇī has committed an offense requiring forfeiture and expiation concerning a robe, bowl, fastening cord, copper vessel, belt, or any other personal article belonging to a renunciant—as in the case of an extra bowl—the article must first be forfeited before the Sangha. The procedure for forfeiture is as follows: first, appoint a bhikṣu to distribute the bowls. A bhikṣu possessing the following five qualities must not be appointed; if he has already been appointed, the appointment must be revoked. What are the five? They are: partiality through affection, partiality through anger, partiality through fear, partiality through delusion, and inability to discern clearly what should and should not be done. One who is free from these qualities should be appointed.

Then seats are to be arranged, and so forth, until the question is asked:

– Venerable …, are you able to distribute the offending bowls on behalf of the Sangha?

He replies: - I am able.

Next, a bhikṣu is appointed to make the formal announcement and then carry out the karma procedure:

May the venerable Sangha listen! The bhikshu named… is capable of distributing the forfeited bowl for the Sangha. If the time is appropriate, let the bhikshu named… serve as the distributor of the forfeited bowl. This is the motion.

The karma procedure is to be performed according to the wording of the motion.

The Buddha said:

– There are certain duties that the bhikshu distributing the forfeited bowl must perform; I shall now explain them. When the Sangha is assembled in harmony, the bhikshu distributing the bowl should announce: “Venerable Ones, tomorrow I shall distribute the forfeited bowl for the Sangha. Venerable Ones, each of you must assemble and bring your own bowl.”

The following morning, when the Sangha has fully assembled, that bhikshu should take the forfeited bowl, stand before the senior elder, praise the bowl, and say to the elder:

“This bowl is bright, clean, complete, and fit for use. If you need it, please take it.” If the senior elder takes this bowl, his old bowl should be brought to the second elder, and this should continue in the same manner until the last monk. If the senior elder does not need the bowl, it should be brought to the second elder.

After it has been offered to the second elder, if the first elder asks for it back, it need not necessarily be given to him when he asks the first or second time. If he asks a third time, the bowl should be given to the Sangha. The elder who demanded it commits a wrongdoing and must confess and repent. [497c01] Likewise, even if the most junior monk asks three times for the bowl to be returned, upon the third request it should be given to the Sangha.

His case is to be handled in the same manner as that of the senior elder, and he must repent. The bowls are to be distributed in this manner until the end. The final bowl should be given to the bhikshu who committed the offense entailing forfeiture and expiation, with this instruction:

– You must not formally retain this bowl, nor should you discard it. Use it gradually and always take care of it until it breaks.

If the bhikshu distributing the forfeited bowl does not carry out the procedure in this manner, he commits an offense of transgressing the Dharma. The Buddha said:

– Bhikshus, there are certain duties that the bhikshu keeping the forfeited bowl must perform; I shall now teach them.

When going for alms, he should place the forfeited bowl in the fine bowl-bag and place the bowl currently in use in another bag. If he receives fine food, he should put it in the forfeited bowl; coarse food should be put in the bowl he formally retains. The forfeited bowl should be set to one side, while the formally retained bowl should be used for eating and drinking. When washing, drying, fumigating, or traveling, the forfeited bowl must always be kept in a clean place. It should be used in this way until it breaks. If the bhikshu keeping the forfeited bowl does not act according to these prescribed procedures, he commits an offense of transgressing the Dharma.

The foregoing explains only the method for relinquishing a bowl. If there are surplus robes or other articles, the appropriate procedures should be applied correspondingly and clearly. The person knowledgeable in the Dharma should relinquish these offending articles, saying: “This article of mine has incurred a nissaggiya offense. I now relinquish it for the Venerable Ones to use as they wish.”

A bhikshu who has committed an offense entailing forfeiture and expiation may establish an interval. Here, “establishing an interval” means that after one or two days and nights, the article should be returned to that bhikshu with the words:

– Venerable One, you may use it as you wish.

Thereafter, the bhikshu should confess and repent before one bhikshu, in accordance with the Dharma, the nissaggiya-pacittiya offense, the pacittiya offense of disrespecting the Sacred Teaching,^[1] and the associated duskrita offenses.^[2] He should say:

“Venerable One, please take note. I, the bhikshu named…, have committed a nissaggiya-pacittiya offense, a pacittiya offense of disrespecting the Sacred Teaching, and the associated duskrita offenses. I now disclose, confess, and repent of these offenses before the Venerable One. I do not conceal them. Through disclosure, confession, and repentance, one attains ease; without disclosure, confession, and repentance, one does not attain ease.”

The other bhikshu asks:

– Do you see your offenses?

He replies:

– I see them.

The other asks:

– Henceforth, will you carefully uphold the precepts?

He replies:

– I shall uphold them carefully.

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

Finally, the questioner says:

– Let it be so!

The one making the disclosure replies:

– Excellent!

Thereafter, the bhikshu should formally retain and assign that article, or relinquish it as a gift to another, without harboring doubts. If no interval is established for this article and he acquires additional articles, each incurs an offense entailing forfeiture and expiation. [498a01] In the case of a bhikshu or bhikshuni, if the article is a robe or a bowl, a nissaggiya-pacittiya offense is committed. If this robe has not been relinquished, no interval has been established, and the offense has not been disclosed, confessed, and repented of, then if another article is acquired, an additional offense entailing forfeiture and expiation is incurred, arising from contamination by the previously offending article.

If the robe has been relinquished, an interval has been established, and the offense has been disclosed, confessed, and repented of, then acquiring other articles entails no offense.

The Venerable Upali addressed the Blessed One:

– Venerable Sir, as the Blessed One has taught, a bhikshu must keep thirteen kinds of robe requisites. How should they be kept?

The Buddha said:

– One must remember the name of each kind in order to retain it. What are the thirteen kinds?

1. Sanghati (the multilayered robe); 2. Uttarasanga (the upper robe); 3.

Antarvasa (the lower robe). (These three robes are called civara. The people of Sulik^[3] in the north call a Dharma robe “kasaya,” meaning a dark-red color. This is not terminology used in the Vinaya texts.

People of the Central Region all call it civara);^[4] 4. Nisidana^[5] (sitting or lying cloth); 5. Nivasana^[6] (lower garment); 6.

Upanivasana^[7] (secondary lower garment); 7. Samkaksika^[8] (underarm covering. It was formerly called a shoulder-covering robe, said to extend in length over the right arm, but this is certainly incorrect.

The correct manner of wearing this robe, in accordance with the Buddha’s prescription, is to cover the right underarm and then pass it over the left arm. Some schools have long devised all manner of samkaksika robes. They are numerous and costly, yet none appears to achieve a legally proper mean.

This both contravenes the Sacred Teaching and causes those schools to incur offenses themselves. Although they see the Vinaya’s clear record, it is feared that they will be unwilling to make corrections. What must be corrected is the so-called shoulder-covering robe, and what must be discarded are those various forms of samkaksika.

This is explained more fully elsewhere); 8. Upasamkaksika^[9] (secondary undergarment); 9. Kayapronchana^[10] (body-wiping cloth); 10.

Mukhapronchana^[11] (face-wiping cloth); 11. Kesapratigrahana^[12] (hair-cutting robe, worn while the hair is being shaved); 12. Kandapraticchadana^[13] (sore-covering robe); 13.

Bhaisajyapariskara^[14] (robe used for medicinal treatment).

Summary verse:

Three robes and the sitting cloth,

Two lower garments and two undergarments,

Cloths for wiping body and face,

A hair-cutting robe and one covering sores,

And last, a robe for medicinal treatment.

The names of all these kinds of robes must be stated, and they must be formally retained in the same manner as the three robes. One should retain them by saying: “I now formally retain this sitting or lying cloth, which has been made into a robe for use.” This should be said three times. The other articles should likewise be handled according to this procedure.

– Venerable Sir, if there are surplus robes in addition to these thirteen robe requisites, what should be done?

The Buddha said:

– Apart from the thirteen kinds of robe requisites, if there are surplus robes, they should be entrusted to one’s two teachers or other venerable elders. The surplus article should be brought before another bhikshu, and one should say: “Venerable One, please take note. I, named…, possess this surplus robe for which the assignment procedure has not yet been performed. It is now appropriate to assign it. (The former translation, ‘making pure,’ conveys the intended meaning.) I now perform the assignment procedure before the Venerable One [498b01] and designate the upadhyaya as the person to whom it is entrusted. I shall now keep this article.” The same statement should be made a second and a third time.

(Here it is only stated that, with regard to the two teachers, one makes an entrustment with the meaning that this robe has become the property of the other teacher, thereby expressing the relinquishment of attachment and that it no longer belongs to oneself. However, it is not necessary to invite that person to become the recipient. According to the Vinaya text, one need only mention from afar the name of the person to whom one wishes to entrust it; there is no need to inform that person.

If that person dies, one may entrust it to someone else at will. There is only this single method of assigning a robe; there is no such practice as successive giving or actual giving.^[15] If any passage records otherwise, it is not the doctrine of the Sarvastivada. “Entrustment” means making clear that the item may be placed in that person's keeping.)

The Buddha said to Upali:

“When an impediment or emergency arises, six matters may be accomplished merely by mental resolve: 1. Undertaking the observance of the three robes; 2. Relinquishing the three robes; 3. Assigning an extra robe; 4. Relinquishing a special invitation; 5. Performing the purification ceremony (posadha); 6. Performing the invitation ceremony (pravāraṇā).”

The Venerable Upali addressed the Blessed One:

“Venerable Sir, may an uncut robe be formally undertaken?”

The Buddha said:

“No, unless some exceptional circumstance permits it.”

“Venerable Sir, may one wear an uncut robe into a village or town?”

The Buddha said:

“No, unless some exceptional circumstance permits it.”

“Venerable Sir, may one wear an uncut robe into the dwelling of non-Buddhist renunciants?”

The Buddha said:

“No. It is permitted if those persons wish to follow the non-Buddhist path.”

“Venerable Sir, how should an uncut robe be formally undertaken?”

The Buddha said:

“One should make the formal declaration and undertake it as follows: ‘I, named…, possess this robe material and now wish to undertake it. I shall make it into a seven-panel robe, with two long sections and one short section. Unless some exceptional circumstance arises, I shall dye, cut, and sew it for use.’ The declaration should be made likewise a second and a third time.

The same procedure applies to the five-panel robe. (If one has white silk or white cloth and wishes to make the two lower robes from it, but an urgent circumstance leaves no time to do so, it is permissible to cut that white cloth into pieces and undertake it. If it is dyed and then sewn into clearly defined robe panels, this accords even more fully with the Dharma. Furthermore, when undertaking a robe within the ritual boundary, there is no fault in draping the robe over one's body.

If necessity leaves no person before whom the formal declaration can be made, it is acceptable for the person concerned to recite the declaration above from memory, write it on paper, or read the text aloud. Furthermore, postulants have only the robe without panels as their Dharma robe, yet some [novices] still wrap themselves in a five-panel robe; this truly constitutes the offense of improper use. In this land of Shenzhou [China], this practice has persisted for a long time.

It is contrary to the Dharma, and novices must not be allowed to wear a robe in this manner.)

Notes:

^[1] The pāyattika offense of disrespecting the (Noble) Teaching: see note 2, p. 235.

^[2] Volume 09 of the Samantapasadika Vinaya Commentary states: There are eight kinds of dukkaṭa offenses. Question: What are those eight kinds? They are: 1. Preliminary-action dukkaṭa; 2. Concurrent-action dukkaṭa; 3. Dukkaṭa concerning a weighty object; 4. Dukkaṭa concerning improper conduct; 5. Vinaya dukkaṭa; 6. Dukkaṭa through knowledge; 7. Dukkaṭa concerning a formal declaration; 8. Dukkaṭa concerning a promise (Skt.: 1. Pubbapayogadukkaṭa. 2. Sahapayoga-. 3. anāmāsa-. 4. Durūpaciṇṇa-. 5. Vinaya-. 6. ñāta-. 7. ñatti-. 8. Paṭissava-).

^[3] Sanskrit: Surika; Middle Persian: Sulik; Chinese translations: Su-li 速利 or Su-li 蘇哩, referring to the people of present-day Sogdiana or Sogdia. This was an ancient Iranian civilization and a province of the Persian Achaemenid Empire. The territory of the Sogdians corresponds to the present-day provinces of Samarkand and Bukhara in Uzbekistan, as well as the present-day Sughd Province of Tajikistan.

^[4] Chinese: Zhi-fa-luo 支伐羅; Skt. cīvara; also called zhi-fu-luo 至縛羅, translated as “robe.” This is the general designation for the three robes prescribed by the Buddha (saṅghāṭī, uttarāsaṅga, and antarvāsa). Kasāya (Skt. kasāya) is commonly regarded as the general designation for the three robes, but the Record of the Buddhist Religion as Practised in India and the Malay Archipelago, fascicle 2 (composed by Yijing), T54n2125, p. 212, b20–21, states: “These three robes are all called cīvara. People in the northern countries commonly call the Dharma robe a kasāya, meaning a dark-red color, but this is not the terminology used in Vinaya texts.”

^[5] Ni-shi-dan-na: see note 1, p. 345.

^[6] Ni-fa-san-na 泥伐散娜: Skt. nivāsana.

^[7] Fu-ni-fa-san-na 副泥伐散娜: Skt. pratinivāsana.

^[8] Seng-jiao-qi-jia 僧脚欹迦: Skt. saṅkakṣikā.

^[9] Fu-seng-jiao-qi-jia 副僧脚欹迦: Skt. pratisaṅkakṣikā, also a kind of robe covering the armpits.

^[10] Jia-ye-bao-zhe-na 迦耶褒折娜: Skt. kāyaproñchana.

^[11] Mu-qu-bao-zhe-na 木佉褒折娜: Skt. mukhaproñchana.

^[12] Ji-she-bo-la-di-jie-la-he 雞舍鉢喇底揭喇呵: Skt. keśapratigrahaṇa, a cloth draped over the body while the hair is being shaved.

^[13] Jian-dou-bo-la-di-che-dan-na 建豆鉢喇底車憚娜: Skt. kaṇḍūpraticchadana, cloth used to bandage festering sores.

^[14] Pi-sha-she-bo-li-se-jia-luo 鞞殺社鉢利色加羅: Skt. bheṣajapariṣkāra, a piece of cloth used when changing medicine during illness.

^[15] The Prātimokṣa for Śikṣamāṇās, fascicle 1, X40n725, p. 779c5–6: Purificatory giving is of two kinds: 1. Actual purificatory giving, meaning that the item is genuinely and permanently given to another person; 2. Successive purificatory giving, meaning that after the formal act of giving it to another person has been performed, the person concerned is permitted to retain it.

FINAL SECTION — EXPLANATION OF THE ABBREVIATED TEACHING

At that time, the Buddha was between the twin sala trees in the land of the Malla clan^[1] in the city of Kusinagara and was about to enter nirvana. He said to the bhikshus:

“Previously, I extensively taught you the Dharma of the Vinaya, but I have not yet taught the Abbreviated Teaching. Now listen to the Abbreviated Teaching (Sanskrit: Saṃkṣipta-vinaya).^[2] For example, there are matters that until now I have neither permitted nor prohibited. If such a matter accords with impurity and runs contrary to purity, it is impure and must not be done.

“If a matter accords with purity and runs contrary to impurity, it is pure and should be followed and practiced.”

Question: “For what reason did the Blessed One teach this Abbreviated Teaching when he was about to enter final nirvana?”

Answer: “Because after the Great Teacher's passing, and until the Noble Teaching has entirely disappeared, he did not wish to allow non-Buddhists to reproach it by saying:

[498c01] ‘The Blessed One was endowed with omniscience. Yet concerning matters in the world that he neither permitted nor prohibited, what should his disciples do if they wish to undertake them?’ In the immediate sense, this rule was established to forestall such a challenge; in the broader sense, it was established because he foresaw that it would bring benefit far into the future. It also had to be taught so that the shravaka disciples might live at ease and encounter no impediments in their lives.

“As the Blessed One taught: ‘Whatever accords with impurity and runs contrary to purity should not be done; whatever accords with purity and runs contrary to impurity should be done.’ What is the meaning of these words?”

Answer:

– There are matters that the Buddha had previously neither permitted nor prohibited. If doing them now would incur the ridicule of laypeople, then they are impure matters and should not be done. What is an example? At that time, throughout the regions of Western India, people of both high and low status chewed betel leaf, areca nut, white lime, and aromatic substances together to savor their pleasant taste. If a bhikshu, owing to illness, wishes to eliminate bad breath and a physician instructs him to use them, there is no offense. But he may not use them to stain his mouth and redden his lips. Again, consider the use of red earth to dye robes: previously it had been neither prohibited nor permitted. Yet if, at that time, wearing such a robe made one resemble a non-Buddhist ascetic and caused laypeople to disparage and reproach one, then, according to principle, this should be prohibited and must not be used. (The same principle applies to yellow robes in China.) Furthermore, there are matters that have been neither permitted nor prohibited; if their use at that time incurs no reproach from anyone, there is no offense. For example, the Buddha taught only three kinds of waistbands, but He neither permitted nor prohibited other kinds. As for other kinds of waistbands, if people of the time regard them as unobjectionable, there is no offense in using them.

As the Buddha taught concerning the eight principal colors used for dyeing articles, He permitted three colors among them: blue, mud-colored, and deep red. Blue and mud-colored have been explained above; deep red is like the color of bodhi-tree bark. As for dyeing with roots, leaves, flowers, and fruits, He neither permitted nor prohibited it. We now see people using various kinds of red bark, the gandha tree,^[3] and even the puṃnāga tree^[4] for dyeing. If people of the time do not criticize this, there is no offense in using them. All such cases are pure.

(The Buddha permitted only spoons and did not speak of chopsticks. The present-day use of chopsticks accords with the allowance provided by the Summary Teaching. As for constructing high seats in dining halls and then sitting cross-legged upon them to eat, this is contrary to what the Summary Teaching permits; but this practice has now become customary and is very difficult to address.)

As the Buddha taught:

– There are three substances used for washing the hands: first, saline earth; second, dried cow dung; and third, cleansing bean powder;^[5] these are permitted. The leaves or products of such trees and plants as śirīṣa,^[6] soapberry,^[7] soap pod, and cleansing bean powder may all be used to wash the hands. These have been neither permitted nor prohibited. If they are neither poisonous nor infested with living creatures, there is no offense in using them. Such cases should be carefully considered and examined before one acts. (The Summary Teaching is discussed in the section on the Dharma of Taking Food in the Five-Part Vinaya, but from ancient times until the present many people have not regarded it as the Summary Teaching, nor have they understood its profound intent. It is true that the wording of the Five-Part Vinaya differs from that of the Summary Teaching here. Recently, however, I [Yijing] examined the original texts of the Five-Part Vinaya and the Sarvastivada Vinaya and found that the two originals do not differ; it is merely that slight inaccuracies in translations made in earlier periods caused the wording to differ. I earnestly hope that learned people of later generations will diligently investigate and examine the meaning of the Summary Teaching and will neither speak nor act according to what is erroneous.)

Venerable Upali addressed the Blessed One:

– Venerable Sir, in summary, how many kinds of karman procedures are there in the Vinaya? [499a01]

The Buddha said:

– In brief, there are three kinds. What are the three? They are: a single motion, a motion followed by one proclamation, and a motion followed by three proclamations. Explained in full, there are one hundred and one karman procedures.

– Venerable Sir, among these one hundred and one procedures, how many procedures are there respectively under the single motion, the motion followed by one proclamation, and the motion followed by three proclamations?

The Buddha said:

– There are twenty-two single-motion karman procedures. There are forty-seven karman procedures consisting of a motion followed by one proclamation. There are thirty-two karman procedures consisting of a motion followed by three proclamations.

Notes:

^[1] Chinese: “Birthplace of the Strong Men” 壯士生地. “Strong Men” translates the Sanskrit word “Malla,” referring to the Malla clan; it is also translated as “Men of Strength.” (See also note 3, p. 350.)

^[2] Saṃkṣipta-vinaya 僧泣多毘奈耶: Skt. Saṃkṣipta-vinaya, translated by meaning as the “Summary Teaching.” This refers to the concise teaching on the principle of “Vinaya according to local conditions” (隨方毘尼) given by the Blessed One when He was about to enter nirvana. “Vinaya according to local conditions” means that matters which the Buddha neither prohibited nor permitted in the disciplinary rules, or new matters that have been neither authorized nor abolished, may be appropriately accommodated, permitted, or abolished in accordance with the customs and practices of the particular locality.

^[3] Gandha 乾陀: Skt. gandha, meaning “fragrance.” It is also called the gandhāra tree, gandha tree, and so forth. Its scientific name is Hyperanthera moringa. It has thick bark and leaves resembling cherry leaves, and its bark can be used as a dye. The Buddhist Sangha commonly used this tree to dye robes; the color produced by it is called gandha color, a yellow with a slight reddish tint.

^[4] Puṃnāga 龍花, Skt. puṃnāga; scientific name: Calophyllum inophyllum, known in Vietnamese as the mù u tree. It is a slow-growing tree with low branches and a broad crown, reaching a height of 8–20 meters. Its leaves are firm, with numerous parallel secondary veins. Its large white flowers are 25 mm across. It blossoms throughout the year, but usually flowers in two distinct seasons, in late spring and late autumn. Its fruit is very round, green, and hard-pitted, measuring 2–3 cm in diameter and containing one seed. When ripe, the fruit turns yellow or reddish brown. The seed contains a greenish-yellow oil with a distinctive odor, called tamanu oil.

^[5] Cleansing bean powder 澡豆 is a kind of bean powder used for bathing and washing. It is also one of the eighteen requisites carried by a bhikshu and is made from ground small beans, large beans, māṣa beans, Dutch beans, kādevāla grass, and revata seeds.

^[6] Śirīṣa tree 夜合樹: Skt. śirīṣa, transliterated as thi-lợi-sa; scientific name Acacia sirissa. This tree grows in India, its name signifies auspiciousness, and it commonly exudes a resin used in preparing aromatic medicines.

^[7] Soapberry 木串: also called 木患子. The seeds of this tree can be used to make prayer beads. Its Sanskrit name is ariṣṭa (a-lê-sắc-ca-tử).

THE SINGLE-MOTION KARMAN HAS TWELVE PROCEDURES

1. Appointing someone to give instruction in a secluded place.

2. Asking about obstructing conditions.

3. Poṣadha (uposatha).

4. When, at the poṣadha, the entire Sangha has committed offenses.

5. When, at the poṣadha, the entire Sangha is uncertain about offenses.

6. Pravāraṇā.

7. When, at the pravāraṇā, the entire Sangha has committed offenses.

8. When, at the pravāraṇā, the entire Sangha is uncertain about offenses.

9. When, at the pravāraṇā, the assembly disputes concerning offenses.

10. When, at the pravāraṇā, the assembly reaches a decision concerning offenses.

11. The day on which the Sangha enters the rains retreat.

12. Taking custody of the robe and possessions of a deceased person.

13. Appointing someone to manage the requisites of a deceased bhikshu.

14. Ending the kathina-robe period.

15. Declaring another person’s grave offense.

16. Giving a robe to Venerable Śakti-putra.

17. Disparaging someone to his face.

18. Disparaging someone under a pretext.

19. Granting the status of a family in training.

20. Revoking the training status of a family in training.

21. Turning the bowl upside down.

22. Turning the bowl upright.

THE KARMAN OF A MOTION FOLLOWED BY ONE PROCLAMATION HAS FORTY-SEVEN PROCEDURES

1. Establishing a small boundary for the ceremonial ground.

2. Establishing the great boundary.

3. Establishing the boundary within which separation from one’s robe does not constitute loss of possession.

4. When one is unable to attend the purification ceremony.

5. Insanity.

6. Appointing someone to perform the pravāraṇā procedure.

7. Appointing someone to distribute sleeping requisites.

8. Establishing a designated kitchen.

9. Allocating robe material to make the kathina robe.

10. The person who spreads out the kathina robe.

11. The person who presents the kathina robe.

(The following are karman procedures consisting of a motion followed by one proclamation for twelve persons appointed by the Sangha to distribute goods.)

12. Appointing someone to allocate lodgings.

13. Appointing someone to distribute food.

14. Appointing someone to distribute gruel.

15. Appoint a person to distribute cakes and fruit.

16. Appoint a person to distribute miscellaneous articles.

17. Appoint a person to keep utensils.

18. Appoint a person to keep robes.

19. Appoint a person to distribute robes.

20. Appoint a person to keep rain-bathing robes.

21. Appoint a person to distribute rain-bathing robes.

22. [499b01] Appoint a person to perform miscellaneous tasks.

23. Appoint a person to oversee the preparation of lodging rooms.

24. Select an impartial person.

25. Select an impartial person for the second time.

26. Remove disputants to another place.

27. The procedure for casting voting sticks.

28. Inspect the site for building a small dwelling.

29. Inspect the site for building a large monastery.

30. Appoint a bhikshu to conduct an inspection.

31. Not to be separated from the sanghati robe.

32. Authorize a bhikshu assigned to duties to make bedding.

33. Circulate the bowl when an offense has been committed.

34. Make an announcement to a lay household.

35. Perform the karman whereby a bhikshuni is not to be paid homage.

36. Instruct the bhikshunis.

37. Inspect a forest road where dangers may be present.

38. Accept a disciple.

39. Accept disciples without restriction.

40. Procure a staff.

41. Procure a bowl bag.

42. Share material gains, but hold the posadha separately for five years.

43. Authorize a siksamana to train for two years in the six rules and the six ancillary rules.

44. Perform the fundamental procedure for pure conduct.

45. Permit the bhikshuni Gupta to share a room with her young child.

46. Permit a bhikshuni to visit the homes of her lay relatives.

47. Accept the prescribed days of the rains retreat when going beyond the boundary.

THIRTY-TWO PROCEDURES OF ONE MOTION AND THREE PROCLAMATIONS

1. Confer full ordination.

2. Permit a non-Buddhist ascetic to live with the community for four months.

3. Dissolve a great boundary or a minor boundary.

4. Reunite a Sangha that was formerly divided.

5. Hold the purification ceremony after the Sangha has been reconciled.

6. Admonish against causing a schism in the Sangha.

7. Admonish against assisting a schism in the Sangha.

8. Admonish a person who acts from desire, anger, delusion, or fear.

9. Admonish against speaking harsh and abusive words.

10. Perform the act of intimidation.

11. Impose censure.

12. Expel.

13. Require an apology.

14. Impose discipline for concealing and refusing to acknowledge an offense.

15. Suspend one who refuses to repent.

16. Suspend one who refuses to relinquish wrong views.

17. Impose parivasa.

18. Reinstate the original parivasa.

19. Reimpose and reinstate the original parivasa.

20. Undergo manatta.

21. Rehabilitate one from a Sanghadisesa offense.

22. Grant discipline based on mindfulness.

23. Grant discipline on the ground of former insanity.

24. Require an inquiry into the nature of the offense.

25. [499c01] Expel a postulant (sramanera).

26. Restore to communion.

27. Admonish a bhikshuni who follows another in subservience.

28. Admonish against living together with a bhikshuni.

29. Admonish against living separately.

30. Confer the training rules upon one who has committed a parajika offense.

31. Cause vexation by opposing the community’s instruction.

32. Cause vexation by remaining silent in response to the community’s instruction.

The Venerable Upali addressed the Blessed One:

“Venerable Sir, among the one hundred and one karman procedures, for how many may consent be sent by proxy? For how many may consent not be sent by proxy?”

The Buddha said:

“Upali, apart from the procedure for establishing a boundary, consent may be sent by proxy for all the other procedures.”

“Venerable Sir, among the one hundred and one karman procedures, how many must be performed by a community of four? How many must be performed by a community of five? How many must be performed by a community of ten? How many must be performed by a community of twenty?”

The Buddha said:

“A community of forty is prescribed for performing the act of rehabilitation for a bhikshuni who has violated the Eight Garudhammas. A community of twenty performs the act of rehabilitation for a bhikshu. A community of ten performs the act of full ordination. A community of five performs the act of full ordination in a border region and the pravarana ceremony. A community of four performs the procedures for all other matters.”

“Venerable Sir, what does karman mean?”

The Buddha said:

“It is the cause underlying a matter. Because a formal procedure is carried out on account of that cause, it is called karman.”

“Venerable Sir, I do not yet clearly understand the meaning of this explanation.”

The Buddha said:

“For example, a karman procedure is carried out on account of a certain matter. When the cause is stated by means of a formal motion, this is called karman.”

“Venerable Sir, what is meant by the karman of intimidation?”

The Buddha said:

“This karman is named according to the matter concerned. When a bhikshu delights in quarrels and disputes, the karman of intimidation should be performed against him, with the intention of making him afraid so that he will no longer commit evil deeds. Therefore, it is called the karman of intimidation. The other karmans should be understood accordingly.”

“Venerable Sir, what constitutes the substance of the Vinaya? What is its object? What is its basis? What is its instrument? From what does it arise? What is its intrinsic nature? What is its result? These are the seven essentials upon which I beseech you to instruct me.”

The Buddha told Upali:

“The scriptural text constitutes the substance of the Vinaya; practicing in accordance with the teachings is its object; the three karmas of body, speech, and mind are its basis. The karman procedure that must be carried out is its cause; openly revealing and repenting of offenses committed is that from which it arises; all offenses constitute its intrinsic nature; rebirth in the heavens and liberation are its results.”

[500a01] The Buddha said to Upali:

“These are the one hundred and one karman procedures. So long as the practice of these karman procedures remains in the world, one should know that the Buddha-Dharma has not yet disappeared from the world.”

Then Upali and the great assembly, having heard the Buddha’s teaching, rejoiced and respectfully put it into practice.

SUMMARY VERSES ON KARMANS CONSISTING OF A SINGLE MOTION

Appointing an instructor,^[1] questioning before the community,^[2]

Purification,^[3] knowledge of offenses,^[4] and doubt,^[5]

Pravarana,^[6] knowledge of offenses, and doubt,^[7]

Disputing an offense^[8] and determining it,^[9]

The rains retreat,^[10] keeping the robe of the deceased,^[11]

Keeping his belongings,^[12] ending the kathina,^[13]

Declaring another’s offense,^[14] and the robe,^[15]

Both instances of disparagement,^[16]

Opening the bowl is also a single motion,^[17]

Accepting the training rule^[18] and relinquishing it,^[19]

Overturning the bowl is a single motion:

These twenty-two should be known.

Notes:

^[1] Appointing a person to instruct in private (an impartial instructor)—Single Motion, fascicle 1.

^[2] Inquiring about obstructing conditions—Single Motion, fascicle 1.

^[3] See “Explanation of the Procedure for Establishing Boundaries”—fascicle 3.

^[4] When the entire Sangha has committed offenses at the posadha—Single Motion, fascicle 4.

^[5] When the entire Sangha has doubts concerning offenses at the posadha, in the section “When the Entire Sangha Has Committed Offenses at the Posadha”—Single Motion, fascicle 4.

^[6] In the section “Appointing a Person to Conduct the Pravarana,” fascicle 4.

^[7] In the section “Appointing a Person to Conduct the Pravarana,” fascicle 4.

^[8] When, during the pravarana, the community disputes an offense—Single Motion, fascicle 4.

^[9] When, during the pravarana, the community determines an offense—Single Motion, fascicle 4.

^[10] The entire Sangha enters the summer rains retreat—Single Motion, fascicle 4.

^[11] Keeping the robes and possessions of a deceased person—Single Motion, fascicle 9.

^[12] Appointing a bhikshu to manage the belongings of a deceased person—Single Motion, fascicle 9.

^[13] Ending the kathina robe privilege—Single Motion, fascicle 4.

^[14] Speaking harshly of another person’s offense—Single Motion, fascicle 5.

^[15] Giving a robe to Satyalakaputra—Single Motion, fascicle 5.

^[16] In the sections “Disparaging and Slandering Someone to His Face” and “Using a Pretext to Disparage and Slander”—One Motion and Three Proclamations, fascicle 5.

^[17] Opening the bowl—Single Motion, fascicle 9.

^[18] Performing the procedure concerning a family under training—Single Motion, fascicle 5.

^[19] Relinquishing the procedure concerning a family under training—Single Motion, fascicle 5.

SUMMARY VERSES ON KARMANS CONSISTING OF ONE MOTION AND ONE PROCLAMATION

Establishing the ceremonial precinct and the great boundary,^[1]

Non-separation from the robe,^[2] purification,^[3]

Pravarana and distributing bedding,^[4]

The five kinds of designated pure kitchens,^[5]

Assigning the kathina robe,^[6]

Appointing those who spread and entrust robes,^[7]

There are twelve classes of persons,

All appointed to distribute articles:^[8]

Rooms, rice, gruel, cakes, and fruit,^[9]

Keeping miscellaneous articles and robes,^[10]

Rain-bathing robes and distributing robes,

Appointing one to inspect lodging rooms,^[11]

Selecting an impartial person twice,^[12]

Casting voting sticks,^[13] inspecting a small dwelling,^[14]

A large monastery,^[15] and appointing an inspector,^[16]

Non-separation from the robe^[17] and bedding.^[18]

Imposing the bowl penalty,^[19] notifying the laity,^[20]

Nuns not paying homage,^[21] instruction,^[22]

Inspecting dangers,^[23] accepting disciples,^[24]

Without limit,^[25] procuring staffs,^[26] bags,^[27]

Sharing the same material benefits for five years,^[28]

Granting śikṣamāṇā status,^[29] the preliminary procedure,^[30]

Granting permission to the nun Guptā

To sleep together with a child,^[31]

Nuns being permitted to visit lay households,^[32]

Receiving permission to leave the boundary for the day,^[33]

The forty-seven procedures with one motion and one proclamation

Should all be understood according to the foregoing.

Notes:

^[1] Explanation of the procedure for establishing a minor boundary and the procedure for establishing a great boundary, fascicle 3.

^[2] Establishing the boundary within which separation from the robe entails no loss—one motion and one proclamation, fascicle 3.

^[3] Failure to attend the poṣadha ceremony (the ceremony of purification)—one motion and one proclamation, fascicle 4.

^[4] Appointing a person to distribute lodging requisites—one motion and one proclamation, fascicle 4.

^[5] Establishing a designated kitchen—one motion and one proclamation, fascicle 9.

^[6] Allocating robe material for making the kaṭhina robe—one motion and one proclamation, fascicle 4.

^[7] Appointing a person to spread the kaṭhina robe—one motion and one proclamation, fascicle 4.

^[8] Appointing a person to distribute lodging requisites, appointing a person to keep robes, and appointing a person to distribute robes—one motion and one proclamation, fascicle 4.

^[9] In the section on keeping staffs—one motion and one proclamation, fascicle 7.

^[10] Appointing a person to safeguard requisites—one motion and one proclamation, fascicle 4.

^[11] Appointing a person to inspect dwellings—one motion and one proclamation, fascicle 4.

^[12] A translation of the sense. Chinese: “Selecting again; selecting and entrusting,” 簡重簡傳付. Selecting an adjudicator—one motion and one proclamation; selecting an adjudicator for a second time—one motion and one proclamation, fascicle 9.

^[13] Transferring disputants to another place—one motion and one proclamation, fascicle 9.

^[14] Inspecting the site for constructing a small dwelling—one motion and one proclamation, fascicle 5.

^[15] Inspecting the site for constructing a large monastery—one motion and one proclamation, fascicle 5.

^[16] Appointing a person to inspect dwellings—one motion and one proclamation, fascicle 4.

^[17] Not being separated from the saṅghāṭī robe—one motion and one proclamation, fascicle 3.

^[18] Permitting a bhikṣu to make a sitting mat before six years have elapsed—one motion and one proclamation, fascicle 5.

^[19] Imposing the bowl penalty for an offense, fascicle 10.

^[20] Giving notice to lay households—one motion and one proclamation, fascicle 5.

^[21] The formal procedure by which bhikṣuṇīs do not pay homage—one motion and one proclamation, fascicle 7.

^[22] Appointing an instructor for the nuns—one motion and one proclamation, fascicle 7.

^[23] Inspecting a dangerous route through the forest—one motion and one proclamation, fascicle 5.

^[24] Accepting a disciple—one motion and one proclamation, fascicle 3.

^[25] A nun accepting disciples without restriction—one motion and one proclamation, fascicle 3.

^[26] Procuring a staff—one motion and one proclamation, fascicle 7.

^[27] Procuring a bowl bag (in the section on procuring staffs)—one motion and one proclamation, fascicle 7.

^[28] Sharing the same material benefits but reciting the precepts (performing the uposatha) separately for five years—one motion and one proclamation, fascicle 5.

^[29] Conferring śikṣamāṇā status, fascicle 2.

^[30] Performing the preliminary procedure for pure conduct, fascicle 2.

^[31] Staying in the same room with a child—one motion and one proclamation, fascicle 7.

^[32] A bhikṣuṇī associating intimately with laypeople—one motion and one proclamation, fascicle 7.

SUMMARY VERSES ON FORMAL ACTS WITH ONE MOTION AND THREE PROCLAMATIONS

Full ordination,^[1] communal residence,^[2]

Dissolving a boundary, first restoring harmony after a schism,^[3]

The purification ceremony,^[4] admonishing one who causes a schism in the Sangha,^[5]

And admonishing those who assist that person,^[6]

Admonishing one who acts through desire, anger, or delusion,^[7]

Harsh speech,^[8] causing fear,^[9] [500b01]

Censure,^[10] banishment (expulsion),^[11] seeking reconciliation (apologizing),^[12]

Failure to acknowledge an offense or repent,^[13] refusal to relinquish wrong views,^[14]

Probation, reinstatement, and renewed probation,^[15]

Mānatta and release from the offense,^[16]

Granting a verdict of mindfulness,^[17] a verdict of past insanity,^[18]

Seeking an admission of the offense,^[19] expelling a novice,^[20]

Reconciliation,^[21] admonishing one who obstructs service,^[22]

Living in mixed company^[23] and living separately,^[24]

Granting the training Dharma,^[25] together with opposing instruction,^[26]

Causing distress through silence^[27]—thirty-two in all.

The expression “one hundred and one formal acts” gives the overall number; however, examination of the Great Vinaya reveals differing totals. There is no difficulty in naming them according to their respective totals. Furthermore, the Noble Teaching permits a formal act to be accomplished either by a single motion, by one motion and one proclamation, or by one motion and three proclamations. When they correspond in principle, they may be interpreted as mutually compatible. Comparing the various texts on formal acts with the more than two hundred fascicles of the Great Vinaya would consume a great deal of time and effort; therefore, may later students harbor no doubts.

Notes:

^[1] Full ordination—one motion and three proclamations, fascicle 1.

^[2] Permitting a non-Buddhist ascetic to reside with the community for four months—one motion and three proclamations, fascicle 7.

^[3] Restoring harmony to the Sangha—one motion and three proclamations, fascicle 8.

^[4] The Sangha’s harmonious performance of the purification ceremony—fascicle 8.

^[5] Admonishing one who causes a schism in the Sangha—one motion and three proclamations, fascicle 8.

^[6] Admonishing one who assists in causing a schism in the Sangha—one motion and three proclamations, fascicle 8.

^[7] Requiring one to cease making statements motivated by desire, anger, delusion, or fear—one motion and three proclamations, fascicle 9.

^[8] Admonishing one who speaks harshly—one motion and three proclamations, fascicle 9.

^[9] Causing fear—one motion and three proclamations, fascicle 7.

^[10] Censure—one motion and three proclamations, fascicle 8.

^[11] Expulsion—one motion and three proclamations, fascicle 8.

^[12] The formal act of seeking reconciliation—one motion and three proclamations, fascicle 8.

^[13] Concealing and refusing to acknowledge an offense—one motion and three proclamations, fascicle 8.

^[14] Refusing to relinquish wrong views—one motion and three proclamations, fascicle 8.

^[15] Probation, reinstatement, and renewed probation: namely, probation, reinstatement from probation, and renewed application of the original penalty. See fascicle 6, “The Procedure for Repenting Offenses Requiring Instruction by the Community,” p. 189.

^[16] See fascicle 6.

^[17] Granting a verdict of mindfulness—one motion and three proclamations, fascicle 9.

^[18] Granting a verdict of past insanity—one motion and three proclamations, fascicle 9.

^[19] Granting a verdict based on seeking the true nature of the offense—one motion and three proclamations, fascicle 9.

^[20] Expelling a novice who holds wrong views—one motion and three proclamations, fascicle 8.

^[21] Reconciliation—one motion and three proclamations, fascicle 8.

^[22] Admonishing and restraining a bhikṣuṇī who obstructs another from attending upon and serving—one motion and three proclamations, fascicle 7.

^[23] Admonishing a bhikṣuṇī who lives in mixed company—one motion and three proclamations, fascicle 7.

^[24] Admonishing and restraining one who lives separately—one motion and three proclamations, fascicle 7.

^[25] Granting the training Dharma to a person who has committed a pārājika offense—one motion and three proclamations, fascicle 5.

^[26] Opposing instruction and causing distress to the community—one motion and three proclamations, fascicle 9.

^[27] Causing distress to the community through silence—in the section on opposing instruction and causing distress to the community—one motion and three proclamations, fascicle 9.