彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL - FASCICLE 6

FASCICLE 6
Part 1: PRECEPTS FOR BHIKKHUS

Section 5: On the 91 Pācittiya Rules

The Buddha was dwelling in the city of Śrāvastī. At that time there was a Dharma-master bhikkhu named Sālana, who was intelligent and eloquent. Among all members of the fourfold assembly, non-Buddhist practitioners, śramaṇas, and brahmins, no one could equal him. He would even argue that what was wrong was right and what was right was wrong; that one who knew did not know and one who did not know knew. He always used his eloquence to prevail over others. Seeing this, the bhikkhus greatly admired him and asked: “When you debate with others and make what is wrong appear right, do you believe it is right, or do you know it to be wrong?”

Sālana replied: “In truth, I know it to be wrong. But out of concern for my reputation and fear of being defeated, I have no choice but to lie.”

The elder bhikkhus reproached him by recalling the Buddha’s words: “The Buddha always praises those who do not lie and teaches people not to lie. Why, merely because you wish to prevail over others, do you now tell lies?”

They reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Sālana: “Did you truly act in this way?”

“Venerable Blessed One, it is true.”

The Buddha reproached him in many ways and then told the bhikkhus: “I shall now establish a precept for the bhikkhus. From this day forth, this precept shall be recited as follows: ‘If a bhikkhu tells a lie, he commits a pācittiya offense.’”

At that time, bhikkhus who saw a bhikkhunī mistakenly called her a bhikkhu; seeing a bhikkhu, they called him a bhikkhunī; seeing a man, they called him a woman; seeing a woman, they called her a man; or seeing a non-Buddhist practitioner, they mistakenly called that person a disciple of the Śākya; and seeing a disciple of the Śākya, they called that person a non-Buddhist practitioner. In such cases, when they saw one thing but described it as another, the bhikkhus became ashamed as soon as they realized their mistake and thought: “Have we committed a pācittiya offense or not?”

They reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible for a bhikkhu who speaks mistakenly, without such an intention arising in his mind, to commit a pācittiya offense. From this day forth, this precept shall be recited as follows: ‘If a bhikkhu deliberately tells a lie, he commits a pācittiya offense.’”

Deliberately telling a lie is as explained in the precept concerning false claims to superhuman attainments. A bhikkhunī who does so commits the same offense. Members of the three lower communities commit a duṣkṛta offense.

The first rule is concluded.

The Buddha was dwelling in the city of Śrāvastī. At that time, bhikkhus diligently studied with their preceptors and ācāryas, and with those who shared the same preceptors and ācāryas. They did not sleep or rest during the first or last watch of the night. The Group of Six Bhikkhus thought: “These bhikkhus are continually instructing one another, never ceasing by day or night. Before long, they will surpass us, perceive our faults, and seek out our defects. We must malign and trouble them so that they abandon their studies.”

The Group of Six then approached them and said: “You are of lowly birth, belonging to the class of petty people and artisans. You have committed great evils, are devoid of kindness, and possess no wholesome conduct.”

Upon hearing this, the bhikkhus became distressed and discouraged and abandoned their studies. The Group of Six Bhikkhus told others: “We have ruined their scriptural recitation, meditation, and practice of the Path.”

The elder bhikkhus reproached them in many ways: “Why did you malign the bhikkhus and cause them to abandon their studies?”

They reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus: “Did you truly act in this way?”

“Venerable Blessed One, we did.”

The Buddha reproached them in many ways and then told the bhikkhus: “In ancient times there was a city named Takṣaśilā. At that time, a brahmin in that city kept a bull that was swift and very strong. A householder also kept a bull like the brahmin’s bull. The two men had their bulls compete in strength, agreeing that the owner of the losing bull would pay fifty gold coins. The brahmin’s bull was victorious.

“Having lost fifty gold coins and suffered humiliation, the householder sought out and purchased another bull whose strength was twice that of the former one. The householder then doubled the wager. The brahmin said to his bull: ‘That householder has just purchased another bull whose strength is extraordinary, and he has doubled the wager. Can you overcome it?’

“The bull replied: ‘I can.’

“They then brought the two bulls together to compete in strength. At that time, fearing that his bull would not win, the brahmin tried to urge and spur it on by taunting and disparaging it: ‘You miserable, crooked-horned creature, with your weak and feeble neck—you cannot win! You should be cast away! Now even your gait is crooked.’

“When the bull heard these words, its strength immediately failed, and it could not defeat the householder’s bull. After paying twice the former wager, the brahmin asked his bull: ‘You told me just now that you could win. Why did you lose?’

“The bull replied: ‘In truth, I possessed sufficient strength. But when I heard your insulting words, my strength was exhausted. You may wager twice as much again. The essential thing is that when I exert all my strength to pull one hundred carts up the steep slope of a high mountain, you must encourage me with kind words. Say that my horns are beautiful, that my gait is splendid, and that my body is vigorous and graceful, effortlessly pulling one hundred carts up the mountain slope. Then you will win.’ And indeed, the brahmin won.”

On account of this matter, the Buddha then spoke this verse:

“O bhikkhus! Even an animal, upon hearing disparaging words, loses the strength to pull; how much more so a human being. I shall now establish a precept for the bhikkhus. From this day forth, this precept shall be recited as follows: ‘If a bhikkhu maligns another bhikkhu, he commits a pācittiya offense.’

“Maligning means saying such things as that someone is of lowly birth or from a family of artisans. Even if what is said is true, if it is spoken with the intention to malign and the other person hears and understands it, the speaker commits a pācittiya offense. If the other person does not hear or does not understand it, the speaker commits a duṣkṛta offense.

“If one says, ‘You are of lowly birth,’ and the other person replies, ‘That is not so,’ but one persists in asserting that it is so, one commits a pācittiya offense with each statement. If a bhikkhu maligns a bhikkhunī, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, he commits a duṣkṛta offense. If a bhikkhunī maligns a bhikkhu or bhikkhunī, she commits a pācittiya offense; if she maligns a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, she commits a duṣkṛta offense. If a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī maligns any member of the five communities, each commits a duṣkṛta offense.

“There is no offense when the words are spoken for the sake of benefiting another, for the sake of admonition, or in accordance with a prior agreement.”

The second rule is concluded.

The Buddha was dwelling in the city of Śrāvastī. At that time, the bhikkhus diligently pursued their studies, as described in the rule concerning maligning. The Group of Six Bhikkhus again feared that the others would surpass them and therefore devised a way to disrupt them. The Group of Six approached one bhikkhu and said: “You and I are close acquaintances and dear friends. Yet I heard that other bhikkhu say that you are a person of lowly birth, from a family of artisans, a petty person who has committed great evils, is devoid of kindness, and possesses no wholesome conduct. When that bhikkhu spoke of you in this way, it was no different from speaking about me.”

The Group of Six also approached the other bhikkhu and spoke the same words. When both sides heard this, their minds became disturbed. They grew discouraged and abandoned their studies, and they became angry with each other and refused even to acknowledge one another.

One bhikkhu asked the other bhikkhus: “Why do you not speak with me?”

One of them replied: “Someone told us that you had spoken ill of us.”

The first bhikkhu asked: “Who said that?”

They replied: “The Group of Six Bhikkhus.”

He said: “The Group of Six Bhikkhus also told me that you had spoken ill of me.”

When the elder bhikkhus heard this, they reproached the Group of Six in many ways

The group of bhikkhus asked: “Why do you speak divisively in order to cause discord?” They reported the matter to the Buddha. Because of this, the Buddha assembled the Sangha of bhikkhus and asked the group of six bhikkhus: “Did you actually do this?”

“Blessed One, we did.”

The Buddha reproached them in every way: “You foolish men! Why, while living together within one Dharma, do you speak divisively against one another?”

The Buddha told the bhikkhus: “In a past age, there was a lion named Good Fang and a tiger named Good Claw, who were intimate friends. A jackal often followed them and ate their leftovers. The lion and the tiger did not speak with it. Later, the jackal thought: ‘These two beasts are very fond of one another. I shall find a way to sow discord between them so that I may obtain more of the food left over by both.’ The jackal then went to the tiger and spoke this verse:

“The jackal also went to the lion and spoke this verse:

“On hearing these verses, the two beasts became displeased with one another. Good Fang, being intelligent, immediately discerned the matter: ‘Good Claw did not say such a thing about me. Surely this jackal seeks to meddle in our affairs and provoke conflict.’ Later, Good Fang caught a buffalo calf and brought it to Good Claw, but Good Claw refused to eat it. Good Fang then asked in verse:

The Buddha told the bhikkhus: “Even animals regard the sowing of discord as wrong; how much more so among human beings. I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated thus: ‘If a bhikkhu uses divisive speech to cause contention among bhikkhus, he commits a Pacittiya offense.’ The remaining details are as stated in the precept concerning disparagement.

The third precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, Bhaddananda regularly visited the home of a householder to teach the Dharma, attend to official matters, and treat illnesses and suffering. After some time, this family declined and became destitute, until only two people remained: a mother-in-law and her daughter-in-law. Because of their close relationship, Bhaddananda would teach the Dharma to the mother-in-law, but would stop when the daughter-in-law arrived. When teaching the Dharma to the daughter-in-law, he would likewise stop when the mother-in-law arrived. This caused them to become suspicious of one another. Each imagined that Bhaddananda intended to engage in impure conduct, and both the mother-in-law and daughter-in-law spread their suspicions everywhere.

Those who lacked faith and esteem for the Buddha’s Dharma criticized them, saying: “These Sakyaputriya ascetics engage in unlawful conduct, surpassing even the lustful people of the world. They have no ascetic conduct and destroy the ascetics’ Dharma.”

When the elder bhikkhus heard this, they reproached Bhaddananda in every way and then reported the matter to the Buddha. Because of this, the Buddha assembled the Sangha of bhikkhus and asked Bhaddananda: “Did you actually do this?” Bhaddananda admitted that he had. After sternly reproaching him, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated thus: ‘If a bhikkhu teaches the Dharma to a woman, he commits a Pacittiya offense.’”

At that time, a bhikkhu of great spiritual authority, when it was time, donned his robe, took his bowl, and entered the city for alms. Going from house to house in order, he came to a certain family. A woman came out, prepared a seat, and invited the bhikkhu to sit. She offered him fine and nourishing food and drink. When the bhikkhu had finished eating, she took a small stool, sat before him, and said: “Venerable sir, please teach the Dharma for me.”

The bhikkhu contemplated and knew that before long this woman would suffer a stroke, die, and fall into hell. If she heard the Dharma, she might, while still seated there, become free from dust and separated from defilement. Although he clearly knew this, the bhikkhu remembered the prohibition: “The Buddha does not permit us to teach the Dharma to women. Even at the cost of my life, I must not transgress it.” Therefore, the bhikkhu declined, saying: “Upasika, remain at ease, for I cannot teach the Dharma.” Having said this, the bhikkhu departed.

Not long afterward, the woman indeed suffered a stroke and died. Grieved at heart, the bhikkhu returned to the Sangha dwelling and recounted the incident to the other bhikkhus. The bhikkhus went with him to the Buddha and related the matter. Because of this, the Buddha assembled the Sangha of bhikkhus and asked that bhikkhu: “Did this actually happen?”

“Blessed One, it did.”

The Buddha then asked: “If you had taught the Dharma to that person, how many words would have been needed for her to understand?”

The bhikkhu replied: “Blessed One, about five or six words.”

The Buddha was greatly pleased. He praised the practice of having few desires and being content, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus: “From now on, bhikkhus are permitted to teach the Dharma to a woman for up to five or six words. From now on, this precept shall be stated thus: ‘If a bhikkhu teaches the Dharma to a woman beyond five or six words, he commits a Pacittiya offense.’”

At that time, bhikkhus entered another household and were invited by women to teach the Dharma. After speaking five or six words, the bhikkhus stood silently. The women said: “We do not yet understand. Please explain it again.”

The bhikkhus said: “Upasikas, the Buddha does not permit us to teach the Dharma to a woman beyond five or six words.”

The women said: “You could teach it to other bhikkhus, and through that we would come to understand.”

The bhikkhus said: “The Buddha has not yet permitted us to teach the Dharma to bhikkhus so that others may hear.”

They reported the matter to the Buddha. Because of this, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “From now on, you are permitted to teach the Dharma to a bhikkhu so that a woman may hear.”

At that time, a bhikkhu entered the home of a great minister without a companion bhikkhu. The women invited him to teach the Dharma. The bhikkhu said: “The Buddha does not permit us to teach the Dharma to a woman beyond five or six words.”

The women then called a child to stand before him and said: “Venerable sir, you could teach the Dharma to this child, and through that we would come to understand.”

The bhikkhu said: “The Buddha has not yet permitted a bhikkhu to teach the Dharma in the presence of a child so that women may hear.”

The bhikkhu reported the matter to the Buddha. Because of this, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “From now on, you are permitted to teach the Dharma to a woman provided that a discerning man is present.”

Even so, the bhikkhus still had doubts: “Although the Buddha permits us to teach the Dharma to a woman on condition that a discerning man is present, it remains unclear what degree of understanding such a man must possess.” Therefore, the bhikkhus again refrained from teaching the Dharma and reported the matter to the Buddha.

Because of this, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “From now on, you are permitted to teach the Dharma to a woman in the presence of a man capable of distinguishing wholesome speech from unwholesome speech. From now on, this precept shall be stated thus: ‘If a bhikkhu teaches the Dharma to a woman beyond five or six words, except when a man capable of distinguishing wholesome speech from unwholesome speech is present, he commits a Pacittiya offense.’”

At that time, an upasaka married a woman from a family of a different faith. He said to the bhikkhus: “Venerable sirs, please teach the Dharma so that my wife may acquire faith and reverence for the Three Jewels. Please let her undertake the Three Refuges, the Five Precepts, the Eightfold Precepts, the ten wholesome deeds, and the ten unwholesome deeds.”

The bhikkhus naturally did not teach the Dharma and reported the matter to the Buddha. Because of this, the Buddha assembled the Sangha of bhikkhus,

He told the bhikkhus: “From now on, you are permitted to administer to women the Three Refuges, the Five Precepts, and the Eightfold Precepts, and to teach them the ten wholesome actions and the ten unwholesome actions.” The same applies to bhikkhunis. Sikkhamanas, samaneras, and samaneris who do so commit a Dukkata offense.

Five statements are: “Form is impermanent; feeling, perception, formations, and consciousness are impermanent.” Six statements are: “The eye is not-self; the ear, nose, tongue, body, and mind are not-self.” If a bhikkhu, after speaking five or six statements to a woman, then says, “O upasika, this is the extent of the true Dharma that has been expounded,” and rises to leave, but for some reason returns, sits down, and teaches the Dharma, he commits no offense.

If, after speaking five or six statements, another woman arrives, and he speaks to the woman who arrived later, and in this way they continue to arrive one after another, then no matter how many women there are, he commits no offense by teaching them the Dharma. If he is reciting a sutra by himself and a woman comes to listen, or if a woman asks about its meaning and he needs to speak more than five or six statements to enable her to understand, he commits no offense.

End of the fourth rule

The Buddha was staying in the city of Sravasti. At that time, the Group of Six Bhikkhus were influential, while the other virtuous bhikkhus had no influence. The Group of Six Bhikkhus frequently obstructed five kinds of Sangha-kamma: the kamma of censure, the kamma of banishment, the kamma of dependence, the kamma of suspension, and the kamma of placing under probation. When bhikkhus subjected to these five kammas were to be released by the Sangha, the Group of Six likewise obstructed the release and would not permit it.

Later, the Group of Six Bhikkhus lost their influence, while the virtuous bhikkhus became influential. When the Sangha had a matter requiring a kamma, the Group of Six Bhikkhus happened to be sewing robes. The bhikkhus said: “We should now summon the Group of Six Bhikkhus to join the Sangha in conducting Sangha business. If they need to continue sewing their robes, they may appoint a representative and send their consent; then the assembly may conduct the matter in accordance with the Dharma.” A bhikkhu then convened the Sangha and sent someone to tell the Group of Six Bhikkhus: “The Sangha has now assembled. Venerable ones, you should come.”

The Group of Six Bhikkhus said: “We have matters to attend to, so we shall now send someone to represent us.” The Group of Six then sent one person to the assembly to appoint him as their representative and convey their consent. At that time, when the Sangha needed to perform the five kinds of kamma, it made the formal motions for the five kinds of kamma. When the Sangha needed to release bhikkhus from the five kinds of kamma, it made the formal motions releasing them from the five kinds of kamma.

When the kammas were completed, the bhikkhu who had represented them and conveyed their consent returned to the Group of Six Bhikkhus. The Group of Six Bhikkhus asked: “What business did the Sangha conduct?” He replied: “The Sangha did none of the kammas we wanted it to perform, but it performed those we did not want.” The Group of Six Bhikkhus then went to the bhikkhus who had been subjected to kamma and said: “Do not grieve. We shall support you. Just now, because we did not know that you were to be subjected to kamma, we appointed a representative and sent our consent. Had we known, we would have abandoned our work and gone there; then the conditions would not have been sufficient for these kammas to be valid.”

The Group of Six also went to the bhikkhus who had been released from kamma and said: “I do not consent to your release from the kamma, nor do I accept your confession and repentance.” When the elder bhikkhus heard this, they rebuked the Group of Six Bhikkhus: “Why, after the Sangha has adjudicated the matter in accordance with the Dharma, do you reopen it?” The bhikkhus together brought them before the Buddha and reported the matter.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus: “Did you actually do this?” The Group of Six Bhikkhus replied: “Blessed One, we did.” After rebuking them in various ways, the Buddha told the bhikkhus: “I shall now establish a rule for the bhikkhus. From now on, this rule shall be recited as follows: ‘If a bhikkhu reopens a matter after the Sangha has adjudicated it, he commits a Pacittiya offense.’”

At that time, some bhikkhus, not knowing that the Sangha had already adjudicated a matter, reopened it. When they later learned this, they became ashamed, and some had another declare their offense so that they could confess it. The elder bhikkhus reported this matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible that one who, not knowing that the Sangha has already adjudicated a matter, reopens it should thereby commit a Pacittiya offense. From now on, this rule shall be recited as follows: ‘If a bhikkhu, knowing that the Sangha has already adjudicated a matter, reopens it, he commits a Pacittiya offense.’”

There were cases in which matters had been adjudicated contrary to the Dharma. The bhikkhus then thought: “It would be well if the Buddha permitted us to reopen cases that have been adjudicated contrary to the Dharma.” They reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit a matter adjudicated by the Sangha contrary to the Dharma to be reopened. From now on, this rule shall be recited as follows: ‘If a bhikkhu, knowing that the Sangha has adjudicated a matter in accordance with the Dharma, reopens it, he commits a Pacittiya offense.’”

If a matter has been adjudicated by the Sangha in accordance with the Dharma and one reopens it, one commits a Pacittiya offense. If the Sangha did not adjudicate the matter by a motion followed by one proclamation and one reopens it, one commits a Dukkata offense. If one reopens a private matter, one commits a Dukkata offense. The same applies to bhikkhunis. The three lower assemblies commit a Dukkata offense.

End of the fifth rule

The Buddha was staying in the city of Sravasti. Together with a Sangha of five hundred bhikkhus, he went to the village of Atavi. At that time, the householders there thought: “The Buddha comes here only after a long interval, and before we have had an opportunity to see him, he departs again. We should approach the bhikkhus to learn to recite the sutras and verses and to ask about what we do not understand, so that after the Blessed One departs, we shall have a refuge.”

The householders then approached the bhikkhus and said: “Venerable ones, please teach us to read and recite the sutras and verses.” The bhikkhus said: “The Buddha has not yet permitted us to teach householders to recite sutras.” They therefore reported this to the Buddha. The Buddha taught: “You are permitted to teach laypeople to recite sutras.”

Because the bhikkhus had gone forth in many different countries, their accents when reciting the sutras and verses varied and were not in harmony. The householders criticized them, saying: “Why do the bhikkhus, who associate closely with one another day and night, not know which voice belongs to a man, a woman, a eunuch, or a hermaphrodite, nor the various grammatical forms of singular and plural?” When the bhikkhus heard this, they were all ashamed and reported it to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Did this actually happen?” The bhikkhus acknowledged that it had. The Buddha then directed his rebuke toward the householders: “You foolish people! Why do you criticize bhikkhus from different countries because their accents in reciting the sutras are not in harmony?”

The Buddha told the bhikkhus: “I shall now establish a rule for the bhikkhus. From now on, this rule shall be recited as follows: ‘If a bhikkhu teaches a person who has not received full ordination to recite a sutra, he commits a Pacittiya offense.’”

Later, other householders came and asked to learn to recite the sutras. The bhikkhus said: “You criticized our voices and refused to come and learn. Now that you request instruction, it will only be in vain.” The householders said: “Venerable ones, we have not slandered the Buddha-Dharma, nor do we seek any other field of merit. How could you refuse to teach us because of the faults of those other people?”

Moreover, some samaneras also wished to study the sutras. The bhikkhus said: “Wait until you have received full ordination, and then we shall teach you.” The samaneras said: “Having gone forth, we need to learn to read and recite the sutras and verses. Why must we wait until we have received full ordination before being taught to read and recite?” The bhikkhus reported this matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit you to teach persons who have not received full ordination to recite sutras, but you must not recite in unison with them. From now on, this rule shall be recited as follows: ‘If a bhikkhu, while teaching a person who has not received full ordination to recite a sutra, recites in unison with that person, he commits a Pacittiya offense.’”

“Reciting in unison” means reciting simultaneously, or beginning to recite before the other person has finished, or the other person beginning to recite before oneself has finished. For each sentence, one commits a Pacittiya offense. One should first instruct the person: “Wait until I have spoken; only then should you recite.” The same applies to bhikkhunis. The three lower assemblies commit a Dukkata offense.

End of the sixth rule

The Buddha was staying in the settlement of Atavi. Because the Buddha was about to depart, certain lay devotees came to the bhikkhus’ dwelling. There the lay devotees sat in meditation with the bhikkhus or practiced walking meditation with them, and neither at the beginning nor at the end of the night did they lie down to sleep.

At that time, the bhikkhus preached the Dharma throughout the night every five days, and so, being extremely weary, they had to lie down. One bhikkhu was not diligent in maintaining mindfulness and fell into a deep sleep. He kicked his robe away from his body, fully exposing his erect member. A lay devotee who saw this covered him again with the robe. When this happened for the third time, the lay devotee became angry and reproached him, saying:

“These men constantly say that sensual desire is blameworthy, yet now his member is exposed and erect like this. Could it be that they take no delight in living the holy life? Why do they not return to lay life?”

Hearing this, that bhikkhu felt ashamed. When the elder bhikkhus heard of it, they too felt ashamed and therefore reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu:

“Did you truly do this?”

“Blessed One, it is true.”

The Buddha reproached that bhikkhu in every way:

“I have always praised one who sleeps without a distracted mind, for such a person is free from five evils. Why, then, did you sleep without gathering in your mindfulness? If a bhikkhu, whether at a place for walking meditation or sitting meditation, while standing, sitting, or lying down, conducts himself contrary to proper deportment, those who see him will be displeased; those without faith will not give rise to faith, and those who already have faith will lose it. Such a person does not bring light to the world.”

The Buddha told the bhikkhus:

“For the sake of the bhikkhus, I now establish this precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu sleeps at night together with a person who has not received full ordination, he commits a Pacittiya offense.’”

Afterward, the lay devotees again wished to come to the place where the bhikkhus sat in meditation and practiced the Way, but the bhikkhus drove them away and would not allow them to enter. The lay devotees said:

“We do not wish to see the venerable ones drive us away like this. We seek no other field of merit; we rely solely upon the venerable ones. How can you drive everyone away because one person committed an offense?”

Among the lay devotees were some strong men who forced their way into the rooms. The bhikkhus could not stop them and therefore went outside to sleep, where they suffered from gnats and mosquitoes, wind and rain, and dust.

At that time, the Buddha traveled from the settlement of Atavi to the country of Kosambi and stayed in Ghosita’s Park. Rahula went alone to a room in the dwelling of Bhaggila, swept and cleaned it, sprinkled it with water, spread out a sitting mat, fetched water, closed the door, and then went to see the Buddha. Afterward, the bhikkhu responsible for assigning lodgings reassigned Rahula’s room to another bhikkhu. That bhikkhu accepted the room and moved into it.

After listening to the Dharma at the beginning of the night, Rahula returned to the room to put things in order. Hearing a noise, the bhikkhu inside asked:

“Who is there?”

“It is I, Rahula.”

The bhikkhu then asked:

“Why have you come here?”

Rahula replied:

“This is my room.”

The bhikkhu answered:

“The bhikkhu responsible for assigning lodgings has given it to me.”

Rahula said:

“I previously swept and prepared it and spread out the bedding. I went only briefly to see the Buddha and listen to the Dharma. Why are you unwilling to return the room to me?”

That bhikkhu said:

“Although you swept and prepared it, I am your senior, and so I am entitled to stay in this room.”

Rahula asked:

“May I stay here with you?”

The bhikkhu replied:

“No.”

Rahula asked to sit or stand inside the room or to remain temporarily in the corridor outside, but none of these requests was accepted. In this predicament, Rahula thought:

“If I go to another room, the same thing will happen there. The only place where I may safely sleep is the latrine.”

Rahula therefore went to sleep in the latrine. At that time, there was a black snake inside it. With his divine eye, the Buddha saw this and thought:

“If I do not go there, Rahula will soon be bitten to death by the snake.”

The Buddha immediately went to the latrine, snapped his fingers, and cleared his throat. Rahula responded by snapping his fingers and clearing his throat. The Buddha asked:

“Who is there?”

“It is I, Rahula.”

The Buddha then asked:

“Why are you staying here?”

Rahula replied by recounting the entire matter. Having learned what had happened, the Blessed One led Rahula back to his own room.

The following morning, he assembled the Bhikkhu Sangha and asked that bhikkhu:

“Is it true that you refused to accommodate Rahula?”

“Blessed One, it is true.”

The Buddha severely reproached him in every way:

“You foolish man! How can a wild fox drive away a lion?”

The bhikkhus then took this occasion to report to the Buddha the matter of lay devotees entering the rooms and bhikkhus having to sleep outdoors. The Buddha praised in every way the practice of having few desires and being content, praised the precepts, and praised those who observed the precepts. He then told the bhikkhus:

“I now permit bhikkhus to sleep together with persons who have not received full ordination for two nights. From now on, this precept shall be stated as follows: ‘If a bhikkhu sleeps together with a person who has not received full ordination for more than two nights, he commits a Pacittiya offense.’”

“Sleeping together” means sleeping together in the same room. If a room has a roof above and walls on all four sides, or has a roof but lacks one or two walls, sleeping there entails a Pacittiya offense. If it lacks three walls, there is no offense. If it has four walls and the roof covers one half, less than one half, or more than one half, sleeping there entails a Pacittiya offense. If only a small portion has been roofed, there is no offense. In any such place, after more than two nights, during the latter part of the night, if one’s side touches the bed, even for the time it takes to turn over, one commits a Pacittiya offense.

There is no offense if the covered places are separated by partitions; if one is ill and cannot move elsewhere; if there are dangers; if one continually sits without lying down; if the other person lies down while the bhikkhu sits; or if the other person sits while the bhikkhu lies down. The same applies to bhikkhunis.

The seventh precept is concluded.

The Buddha was staying at Vesali. At that time, there was a famine, and almsfood was difficult to obtain. The Buddha told the bhikkhus that each should spend the rains retreat wherever he had acquaintances. Some bhikkhus went to spend the rains retreat beside the Vaggumuda River. Through various circumstances, as related in the precept concerning falsely claiming to have attained a superhuman state, events unfolded until the passage where the Buddha asked:

“Were the praises you spoke of yourselves true or false?”

Those bhikkhus replied:

“Some were true, and some were false.”

The Buddha said:

“False claims constitute a Parajika offense.”

He then reproached in every way those bhikkhus whose claims were true, saying:

“Why did you declare to persons who had not received full ordination that you had attained a superhuman state?”

Having reproached them, the Buddha told the bhikkhus:

“For the sake of the bhikkhus, I now establish this precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu declares to a person who has not received full ordination that he has attained a superhuman state, saying, for example, “Thus do I know; thus do I see,” he commits a Pacittiya offense.’”

A “superhuman state” is as explained above. If a bhikkhu declares to a person who has not received full ordination that he has attained a superhuman state, he commits a Pacittiya offense with each statement. If he speaks without being asked by a person who has received full ordination, he commits a Dukkata offense with each statement. The same applies to bhikkhunis. A sikkhamana, samanera, or samaneri commits a Dukkata offense.

There is no offense if one speaks before entering nirvana at death, or if one speaks when asked by a person who has received full ordination.

The eighth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, some bhikkhus had committed Sanghadisesa offenses: intentional emission of semen, bodily contact with a woman, speaking lewd words to a woman, or praising themselves to a woman in order to obtain the offering of her body. Some approached the Sangha and requested parivasa; the Sangha granted them parivasa. Some were undergoing manatta, some were undergoing reinstatement from the beginning, and some were being rehabilitated from the offense. The group of six bhikkhus mocked them in the midst of the assembly, causing those bhikkhus even greater shame. One bhikkhu had committed the offense of intentionally emitting semen, and the Sangha granted him parivasa.

At that time, the donor of that bhikkhu invited the Sangha to a meal and separately spread out a very fine sitting cloth for that bhikkhu. The group of six bhikkhus arrived early at the house where the meal was offered and sat upon that fine sitting cloth. The householder said:

“Do not sit there. That is the place I have reserved especially for that bhikkhu.”

The group of six bhikkhus said:

“That bhikkhu should not sit in this place.”

The householder said:

“Whether he should or should not, I know that myself.”

The group of six bhikkhus said:

“Previously, that venerable one was worthy of sitting in this place, but now he should sit in the lowest place.”

The householder again asked:

“For what reason is this so?”

The group of six said:

“That bhikkhu has committed an offense.”

The householder again asked:

“What offense did he commit?”

The group of six replied:

“The offense of intentionally emitting semen.”

The householder then criticized them, saying:

“These śramaṇas constantly say, ‘Remove thoughts of sensual desire, extinguish the fire of desire, and cut off sensations connected with desire,’ yet now they behave like this, defiling the Path. They truly do not possess the conduct of śramaṇas and are destroying the Dharma of śramaṇas.”

When the elder bhikkhus heard of this, they reproached the group of six bhikkhus in every way:

“Why did you disclose another person’s grave offense to someone who has not received full ordination?”

The bhikkhus reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you actually do this?”

“It is true, Blessed One.”

After reproaching them in every way, the Buddha addressed the bhikkhus:

“Now, for the sake of the bhikkhus, I shall establish a precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu discloses another person’s grave offense to someone who has not received full ordination, he commits a pācittiya offense.’”

Some bhikkhus did not know that an offense was grave and disclosed it to persons who had not received full ordination. Afterward, when they learned this, they became doubtful, thinking:

“Have we perhaps committed a pācittiya offense?”

They therefore reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and addressed the bhikkhus:

“If a bhikkhu does not know that another person has committed a grave offense and discloses it to someone who has not received full ordination, it is impossible for him to have committed a pācittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu, knowing that another person has committed a grave offense, discloses it to someone who has not received full ordination, he commits a pācittiya offense.’”

At that time, the Blessed One ordered the Sangha to perform a formal act appointing Venerable Śāriputra to go among Devadatta’s assembly and proclaim:

“Anyone who adopts the five practices of Devadatta does not recognize the Buddha, Dharma, or Sangha.”

The bhikkhus then reflected upon this instruction:

“If one wishes to disclose another person’s grave offense to someone who has not received full ordination, must a formal act of the Sangha be performed? Is it necessarily so?”

They reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and addressed the bhikkhus:

“Unless the Sangha has performed a formal act, one may not disclose another person’s grave offense to someone who has not received full ordination. From now on, this precept shall be stated as follows: ‘If a bhikkhu, knowing that another bhikkhu has committed a grave offense, discloses it to someone who has not received full ordination, except when authorized by a formal act of the Sangha, he commits a pācittiya offense.’

A grave offense means a pārājika or a saṅghādisesa offense. A person appointed through a formal act of the Sangha must follow the Sangha’s instructions. If the Sangha tells him to go and speak to A but he speaks to B, or tells him to disclose one offense but he discloses another, in either case he commits a pācittiya offense.

If a bhikkhu discloses a bhikkhunī’s grave offense, he commits a dukkaṭa offense. If a bhikkhunī discloses the grave offense of a bhikkhu or a bhikkhunī, she commits a pācittiya offense. If a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī discloses the grave offense of a bhikkhu or bhikkhunī, that person commits a dukkaṭa offense.

If a person who has not received full ordination has already heard that a certain bhikkhu committed a grave offense and asks a bhikkhu about it, the bhikkhu should ask in return:

“What did you hear?”

If that person says:

“I heard such and such,”

and the bhikkhu then says:

“I also heard such and such,”

there is no offense.

The ninth precept is concluded.

The Buddha was dwelling in the city of Śrāvastī. At that time, the Blessed One praised the Vinaya in many ways, praised those who recited the Vinaya, praised those who received and upheld the Vinaya, and praised Upāli, saying:

“A bhikkhu who upholds the Vinaya has five virtues:

1. He himself firmly guards and maintains the body of precepts.
2. He is able to resolve the doubts of those who possess a sense of shame.
3. He himself abides in the true Dharma.
4. When it is necessary to speak in the midst of the Sangha, he has no fear.
5. He subdues adversaries.”

The bhikkhus then gave rise to this thought:

“The Buddha has instructed us in this way. Why should we not diligently recite and study the Vinaya?”

The bhikkhus then exerted themselves to recite and study it day and night without indolence. The group of six bhikkhus became jealous and thought:

“Now the bhikkhus are diligently reciting and studying the Vinaya. They will certainly understand the characteristics of offenses, perceive our faults, and ultimately bring harm upon us. We should now join together in disparaging the Vinaya and those who study the Vinaya, causing them to abandon it and cease reciting and studying it.”

The group of six bhikkhus then went to the other bhikkhus and asked:

“What are you reciting?”

They replied:

“We are reciting the Vinaya.”

The group of six said:

“Why trouble yourselves studying and reciting those miscellaneous precepts? Why not recite the teachings in the sūtras concerning the five skandhas, the six āyatanas, and so forth? Reciting the Vinaya involves no more than the four matters, the thirteen matters, and the two indeterminate rules. Why trouble yourselves to know so much? The more one knows and sees, the more one increases people’s doubts.”

The bhikkhus said:

“That greater knowledge leads to greater doubt is also what we perceive.”

Therefore, the bhikkhus ceased their recitation and study. The group of six bhikkhus said to one another:

“Those bhikkhus no longer recite and study the Vinaya. We are satisfied and can live at ease.”

The other bhikkhus heard this and asked:

“What are you saying?”

The group of six told them the truth. When they learned what had happened, the elder bhikkhus reproached them in every way and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you actually do this?”

“It is true, Blessed One.”

After reproaching them in every way, the Buddha addressed the bhikkhus:

“Now, for the sake of the bhikkhus, I shall establish a precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu says, “Why trouble yourselves speaking of those miscellaneous precepts? When those precepts are spoken, they cause people sorrow and distress,” whoever disparages the precepts in this way commits a pācittiya offense.’”

The precepts here mean the Prātimokṣa, the scripture of precepts recited once every half-month during the Uposatha. If a bhikkhu forms the intention, “I wish to cause others to distance themselves from the Vinaya and neither recite nor read it,” and disparages the precepts, he commits a pācittiya offense. If a bhikkhu forms the intention, “I shall disparage it so that the Prātimokṣa will cease to exist,” and then disparages the precepts, he commits a thullaccaya offense. If he instructs others to distance themselves from the sūtras spoken by the Buddha and disparages them in this way, he commits a pācittiya offense. If he disparages them in every way with the intention of causing the true Dharma to cease to exist, he commits a thullaccaya offense.

If a bhikkhu disparages the bhikkhus’ precepts, he commits a pācittiya offense. If he disparages the precepts of bhikkhunīs, śikṣamāṇās, śrāmaṇeras, or śrāmaṇerīs, he commits a dukkaṭa offense. If a bhikkhunī disparages the precepts of bhikkhus or bhikkhunīs, she commits a pācittiya offense. If she disparages the precepts of śikṣamāṇās, śrāmaṇeras, or śrāmaṇerīs, she commits a dukkaṭa offense. If a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī disparages the precepts of any of the five assemblies, that person commits a dukkaṭa offense. If any of the five assemblies disparages the precepts of upāsakas or upāsikās, that person commits a dukkaṭa offense.

If, fearing that a newly ordained person may give rise to doubt, abandon the training, or lose resolve, one instructs that person, “If you are not yet able to recite the precepts, you need not do so,” there is no offense.

The tenth precept is concluded.

The Buddha traveled from the country of Kosala toward the village of Aṭavī together with five hundred bhikkhus. When they heard that the Buddha was about to arrive, the bhikkhus there thought:

“The householders in this village have no faith or reverence toward the Buddha-Dharma, and there is no large preaching hall. When the Buddha and the great assembly arrive, where will they stay?”

They then gathered

to reach a common decision: They should join together in cutting down trees and grasses for the construction. This gave the householders cause to criticize them: “We householders cut down trees and grasses, but why do those who have gone forth do the same? These people constantly speak of loving-kindness, patience, and protecting living beings, yet now they cut down trees and grasses, committing harmful and unrighteous deeds. They truly do not possess the conduct of śramaṇas and have destroyed the Dharma of śramaṇas.” After arriving at the settlement, the Buddha entered the newly built assembly hall and sat upon the prepared seat. He asked the bhikkhus:

“Who built this dwelling?”

The bhikkhus replied:

“We built it.”

The Buddha asked again:

“Who cut down the timber?”

They again replied:

“We cut it down ourselves.”

The Buddha sternly rebuked them:

“You foolish men! You should not have done this. You should regard the life within trees and grasses as you would human life. By acting in this way, you are no different from those who sow evil in people’s hearts.”

After rebuking them, the Buddha told the bhikkhus:

“Now, for the sake of the bhikkhus, I establish this precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu destroys living plants, he commits a Pācittiya offense.’”

At that time, the bhikkhus instructed gardeners or novices to cut down trees and grasses. The elder bhikkhus asked:

“Has the Buddha not forbidden the destruction of the life of trees and grasses?”

The bhikkhus replied:

“If we have someone else do it, we do not violate the Buddha’s prohibition.”

The elder bhikkhus said:

“What difference is there between killing them yourselves and instructing another to kill them?”

The elders reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked those bhikkhus:

“Did you actually do this?”

They replied:

“Yes, Blessed One, it is true.”

After rebuking them in various ways, the Buddha told the bhikkhus:

“From now on, this precept shall be stated as follows: ‘If a bhikkhu himself destroys the life of trees and grasses, or instructs another to cut them down, he commits a Pācittiya offense.’”

On another occasion, the bhikkhus intended to build new dwellings. Some householders inspected the site and said to them:

“Excellent, venerable ones! We will offer all the materials needed to build these dwellings. Please complete them soon so that we may gain the merit of offering requisites.”

The bhikkhus said:

“The Buddha does not permit us either to cut down trees and grasses ourselves or to have others cut them down, so how can the dwellings be completed?”

Consequently, the bhikkhus had no dwellings in which to live. Moreover, the grass in the courtyard grew high enough to cover a person, and when they lacked tooth-cleaning sticks, they did not know what to do. They reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus:

“There are four kinds of living growth: growth from roots, growth from branches, growth from joints, and growth from seeds. All trees and grasses grow from these four kinds of living growth. If a bhikkhu needs to use some kind of tree or grass, he should say to an attendant: ‘You may take care of this matter.’ If the attendant does not understand, he should say again: ‘Please see to this matter.’ If the attendant still does not understand, he should say again: ‘I need this matter attended to.’ If the attendant still does not understand, he should say: ‘Give me this thing.’ From now on, this precept shall be stated as follows: ‘If a bhikkhu himself cuts down or destroys a habitation of spirits, or has another do so, saying, “Cut this down,” he commits a Pācittiya offense.’”

If it is living grass and he perceives it as living grass, or is uncertain whether it is living grass, and cuts it, in either case he commits a Pācittiya offense. If it is dry grass but he perceives it as living grass, or is uncertain whether it is dry grass, and cuts it, he commits a Dukkaṭa offense. If it is dry grass, he perceives it as dry grass, and cuts it, he commits no offense. If he cuts it with a knife or an axe, he commits a Pācittiya offense with each stroke. The same applies to bhikkhunīs. If a śikṣamāṇā, novice monk, or novice nun destroys living trees or grasses without cause, that person commits a Dukkaṭa offense. If trees or grasses have been burned and no longer possess life, there is no offense in cutting them down.

The eleventh precept is concluded.

The Buddha was staying in the city of Śrāvastī. At that time, the group of six bhikkhus repeatedly committed offenses: they got onto and off beds contrary to the Dharma, ate at all times, ate apart from the Sangha, and entered villages at improper times without informing a well-behaved bhikkhu. Seeing this, the other bhikkhus said:

“Venerable ones, you should not repeatedly commit such offenses. You should recognize your offenses yourselves and confess them before the Sangha. Do not betray the faith of donors and consequently undergo suffering for many kalpas.”

The group of six bhikkhus said:

“What offense have we committed?”

The bhikkhus replied:

“You have committed such-and-such offenses.”

The group of six bhikkhus did not answer whether they had committed them but instead spoke of something else. The bhikkhus said:

“Why do you not answer whether or not you committed the offenses about which we asked, but instead speak of something else, which we did not ask about?”

The group of six bhikkhus said:

“I know that you did not ask about that matter, but I spoke of it on my own.”

After rebuking them in various ways, the bhikkhus reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you actually do this?”

The group of six bhikkhus replied:

“Yes, Blessed One, it is true.”

After rebuking them in various ways, the Buddha told the bhikkhus:

“Now, for the sake of the bhikkhus, I establish this precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu fails to answer accordingly and instead speaks of something else, he commits a Pācittiya offense.’”

Afterward, the group of six bhikkhus committed offenses as before, and the other bhikkhus again instructed them to confess. The group of six bhikkhus then remained silent and gave no answer. The bhikkhus asked:

“The Buddha has established a precept forbidding failure to answer accordingly. Why do you deliberately remain silent?”

The group of six bhikkhus said:

“The Buddha forbade failing to answer accordingly. Now I say nothing, so what offense is there?”

The bhikkhus said:

“What difference is there between speaking evasively and saying nothing?”

After rebuking them in various ways, the bhikkhus reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you actually do this?”

They replied:

“Yes, Blessed One, it is true.”

The Buddha rebuked them in various ways:

“What difference is there between speaking evasively and saying nothing?”

After rebuking them, the Buddha told the bhikkhus:

“From now on, this precept shall be stated as follows: ‘If a bhikkhu deliberately fails to answer a question in accordance with what was asked, he commits a Pācittiya offense.’”

If he fails to answer in accordance with what was asked, he commits a Pācittiya offense for each question. The same applies to bhikkhunīs. A śikṣamāṇā, novice monk, or novice nun commits a Dukkaṭa offense. If one mistakenly answers the wrong question, or if there was a previous quarrel and the parties are not speaking to each other and therefore one does not answer, there is no offense.

The twelfth precept is concluded.

The Buddha was staying in the city of Rājagṛha. At that time, the bhikkhu Từ-địa said:

“The bhikkhu Đà-bà conducts affairs according to favoritism, anger, delusion, and fear.”

When the bhikkhus heard this, they rebuked him:

“Why do you falsely accuse a person appointed by the Sangha of conducting affairs according to favoritism, anger, delusion, and fear?”

The bhikkhus reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhu Từ-địa:

“Did you actually do this?”

Từ-địa replied:

“Yes, Blessed One, it is true.”

After rebuking him in various ways, the Buddha told the bhikkhus:

“Now, for the sake of the bhikkhus, I establish this precept. From now on, this precept shall be stated as follows: ‘If a bhikkhu, in the presence of many people, falsely accuses a person appointed by the Sangha, he commits a Pācittiya offense.’”

Because this had been forbidden, Từ-địa no longer made false accusations in the person’s presence, but when alone he falsely accused him, saying:

“The bhikkhu Đà-bà conducts affairs according to favoritism, anger, delusion, and fear.”

When the elder bhikkhus heard this, they immediately rebuked him:

“The Buddha has forbidden making false accusations in a person’s presence. Why do you still deliberately falsely accuse a person appointed by the Sangha?”

They reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked Từ-địa:

“Did you actually do this?”

He replied:

“Yes, Blessed One.”

The Buddha rebuked him in various ways:

“What difference is there between making a false accusation to someone’s face and making one behind his back?”

Having rebuked him,

After censuring him, the Buddha told the bhikkhus: From now on, this precept shall be stated as follows: “If a bhikkhu makes a false accusation against one appointed by the Sangha, he commits a Pacittiya offense.” If one falsely accuses a person appointed by the Sangha through a motion, a motion followed by one proclamation, or a motion followed by three proclamations, saying that this person acts out of desire, anger, delusion, or fear, each statement constitutes a Pacittiya offense.

If the Sangha appointed the person without a formal act, or if one makes such a false accusation against another person, one commits a Dukkata offense. The same applies to bhikkhunis. A sikkhamana, novice monk, or novice nun commits a Dukkata offense.

If the person truly did act out of desire, anger, delusion, or fear, one may say, “I will tell that person,” without committing an offense.

The thirteenth precept is concluded.

The Buddha was staying at Vesali. There was a dwelling place situated in a damp area. A bhikkhu who had been assigned a damp room took the bedding outside and spread it on the open ground to dry.

When the time came, he put on his robe, took his bowl, and entered the city for alms. After he had left, heavy rain fell, the water rose, and the bedding that had been laid out to dry was swept away. When he returned from his alms round and did not see it, he hurriedly went to search for it.

He sometimes found a large bed, sometimes a small stool, various miscellaneous articles, or a blanket. Seeing him, the bhikkhus asked, “Where did you obtain this bedding and these articles?” That bhikkhu related the matter as described above. The elder bhikkhus censured him: “You have acted contrary to the Dharma.

It is difficult for the Sangha to acquire bedding. Having spread it out to dry, why did you not bring it inside? When it was time to leave, why did you not put it away, allowing it to be swept away like this?

If it is lost, that room will be left empty.” After censuring him, they reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked that bhikkhu, “Did you truly do this?”

“It is true, Blessed One.”

After censuring him in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu spreads the Sangha’s bedding on open ground and, upon leaving, does not put it away, he commits a Pacittiya offense.’”

At that time, the group of six bhikkhus had park attendants or novice monks spread the Sangha’s bedding on open ground and, when they left, did not put it away. It was pecked by birds, soaked by rain, stained with mud, and damaged. Seeing this, the elder bhikkhus asked, “Have you not heard that the Buddha prohibited leaving the Sangha’s bedding spread on open ground without putting it away when departing?”

The group of six bhikkhus said, “We had others spread it, so we have not contravened the Buddha’s teaching.”

The bhikkhus said, “What difference is there between spreading it yourselves and having others spread it?” They reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the group of six bhikkhus, “Did you truly do this?”

“Blessed One, it is true.”

After censuring them in every way, the Buddha told the bhikkhus: “From now on, this precept shall be stated as follows: ‘If a bhikkhu, on open ground, himself spreads the Sangha’s bedding or has another spread it and, upon leaving, neither puts it away nor has another put it away, he commits a Pacittiya offense.’”

There were bhikkhus who spread the Sangha’s bedding on open ground. The group of six bhikkhus arrived afterward and either lay or sat upon that bedding. When departing, they did not put it away, thinking that the bhikkhus who had arrived earlier would do so.

But no one put it away. The bhikkhus did not know what to do and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “The bhikkhu who was there first should entrust it to the bhikkhu who came later, and the latter bhikkhu should put it away.

From now on, this precept shall be stated as follows: ‘If a bhikkhu, on open ground, himself spreads the Sangha’s bedding, has another spread it, or sits or lies upon bedding spread by another and, upon leaving, neither puts it away himself, has another put it away, nor entrusts another to put it away, he commits a Pacittiya offense.’”

There were bhikkhus who saw that the Sangha’s bedding was stained and defiled with mud or soiled with ashes, earth, or cow dung, and therefore took it out to dry. They did not dare travel far while remaining within the boundary. This matter was reported to the Buddha. The Buddha said: “If there is sufficient time to put it away before rain falls, you are permitted to travel far.”

Again, there were bhikkhus who did not dare go beyond the boundary because they were drying the Sangha’s bedding. They reported this to the Buddha. The Buddha said: “If, after considering the matter, you see that you can go and return before rain falls, you are permitted to go beyond the boundary.”

Again, there were bhikkhus who spread the Sangha’s bedding to dry beside a place where someone was meditating or sleeping soundly. The bhikkhus reported this to the Buddha. The Buddha said: “It is not permitted to dry bedding beside a place where someone is meditating or sleeping soundly. Whoever violates this commits a Dukkata offense.”

Again, there were bhikkhus who spread the Sangha’s bedding to dry but did not put it away, leaving it exposed outdoors for a long time until it was damaged. The bhikkhus reported this to the Buddha. The Buddha said: “If one does not bring it inside at the proper time, one commits a Dukkata offense.”

Again, there were bhikkhus who saw the Sangha’s bedding spread on open ground but did not put it away, because they had neither spread it themselves nor had another spread it, and had neither lain nor sat upon it. The bhikkhus reported this to the Buddha. The Buddha said: “If one sees the Sangha’s bedding spread on open ground and does not put it away, one commits a Pacittiya offense.”

There were lay devotees who came to the Sangha’s monastery and asked to borrow the Sangha’s bedding to spread on open ground for sitting and lying down. The bhikkhus refused, and the lay devotees became angry and reproached them. The bhikkhus reported this to the Buddha. The Buddha said: “You should lend it to them.” After lending it, however, they soon demanded its return and told the laypeople to return it immediately, whereupon the laypeople again became angry. The bhikkhus reported this to the Buddha. The Buddha said: “You should not tell them to return it immediately. You should wait until they have departed and then put it away. If you do not put it away, you commit a Pacittiya offense.”

Again, lay devotees invited the Sangha and borrowed the Sangha’s bedding to take home and spread out. After the bhikkhus had sat upon it, they left without putting it away. The Buddha said: “You should put it away. If you do not put it away, you commit a Pacittiya offense.” If bhikkhus go to a bhikkhuni monastery, spread the bhikkhunis’ bedding on open ground, and fail to put it away, saying that it is not the Sangha’s bedding, they also commit a Pacittiya offense.

Again, there were bhikkhus who carried beds and mats on their own shoulders. The lay devotees criticized them, saying, “These ascetics are like a theatrical troupe or a band of wandering illusionists.” The bhikkhus reported the matter to the Buddha. The Buddha said: “You are not permitted to carry them yourselves. Whoever violates this commits a Dukkata offense.”

On the occasion of a great assembly, the Sangha’s bedding was spread on open ground. Each time the bhikkhus sat down, they immediately put it away upon rising, and as a result it quickly became damaged. They reported the matter to the Buddha.

The Buddha said: “If there is no danger of rain, you are permitted to wait until the great assembly has ended and then put it all away at one time.” The Buddha permitted them to instruct whichever bhikkhu sat or lay down afterward to put away the bedding. Having received this permission, they then gave such instructions to their preceptors, teachers, fellow disciples of the same preceptor or teacher, venerable elders, and sick bhikkhus.

The bhikkhus reported this to the Buddha. The Buddha said: “You should not give such instructions to your preceptors, teachers, fellow disciples of the same preceptor or teacher, venerable elders, or sick bhikkhus. Whoever violates this commits a Dukkata offense.”

The bhikkhus assigned one bhikkhu to put everything away. Because that one bhikkhu had to put away a great deal of bedding, he became utterly exhausted. They reported this to the Buddha.

The Buddha said: “According to whether the bedding is abundant or scarce, if there is little, assign only a few bhikkhus; if there is much, assign many bhikkhus.” The bhikkhus did not know what constituted accepting an instruction and what constituted not accepting one, so they reported this to the Buddha. The Buddha said: “If the person who is assigned acknowledges the instruction, this is called accepting the instruction.

If one neither puts it away oneself nor has another put it away, then upon stepping one foot beyond the boundary one commits a Dukkata offense; upon stepping both feet beyond the boundary one commits a Pacittiya offense.” The same applies to bhikkhunis. The three lower assemblies commit a Dukkata offense.

The fourteenth precept is concluded.

The Buddha was staying at Vesali. There was a damp dwelling place. At that time, the group of seventeen bhikkhus spent the rains retreat together in one room. When they departed, they did not put away the Sangha’s bedding, and consequently all of it decayed. Later, the group of six bhikkhus arrived,

They said to the resident bhikkhu: “Give us a room, open its door, and show us where the bedding is kept.” The resident bhikkhu opened the door of the room in which the group of seventeen bhikkhus had previously spent the rains retreat and assigned it to the group of six bhikkhus. When the group of six entered the room and took up the bedding, they found that it had all decayed into dust. They asked the resident bhikkhu:

“Who stayed in this room before?”

The resident bhikkhu replied: “The group of seventeen bhikkhus.”

The group of six bhikkhus rebuked that group in various ways and then reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and asked the group of seventeen bhikkhus:

“Did you truly do this?”

“Blessed One, it is true.”

The Buddha rebuked them in various ways and then told the bhikkhus:

“I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated thus: ‘If a bhikkhu, in a dwelling belonging to the Sangha, personally spreads out bedding belonging to the Sangha or has someone else spread it out, and then sits or lies upon it, but upon departing neither puts it away himself, nor has someone put it away, nor entrusts it to anyone, he commits a Pacittiya offense.’”

The remainder is as stated in the precept concerning spreading bedding in the open air.

The fifteenth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, the group of seventeen bhikkhus had newly arrived and were staying in a dwelling. The group of six bhikkhus arrived afterward and asked the resident bhikkhu:

“According to the order of seniority, in which room should we stay?”

The resident bhikkhu asked in reply: “Which room would you like to stay in?”

They answered: “We wish to stay in the room that the group of seventeen bhikkhus has just occupied.”

The resident bhikkhu then assigned it according to the wishes of the group of six. The group of six bhikkhus went to that room and said:

“Venerables, leave! We shall stay in this room.”

The group of seventeen bhikkhus said: “This room is quite large; we can stay here together.”

At that moment, the group of six bhikkhus, being prone to suspicion, thought: “These bhikkhus possess a sense of shame and diligently train in the precepts. During the first and last watches of the night, they neither sleep nor lie down. They will certainly perceive our faults. We should not allow them to stay with us.”

The group of six therefore said: “We do not wish to stay together. You should move to another room.”

The group of seventeen bhikkhus said: “If you do not wish to stay together, then let the senior venerables stay in the front hall and let us stay in the rear room.”

The group of six bhikkhus said: “That will not do either.”

The group of seventeen bhikkhus asked to stay beneath the outer eaves, in the courtyard, or in the open air, but the group of six would not permit that either. Since the group of six would not allow them to remain anywhere, the group of seventeen refused to leave. The group of six forcibly dragged them out. The group of seventeen bhikkhus cried out for help, and the other bhikkhus rushed out and asked:

“Why are you young venerables shouting so loudly?”

They replied: “Venerables, the group of six bhikkhus is forcibly dragging us out of the room.”

The bhikkhus rebuked the group of six bhikkhus:

“Why do you forcibly drag others out?!”

They reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you truly do this?”

“Blessed One, it is true.”

The Buddha rebuked them in various ways and then told the bhikkhus:

“I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated thus: ‘If a bhikkhu forcibly drags another bhikkhu out of a dwelling belonging to the Sangha, he commits a Pacittiya offense.’”

After being prohibited from personally doing this, the group of six bhikkhus instead ordered a park keeper or a novice to drag the bhikkhus out. Seeing this, the bhikkhus asked:

“Did the Buddha not prohibit dragging a bhikkhu out of a room?”

The group of six replied: “We did not drag him out ourselves.”

The bhikkhus said: “What difference is there between dragging him out yourselves and ordering someone else to drag him out?”

They reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you truly do this?”

“Blessed One, we did.”

The Buddha rebuked them in various ways and then told the bhikkhus:

“From now on, this precept shall be stated thus: ‘If a bhikkhu forcibly drags a person out of a dwelling belonging to the Sangha, whether he drags that person out himself or has someone else do so, he commits a Pacittiya offense.’”

On one occasion, there was a sick bhikkhu in a room who wished to go out into the courtyard but could not leave his bed. He said to the bhikkhus:

“Good sirs! Venerables, please drag me out of the room!”

The bhikkhus said: “The Buddha does not permit us to drag a bhikkhu out of a room.”

On another occasion, a bhikkhu bathing in a room fainted and fell to the ground. The bhikkhus did not dare drag him out, and consequently he died. These two cases were reported to the Buddha. On account of these incidents, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus:

“A sick person should be dragged out of a room. It is impossible for such an act of dragging to constitute a Pacittiya offense. From now on, this precept shall be stated thus: ‘If a bhikkhu, out of anger and displeasure, personally drags a bhikkhu out of a dwelling belonging to the Sangha, or has someone else drag him out, saying, “Go! Go away at once! Do not remain here,” he commits a Pacittiya offense.’

“If he drags him from the rear room into the front hall, from the front hall outside the door, from outside the door into the courtyard, or from within the courtyard to outside the courtyard, in each case he commits a Pacittiya offense. If he throws out the bhikkhu’s robe and bowl, he commits a Dukkata offense. If, when someone with whom he is displeased comes to stay in the same room, he contrives a way to make that person leave, then whether the person leaves or does not leave, he commits a Dukkata offense.

“If a bhikkhu drags a bhikkhuni out, he commits a Dukkata offense. If a bhikkhuni drags a bhikkhu or a bhikkhuni out, she commits a Pacittiya offense. If a bhikkhu or bhikkhuni drives out a siksamana, novice, or female novice, they commit a Dukkata offense. If a siksamana, novice, or female novice drags out a member of any of the five assemblies, they commit a Dukkata offense. If one drags out a shameless person, or drags out a disciple in order to discipline that disciple, there is no offense.”

The sixteenth precept is concluded.

The Buddha was staying in the country of Kosala together with a complete assembly of one thousand two hundred and fifty bhikkhus. At that time, bedding and lodging places were assigned among the bhikkhus, whether in rooms or beneath trees, and all the bhikkhus received places to stay.

When it was time, the group of six bhikkhus donned their robes, took their bowls, and entered the village to seek alms. After eating, they went to the crossroads and conversed with householders, adherents of other paths, sramanas, and brahmins about kings, warfare, gains and losses; there was no worldly matter they did not discuss.

All those people criticized them, saying: “We are householders and must discuss such matters because of our families and livelihoods in this world. Yet these Sakyaputriya sramanas also discuss worldly affairs. How are they any different from us?”

It was not until evening that the group of six returned to the residence. They continued talking with the park keepers and novices until it was completely dark, and only then did they seek out a certain room. The group of six asked the bhikkhus already staying in that room:

“How many years have you been ordained?”

Those bhikkhus replied: “We have been ordained for this many years.”

The group of six bhikkhus said: “You are junior. Leave! Senior bhikkhus should stay in this place.”

The bhikkhus said: “Why have the venerables come here so late?”

The group of six said: “We came here following behind the Buddha.”

The bhikkhus said: “We too came here following behind the Buddha. If we were to go and ask for another room, we would trouble those bhikkhus just as the venerables are now troubling us.”

The group of six bhikkhus then spread out their bedding in the midst of those bhikkhus and lay down. During the first and last watches of the night, they loudly recited scriptures and questioned one another; at midnight, they slept and snored, hindering the other bhikkhus in their seated meditation and practice of the path.

When the senior bhikkhus heard of this, they rebuked the group of six bhikkhus in various ways:

“By disturbing the bhikkhus in this way, are you not harming the Buddha-Dharma?!”

After rebuking them in this manner, they reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you truly do this?”

“Blessed One, it is true.”

The Buddha rebuked them in various ways and then

After rebuking them, he told the bhikkhus: “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, after other bhikkhus have already spread out their bedding, arrives later and spreads out his own as well, he commits a Pacittiya offense.’

Some bhikkhus had already spread out their bedding and then temporarily went outside. The group of six bhikkhus arrived later and had laypeople spread out bedding for them. Seeing this, the bhikkhus asked:

“Have you not heard that the Buddha prohibited one from spreading out bedding after others have already done so?”

The group of six replied: “We had laypeople spread it out, so we have not violated the prohibition.”

The bhikkhus said: “What difference is there between spreading it out yourselves and having others spread it out?”

They again reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus:

“Did you actually do this?”

“Yes, Blessed One, we did.”

After rebuking them in many ways, the Buddha told the bhikkhus: “From now on, this precept shall be stated as follows: ‘If a bhikkhu, after other bhikkhus have already spread out their bedding, arrives later and either spreads it out himself or has someone else spread it out, he commits a Pacittiya offense.’

Some bhikkhus had already spread out their bedding and then temporarily went outside. A bhikkhu who arrived later, not knowing this, also spread out bedding. When the bhikkhu who had spread out his bedding first returned, the bhikkhu who had spread out his bedding afterward became doubtful: “Have I committed a Pacittiya offense?”

This matter was reported to the Buddha. On account of it, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible for one who does not know that a previous bhikkhu has already spread out his bedding, and who then arrives and spreads out his own, to commit a Pacittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu, knowing that someone before him has already spread out bedding, arrives later and either spreads it out himself or has someone else spread it out, he commits a Pacittiya offense.’

At that time, a great assembly was held, and many bhikkhus gathered together. Although there were many dwellings, there were not enough for everyone. Bhikkhus who arrived later had nowhere to stay, so bhikkhus who had arrived earlier and spread out their bedding invited them to come in and stay together. Fearing that they would commit a Pacittiya offense, those bhikkhus did not dare enter.

This matter was reported to the Buddha. On account of it, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible to commit a Pacittiya offense when there is no intention to cause one another distress. From now on, this precept shall be stated as follows: ‘If a bhikkhu, knowing that another has already spread out bedding, arrives later and forcibly spreads out bedding himself or has someone else spread it out, thinking, “If that person is displeased, he will leave of his own accord and go elsewhere,” he commits a Pacittiya offense.’” The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a Dukkata offense.

Here ends the seventeenth precept.

The Buddha was staying in the city of Sravasti. At that time, in a certain residence, there was a two-story building, and a bhikkhu lived on the upper floor. A bed with pointed legs had been furnished with bedding. This bhikkhu was always mindful when lying down or sitting, so the bed caused no harm to anyone.

On one occasion, another bhikkhu arrived. Because he was a senior elder, the former bhikkhu yielded his place to him. This bhikkhu was large in body and lacked caution. He sat down heavily on the bed, causing one of its legs to come loose and fall, striking the head of the bhikkhu on the floor below. His head was injured, and he cried out. The bhikkhu on the upper floor immediately went down and apologized.

The bhikkhu on the lower floor rebuked him, saying: “When the previous bhikkhu was here, I never heard any noise when he sat or lay down. Why have you caused such an incident as soon as you arrived? Have you not heard the Blessed One praise the maintaining of mindfulness?”

When the elder bhikkhus heard this, they came and asked what had happened, and the bhikkhu related the entire incident. The elder bhikkhus rebuked him in many ways and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu:

“Did you actually do this?”

“It is true, Blessed One.”

After rebuking him in many ways, the Buddha told the bhikkhus: “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, in an upper story belonging to the Sangha, sits or lies down forcefully on a corded bed or wooden bed with pointed legs, he commits a Pacittiya offense.’”

In a multi-story building, beds with pointed legs should be placed on the lower floor, and beds without pointed legs should be placed on the upper floor. If no bed without pointed legs is available, something should be used to support the legs. If nothing is available for support, crosspieces should be fastened beneath them. If there is nowhere to fasten crosspieces, the bed should be laid flat upon the floor. If one fails to do this and sits or lies down upon it, even if one sits or lies on a bed with only one pointed leg, one commits a Pacittiya offense. The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a Dukkata offense. There is no offense if planks have been laid over the upper floor or if there is a wooden platform ensuring that nothing can fall through.

Here ends the eighteenth precept.

The Buddha was staying in the country of Kausambi. At that time, the bhikkhu Chanda frequently visited households... up to the passage: Chanda saw that they were so earnest that it was difficult to refuse them, as explained above in the precept concerning “a donor who builds a dwelling for oneself.” In this manner, Chanda found a good plot of land on which to build a hut. He raised the foundation high and hastily piled up earth upon it, built very heavy walls on all four sides, and covered the roof with many layers. The whole structure collapsed at once and damaged a brahmin’s rice field.

The brahmin became angry and said: “Do these Sramanas intend to live forever, or do they intend to pass these buildings down to their descendants? One or two layers of roofing would be enough for a lifetime. Why did they have to make the roof so heavy that it collapsed like this?”

They further said: “Because these people use property that does not diminish the wealth of their own parents, they freely do evil as they please. They truly lack the conduct of Sramanas and destroy the Dharma of the Sramanas.”

When the elder bhikkhus heard this, they rebuked Chanda in many ways and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Chanda:

“Did you actually do this?”

“Yes, Blessed One, it is true.”

After rebuking him in many ways, the Buddha told the bhikkhus: “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu builds a large dwelling, he must make it firm from the level ground upward as far as the place where the window is installed, and roof it with two or three layers. If he exceeds this, he commits a Pacittiya offense.’” If he adds a fourth layer, whether of thatch, tiles, or wood, he commits a Pacittiya offense for each layer of thatch, tiles, or wood. While making preparations by firing tiles or cutting wood, he commits a Dukkata offense. When the roofing is completed, he commits a Pacittiya offense. A samanera commits a Dukkata offense.

Here ends the nineteenth precept.

The Buddha was staying in the country of Kausambi. At that time, Chanda was building a large dwelling. He used water containing living creatures to sprinkle mud and grass, and he also had others sprinkle it. Udayin used water containing living creatures for drinking, eating, and bathing.

When householders saw Chanda using water containing living creatures to sprinkle mud and grass, they went to Udayin and asked for drinking water. The bhikkhu gave them water containing living creatures. The householders said: “This water contains living creatures.”

He replied: “Just drink the water; you are not drinking the living creatures.”

The householders said: “Venerable sir! How can one drink the water without also drinking the living creatures?”

The bhikkhu paid no attention and did not reply.

The householders angrily rebuked and criticized them, saying: “These Sramanas constantly speak of loving-kindness and of compassionately protecting living beings, yet now they use water containing living creatures to sprinkle mud, and they use it for drinking, eating, and bathing. They have no compassionate heart. They truly lack the conduct of Sramanas and destroy the Dharma of the Sramanas.”

When the elder bhikkhus heard this, they rebuked them in many ways and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Chanda and Udayin:

“Did you actually do this?”

“Yes, Blessed One, it is true.”

After rebuking them in many ways, the Buddha told the bhikkhus: “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, knowing that water contains living creatures, uses it to sprinkle mud or uses it for drinking or eating... he commits a Pacittiya offense.’”

Water containing living creatures: This means water which, when passed through a strainer, is seen to contain living creatures, or in which they can be seen with the naked eye. If it is used to sprinkle mud or for eating and drinking, there is one Pacittiya offense for each living creature. If the water contains living creatures and one perceives that it does, or if the water contains living creatures and one is doubtful about it, in either case one commits a Pacittiya offense.

If the water does not contain living creatures but one perceives that it does, or if the water does not contain living creatures and one is doubtful about it, in either case one commits a Dukkata offense. Water containing living creatures may be used internally or externally. Internal use means using it for eating or drinking; external use means using it to sprinkle mud for mixing plaster, for bathing and washing, and so forth.

The same applies to bhikkhunis. The three lower assemblies commit a Dukkata offense. If one carefully examines the water but sees none, or if one passes it through a strainer and none are present, there is no offense.

End of the Twentieth Rule

The Buddha was staying in the city of Sravasti. At that time, the bhikkhus did not instruct the bhikkhunis or teach them the Dharma. Consequently, they attained no realization. Moreover, the bhikkhus rebuked them, saying, “Because of you, the Buddha’s true Dharma has been shortened by five hundred years, causing people not to respect ascetics, to despise bhikkhus, and not to make offerings to them.”

At that time, the bhikkhuni Pajapati, together with five hundred bhikkhunis, went to the Buddha, bowed with their heads at his feet, and withdrew to stand to one side. The Buddha asked Gautami, “Are there elder bhikkhus who instruct the bhikkhunis and teach them the Dharma so that they may attain realization?”

Gautami replied, “No, Blessed One. Blessed One, because the bhikkhus do not instruct the bhikkhunis or teach them the Dharma, the bhikkhunis attain no realization. The bhikkhus also rebuke us, saying, ‘Because of you, the Buddha’s true Dharma has been shortened by five hundred years, and people do not respectfully make offerings to ascetics.’”

The Blessed One taught the bhikkhunis the Dharma and showed them what was beneficial. When they had rejoiced, he sent them back to their dwelling place. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Is it true that the elders do not instruct the bhikkhunis or teach them the Dharma, but instead rebuke them?”

The elders replied, “It is true, Blessed One.”

After reproaching them in various ways, the Buddha told the bhikkhus, “You should not rebuke them in this manner. Whoever does so commits a Dukkata offense. From now on, the bhikkhus should instruct the bhikkhunis and teach them the Dharma.”

Obeying this instruction, the bhikkhus then instructed the bhikkhunis and taught them the Dharma, and the bhikkhunis attained realization. Afterward, the Group of Six Bhikkhus also went to the dwelling place of the bhikkhunis and said, “Ladies, assemble! We will instruct you and teach you the Dharma.” The bhikkhunis then assembled in one place. Taking this opportunity, the Group of Six Bhikkhus spoke coarse and lustful words. Among the bhikkhunis, those who had attained the meditative absorptions, samadhis, liberations, and right attainments did not accept such speech, but the Group of Six Bhikkhunis praised them, saying, “These bhikkhus instruct exceedingly well; no one can surpass them.”

At that time, the bhikkhuni Pajapati again went to the Blessed One together with five hundred bhikkhunis. The Buddha asked Gautami, “Do the bhikkhus instruct the bhikkhunis and teach them the Dharma?”

Gautami replied, “There are bhikkhus who instruct the bhikkhunis and teach them the Dharma, from which we receive much benefit. But the Group of Six Bhikkhus also came and told the bhikkhunis to assemble for instruction, and then spoke coarse and lustful things. The Group of Six Bhikkhunis praised them as excellent and unequaled.”

The Buddha taught the bhikkhunis the Dharma and then sent them back to their dwelling place. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus, “Is it true that you acted in this way?”

They replied, “It is true, Blessed One.”

After reproaching them in various ways, the Buddha told the bhikkhus, “If a bhikkhu instructs the bhikkhunis without having been appointed by the Sangha to do so, he commits a Pacittiya offense.”

At that time, the Group of Six Bhikkhus went outside the boundary of the sima and, on their own authority, appointed one another to instruct the bhikkhunis. They went to the bhikkhunis and said, “Our Sangha has now appointed us to instruct the bhikkhunis.” As before, the bhikkhunis assembled in one place. The Group of Six Bhikkhus again spoke coarse and lustful words... continuing through the passage: the bhikkhuni Pajapati went to the Buddha... who sent them back to their dwelling place, as described above.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus, “Is it true that you went outside the boundary of the sima and, on your own authority, appointed one another to instruct the bhikkhunis?”

The Group of Six Bhikkhus replied, “It is true, Blessed One.”

After reproaching them in various ways, the Buddha told the bhikkhus, “Only when a bhikkhu possesses ten qualities may the Sangha appoint him to instruct the bhikkhunis. What are these ten qualities?

1. He is accomplished in morality and dignified conduct, and is ever fearful of even minor faults.
2. He is learned, skilled in comprehension, and thoroughly knows the Buddha’s teachings, which are good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; and which fully reveal the pure and immaculate form of the holy life.
3. He is skilled in reciting and thoroughly understands both codes of discipline.
4. He is capable of speaking and teaching, presenting principles and meanings clearly.
5. He is of a family fit for going forth, and his faculties are excellent.
6. Since entering the Buddha-Dharma, he has never become defiled.
7. His demeanor is refined, his bearing is free from impropriety, and his Dharma robes are clean and neatly arranged.
8. The community of bhikkhunis respects him.
9. He is capable of teaching the Dharma appropriately, giving instruction for benefit, peace, and happiness.
10. He has completed twenty or more rains retreats.

There are five qualities on account of which a bhikkhu should not be appointed; if he has already been appointed, the appointment should be revoked:

I shall now establish a rule for the bhikkhus. From now on, this rule shall be stated as follows: ‘If any bhikkhu, without having been appointed by the Sangha, instructs the bhikkhunis, he commits a Pacittiya offense.’

Without having been appointed: This means that a person who has not been appointed by the Sangha through a motion and a second proclamation nevertheless instructs the bhikkhunis by teaching the Eight Principles of Respect. If one instructs the bhikkhunis without having been appointed, one commits a Pacittiya offense with each utterance. If one instructs a siksamana, a novice monk, or a novice nun, one commits a Dukkata offense. A novice monk commits a Dukkata offense.

End of the Twenty-First Rule

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL