彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 18

FASCICLE 18
Part 3: ON THE DHARMAS CONCERNING ORDINATION, UPOSATHA, RAINS RETREAT, INVITATION, ROBES, LEATHER FOOTWEAR, FOOD AND DRINK, ETC.

Section 2: ON THE UPOSATHA DHARMA

The Buddha was staying in the city of Rajagriha. At that time, on the eighth, fourteenth, and fifteenth days of each month, non-Buddhist ascetics and brahmins would gather together in harmony to observe the uposatha and teach the Dharma, and many people would come and go, making offerings. Seeing this, King Bimbisara thought: “Would it not also be good if the disciples of the true Dharma did likewise? I shall lead my officials and retinue there to hear the Dharma and respectfully make offerings, thereby bringing lasting peace and security to everyone.”
At that time, the Blessed One also had this thought: “I have established precepts for the bhikkhus, yet some bhikkhus have not heard them, cannot recite and study them, and cannot remember and uphold them. I should now permit the bhikkhus to observe the uposatha and recite the precepts.” Having formed his intention, King Bimbisara went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He then related his thought to the Buddha.

The Buddha taught the king wondrous Dharmas, instructing him in their benefits and causing him to rejoice, after which the king returned to his palace. On account of this matter, the Buddha assembled the Bhikkhu Sangha, related King Bimbisara’s request and his own thought to the bhikkhus, and said: “For the sake of ten benefits, I now permit the bhikkhus to observe the uposatha and recite the precepts.”
After the Buddha permitted the observance of the uposatha and the recitation of the precepts, the bhikkhus began observing the uposatha every day. They reported this to the Buddha. The Buddha said: “You should not do so.” The bhikkhus then observed the uposatha once every two, three, four, or five days.

They reported this to the Buddha. The Buddha said: “Nor should you do so. I permit you to teach the Dharma on the eighth and fourteenth days and to observe the uposatha on the fifteenth day.” The bhikkhus did not know what Dharma they should teach and reported this to the Buddha.

The Buddha said: “You should praise the Three Jewels; teach the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and the Path; and praise the devas for the donors.” The bhikkhus then praised the Three Jewels in unison. They reported this to the Buddha. The Buddha said: “You should not do so.

You should invite one person.” The bhikkhus invited bhikkhus who had broken the precepts or held wrong views, and those bhikkhus thereby gained influence. They reported this to the Buddha. The Buddha said: “You should not do so.

You should invite one who trains in the precepts.” The bhikkhus then invited blind or diseased bhikkhus who brought disgrace upon the Sangha. They reported this to the Buddha. The Buddha said: “You should not do so.

You should invite one whose faculties are complete, who has mastered the analytical teachings, and who retains the Agamas.” At that time, there were many such persons in the assembly, and the bhikkhus did not know whom to invite. They reported this to the Buddha. The Buddha said: “You should invite them in order.” The bhikkhu invited to teach the Dharma became exhausted.

They reported this to the Buddha. The Buddha said: “You should invite people to take turns.” The bhikkhus taught the Dharma in a chanting, songlike voice. They reported this to the Buddha.

The Buddha said: “You should not do so.” When the Dharma was taught, the assembly was so large that not everyone could hear. They reported this to the Buddha. The Buddha said: “A high seat should be prepared, and the speaker should sit upon it to teach.” Yet not everyone could hear.

They reported this to the Buddha. The Buddha said: “They should stand to listen.” After standing for a long time, their feet became swollen. They reported this to the Buddha.

The Buddha said: “They may walk while listening.”
At that time, the bhikkhus observed the uposatha on bare ground and suffered from gnats, mosquitoes, wind, rain, and dust. They reported this to the Buddha. The Buddha said: “I permit an uposatha hall to be built.” There was nothing spread upon the floor of that uposatha hall, so the bhikkhus’ feet became dirty.

Constant washing caused them to fall ill. They reported this to the Buddha. The Buddha said: “The floor should be plastered with mud to make it clean.

I also permit ten kinds of cloth, including Bà-bà cloth, and various kinds of soft grass to be spread upon it.” After the Buddha permitted cloth to be used as floor covering, they spread it upon the ground. When laypeople saw this, they criticized them, saying: “These ascetics are like the king’s great ministers.” They reported this to the Buddha. The Buddha said: “You should not walk in meditation upon brocade.” At that time, the bhikkhus scattered flowers over the seats of the senior bhikkhus.

When laypeople saw this, they criticized them, saying: “They are like the king’s great ministers.” They reported this to the Buddha. The Buddha said: “You should not do so.” There were also laypeople who, wishing to honor the Dharma, wanted to scatter flowers over the seats of the senior bhikkhus. The bhikkhus did not allow them, so they became angry and reproached them, saying: “The bhikkhus do not accept offerings.” They reported this to the Buddha.

The Buddha said: “If laypeople wish to scatter flowers, let them do as they wish. If flowers fall upon a bhikkhu’s head or robes, he should brush them off; if they fall upon the seat, there is no harm.” At that time, laypeople who had heard the Dharma rejoiced and wished to make offerings. The bhikkhus feared that accepting them would make it appear that they had worked for hire, so they dared not accept them.

They reported this to the Buddha. The Buddha said: “When offerings are made for the sake of the Dharma, I permit you to accept them.”
At that time, a bhikkhu taught the Dharma for a short while and then paused. Devas, ghosts, and spirits thought that the discourse had ended and departed. A moment later, the bhikkhu resumed teaching the Dharma, and they returned to listen. This happened not merely once but many times. They became angry and said: “These bhikkhus set no fixed time for teaching the Dharma; they are like children at play.” The bhikkhus reported this to the Buddha. The Buddha said: “You should set a fixed time for teaching the Dharma, and after teaching it you should pronounce an aspiration of blessing.”
At that time, Venerable Kappina was on Mount At-sư-la. He thought: “Must I now go to the place where the Sangha has assembled to observe the uposatha?” Then he thought again: “I am always pure; why trouble myself to go?” At that time, the Blessed One knew Kappina’s thought. He suddenly disappeared from Rajagriha and appeared before Kappina.

Having seated himself upon a seat, he said: “You should not think, ‘I am always pure; why trouble myself to attend the uposatha?’ If you do not attend and do not honor the uposatha, who will honor it?” Having spoken thus, the Blessed One and Kappina disappeared from that place and reappeared in Rajagriha. On account of this matter, the Buddha assembled the Bhikkhu Sangha, related Kappina’s thought and his own instruction, and then told the bhikkhus: “I now permit the bhikkhus to assemble in harmony to observe the uposatha.

Whoever does not attend commits a dukkata offense.” A bhikkhu who knows the Dharma, whether a senior or one of equal seniority, should say:
“Venerable Sangha, please listen! Today is the fifteenth-day uposatha for the recitation of the precepts. With one mind, the Sangha shall perform the uposatha act and recite the precepts. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.”
“Venerable Ones! The Pratimoksha will now be recited at this uposatha. All of you should listen together and carefully reflect upon it. Whoever has committed an offense should disclose it; whoever has committed no offense should remain silent. By your silence, I shall know that I and the Venerable Ones are pure. Just as a noble one remains silent, so too shall I and the Venerable Ones. If, after this has been proclaimed three times in the assembly, any bhikkhu remembers having committed an offense but does not disclose it, he commits the offense of deliberate false speech. The Buddha has said that deliberate false speech is a Dharma that obstructs the Path. One who discloses his offense attains ease.”
Here, Pratimoksha means that these precepts guard the faculties and foster wholesome dharmas. Because they are the initial gateway to wholesome dharmas, they are called Pratimoksha. Furthermore, because the terms and phrases of these disciplinary teachings are continually distinguished and explained, they are collectively called Pratimoksha.
The bhikkhus did not know how many kinds of uposatha there should be and reported this to the Buddha. The Buddha said: “There are five kinds of uposatha:

• First, mentally recollecting and verbally declaring it.
• Second, declaring one’s purity to another person.
• Third, reciting the precepts in full or in brief.
• Fourth, the Invitation uposatha.
• Fifth, the harmonious uposatha.”

The bhikkhus did not know how many ways there should be to recite the precepts and reported this to the Buddha. The Buddha said: “There are five ways to recite the precepts:

• First, after reciting the preface to the precepts, say that the remaining rules are those which the Sangha has regularly heard.
• Second, after reciting the preface to the precepts and the four rules entailing expiation, say that the remaining rules are those which the Sangha has regularly heard.
• Third, recite the preface to the precepts...

up to the thirteen matters, and then recite the remaining matters that the Sangha regularly hears.

• Fourth, recite the preface to the precepts... up to the two indeterminate dharmas, and then recite the remaining matters that the Sangha regularly hears.
• Fifth, recite them in full.

The bhikkhus did not know how many classes of Vinaya holders there were and reported this to the Buddha. The Buddha said: There are five classes of Vinaya holders, as previously explained. A bhikkhu who upholds the Vinaya possesses five kinds of merit, also as previously explained. A bhikkhu who upholds the Vinaya possesses seven abilities:

1. He is widely learned in the dharmas.
2. He can discern what is Dharma and what is not Dharma.
3. He is skilled in determining matters of Vinaya.
4. He is skilled in receiving his teacher’s instructions.
5. When he goes elsewhere, he speaks without fear.
6. He himself abides in the Vinaya.
7. He knows which precepts are shared and which are not shared.

He also possesses seven powers of deliberation:

1. He himself abides in the precepts, perfects his deportment, and is scrupulous and fearful even of minor offenses.
2. He is widely learned and able to receive and retain the Dharma taught by the Buddha.
3. He recites the two divisions of the precepts.
4. He knows what constitutes an offense.
5. He knows what does not constitute an offense.
6. He knows what may be confessed and repented of.
7. He knows what may not be confessed and repented of.

He also possesses seven proper qualities:

1. As above.
2. As above.
3. As above.
4. He does not act under the influence of attachment.
5. He does not act under the influence of anger.
6. He does not act under the influence of delusion.
7. He does not act under the influence of fear.

At that time, within the established boundary, some bhikkhus performed the Uposatha in a separate group, contrary to the Dharma. There was also an Uposatha held in harmony but contrary to the Dharma. There was also an Uposatha held according to the Dharma but in a separate group. There was also an Uposatha held according to the Dharma and in harmony. They reported this to the Buddha. The Buddha said: The first three ways of holding the Uposatha are faulty; the karma procedure is invalid, and those involved commit a dukkata offense. The last way of holding the Uposatha is faultless; the karma procedure is valid, and no offense is committed.

At that time, King Bimbisara established that there should be one intercalary month every five years. Non-Buddhist ascetics and brahmins all followed this in calculating their affairs, but the bhikkhus alone would not adopt it. Officials and common people all criticized them, saying: “The Sakyan ascetics live within the King’s realm, yet they do not observe the King’s intercalary month.” The bhikkhus reported this to the Buddha.

The Buddha said: “You should conform to the royal law.” The bhikkhus did not know how to conform to the royal law and reported this to the Buddha. The Buddha said: “I permit the Uposatha to be held one night early.” The bhikkhus then always held the Uposatha one night early and reported this to the Buddha. The Buddha said: “You should not always hold the Uposatha one night early.

Three times it should be held at the full interval and once one night early. In this way, over five years the accumulated difference amounts to one full month, thereby conforming to the King’s intercalary month.”

At that time, on the day for reciting the precepts, the bhikkhus traveled to Uposatha places and sometimes encountered wildfire in the wilderness, a great flood, bandits in the eighth month, a danger to the holy life, a danger to their robes and bowls, or a danger to their lives. They reported this to the Buddha. The Buddha said: “On the day for reciting the precepts, you should not travel elsewhere for the sake of the recitation. If you go, you commit a dukkata offense. I permit you, at your dwelling place, to designate by a motion and one proclamation a level piece of ground, a place with soft grass, a place beneath a large tree, or a place by a large rock as the Uposatha place.” One bhikkhu should make the motion:

“Venerable Sangha, please listen! The Sangha now designates this place as the Uposatha place. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“Venerable Sangha, please listen! The Sangha now designates this place as the Uposatha place. Those venerable ones who consent should remain silent. Whoever does not consent should speak.

“The Sangha has designated this as the Uposatha place. The Sangha consents and therefore remains silent. Thus do I understand this matter.”

When the bhikkhus held the Uposatha on open ground, they suffered from wind, rain, gadflies, and mosquitoes. They reported this to the Buddha. The Buddha said: “I permit you to select a centrally located room that is easy to enter and leave, and designate it by a motion and one proclamation as the Uposatha hall, as explained above.” The bhikkhus then wished to designate a room where the assembly was numerous as the Uposatha place and reported this to the Buddha. The Buddha said: “I permit it to be designated.” The bhikkhus then contended over who would sit first and reported this to the Buddha. The Buddha said: “I do not permit a room where the assembly is numerous to be designated as the Uposatha place.”

Some lay devotees came to the monastery and said to the bhikkhus: “If you hold the Uposatha in the room we constructed, we will offer the morning meal, the later meal, Dat-bat-na, oil for anointing the feet, oil for anointing the body, and oil for lamps.” The bhikkhus thought: “If the Blessed One once again permits us to designate a room where the assembly is numerous as the Uposatha place, we will not lose these offerings.” They reported this to the Buddha.

The Buddha said: “I again permit you to designate by a karma procedure a room where the assembly is numerous as the Uposatha place, and you should hold the Uposatha in order of seniority.” The room was too small to accommodate everyone, so they reported this to the Buddha. The Buddha said: “I permit you to sit beneath the thatched eaves in front and behind, as well as in the courtyard.” The bhikkhus could not hear the words clearly and feared that the Uposatha would be invalid.

They reported this to the Buddha. The Buddha said: “If they remain there for the purpose of the Uposatha, it is deemed an Uposatha.”

Because the bhikkhus did not set a time for the Uposatha, they neglected sitting meditation and the practice of the path. They reported this to the Buddha. The Buddha said: “You should announce, ‘It is time...,’ or strike the gandī, beat a drum, or blow a conch.” The bhikkhus made drums of gold and silver. They reported this to the Buddha. The Buddha said: “They should be made of copper, tin, earthenware, or wood, with hide stretched over the head.” They did not know whom to appoint to beat them and reported this to the Buddha. The Buddha said: “A novice or a monastery attendant should be appointed to beat them.” They beat them too many times, so they reported this to the Buddha. The Buddha said: “They should be beaten in three rounds.”

After beating the drum, they hung it in the middle of the courtyard. Outsiders came and beat it repeatedly. The bhikkhus thought that Sangha business was to be conducted, so they all assembled and thereby neglected their practice of the path. At other times, rain soaked the drum so that it made no sound. They reported this to the Buddha. The Buddha said: “It should be hung indoors in a secluded place.” When a visiting novice arrived, he was assigned to beat it, but because he did not know the proper time, he beat it at random. They reported this to the Buddha. The Buddha said: “A resident should beat it.” He permitted them to provide a drum belonging to the Sangha, a privately owned drum, a drum belonging to the Sangha of the four quarters, and one spare drum.

The bhikkhus also made conches of gold and silver. They reported this to the Buddha. The Buddha said: “You should blow a sea conch, or make one from a horn.” A novice or a monastery attendant should blow it... He permitted them to have one spare conch, as explained above.

The bhikkhus did not know what kind of wood should be used to make a gandī and reported this to the Buddha. The Buddha said: “Except for lacquer trees and poisonous trees, any kind of wood that produces a sound may be used.” If there is no novice, a bhikkhu may also strike it; the remaining details are as explained above.

The bhikkhus did not know whom they should appoint to announce three times, “It is time...,” and reported this to the Buddha. The Buddha said: “I permit a novice or a monastery attendant to make the announcement.” There were many members of the Sangha in the dwelling place, and not everyone could hear. They reported this to the Buddha. The Buddha said: “The announcement should be made from a high place.” The bhikkhus did not know whether everyone had assembled and reported this to the Buddha. The Buddha said: “The bhikkhu sitting nearest should inform the others.” Later, a visiting bhikkhu arrived and they did not know of it. They reported this to the Buddha. The Buddha said: “You should count the number present.”

After counting, the bhikkhus forgot the number and reported this to the Buddha. The Buddha said: “Counting sticks should be distributed to determine the number.” One person distributed the counting sticks and then collected them himself, causing confusion. They reported this to the Buddha.

The Buddha said: “A separate person should be appointed to collect them.” The bhikkhus made counting sticks of gold and silver and reported this to the Buddha. The Buddha said: “They should be made of copper, tin, tooth, horn, bone, bamboo, or wood, except for lacquer trees and poisonous trees.” The bhikkhus made some short and some long and reported this to the Buddha. The Buddha said: “The short ones should not be shorter than five fingerbreadths, and the long ones should not be longer than one cubit.” The bhikkhus made some thick and some thin and reported this to the Buddha.

The Buddha said: “The thick ones should not be thicker than the little finger, and the thin ones should not be thinner than a chopstick. They should be lacquered, placed in a tube, and hung in the Uposatha hall.”

The bhikkhus did not know who should distribute the counting sticks and reported this to the Buddha. The Buddha said: “A junior bhikkhu should be appointed to distribute them.” The junior bhikkhu did not know how to distribute them and reported this to the Buddha. The Buddha said: “Someone who knows how should be selected.” A bhikkhu tossed the counting sticks to the Sangha and they reported this to the Buddha. The Buddha said: “They should be handed directly into each person’s hand.”

After collecting the ballots, they did not count them; after counting them, they did not announce the result. This was reported to the Buddha.
The Buddha said: After collecting them, they must be counted; after counting them, the result must be announced. It should be announced: How many fully ordained bhikkhus are present, how many novices are present, and what is the total number present? At that time, some laypeople listened to the Uposatha.

Later, when the bhikkhus committed offenses, the laypeople exposed their offenses. This was reported to the Buddha. The Buddha said: Laypeople should not be allowed to listen; the same applies to novices.

Although the bhikkhus had the novices go to a place where they could not be seen, they could still hear. This was reported to the Buddha. The Buddha said: They should be placed where they can neither see nor hear.

Again, some novices, knowing that the Uposatha would be held, went in and lay beneath the beds, and they were still able to hear the precepts. This was reported to the Buddha. The Buddha said: They should look beneath the beds and illuminate the entire place with a flame.

The flame filled the building with black smoke, or burning material fell to the ground and caused a fire. This was reported to the Buddha. The Buddha said: Lanterns and lampstands should be made; both the Sangha and individuals may keep them for use.

The bhikkhus made them of gold and silver. This was reported to the Buddha. The Buddha said: They should be made of copper, tin, earthenware, or wood.
Some laypeople, having finished building a new house, invited the bhikkhus to hold the Uposatha and teach the Dharma there first, as an offering upon moving into the new house. The bhikkhus did not know what to do. This was reported to the Buddha.

The Buddha said: I permit you to accept the invitation. Again, the household of a layperson was being troubled by nonhuman beings, so he invited the bhikkhus of the community to come, hold the Uposatha, and teach the Dharma so that the household might attain peace and make offerings. The bhikkhus did not know what to do.

This was reported to the Buddha. The Buddha said: I permit you to accept the invitation. A householder offered sugarcane juice, but the bhikkhus did not dare accept it.

This was reported to the Buddha. The Buddha said: I permit you to accept it. Some householders asked the bhikkhus: “What day of the month is it today?” The bhikkhus said that they did not know.

The householders then became doubtful and said: “These Sakyan ascetics do not even know the day or month; how much less could they know profound principles!” This was reported to the Buddha. The Buddha said: If you wish to visit the home of a layperson, you should first ask your teacher: “What day of the month is it today?” If the teacher does not know, you should ask someone else.
At that time, on the Uposatha day, householders brought food allowable at the proper time, drinks allowable at the proper time, seven-day medicines, and lifetime medicines to the monastery as offerings to the Sangha. They wished to hear the Dharma and undertake the eightfold precepts, but the bhikkhus paid no attention to them. Becoming angry, they took their offerings home.

This was reported to the Buddha. The Buddha said: A senior bhikkhu should have junior bhikkhus sweep the ground and fetch water, and should have monastery attendants bring vessels in which to place the offerings for the fast-day meal. The bhikkhus ate everything and gave none to the visitors.

The visitors objected and criticized them, saying: “The Sakyan ascetics constantly praise generosity, yet they only accept the generosity of others and are unwilling to give anything to anyone.” This was reported to the Buddha. The Buddha said: Food should be given to the visitors. When giving them food, the bhikkhus placed it directly into their hands rather than using vessels.

The visitors criticized them, saying: “The bhikkhus treat us like children.” This was reported to the Buddha. The Buddha said: Vessels should be used to hold the food. After the visitors have eaten, a senior bhikkhu or one equal in standing to a senior bhikkhu should teach them the Dharma and pronounce an aspiration for their benefit.

After the visitors have departed, if there are four or more bhikkhus, they should perform the complete Uposatha. If there are two or three bhikkhus, they should declare their purity to one another, saying: “Venerable sir, please acknowledge...” They should say this three times. If there is only one bhikkhu, he should wait; if another bhikkhu comes, they should perform the Uposatha together.

If no one comes, he should bare his right shoulder, kneel, place his palms together, and, while attending mentally, say aloud: “Today, on the fourteenth or fifteenth day, the Sangha performs the Uposatha; I mentally undertake the Uposatha.” He should say this three times. The Buddha told the bhikkhus: This is the procedure for the Uposatha. From now on, you should observe it in this manner throughout your lives.

If you do not, you commit a duṣkṛta offense.
At that time, householders entered the monastery and asked the bhikkhus: “How many members are there in the Sangha?” They replied: “There are ... members in the Sangha.” The householders said: “We invite the Sangha to receive a meal tomorrow.” Bhikkhus dwelling at nearby residences heard of this, and the following morning they all came, so there was insufficient food. The bhikkhus said: “You invited the Sangha; why do you not give us food?” They replied: “Yesterday we asked how many members were in the Sangha and prepared according to that number.

You came demanding food without having first been invited. To eat without invitation is worse than the conduct of non-Buddhist ascetics. These people do not possess the conduct of ascetics; they destroy the Dharma of ascetics.” When the senior bhikkhus heard this, they sternly rebuked them and then reported the matter to the Buddha.

The Buddha said: If you have not been invited, you should not go. If you go, you commit a duṣkṛta offense.
Again, some bhikkhus had business requiring them to meet someone, but it happened to be on a day when the householder was offering a meal. Feeling ashamed, they did not dare go. This was reported to the Buddha. The Buddha said: If you are not going for the sake of food, you are permitted to go.
At that time, a householder invited the Sangha to receive a meal, and a visiting bhikkhu arrived. The bhikkhus did not know how to handle the matter. This was reported to the Buddha. The Buddha said: You should tell the host: “A visiting bhikkhu has arrived. May he be included in the invitation?” If the host permits him to be included, that is good. If not, you should say: “Give us our portions of food, and we shall divide them equally among ourselves and eat.” If the host agrees, that is good. If not, each bhikkhu should take his own portion in his bowl, go outside, and then share it equally so that they may eat together. If this can be done, that is good. If it cannot, whatever food is available in the monastery should be brought out and offered to that visiting member of the Sangha.
That year there was a famine, and almsfood was difficult to obtain. Bhikkhus from everywhere gathered in the city of Rajagriha. The Sangha dwellings were left empty, with no one to look after them, and the buildings and bedding were either burned by fire, damaged by water, or eaten by insects.

This was reported to the Buddha. The Buddha said: At all residences in the vicinity of Rajagriha, the boundary should be relinquished by a formal act with one motion and one proclamation, as described above. Afterward, by a formal act with one motion and one proclamation, as described above, they should jointly establish a single great boundary, so that the bhikkhus may receive shares of offerings without abandoning their former dwellings....

Later, the various regions again became prosperous and peaceful. The faithful wished to see the bhikkhus and sent trustworthy messengers to say: “Please travel among the people so that we may provide you with robes and food.” At that time, King Bimbisara also wished the bhikkhus to travel and teach, so he said: “Please travel about. If you lack anything, I shall order the local authorities to provide whatever you require.” The bhikkhus reported this to the Buddha.

The Buddha said: First, by a formal act with one motion and one proclamation, as described above, relinquish the boundary at Rajagriha. Then, at each place, establish a boundary as you wish: announce the boundary markers and establish a small boundary.
Some forest-dwelling bhikkhus did not know how far their boundary extended. This was reported to the Buddha. The Buddha said: A natural boundary extends two krośas in every direction from the person; an established boundary may extend as far or as near as appropriate.

At that time, the bhikkhus established boundaries without boundary markers. This was reported to the Buddha. The Buddha said: If a boundary is established without boundary markers, the establishment of the boundary is invalid, and those responsible commit a duṣkṛta offense.

The bhikkhus then established boundaries twelve yojanas or ten yojanas across. When it was time to recite the precepts, they had to hurry on their journey, yet it took five days to arrive. They might encounter wildfire in the wilderness, flooding, or robbers who plundered them; there might be danger to the holy life, danger to their robes and bowls, or even danger to their lives.

This was reported to the Buddha. The Buddha said: If a boundary is established as twelve yojanas or ten yojanas across, the establishment of the boundary is invalid, and those responsible commit a duṣkṛta offense. I now permit a maximum extent of three yojanas.

At that time, the bhikkhus established boundaries without announcing the boundary markers in the four directions. This was reported to the Buddha. The Buddha said: If the boundary markers are not announced, the establishment of the boundary is invalid, and those responsible commit a duṣkṛta offense.

At that time, the bhikkhus used living beings and smoke or fire as boundary markers; some boundaries entirely overlapped, while others intersected one another. This was reported to the Buddha. The Buddha said: In all such cases, the establishment of the boundary is invalid, and those responsible commit a duṣkṛta offense.
There were two residences whose bhikkhus wished to establish a single boundary, perform the Uposatha together, and jointly receive offerings. This was reported to the Buddha. The Buddha said: I permit each community to relinquish its former boundary by a formal act with one motion and one proclamation. Afterward, they should assemble and establish a single boundary by a formal act with one motion and one proclamation.

Again, there were bhikkhus who wished to establish a boundary for dwelling together, holding the Uposatha together, and jointly receiving offerings. They reported this to the Buddha. The Buddha said: “You are permitted to dissolve the former boundary and then assemble again to establish a new boundary.”

Again, there were bhikkhus who wished to establish a boundary for dwelling together and jointly receiving offerings, but holding the Uposatha separately. They reported this to the Buddha. The Buddha said: “You should not do so. Doing so constitutes a Thullaccaya offense.”

Again, at one dwelling place, the bhikkhus wished to establish boundaries for dwelling separately, holding the Uposatha separately, and receiving offerings separately. They reported this to the Buddha. The Buddha said: “You are permitted to dissolve the former boundary, after which each group may establish its boundary anew.”

Again, there were bhikkhus who wished to establish boundaries for dwelling separately and holding the Uposatha separately, but jointly receiving offerings. They reported this to the Buddha. The Buddha said: “You are permitted to establish such boundaries.”

The Buddha told the bhikkhus: “No river, lake, pond, or sea may be established as a boundary. When traveling by water, the natural boundary extends as far as the strongest person in the assembly can splash water.”

The Buddha was staying in the Bamboo Grove, while the Venerable Ajnata Kaundinya was dwelling on Mount Lankula. On an Uposatha day, he manifested a blue rainbow, sat cross-legged within it, and traveled to the Buddha’s dwelling place. Because a great many people stood watching, from then onward Ajnata Kaundinya traveled there on foot.

Since his rag robe was heavy, the journey caused him considerable fatigue. The bhikkhus thought: “If the Blessed One were to permit bhikkhus to establish, within a village or at the boundary of a village, a boundary within which they are not separated from their robes, the elder would not have to endure such fatigue.” They reported this to the Buddha. After praising moral discipline in every way and praising those who uphold the precepts, the Buddha told the bhikkhus: “I now permit bhikkhus, within a village or at the boundary of a village, to establish by a motion and one proclamation a boundary within which they are not separated from their robes.” One bhikkhu should make the motion:

“Venerable Sangha, please listen! This boundary within this village or at the boundary of this village has been established for dwelling together, holding the Uposatha together, and jointly receiving offerings. It is now to be established as a boundary within which one is not separated from one’s robes. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“Venerable Sangha, please listen! This boundary within this village or at the boundary of this village has been established for dwelling together, holding the Uposatha together, and jointly receiving offerings. It is now established as a boundary within which one is not separated from one’s robes. Those elders who consent should remain silent; any who do not consent should speak. The Sangha has established the boundary within which one is not separated from one’s robes. The Sangha consents and therefore remains silent. Thus do I understand this matter.”

At that time, the bhikkhus first established the boundary within which they were not separated from their robes and only afterward established the great boundary. They reported this to the Buddha. The Buddha said: “First establish the great boundary; afterward, based upon it, establish the boundary within which one is not separated from one’s robes.” Again, the bhikkhus established permanent boundaries within which they were not separated from their robes, left inferior robes there, and departed. They reported this to the Buddha. The Buddha said: “You should not do so. The boundary should be dissolved by a motion and one proclamation.” One bhikkhu should make the motion:

“Venerable Sangha, please listen! This boundary within this village or at the boundary of this village was formerly established as a boundary within which one is not separated from one’s robes. The Sangha will now dissolve this established boundary. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“Venerable Sangha, please listen! The boundary established at this place... up to the words: The Sangha will now dissolve this established boundary. Those elders who consent should remain silent. Any who do not consent should speak.

“The Sangha has dissolved the former boundary within which one was not separated from one’s robes. The Sangha consents and therefore remains silent. Thus do I understand this matter.”

At that time, the bhikkhus first dissolved the great boundary and afterward dissolved the robe boundary. They reported this to the Buddha. The Buddha said: “You should first dissolve the robe boundary and afterward dissolve the great boundary.” At that time, bhikkhus lost the protection afforded by the robe boundary because they were protecting their bodies, and lost bodily protection because they were preserving the robe boundary. They reported this to the Buddha. The Buddha said: “You are permitted to establish the robe boundary anew.”

At that time, at one dwelling place on an Uposatha day, a disciple asked leave of his preceptor because he wished to travel elsewhere. The preceptor did not know what to do and reported this to the Buddha. The Buddha said: “The preceptor should carefully consider the matter.

If there is danger or cause for fear along the road and the preceptor permits him to go, the preceptor commits a Dukkata offense. If the preceptor does not permit him to go but the disciple forcibly departs, the disciple incurs the offense of disrespecting his teacher and commits a Pacittiya offense. Even if there is no danger or cause for fear along the road, if almsfood is difficult to obtain at the destination; if his traveling companions are ignorant, do not recite the precepts, do not know how to hold the Uposatha, or do not know the karman procedure for the Uposatha; if there is no one there who upholds the Dharma, upholds the Vinaya, and clearly understands the disciplinary rules; if the people there delight in disputes; if there is a person there who causes a schism in the Sangha;

if, should he fall ill there, no food suitable for his illness, medicine, bedding, or attendant for the sick is available; or if robes and food are difficult to obtain there—then permitting him to go in any such case constitutes a Dukkata offense.

If none of the foregoing circumstances is present, permitting him to go is not an offense.”

At one dwelling place, on the fifteenth day, the bhikkhus assembled to hold the Uposatha and recite the Pratimoksha. They invited the most senior elder to recite the precepts. The elder said: “I have forgotten them and cannot recite them.” From the second most senior elder down to the most junior, all said that they could not recite them; therefore, they were unable to hold the Uposatha. The bhikkhus reported this to the Buddha. The Buddha said: “By a motion and one proclamation, you should appoint a bhikkhu to go to another assembly and learn the recitation of the precepts, whether in summary or in full, and return that same day. If this cannot be done, you should not remain at such a dwelling place. If you remain there, you commit a Dukkata offense.”

At that time, the group of six bhikkhus committed offenses and held the Uposatha without confessing them. The bhikkhus reported this to the Buddha. The Buddha said: “You should not do so. If you do, you commit a Dukkata offense.”

Again, there were bhikkhus who confessed their offenses before a person who had himself committed an offense. They reported this to the Buddha. The Buddha said: “You should not do so.”

At one dwelling place, on an Uposatha day, the entire Sangha had committed offenses. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “You are permitted, by a motion and one proclamation, to appoint a bhikkhu to go to another assembly, confess his offense and become purified, and then return. The other bhikkhus should confess their offenses before that bhikkhu. If this can be done, it is good. If it cannot, all should assemble in the Uposatha hall, and one bhikkhu should perform a motion and one proclamation:

“Venerable Sangha, please listen! The entire Sangha has now committed this offense and is unable to confess it. We shall now set it aside together and confess it later. If the time is appropriate for the Sangha, may the Sangha consent. This is the motion.

“Venerable Sangha, please listen! The entire Sangha now has this offense... up to the words: We shall confess it later. Those elders who consent should remain silent. Any who do not consent should speak.

“The Sangha has consented to set this offense aside. The Sangha consents and therefore remains silent. Thus do I understand this matter.”

Once this has been done in accordance with the Dharma, the Uposatha must be held; it should not be omitted. There was a sick bhikkhu who had committed an offense. He said to another bhikkhu: “Venerable sir, I have committed an offense.” The other replied: “I too have committed an offense.” Unable to confess his offense, the sick bhikkhu died. The bhikkhus thought: “If the Blessed One were to permit confession before a bhikkhu who has committed an offense, this bhikkhu would not have died without being able to confess his offense.” They reported this to the Buddha. The Buddha said: “I permit confession before a bhikkhu who has committed an offense, but one must not confess before a person who has committed the same offense.”

At one dwelling place, everyone had committed the same offense. They did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “As above, they should set the offense aside.”

There was a sick bhikkhu who had committed an offense. He said to another bhikkhu: “Venerable sir, I have committed this offense.” The other said: “I too have committed this offense.” Consequently, the sick bhikkhu was unable to confess his offense and died. The bhikkhus thought: “If the Blessed One were to permit confession before a bhikkhu who has committed the same offense, this bhikkhu would not have died without being able to confess his offense.” They reported this to the Buddha. The Buddha said: “I now permit confession before a person who”

whether for the same offense or a different offense, in order to confess it.
At one dwelling place, the bhikkhus assembled to perform the Uposatha and recite the precepts. One bhikkhu
said to the bhikkhu reciting the precepts: “Please stop! I remember that I have committed an offense, and I wish to confess
it.” The bhikkhus reproached him, saying: “Why do you create an obstruction during the recitation of the precepts?!”
They reported this to the Buddha. The Buddha taught: “During the recitation of the precepts, if one remembers having committed an offense, one is permitted
to turn to a nearby bhikkhu and say, or to say aloud while resolving in one’s mind: ‘I have committed
such-and-such an offense. After the recitation of the precepts, I shall confess it.’ One should not create an obstruction. The same applies when one suspects that one has committed an offense.”
At one dwelling place, the bhikkhus did not know how to perform the Uposatha and did not know the
Uposatha karman. A bhikkhu who knew the Dharma, upheld the Vinaya, and thoroughly understood the disciplinary rules arrived. The bhikkhus
did not attend to or welcome him and did not provide him with bedding, so that bhikkhu departed. They
reported this to the Buddha. The Buddha taught: “You should welcome him properly and provide him with bedding. If you do not,
you commit a dukkata offense.”
At one dwelling place, the entire Sangha had committed an offense but did not know to which
category the offense belonged. A bhikkhu who knew the Dharma, upheld the Vinaya, and thoroughly understood the disciplinary rules arrived.
One of the bhikkhus went to ask him: “To which category of offense does such-and-such a transgression
belong?” That bhikkhu replied: “It belongs to the category of... offenses.” The other
said: “The entire Sangha at this dwelling place has committed such an offense.” That bhikkhu
then confessed the offense before the knowledgeable bhikkhu. After confessing, he returned and said to the other bhikkhus:
“We previously committed such-and-such an offense, which belongs to the category of... offenses. We should
confess it together. Do not allow it to defile our practice of the holy life and cause us to undergo suffering for many
lifetimes.” The other bhikkhus became angry and said: “Why do you come to me and speak in
this way?” They reported this to the Buddha. The Buddha taught: “The bhikkhus should go to that bhikkhu
who knows the Dharma and confess the offense. It is not that one should not speak of it, but one should not speak hastily
to others. If one speaks hastily, one commits a dukkata offense.”
At that time, Venerable Sariputta went to the dwelling place of the group of six bhikkhus.
Seeing them violate the precepts, he said: “You should not do that.” The group of six bhikkhus
then harassed him, asking: “What should be done, and what should not be done?”
They harassed him throughout the night. Venerable Sariputta reported this to the Buddha. In every way,
the Buddha rebuked the group of six bhikkhus: “You are foolish men. A senior bhikkhu compassionately
instructed you; why did you harass him throughout the night?” After rebuking them,
the Buddha told the bhikkhus: “It is not that one should not instruct others, but one should not instruct them hastily. If one has committed an offense,
one should first recognize one’s own fault and only afterward instruct others.”
At that time, Venerable Sariputta and Moggallana were traveling through the countryside.
They were revered teachers of the four assemblies, kings, great ministers, ascetics,
and brahmins. They arrived at the dwelling place of a certain bhikkhu. On account of the two venerable ones, the donors made
offerings to the Sangha and gave valuable robes and other requisites. Even the keeper of the monastery grounds received
a share consisting of a kambala worth twelve thousand gold coins. Three times it was
announced: “Whoever needs it may come and take it.” In the end, no one accepted it, so it was returned to the donor.
At that time, some bhikkhus who had assembled and traveled about in due order returned to the Buddha. It is the customary practice
of all Buddhas first to comfort the bhikkhus and then ask: “Did the two venerable ones, Sariputta
and Moggallana, have favorable conditions during their travels?” “Blessed One! Their journey was very
favorable. Moreover, the Blessed One, something extraordinary occurred: every member of the Sangha received
a kambala worth twelve thousand gold coins. It was offered to the bhikkhus three times, but not one of them accepted it,
so it was returned to the donor.” At that time, two Ma-ha-lo bhikkhus who were not far from the Buddha heard this.
One of them said: “Those senior bhikkhus are foolish men. They themselves lost an offering
and also prevented the donor from gaining great merit. Had I been present, I would have accepted it.”
The other said: “I am the senior, so I would have accepted it.” Thus they began to quarrel.
Seeing this, the Buddha immediately spoke this verse:

The Buddha was staying in the city of Sravasti. At that time, Venerable Upali and the
Vinaya masters traveled to the bhikkhus’ dwelling places. Whenever acts of karman for censure,
expulsion, dependence, suspension, or reconciliation were required for them, they performed
each of those acts. Whenever probation, manatta, restoration to the original period,
or abbhana was required for them, they performed each of those procedures. If a boundary needed to be dissolved, they dissolved it; if it
needed to be established, they established it. When a karman appointing an instructor for the bhikkhunis was required, they performed the karman
of instruction with a person capable of accepting that instruction. When the karman of instruction needed to be rescinded, they
rescinded the karman of instruction for them. When the other bhikkhus heard this, they thought: “When these
Vinaya masters arrive, they will certainly cause us to have many doubts and regrets.” They therefore packed up their bedding,
closed the doors, abandoned the dwelling place, and departed.
There were also bhikkhunis who, upon seeing Venerable Upali, angrily reviled him, saying:
“This bhikkhu constantly questioned the Blessed One: ‘Should this precept be observed by both
Sanghas, or only by one Sangha?’ The Buddha then caused both Sanghas
to observe it, thereby causing us much hardship.” The bhikkhus who had accompanied Venerable
Upali returned to the Buddha. It is the customary practice of all Buddhas to inquire after them and then ask:

“Wherever Upali traveled, were the offerings abundant?”

“Blessed One! They were insufficient.”

The Buddha again asked:

“Why?”

“Blessed One! Because the bhikkhus abandoned their dwelling places and departed, and the bhikkhunis angrily
reviled us.”

Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked those bhikkhus:

“Is it true that you acted in this way?”

“Blessed One! It is indeed true.”

The Buddha rebuked them in every way:

“You foolish men! If you do not honor bhikkhus who uphold the Vinaya, whom will you honor?”

After rebuking them, the Buddha told the bhikkhus:

“I shall now establish for the bhikkhus an initial rule of training: When a bhikkhu
hears that a bhikkhu who upholds the Vinaya is coming, he should not depart to avoid him. He should sweep, sprinkle water,
and prepare the lodgings and bedding. On hearing that the Vinaya-holding bhikkhu is drawing near, he should go half a yojana outside
to welcome him. If danger is suspected, he should at least go outside the gate. If the
Vinaya-holding bhikkhu has robes and other belongings, one should take his place in carrying them inside; prepare water for washing and towels
for drying his hands and feet; provide bathing supplies, drinks permitted after midday, and invite him to expound
the Dharma. If there is a genuine need for clarification, the Vinaya-holding bhikkhu should answer in accordance with the Dharma. If he is questioned with the intention of harassment,
he should not answer. Early in the morning, first prepare the meal,
then Dat-bat-ma, and afterward prepare the later meal. One should guide the donor
to invite him to remain for the rains retreat. One should also seek donors to offer robes.
Such acts of offering and service should be performed. Otherwise, one commits a dukkata offense.”

The Buddha was staying in the city of Rajagriha. At that time, on the Uposatha day, the Blessed One sat in an open place,
surrounded by the bhikkhus, some seated before him and others behind him.
The Buddha told the bhikkhus: “Remain silent. We shall now perform the Uposatha and recite the
Pratimoksha.” One bhikkhu rose from his seat and addressed the Buddha: “The bhikkhu Ga-gia appears to suffer from madness.
Sometimes he attends and sometimes he does not; moreover, he does not remember whether he attended
or did not attend. Because of this, the performance of the Sangha’s formal acts is delayed, and today he has again failed to attend.” The Buddha taught:
“Send a bhikkhu to summon him.” One bhikkhu obeyed the Buddha’s instruction and went to summon him.
He searched everywhere but could not find him, so he returned and reported this to the Buddha. The Buddha taught:
“I now permit the bhikkhus to perform from afar a motion and one proclamation granting the formal act concerning insanity.”
One bhikkhu proclaimed:

“Venerable Sangha, please listen! This bhikkhu named... suffers from madness.
Sometimes he attends and sometimes he does not, and he does not remember whether he attended or did not attend. Because of this,
the performance of the Sangha’s formal acts has been neglected. The Sangha now, from afar, grants the bhikkhu named...
the formal act concerning insanity, whether he is present or absent when formal acts of the Sangha are performed. If the time

If it is an appropriate time for the Sangha, the Sangha gives its approval. This is the formal motion.
Venerable Sangha, please listen! This bhikkhu... suffers from insanity...
up to the words: Or he is absent when a Sangha act is performed. Those Elders who approve shall remain silent. Whoever does not approve, please speak.
The Sangha has conferred upon the bhikkhu... the karman procedure for insanity. The Sangha approves and therefore remains silent. Thus is this matter decided; thus do we uphold it.
Thereafter, when that bhikkhu recovered from his illness, he requested that the karman procedure be rescinded. The matter was reported to the Buddha. The Buddha said: Permission is given to rescind it by a karman consisting of one motion and one proclamation. The bhikkhu who has recovered should go before the Sangha, bare his right shoulder, remove his footwear, kneel with palms joined, and say:
Venerable Sangha, please listen! I, the bhikkhu..., previously suffered from insanity. Sometimes I came and sometimes I did not, and I also did not remember whether I had come or not. The Sangha conferred upon me the karman procedure for insanity. Now I have recovered from my illness and have come before the Sangha to request that the karman procedure for insanity be rescinded. He should request in this way three times.
The Sangha should appoint a bhikkhu to make the motion:
Venerable Sangha, please listen! This bhikkhu... was previously insane. Sometimes he came and sometimes he did not, and he also did not remember whether he had come or not. The Sangha conferred upon him the karman procedure for insanity. Now he has recovered from his illness and has come before the Sangha to request that the karman procedure for insanity be rescinded. The Sangha will now rescind the karman procedure for insanity. If it is an appropriate time for the Sangha, the Sangha gives its approval. This is the formal motion.
Venerable Sangha, please listen! This bhikkhu... previously suffered from insanity... up to the words: The Sangha will now rescind the karman procedure for insanity. Those Elders who approve shall remain silent. Whoever does not approve, please speak.
The Sangha has rescinded the karman procedure for insanity for the bhikkhu.... The Sangha approves and therefore remains silent. Thus is this matter decided; thus do we uphold it.
At that time, on the Uposatha day, the Blessed One sat in an open place, surrounded in successive rows by the bhikkhus. The Buddha told the bhikkhus:
Be silent. The Uposatha will now be held and the precepts recited. A bhikkhu rose from his seat and said to the Buddha: The bhikkhu... is ill and cannot come. The Buddha said: A bhikkhu should be made to bring him here. The bhikkhus did not know how to bring him and reported the matter to the Buddha. The Buddha said: One person should serve as a support for him to lean upon, and another should hold him up. If that is not possible, use a robe to carry him here. Obeying the Buddha’s instruction, the bhikkhus carried him there. Because he was jostled, he became exhausted, his illness grew more painful, and in some cases death resulted. They reported the matter to the Buddha. The Buddha said: His consent and purity should be brought.
In this matter, there are cases called validly entrusting consent and purity and cases that are not; cases called validly receiving consent and purity and cases that are not; and cases called validly conveying consent and purity to the assembly and cases that are not. It is not called validly entrusting consent and purity if one entrusts consent and purity to a bhikkhuni, a siksamana, a samanera, or a samaneri; or entrusts it to one whose mind is insane, distracted, or impaired by illness; to one who has been expelled, one whose offense has been formally raised, one who has himself confessed an offense, or one who dwells within a different boundary.

If one does not say three times in accordance with the Dharma: “I now entrust my consent and purity to you. Please receive my consent and purity...” up to the words: “In lawful acts of the Sangha, announce my name on my behalf and take hold of my voting token,” none of these is called validly entrusting consent and purity. If the opposite of the foregoing applies, it is called validly entrusting consent and purity.
It is not called validly receiving consent and purity if one is oneself not in accordance with the Dharma or does not know the other person’s name and clan. The remaining cases are as stated above, and none is called validly receiving consent and purity. The opposite of these is called validly receiving consent and purity.
It is called validly conveying consent and purity to the assembly if a bhikkhu conveys consent and purity to the place where the Uposatha is held and then falls asleep; or if his mind becomes insane, distracted, or impaired by illness; or if the Sangha subjects him to a karman procedure for failing to acknowledge an offense, a karman procedure for refusing to abandon a wrong view, or a karman procedure for refusing to repent; or if he becomes one possessing both sexual organs, a pandaka, or one without sexual organs; or if he forgets to announce it.

Such cases are still called validly conveying consent and purity to the assembly. If he falls asleep or forgets and does not announce it, he commits a duskrta offense. If, while still on the way, he falls asleep... up to and including forgetting to announce it, none of these is called validly conveying consent and purity to the assembly.
There were also sick bhikkhus who were unable to verbally entrust their consent and purity, so the matter was reported to the Buddha. The Buddha said: They should entrust their consent and purity by means of bodily gestures. The bhikkhus did not know how consent and purity were to be entrusted by means of bodily gestures and reported the matter to the Buddha. The Buddha said: Raising a hand, pointing with a finger, moving the body, moving the head, or even blinking the eyes is called entrusting consent and purity by means of bodily gestures.
There were also sick bhikkhus who were unable to entrust their consent and purity by means of bodily gestures. The matter was reported to the Buddha. The Buddha said: The entire assembly should go to the sick person’s place. Then they should invite the bhikkhu who recites the precepts to sit in the center and recite them, and have the sick bhikkhus face the reciter of the precepts. There were also sick bhikkhus who could not face the reciter of the precepts but turned their backs or remained sitting or lying down. The matter was reported to the Buddha. The Buddha said: They should go outside the Uposatha boundary. They should not remain within the boundary and perform the Uposatha as a separate faction.
At that time, on the day for reciting the precepts, the Blessed One sat in an open place, surrounded in successive rows by the bhikkhus. The Buddha told the bhikkhus:
Be silent. The Uposatha will now be held and the precepts recited. A bhikkhu rose from his seat and said to the Buddha: The bhikkhu... has been detained by the authorities and cannot come. The Buddha said: A bhikkhu should be sent to explain the circumstances and request that he be released to attend the Uposatha. If this can be obtained, it is good. If not, the laypeople should be asked to withdraw a short distance so that his consent and purity may be received. If this can be done, it is good. If not, it should be said: “The entire Sangha should go to the place where that bhikkhu is and hold the Uposatha there.” If this can be done, it is good. If not, they should go outside the boundary to hold the Uposatha; they should not hold the Uposatha within the boundary as a separate faction.
At a dwelling place in the wilderness, the bhikkhus assembled on the fifteenth day to hold the Uposatha and recite the precepts. At that time, bandits arrived. When the bhikkhus saw them, they stopped reciting the precepts.

The bandits asked: Why are you sitting in silence? The bhikkhus replied: What we recite should not be heard by laypeople. The bandits asked again: Are the things you recite not spoken by the Buddha?

The bhikkhus replied: They are indeed spoken by the Buddha. The bandits asked: If they were spoken by the Buddha, who would not be permitted to hear them? You have surely assembled now to discuss matters detrimental to us.

Having said this, the bandits beat the bhikkhus and plundered their robes and bowls. The matter was reported to the Buddha. The Buddha said: From now on, bhikkhus, if you see bandits approaching, you should switch to reciting other sutras without allowing the recitation to be interrupted.
At that time, there was a king named Udayana who was skilled in physiognomy and divination. He had a consort named Moonlight, who was beautiful in appearance and surpassed others in singing and dancing. One day, the consort danced for the king in a lofty pavilion.

The king saw in her the marks of impending death and knew that she could not live longer than one year. Having clearly perceived this in her disposition and appearance, the king became unhappy. Seeing this, the consort said: Was my dancing not very good?

Why is the king displeased? The king said: You should not ask me about this. Distressed, the consort asked three times.

Unable to refuse her, the king explained the matter clearly. The consort said to the king: If this is truly so, please allow me to renounce the household life. The king said: You and I love and honor each other; even in death we would not part.

Let us fully enjoy the little time that remains. Why should we part while still alive? The consort again said to the king: To be tainted by even a little worldly glory is to become deluded and neglect the cultivation of the Path.

This matter is urgent; delay will only bring suffering to us both. I beseech the king to take pity...

out of compassion, allow me to leave the household life. The King said: “The Queen is still young. If you cultivate the Way with resolute wisdom, you will surely be reborn in a heavenly realm; if you return to human birth, we shall meet again.

You may do as you wish in this matter.” The Queen said: “If this vow is fulfilled, I swear that I shall not break my promise.” The King then permitted her to leave the household life. Thus, the Queen took her leave and departed. Not long after practicing the Way, she attained the fruit of a non-returner.

Her life then came to an end, and she was reborn in the Brahma realm. She again thought: “It was through the King’s kindness that I was able to leave the household life. I should repay that profound kindness so that I do not break my former promise.” She immediately appeared in the royal palace, stood in the air, and said to the King: “Queen Moonlight was none other than my former body.

Because I once made a promise to the King, I have come here to demonstrate my good faith.” The King said: “I do not recognize celestial beings. Can you manifest your former body again?” The Queen immediately transformed herself into her former appearance and stood before the King. When the King saw that form, his old attachment grew strong again.

He immediately drew near and tried to embrace her. The Queen flew up into the air and said to the King: “Why does the King still follow the habits of sensual desire? Desire is impermanent, suffering, empty, and impure.

If one contemplates these truths, can one not attain liberation? Otherwise, one will certainly fall into the three evil destinies, from which it is difficult to reform oneself.” Upon hearing these words, the King’s mind was immediately subdued. He entrusted the throne to the crown prince and left the household life to study the Way.

The King practiced meditation in a wooded mountain region not far from the royal city. The crown prince saw that his father had left the household life but had not gone far away. He lived in constant fear that his father might regret his decision and return to seize the throne, so the crown prince asked his royal father to go to another country.

At that time, the King, now a bhikkhu, thought: “I have been practicing according to the Buddha’s teachings, yet I have not seen the Buddha. I should now go there and pay homage to the Blessed One.” Having thought this, he departed. At that time, the crown prince and the brahmins were on a high tower and saw the King, his father, leave the forest and depart.

The brahmins said to the new king: “The King-bhikkhu has now gone away.” The crown prince was greatly pleased. But the King-bhikkhu suddenly remembered that he had left behind his sitting cloth, so he returned to retrieve it. The brahmins again said to the new king: “The King-bhikkhu has returned.” This caused the crown prince to become terrified, so he commanded his officials: “Go and kill him at once.

Kill all the Sakyan ascetics as well.” The new king further commanded: “If that man, fearing death, resorts to many expedients and begs to see me, do not spare him from death and then return to me.”
The man charged with carrying out the order hurried to the place and said: “The new king has ordered me to kill the bhikkhu.” The bhikkhu asked: “Why are you to kill me?” The executioner replied: “Because the bhikkhu left the forest and then returned, the new king feared that his throne would be seized and therefore ordered you killed.” The King-bhikkhu said: “I do not covet the royal throne. I returned only briefly because I had forgotten my sitting cloth.

Why should I be killed for this?” The messenger said: “The King also gave an absolute command: if that man fears death and pleads and begs in many ways, I must not refrain from killing him on that account and then return to the King. How could I now dare to act contrary to his command?” The King-bhikkhu again said: “I have left the household life, but I have not yet attained what I seek. Delay for a little while, until the shadow of that tree reaches this place.” The messenger agreed.

The King-bhikkhu immediately applied himself diligently to contemplation and attained stream-entry. The tree’s shadow then reached that place. The messenger said: “The tree’s shadow has now reached here.” The King-bhikkhu again said: “I have not yet fully attained what I sought in leaving the household life.

Can you delay for one more length of shadow?” The messenger agreed. After delaying in this way four times, the bhikkhu attained the four fruits of the ascetic life. He then said to the messenger: “You may carry out the command.

Then return and tell your king: ‘I did not covet the royal throne. I had departed, but because I had forgotten my sitting cloth, I returned briefly only to retrieve it. Your king has killed me because of this; thus, he has killed his father and killed an arhat.

I believe that he will undergo great suffering for a long time.’” Having spoken, he breathed his last! After killing him, the messenger returned to the King. Seeing him from afar, the King immediately felt remorse.

When the messenger came before the King, the King asked: “Have you killed him?” “Your Majesty, I have killed him.” The King again asked: “When my royal father was about to die, did he say anything?” Choking with sobs, the messenger related the entire matter in full, as above. Upon hearing his father’s final message, blood spurted from the King’s mouth, and while still alive, his body fell into hell. During this time, King Bimbisara and the rulers of neighboring countries quickly heard of that king’s command to kill all Sakyan ascetics within his borders.

They therefore ordered armed guards to protect the bhikkhus. Carrying out the decree, the guards vigilantly remained beside the bhikkhus without leaving them. At that time, at one residence in Rajagriha, five hundred bhikkhus assembled on the fifteenth day and asked the guards to withdraw a short distance, saying: “We are about to hold the Uposatha.” The guards replied: “We have received the Great King’s command that we must not leave you even briefly.

At another residence, after the precepts had been recited and the bhikkhus had risen and departed, other bhikkhus arrived, whether more numerous than, equal in number to, or fewer than those assembled. The bhikkhus—

The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “If, while the precepts are being recited, other bhikkhus arrive, and they are more numerous than or equal in number to those assembled, the Uposatha and recitation of the precepts should be performed again for them. If they are fewer, they should be permitted to hear the remaining precepts.

If the recitation of the precepts has been completed but none of the bhikkhus has yet risen, and other bhikkhus arrive, then if they are more numerous than or equal in number to those assembled, the Uposatha and recitation of the precepts should be performed again for them. If they are fewer, they should stand in the midst of the Sangha, kneel, and say: ‘I am pure.’ If the recitation of the precepts has been completed and some bhikkhus have risen and departed while others have not yet risen and departed, and other bhikkhus arrive, then if they are more numerous than or equal in number to those assembled, the Uposatha and recitation of the precepts should be performed again for them.

If they are fewer, they should make every effort to seek the former bhikkhus and, when harmony has been restored, perform the Uposatha and recite the precepts again. If this can be done, it is good; if not, they should go beyond the boundary to perform the Uposatha. They should not perform a separate Uposatha within the boundary.

If the recitation of the precepts has been completed and all the bhikkhus have risen and departed, and other bhikkhus arrive, the same procedure applies. Whether resident bhikkhus have assembled and resident bhikkhus arrive, visiting bhikkhus arrive, or both resident and visiting bhikkhus arrive; whether visiting bhikkhus have assembled and visiting bhikkhus arrive, resident bhikkhus arrive, or both resident and visiting bhikkhus arrive; whether resident bhikkhus arrive or visiting bhikkhus arrive, and whether they are more numerous, equal in number, or fewer—up to the case in which all the bhikkhus have risen and departed—everything is as stated above.

At one dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. Without considering whether there were or were not bhikkhus in that dwelling place, they recited the precepts together.

At another dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. They thought: “There are no bhikkhus here,” and then recited the precepts.

At another dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. They thought: “Whether or not there are bhikkhus here, the precepts must be recited,” and then recited the precepts.

At another dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. They thought: “There are bhikkhus here, but they have gone somewhere,” and recited the precepts with the intention of causing a schism in the Sangha.

At another dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. They thought: “There are bhikkhus here,” but without looking or searching for them, they recited the precepts.

At another dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. They thought: “There are bhikkhus here,” searched for them but did not find them, and then recited the precepts.

At another dwelling place, when the Uposatha arrived, the bhikkhus assembled intending to recite the precepts. They saw rope beds and other robes and bowls but did not see any bhikkhus. They thought: “There are bhikkhus here,” searched for and found them, and recited the precepts together with them.

The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said: “In the first, second, third, and fifth cases, the recitation of the precepts is blameworthy, the formal act is invalid, and a dukkata offense is committed. The fourth case is also blameworthy, the formal act is invalid, and a thullaccaya offense is committed.

The sixth case is blameless; the formal act is invalid, but no offense is committed. The seventh case is blameless; the formal act is valid, and no offense is committed.”

Whether resident bhikkhus have assembled but do not see resident bhikkhus, visiting bhikkhus, or both resident and visiting bhikkhus; whether visiting bhikkhus have assembled but do not see visiting bhikkhus, resident bhikkhus, or both visiting and resident bhikkhus; or whether resident and visiting bhikkhus have assembled but do not see both resident and visiting bhikkhus, resident bhikkhus, or visiting bhikkhus—the cases of blame and blamelessness are all as stated above.

At one dwelling place, when the Uposatha arrived, the bhikkhus assembled and heard a bhikkhu clearing his throat, coughing, sneezing, or shaking out a robe. Without thinking, “Is there a bhikkhu here or is there no bhikkhu here?” they recited the precepts... This extends to the case in which, at a dwelling place when the Uposatha arrived, the assembled bhikkhus heard a bhikkhu clearing his throat, coughing, sneezing, or shaking out a robe, and thought: “There is a bhikkhu here.” They then searched for him, found him, and recited the precepts together with him.

The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said: “The cases of blame and blamelessness are all as stated above.” One bhikkhu received the consent and declaration of purity of one bhikkhu, and one bhikkhu performed the Uposatha. Two bhikkhus received the consent and declarations of purity of two bhikkhus, and two bhikkhus performed the Uposatha.

Three bhikkhus received the consent and declarations of purity of three bhikkhus, and three bhikkhus performed the Uposatha. A large number of bhikkhus received the consent and declarations of purity of a large number of bhikkhus, and that large number of bhikkhus performed the Uposatha. They reported this to the Buddha.

The Buddha said: “None of these should be done. I now permit many bhikkhus to assemble while a smaller number of bhikkhus bring the consent and declarations of purity to them.”

At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts. They saw a bhikkhu elsewhere and conceived him to be in the same residence; after seeing him, they neither remembered nor asked, and then recited the precepts. At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts.

They saw a bhikkhu elsewhere and conceived him to be in the same residence; after seeing him, they remembered but did not ask, and then recited the precepts. At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts. They saw a bhikkhu elsewhere and conceived him to be in the same residence; after seeing him, they remembered, asked, and recited the precepts together with him.

At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts. They saw a bhikkhu elsewhere; they were uncertain about the boundary but not uncertain about the bhikkhu, yet they neither remembered nor asked, and then recited the precepts. At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts.

They saw a bhikkhu elsewhere; they were uncertain about the boundary but not uncertain about the bhikkhu, and they remembered, asked, and recited the precepts together with him. At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts. They saw a bhikkhu elsewhere; they were uncertain about the bhikkhu but not uncertain about the boundary, yet they neither remembered nor asked, and then recited the precepts.

At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts. They saw a bhikkhu elsewhere; they were uncertain about the bhikkhu but not uncertain about the boundary, and they remembered but did not ask, and then recited the precepts. At one dwelling place, the bhikkhus assembled intending to perform the Uposatha and recite the precepts.

They saw a bhikkhu elsewhere; they were uncertain about the bhikkhu but not uncertain about the boundary, and they remembered, asked, and recited the precepts together with him. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said: “The first six cases are blameworthy; the formal act is invalid, and a dukkata offense is committed.

The last three cases are blameless; the formal act is valid, and no offense is committed. The same applies regarding those in the same residence.”

The visiting bhikkhus said that it was the fourteenth day, while the resident bhikkhus said that it was the fifteenth day. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said: “The visiting bhikkhus should follow the resident bhikkhus.” When there were no resident bhikkhus and the visiting bhikkhus themselves had differing calculations from one another, they did not know what to do and reported the matter to the Buddha.

The Buddha said: “Those who arrived later should follow those who arrived earlier.” When visiting bhikkhus arrived at the same time, they reported the matter to the Buddha. The Buddha said: “They should ask the bhikkhus at a nearby dwelling place. If there are no bhikkhus at a nearby dwelling place, they should ask which day has been established by the governing authority and follow that.”

At that time, bhikkhus traveled from a dwelling place where there were bhikkhus to a dwelling place where bhikkhus were performing the Uposatha; to a dwelling place where there were no bhikkhus performing the Uposatha; to a dwelling place where bhikkhus resided but where no bhikkhus were presently performing the Uposatha; to a dwelling place where contentious bhikkhus were performing the Uposatha; or to a dwelling place where bhikkhus who had split the Sangha were performing the Uposatha. They reported this to the Buddha. The Buddha said: “If, on the Uposatha day, they go to any of the first four places, they commit a dukkata offense; if they go to the last place, they commit a thullaccaya offense.”

At one residence, on the Uposatha day, Bhaddananda was the senior monk. When the Sangha invited him to recite the precepts, Bhaddananda replied, “I have forgotten the recitation.” The bhikkhus said, “If you have forgotten it, why do you sit in the senior monk’s seat?” They reported this to the Buddha. The Buddha taught: “The senior monk should recite the precepts. If he does not recite them, he commits a duṣkṛta offense.”
The bhikkhus did not know how many years of seniority constituted a senior monk and reported this to the Buddha. The Buddha taught: “One above whom there is no one more senior is called the senior monk.”
While reciting the precepts, the bhikkhus forgot the text midway through and reported this to the Buddha. The Buddha taught: “The person sitting nearby should prompt the reciter. If he still forgets, he should prompt him again. If he forgets a third time, another person should be appointed to continue the recitation; it should not be recited again from the beginning.”
At that time, on the night of the Uposatha, the group of six bhikkhus engaged in a dispute, obstructing the Sangha’s recitation of the precepts. This was reported to the Buddha. The Buddha taught: “If only a few of those assembled for the recitation of the precepts have risen and left, they should be gathered again and the precepts recited.

If more than half, or half, have risen and left, the recitation may be deferred until the morning of the Uposatha day. If, because of discussing the Vinaya, expounding the Dharma, holding deliberations, or receiving many offerings, there is insufficient time to recite the precepts, in every such case the recitation may be deferred until the following morning.” The bhikkhus had not invited the precept reciter beforehand, and therefore the recitation of the precepts was delayed.

They reported this to the Buddha. The Buddha taught: “The precept reciter should be invited beforehand.” At that time, the bhikkhus first recited the precepts and only afterward performed the karma procedures. Once the precepts had been recited, the group of six bhikkhus immediately departed and did not remain in harmony with the Sangha to perform the karma procedures, thereby causing those procedures not to accord with the Dharma.

This was reported to the Buddha. The Buddha taught: “The karma procedures should be performed first, and only afterward should the precepts be recited, so that the Sangha will remain and they will be unable to leave.”
At that time, the bhikkhus recited the precepts together. This was reported to the Buddha. The Buddha taught: “The precepts should not be recited in unison. One person should be invited to recite them.” A bhikkhu recited the precepts in a chanting melody. This was reported to the Buddha. The Buddha taught: “They should be recited in a straightforward manner.”
At that time, during the Uposatha at a certain residence, Bhaddananda was the senior monk. He announced: “Today is the fifteenth day. The Sangha is holding the Uposatha and reciting the precepts.

Those bhikkhus who have not come have conveyed their consent and purity. What shall the Sangha now do?” Because he asked the bhikkhus what was to be done, the bhikkhus replied: “The bhikkhu... should be subjected to a karma procedure of censure, a karma procedure of banishment, a karma procedure of dependence, a karma procedure of suspension, or a karma procedure requiring conciliation. A bhikkhu should be assigned Parivāsa, Mānatta, Mūlāya-paṭikassana, or Abbhāna.” Bhaddananda said, “I do not know the karma procedures.” The bhikkhus asked, “If you do not know them, why did you ask the Sangha and the bhikkhus what was to be done?” They reported this to the Buddha.

The Buddha taught: “The senior monk should recite the precepts, and the Vinaya holder should perform the karma procedures.”
At that time, while listening to the recitation of the precepts, some bhikkhus wore their robes inside out, stood with their hands on their hips, wore shoes or sandals, covered their heads, lay down, or leaned against something, thus adopting disrespectful postures. They reported this to the Buddha. The Buddha taught: “You should apply your minds with reverence.

You should not listen to the recitation of the precepts with your robes inside out... nor while lying down or leaning against something. Whoever violates this commits a duṣkṛta offense.” On an Uposatha day, a bhikkhu fell asleep. After the precepts had been recited, he awoke in alarm and said, “Let the Sangha assemble to recite the precepts together.” They reported this to the Buddha.

The Buddha taught: “From now on, you must not sleep during the day.”
There were also bhikkhus charged with duties through a karma procedure who, being unable to sleep, became exhausted and physically unwell. This was reported to the Buddha. The Buddha taught: “They are permitted to sleep in a secluded place. They should tell a bhikkhu they know: ‘I shall sleep in that place. If there is any matter concerning the Sangha, call me.’”
There was also a bhikkhu who fell asleep during the recitation of the precepts. Upon awakening, he said to the bhikkhus, “Why have you not recited the precepts?” The bhikkhus asked, “What do you remember?” He replied, “I was asleep.” They reported this to the Buddha. The Buddha taught: “One should not sleep during the recitation of the precepts. Whoever violates this commits a duṣkṛta offense.”
At one residence during the Uposatha, the bhikkhus recited the precepts in a secluded place. Visiting bhikkhus arrived but did not know where the recitation was being held. This was reported to the Buddha.

The Buddha taught: “Unless there is a danger, the precepts should not be recited in a secluded place.” Some bhikkhus did not know that the day for reciting the precepts had arrived, so they instructed junior bhikkhus to sweep, arrange the seats, prepare the tally sticks, and provide lamps. Some bhikkhus used minor matters as a pretext to entrust these tasks to others. They reported this to the Buddha.

The Buddha taught: “It is not permitted to use minor matters as a pretext for entrusting the tasks to other bhikkhus.” They wished to adorn the Uposatha hall by hanging banners and precious canopies, scattering flowers, and offering the Sangha a midday meal. On that occasion, they also wished to present robes and other requisites, and to use verses to praise the Buddha, Dharma, and Sangha. They reported this to the Buddha.

The Buddha taught: “All these things are permitted. If there are meritorious deeds to be performed, they should also be carried out at the proper time.”

VINAYA IN FIVE DIVISIONS OF THE MAHĪŚĀSAKA SCHOOL