彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 19

VOLUME 19
Part 3: ON THE DHARMAS CONCERNING ORDINATION, POSADHA, RAINS RETREAT, INVITATION, ROBES, LEATHER FOOTWEAR, FOOD AND DRINK, ETC.

Section 3: ON THE DHARMA OF THE RAINS RETREAT

The Buddha was in the city of Rajagriha. At that time, the bhikkhus traveled during all seasons—spring, summer, and winter—trampling insects and vegetation to death and growing weary from carrying heavy robes and belongings along the road. When the laypeople saw this, they criticized them, saying: “Even non-Buddhist ascetics and brahmins know that, of the three seasons, they should remain in retreat during the summer.

Birds, too, make nests and burrows in which to dwell peacefully during this season. Yet the bhikkhus do not understand the three seasons—which season is suitable for traveling and which is not. The bhikkhus constantly speak of having few desires, of loving-kindness, and of protecting and being mindful of living beings, yet now they trample upon them without any benevolent or compassionate heart.

This is not the conduct of a sramana; it destroys the Dharma of the sramanas.” When the elder bhikkhus heard this, they sternly rebuked them and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus:
“Is it true that you have acted in this way?”
“Yes, Blessed One, it is true.”
The Buddha rebuked them in many ways and then told the bhikkhus:
“You should not travel during every season. Whoever violates this incurs a duskrta offense. From now on, I permit and require you to observe the rains retreat during the summer.” The procedure for formally entering the rains retreat is as follows: Bare the right shoulder, remove one’s footwear, kneel, place the palms together, face a bhikkhu, and say: “Elder, be single-mindedly mindful of me. I, the bhikkhu ... will observe the summer rains retreat at this dwelling place for the first three months, relying upon the village of ... and the lodging of .... If the lodging becomes damaged, it should be repaired.” This is to be said three times. The other bhikkhu replies, “I acknowledge it.”
Some bhikkhus formally entered the rains retreat every day, while others did so once every two, three, four, or five days. They reported this to the Buddha. The Buddha said: “You should not formally enter it in this way. On the final Posadha day of spring, you should distribute the lodgings and bedding; then, on the first day of summer, formally enter the rains retreat.”
Some bhikkhus wished to enter the rains retreat beneath an elephant or upon a vehicle. Other bhikkhus wished to observe the retreat in the house of someone upon whom the Sangha had imposed the overturning of the alms bowl. They reported this to the Buddha. The Buddha said: “You should not formally enter the retreat in any such place. Whoever violates this incurs a duskrta offense. I permit you to observe the rains retreat in a place that has sufficient room to sit cross-legged and where your robes and alms bowl will not be soaked by the rain.”
Some bhikkhus observed the rains retreat in a place where there was no protection and were robbed by bandits. Other bhikkhus observed it in a cemetery and were harassed by nonhuman beings. Other bhikkhus observed it in trees and were afflicted by venomous snakes. Other bhikkhus observed it in a house roofed with hides, and growths developed inside their nostrils. Other bhikkhus observed it upon ground covered with flayed hides. They reported these matters to the Buddha. The Buddha said: “You must not formally enter the retreat in any of the foregoing places.”
At that time, laypeople invited bhikkhus to observe the rains retreat in a place without protection, saying: “Venerable Ones, you may observe the rains retreat there; we can provide protection from afar.” They reported this to the Buddha. The Buddha said: “I permit you to accept.” There was also a bhikkhu in a cemetery who was concerned that no lodging or bedding would be available in inhabited areas and wished to remain in the cemetery for the rains retreat.

He reported this to the Buddha. The Buddha said: “If you are able to maintain present mindfulness and are not afraid, I permit it.” Other bhikkhus wished to prepare a place above a thicket in which to observe the rains retreat. They reported this to the Buddha.

The Buddha said: “I permit it. First, however, you should throw stones into the trees or strike them with a pole and listen to determine whether any sound is produced or whether any creature runs out. If no unusual sound is heard and no creature runs out, you may then enter.

Use mud to fill and level the dangerous places, build earthen walls around it, and install a door that can be opened and closed.”
At that time, the naga king Anavatapta invited the bhikkhus to observe the rains retreat in a cavern within his palace, which was made of five hundred kinds of gold, silver, and precious jewels. The bhikkhus did not dare go and reported this to the Buddha. The Buddha said: “I permit you to go.” The bhikkhus wished to make steps for walking, slabs for sitting, and stones for washing their feet, but all these were made of gold and silver, and they were ashamed and did not dare use them. They reported this to the Buddha. The Buddha said: “The gold and silver there are just like earth and stone here. You may use them as you wish.”
Other bhikkhus observed the rains retreat in places endangered by bandits, government officials, or relatives, and they reported this to the Buddha. The Buddha said: “You should avoid such places and observe the rains retreat elsewhere. There are two kinds of rains retreat: the earlier retreat and the later retreat.

If there is no intervening matter, you should enter the earlier retreat; if there is an intervening matter, I permit you to enter the later retreat.” When bhikkhus entering the later retreat went to another place, the bhikkhus there did not provide them with lodging and bedding. They reported this to the Buddha. The Buddha said: “You should provide them.” After lodgings had been assigned, some did not stay in them but instead took the rooms of others.

They reported this to the Buddha. The Buddha said: “Whatever room one receives, one should stay in that room.” When a bhikkhu wishes to observe the rains retreat, he should first consider whether a place is dangerous or free from danger. If it is free from danger, he should remain; if it is dangerous, he should leave.
At that time, in the city of Sravasti, there was a householder named Udayana who had faith and delight in the Buddha-Dharma and regularly provided for the bhikkhus. During the rains retreat, he built lodgings for the Sangha and prepared a meal to mark their entrance into the lodgings. Wishing to take that occasion to offer the rooms, he invited bhikkhus from the surrounding dwelling places, but the bhikkhus, being apprehensive, did not dare accept.

The householder objected and criticized them, saying: “I have expended wealth to prepare food, yet the bhikkhus refuse to accept my invitation.” The bhikkhus reported the matter to the Buddha. The Buddha said: “I permit you to accept. If someone builds a house for bhikkhunis or rooms for non-Buddhist ascetics, or even constructs steps or a pathway and prepares a meal to invite offerings, I permit you to accept in every such case.

Whether one has been invited or has not been invited, if one must go beyond the boundary, in every case I permit one to be absent for seven days, after which one must return.”
There was a bhikkhu who did not himself know the Vinaya and did not rely upon one who upheld the Vinaya. During the rains retreat, a doubt arose in him, and he thought: “The Blessed One does not permit me to travel during the rains retreat, but there is no one here whom I can ask. I do not know what to do.” He reported this to the Buddha.

The Buddha said: “I permit you to observe the rains retreat in a place where there is a bhikkhu who upholds the Vinaya. If the lodgings at the place where the Vinaya-holding bhikkhu resides are cramped, I permit you to stay near him and go to him once every seven days. In the meantime, you should mentally resolve that, from afar, you rely upon that Vinaya-holder while observing the rains retreat.” There was also a bhikkhu who, after the lodgings and bedding had been distributed, did not form the thought, “I now observe the rains retreat,” nor did he say so aloud.

Later, doubt and remorse arose in him: “I did not formally enter the rains retreat. Does this count as observing the rains retreat?” He reported this to the Buddha. The Buddha said: “Because he accepted a lodging and spread out his bedding for the purpose of the rains retreat, even though he neither formed the intention nor verbally declared his formal entry, it is still called observing the rains retreat.”
At that time, in the city of Sravasti, people wished to dig a canal to carry water through Jetavana. When King Prasenajit heard of this, he issued an order: “Whoever digs a canal to carry water through Jetavana shall be guilty of a grave crime.” Later, trouble arose at the frontier, and the king personally went forth on campaign. The non-Buddhist ascetics wished to gather their forces and dig the canal.

The bhikkhus told the upasakas about this, but the upasakas said: “This matter does not fall within our authority to prevent. We must go and report it to the king.” The bhikkhus said: “The Blessed One does not permit us to be away for more than seven days during the rains retreat. The king is presently far from here; how could we reach him in time?” They reported this to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “From now on, when a matter concerning the Buddha, the Dharma, or the Sangha, or a personal matter, requires one to be absent for more than seven days, I permit one, through a motion followed by one proclamation, to obtain permission for fifteen days or one month and go beyond the boundary.” One bhikkhu should announce:
“Venerable Sangha, please listen! This bhikkhu named ... wishes, on account of the matter of ..., to go beyond the boundary and, in addition to the seven days, to receive thirty nights, after which he will return here to observe the rains retreat. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.
“Venerable Sangha, please listen! This bhikkhu named ... wishes, on account of the matter of ..., to go beyond the boundary and, in addition to the seven days, to receive thirty nights, after which he will return here to observe the rains retreat.”

Those Elders who approve should remain silent. Whoever does not approve should speak.

The Sangha has now permitted the bhikkhu... to receive another thirty nights outside the boundary. Since the Sangha approves, it remains silent. Thus is this matter decided; thus should it be upheld.

There was a bhikkhu who entered the rains retreat where even food was insufficient. He thought: “While dwelling here for the rains retreat, even food is insufficient; yet the Blessed One has not permitted breaking the rains retreat. What should I do?” He reported this to the Buddha. The Buddha said: “Because of this circumstance, I permit the rains retreat to be broken without offense.”

Again, there was a bhikkhu in the rains retreat whom a bhikkhuni enticed to engage in impure conduct. That bhikkhu thought: “The human mind is easily changed; later I may change my resolve. Yet the Blessed One has not permitted breaking the rains retreat. What should I do?” He reported this to the Buddha. The Buddha said: “For this reason, I permit the rains retreat to be broken without offense.” The same applies in the case of a sikkhamana, or even a pandaka. If a king wishes to destroy one’s practice of celibacy, the same applies, even in the case of parents or relatives.

There was a bhikkhu in the rains retreat who discovered a precious treasure and thought: “This treasure would be sufficient to sustain me for my entire life. If I remain here long, my resolve may be shaken. Yet the Blessed One has not permitted breaking the rains retreat.

What should I do?” He reported this to the Buddha. The Buddha said: “Because of this circumstance, I permit the rains retreat to be broken without offense.” If one witnesses the pleasures or sufferings of a king, a person of high rank, or even one’s parents, and fears losing one’s aspiration for the Path, the matter should likewise be handled in this way. There was a bhikkhu in the rains retreat who heard that a bhikkhu wished to cause a schism in the Sangha.

He thought: “If the Sangha is divided, it will be unable to dwell in harmony or at ease. Yet the Blessed One has not permitted breaking the rains retreat. What should I do?” He reported this to the Buddha.

The Buddha said: “I permit the rains retreat to be broken for this reason, without offense.”

Again, there was a bhikkhu in the rains retreat who heard that, at another dwelling place, a bhikkhu who was his close friend wished to cause a schism in the Sangha. He thought: “If I go and admonish him, he will surely heed my words. Yet the Blessed One has not permitted me to break the rains retreat. What should I do?” He reported this to the Buddha. The Buddha said: “I permit the rains retreat to be broken for this reason, without offense.” If one can send someone to admonish him and goes for this purpose; if the Sangha there has already been completely divided and one goes to restore harmony oneself or cause someone else to restore harmony—the same applies. The same applies to a bhikkhuni who is able to restore harmony to the Sangha.

At that time, a caravan of merchants stopped to rest, and the bhikkhus wished to depend upon them while keeping the rains retreat. They reported this to the Buddha. The Buddha said: “I permit you to depend upon a merchant caravan while keeping the rains retreat.” During the rains retreat, the merchants suddenly departed.

The bhikkhus did not know what to do and reported this to the Buddha. The Buddha said: “I permit you to follow them.” The merchants divided into two caravans. The bhikkhus did not know what to do and reported this to the Buddha.

The Buddha said: “Follow the caravan that has faith and devotion and is prosperous and joyful.” If a bhikkhu is a Vinaya holder and one caravan contains many Vinaya holders, I permit him to go with that caravan. The same applies if one depends for the rains retreat upon cowherds, shepherds, raftmen, or boatmen. There were bhikkhus whose dwellings and bedding were burned during the rains retreat, leaving them with nowhere to stay.

They did not know what to do and reported this to the Buddha. The Buddha said: “If there is destruction by fire, flooding, danger from a king, danger from bandits, danger from nonhuman beings, danger from lions, tigers, wolves, poisonous creatures, or even ants, water, or wind, I permit the rains retreat to be broken without offense.”

At that time, after Bhaddananda had accepted an invitation for the rains retreat and performed the Uposatha, he saw along the road two dwelling places where abundant robes and food were being offered. Bhaddananda then entered both places and received half of the offerings at each. The bhikkhus reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked Bhaddananda: “Did you actually do this?”

“Blessed One, I did.”

The Buddha rebuked him in various ways: “You foolish man! Having accepted another person’s invitation, why did you keep the rains retreat at two dwelling places for the sake of gain?” The Buddha told the bhikkhus: “From now on, if a bhikkhu accepts another person’s invitation for the earlier rains retreat, performs the Uposatha, and then, while on the road, sees two dwelling places where abundant robes and food are offered and consequently remains there, neither the earlier nor the later rains retreat is established, and because he has broken his word, he commits a dukkata offense.

If a bhikkhu accepts another person’s invitation for the earlier rains retreat, performs the Uposatha, and sets out but does not reach the place before the light appears on the seventeenth day, the earlier rains retreat is not established for that bhikkhu, but the later rains retreat is established. He has not broken the rains retreat, but has committed an offense by breaking his word. If he accepts another person’s invitation for the earlier rains retreat, performs the Uposatha, and reaches the place for entering the rains retreat, but leaves the boundary without formally taking the seven-day leave, then whether or not he returns within seven days, the earlier rains retreat is not established for that bhikkhu.

If the later rains retreat is available, he has not broken the rains retreat and has not committed an offense by breaking his word. If he accepts another person’s invitation for the earlier rains retreat, performs the Uposatha, reaches the place for entering the rains retreat, formally takes the seven-day leave, and leaves the boundary but does not return, the earlier rains retreat is not established. If the later rains retreat is available, he has not broken the rains retreat, but has committed an offense by breaking his word.

If he returns within seven days, he has not broken the rains retreat and has not committed an offense by breaking his word. If he accepts another person’s invitation for the earlier rains retreat, performs the Uposatha, reaches the place for entering the rains retreat, and, during the seven days preceding the Invitation Ceremony, leaves the boundary without performing the formal act for a seven-day leave, the earlier rains retreat is likewise not established, but the later rains retreat is established.

He has not broken the rains retreat, but has committed an offense by breaking his word. If he leaves the boundary after performing the formal act for a seven-day leave, he has not broken the rains retreat and has not committed an offense by breaking his word. The same applies if a bhikkhu accepts another person’s invitation for the earlier rains retreat and performs the Uposatha at that person’s place.

“If a bhikkhu accepts another person’s invitation for the later rains retreat, performs the Uposatha, and then, while on the road, sees two dwelling places where abundant robes and food are offered and consequently remains there without continuing onward, he has broken the rains retreat and broken his word, and commits a dukkata offense. If he accepts another person’s invitation for the later rains retreat, performs the Uposatha, and sets out but does not arrive before the light appears on the seventeenth day, that bhikkhu has broken the rains retreat and broken his word, committing two offenses.

If he accepts another person’s invitation for the later rains retreat, performs the Uposatha, reaches the place for entering the rains retreat, and then leaves the boundary without taking the seven-day leave, whether or not he returns within seven days; or if he takes the seven-day leave but does not return within seven days—in all such cases, he has broken the rains retreat and broken his word, committing two offenses.

If he returns within seven days, he has not broken the rains retreat and has not committed an offense by breaking his word. If he accepts another person’s invitation for the later rains retreat, performs the Uposatha, reaches the place for entering the rains retreat, and, during the seven days preceding the Invitation Ceremony, leaves the boundary for seven days without the formal authorization, he has broken the rains retreat and broken his word, committing two offenses.

If he has authorization to leave the boundary for seven days, he has not broken the rains retreat and has not committed an offense by breaking his word. The same applies if he accepts another person’s invitation for the later rains retreat and performs the Uposatha at that person’s place.”

There was a bhikkhu seeking a place to keep the rains retreat. Seeing an unoccupied cave, he thought: “I shall keep the rains retreat here.” A large number of other bhikkhus also saw it and likewise formed the same intention, but they did not know of one another. Before the rains retreat, on the Uposatha day, both parties assembled there, and each said: “I discovered this cave first.” They did not know who was entitled to stay there and reported this to the Buddha. The Buddha said: “Whoever arrives first should make a mark, inscribe his name on the wall, or tell the people living around the cave and later call upon them as witnesses. That person is entitled to stay there.”

Again, there was a bhikkhu who first claimed a dwelling place but subsequently did not come. Other bhikkhus did not dare stay there, so the dwelling place remained vacant. They reported this to the Buddha. The Buddha said: “The mark should be erased, or the matter should be announced so that everyone knows, allowing another bhikkhu to stay there.”

Section 4: THE PROCEDURE FOR THE INVITATION CEREMONY

The Buddha was staying in the city of Shravasti.

At that time, a large number of bhikkhus were spending the rains retreat in one place. They discussed among themselves: “If we speak with one another, this may lead to much troublesome talk. We should therefore establish a rule among ourselves that no one is to converse with anyone else.

Whoever returns first from almsround shall sweep and sprinkle water over the place where the meal is to be served, fill the water vessels, set out the towels for wiping hands and feet, spread out the sitting mats, set down a vessel for surplus food, and apportion the food. If there is any surplus, he shall place some of it in that vessel, so that anyone who has received too little may take from it and eat. After the meal, they shall clean up in order.

If one person cannot do it alone, he shall signal to a companion for assistance.” By spending the rains retreat in this manner, they thought, they would dwell in peace and happiness, free from the trouble of disputes and contentious exchanges. Having discussed this, they put it into practice.

When the rains retreat was over, in accordance with the customary practice established by the Buddhas, there was a gathering twice each year. Upon arriving before the Buddha, the bhikkhus bowed their heads at his feet and then withdrew to sit to one side. The Buddha kindly asked them:

“Did you spend the rains retreat in harmony? Was there no shortage of almsfood? Were you not wearied on the journey?”

“Blessed One, we spent the rains retreat in harmony, there was no shortage of almsfood, and we were not wearied on the journey.”

The Buddha further asked:

“How did you spend the rains retreat in harmony?”

The bhikkhus then related everything fully, as above.

The Buddha rebuked them in every way:

“You foolish men! You lived together like enemies—how could that be harmonious and happy? By countless skillful means I have taught you that, when dwelling together, you must admonish, edify, and awaken one another so as to bring the work of the path to fulfillment. Why have you now practiced a rule of silence? From now on, whoever again establishes a rule forbidding mutual speech commits a dukkaṭa offense.”

At that time, the group of six bhikkhus frequently committed offenses. Following the Buddha’s teaching, the other bhikkhus admonished them, saying: “You frequently commit offenses. You should recognize your own faults, reform yourselves, and repent. Do not defile the holy life, bring great suffering upon yourselves, and betray the faith of the donors, only to gain nothing in the end!” The group of six bhikkhus did not reform or repent. Instead, they falsely accused the elder bhikkhus of committing various offenses. When the elders heard this, they felt ashamed and went to the Buddha and reported the matter. On account of this, the Buddha assembled the Sangha of bhikkhus and asked the group of six bhikkhus:

“Did you in fact do this?”

“Blessed One, we did.”

After rebuking them in every way, the Buddha told the bhikkhus:

“If a bhikkhu has committed an offense, one should first ask him: ‘I wish to admonish you. Will you permit me to do so?’ If he says that he permits it, then admonish him; if he does not permit it, then desist. If he refuses permission, he commits a dukkaṭa offense.”

Later, after the group of six bhikkhus had committed offenses, they instead asked an elder bhikkhu: “I wish to admonish you. Will you permit me to do so?” The elder thought, “The Buddha has established that permission must not be refused,” and therefore said: “Speak as you wish!” The group of six bhikkhus then said: “If I may speak as I wish, then listen to me: What was the offense? When was it spoken of? Where was it spoken of?” On hearing these words, the elder followed after them and did not dare leave their side. The bhikkhus reported this to the Buddha, and the Buddha again asked the group of six bhikkhus:

“Did you in fact do this?”

“It is true, Blessed One.”

After rebuking them in every way, the Buddha told the bhikkhus:

“One who possesses five qualities should not ask for permission to speak about another’s offense: he is shameless, foolish, poorly learned, does not himself understand the Dharma, and carelessly exposes another’s wrongdoing. One who is conscientious, learned, wise, himself understands the Dharma, and truly wishes to lead another away from wrongdoing may ask for permission to speak about an offense. There are also five qualities on account of which one should not ask for permission to speak about an offense: acting out of attachment, anger, fear, or delusion, and not knowing whether the time is appropriate or inappropriate.

One who possesses the opposite qualities may ask for permission to speak about an offense. If one who possesses the five unwholesome qualities asks, permission to speak about an offense should not respectfully be given. If one who possesses the five wholesome qualities asks, permission to speak about an offense should respectfully be given.”

At that time, the bhikkhus discussed among themselves: “As the Blessed One has taught, there are those who should be permitted to ask and those who should not; there are those to whom permission should respectfully be given and those to whom it should not. Only an arhat would be qualified to ask. How, then, can we be permitted to do this?” They reported this to the Buddha. On account of this, the Buddha assembled the Sangha of bhikkhus and asked them:

“Did you in fact have such a discussion?”

“Blessed One, we did.”

The Buddha told the bhikkhus:

“From now on, for the sake of the ten benefits, I establish the ceremony of Invitation for the bhikkhus. One should request the Sangha’s Invitation regarding offenses, saying: ‘Venerable Ones, if you have seen an offense of mine, heard of an offense of mine, or suspected an offense of mine, out of compassion please speak freely. Having recognized the offense, I shall make amends.’ This is to be said three times.”

At that time, the bhikkhus thought: “The Blessed One has instructed us to perform the Invitation; we should therefore practice it together.” They then held the Invitation every day, or once every two days, three days, and so on up to once every five days. They reported this to the Buddha. The Buddha said: “You should not do so.

The Invitation should be held on the final day of the three-month summer retreat.” The bhikkhus then performed the Invitation before bhikkhunīs, śikṣamāṇās, sāmaṇeras, and sāmaṇerīs, or before laypeople, adherents of other paths, persons whose minds were deranged, confused, or impaired by illness, persons under suspension or expulsion, and persons holding wrong views. They reported this to the Buddha. The Buddha said: “The Invitation should not be performed in that manner.

It should be performed properly within the community of bhikkhus.”

Some bhikkhus performed the Invitation while sitting on beds. They reported this to the Buddha. The Buddha said: “You should not do so.” The bhikkhus then performed the Invitation on the ground, which soiled their robes, and they reported this to the Buddha. The Buddha said: “The ground should be prepared and cleaned, grass should be spread upon it, and the Invitation should then be performed.” The group of six bhikkhus said: “When my turn comes, I shall descend to the ground.” The bhikkhus reported this to the Buddha. The Buddha said: “You should not do so.” First, one bhikkhu should proclaim:

“Venerable Sangha, please listen! The time has now come for the Sangha’s Invitation. The Sangha should perform the Invitation in harmony. This is the motion.”

Thereafter, everyone should descend to the ground, kneel, and perform the Invitation. Before the bhikkhus had completed the Invitation, the elderly and sick senior bhikkhus were unable to kneel for a long time. They reported this to the Buddha. The Buddha said: “After performing the Invitation, they are permitted to return to their seats.” After completing their own Invitation, some bhikkhus went out. They reported this to the Buddha. The Buddha said: “They should not leave before the others. They must wait until the ceremony is completed and then all depart together.”

The bhikkhus all performed the Invitation before the senior bhikkhus at the same time, and it was impossible to know who had performed it and who had not. They reported this to the Buddha. The Buddha said: “The Invitation should not be performed simultaneously.” The bhikkhus then approached the senior bhikkhus one by one to perform the Invitation.

Some laypeople who wished to make offerings and hear the Dharma could not wait for so long, and they criticized the bhikkhus, saying: “We have many affairs to attend to, yet we have set them aside to come here, while these bhikkhus have no time to receive our offerings or teach us the Dharma.” The bhikkhus reported this to the Buddha. The Buddha said: “The Invitation should not be performed one person at a time. I permit eight senior bhikkhus to perform the Invitation individually; the others of equal seniority may perform the Invitation simultaneously with those of equal seniority.”

The bhikkhus did not know before whom they should perform the Invitation. They reported this to the Buddha. The Buddha said: “By a formal act consisting of a motion and one proclamation, persons should be appointed to receive the Invitation, whether one, two, or several bhikkhus.” One bhikkhu should proclaim:

“Venerable Sangha, please listen! This bhikkhu… and this bhikkhu… are able to serve the Sangha as recipients of the Invitation. The Sangha now appoints bhikkhu… and bhikkhu… as recipients of the Invitation. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen! Bhikkhu… and bhikkhu… are able to serve the Sangha as recipients of the Invitation. The Sangha now appoints bhikkhu… and bhikkhu… as recipients of the Invitation. Those elders who approve should remain silent. Whoever does not approve should speak.

“The Sangha has appointed bhikkhu… and bhikkhu… as recipients of the Invitation. The Sangha approves and therefore remains silent. Thus do I understand and uphold this matter.”

The bhikkhus appointed an ignorant bhikkhu to officiate at the Pavāraṇā and reported this to the Buddha. The Buddha taught: “One who is swayed by the following five qualities should not be appointed: acting according to desire, affection, anger, delusion, or fear, and not knowing the proper time and the improper time. One possessing the opposite qualities should be appointed.” The appointed bhikkhu should rise and say to the bhikkhus: “Those of equal seniority should sit together in one place.” The officiant did not know when he himself should make his Pavāraṇā, and this was reported to the Buddha.

The Buddha taught: “He should make his Pavāraṇā when his turn comes according to the order.” When the bhikkhus performed the Pavāraṇā in this manner, it still took a long time, and the laypeople criticized them as stated above. They reported this to the Buddha. The Buddha taught: “The appointed person should announce: ‘Each of you should make Pavāraṇā to one another.’” After performing the Pavāraṇā, the bhikkhus held the uposatha, and this was reported to the Buddha.

The Buddha taught: “The Pavāraṇā karman is also called an uposatha.”

At that time, on the Pavāraṇā day, the Blessed One and the bhikkhus sat in the open air, one behind another in a circle. The Buddha told the bhikkhus: “The time has now come for the harmonious Sangha to perform the Pavāraṇā; you should perform the Pavāraṇā together.” A bhikkhu rose and said to the Buddha: “There is a sick bhikkhu who cannot come.” The Buddha taught: “A bhikkhu should be appointed to support him and bring him here...” up to the passage: “Go beyond the boundary and perform the Pavāraṇā,” as explained in the section on the recitation of the precepts.

The group of six bhikkhus performed the Pavāraṇā while having offenses, and this was reported to the Buddha. The Buddha taught: “You should not do so. Whoever violates this incurs a duṣkṛta offense.” They nevertheless deliberately performed the Pavāraṇā while having offenses, and this was reported to the Buddha.

The Buddha taught: “Their Pavāraṇā should be suspended.” The bhikkhus suspended it before the karman had been performed; elsewhere, they suspended it only after the Pavāraṇā had already been performed. This was reported to the Buddha. The Buddha taught: “You should not do so.

It should be suspended after the karman has been performed but before the Pavāraṇā is made.”

The Buddha told the bhikkhus: “There are four grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā, and four grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā. What are the four grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā? They are suspending it because of a baseless charge of broken precepts, a baseless charge of wrong view, a baseless charge of misconduct, or a baseless charge of wrong livelihood. The opposites of these are the four grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā.

“There are also seven grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā, and seven grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā. What are the seven grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā? They are suspending it because of a baseless charge of pārājika, a baseless charge of saṅghāvaśeṣa, a baseless charge of sthūlātyaya, a baseless charge of pāyattika, a baseless charge of pratideśanīya, a baseless charge of duṣkṛta, or a baseless charge of wrong speech. The opposites of these are the seven grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā.

“There are also eight grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā, and eight grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā. What are the eight grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā? They are suspending it on account of a baseless charge, whether concerning an act done or not done, of broken precepts; a baseless charge, whether concerning an act done or not done, of wrong view; a baseless charge, whether concerning an act done or not done, of misconduct; or a baseless charge, whether concerning an act done or not done, of wrong livelihood. The opposites of these are the eight grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā.

“There are also nine grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā, and nine grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā. What are the nine grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā? They are a baseless charge concerning the doing or non-doing of an act that breaks the precepts; a baseless charge concerning wrong view; and likewise a baseless charge concerning misconduct. The opposites of these are the nine grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā.

“There are also ten grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā, and ten grounds on which it is not in accordance with the Dharma to suspend the Pavāraṇā. What are the ten grounds on which it is in accordance with the Dharma to suspend the Pavāraṇā? A bhikkhu, on account of a certain sign and a certain matter, receives a karman for disciplinary action performed in accordance with the Dharma.

If another bhikkhu sees that he has, on account of that sign and that matter, received a karman for disciplinary action performed in accordance with the Dharma, and that bhikkhu later declares before another Sangha that the former has received a karman for disciplinary action performed in accordance with the Dharma and suspends his Pavāraṇā, this is called suspending the Pavāraṇā in accordance with the Dharma. If, while his Pavāraṇā is being suspended, a dangerous circumstance arises and the entire Sangha disperses, and later, upon seeing him again, they suspend his Pavāraṇā as before, this is suspending the Pavāraṇā in accordance with the Dharma.

If he has renounced the precepts, or committed a pārājika, saṅghāvaśeṣa, sthūlātyaya, pāyattika, pratideśanīya, duṣkṛta, or an offense of wrong speech, and a bhikkhu, on account of that sign and that matter, declares in the midst of the Sangha that he has committed the offense and suspends his Pavāraṇā, this is called suspending the Pavāraṇā in accordance with the Dharma. The opposites of these are called suspending the Pavāraṇā not in accordance with the Dharma.”

At that time, Venerable Upāli asked the Buddha:

“Blessed One, by means of how many qualities may a bhikkhu suspend another’s Pavāraṇā?”

The Buddha taught:

“By means of five qualities one may suspend another’s Pavāraṇā: one should speak what is true, not what is false; at the proper time, not at an improper time; for benefit, not without benefit; with a mind of loving-kindness, not with malicious intent; and with gentle words, not with harsh words.”

He again asked the Blessed One:

“If one wishes to suspend another’s Pavāraṇā, by means of how many qualities should one examine oneself?”

The Buddha taught:

“One should examine oneself by means of five qualities. One should consider: ‘Is my suspension of his Pavāraṇā based on truth or falsehood?’ If it is false, one should not suspend it. If it is true, one should further determine whether the time is proper or improper.

If the time is improper, one should not suspend it. If the time is proper, one should further determine whether it will be beneficial or unbeneficial. If it will be unbeneficial, one should not suspend it.

If it will be beneficial, one should further determine whether this matter will give rise to disputes and destroy the harmony of the Sangha. If it will destroy the harmony of the Sangha, one should not suspend it. If it will not, one should further examine the matter.

One should also consider: ‘If I suspend his Pavāraṇā, will bhikkhus who uphold the Dharma in accordance with the Dharma, uphold the Vinaya, clearly understand the disciplinary rules, possess intelligence and eloquence, and are trained in the precepts support me or not?’ Even if those venerable ones will certainly support one, one should still examine the matter again. Having examined it, one should suspend the Pavāraṇā at the proper time.”

Venerable Upāli again asked the Blessed One:

“If one wishes to suspend another’s Pavāraṇā, how many qualities should one contemplate in oneself?”

The Buddha taught:

“One should contemplate five qualities in oneself: whether one’s bodily conduct is pure, whether one’s verbal conduct is pure, whether one’s mental conduct is pure, whether one has recited many sūtras, and whether one understands the Abhidharma well. If one’s bodily, verbal, and mental conduct is impure, the bhikkhus will say: ‘Your bodily, verbal, and mental conduct is impure; how can you suspend another’s Pavāraṇā?’ If one has not recited many sūtras, the bhikkhus will say: ‘From whom did you hear this?

In which scripture is this stated? You are not yet capable of being your own teacher; how can you be a teacher to others?’ If one does not understand the Abhidharma well, the bhikkhus will say: ‘What is the meaning of what you have said? You yourself do not understand its meaning; how can you suspend another’s Pavāraṇā?’”

Venerable Upāli again asked the Buddha:

“By means of how many qualities may one suspend another’s Pavāraṇā and afterward feel no remorse?”

The Buddha taught:

“There are five qualities by means of which one may suspend another’s Pavāraṇā and afterward feel no remorse: doing so out of compassion, for his benefit, wishing to rescue him, causing him to leave evil conduct, and establishing him in perfect moral discipline.”

The Buddha again told Venerable Upāli:

“There are five grounds for suspending another’s Pavāraṇā that afterward give rise to remorse.”

The bhikkhus say:

“‘Your statement concerning another’s offense is untrue; you should desist. You spoke at an improper time; you should desist. What you said is of no benefit; you should desist. You spoke of another’s offense with malicious intent, not with a mind of loving-kindness; you should desist. Your words were harsh, not gentle; you should desist.’ If the circumstances are the opposite of these, remorse will not arise afterward.

“A bhikkhu whose Pavāraṇā has been suspended by another should not be troubled over five things. The bhikkhus say: ‘He did not suspend your Pavāraṇā truthfully; you should not be troubled. He suspended your Pavāraṇā at an improper time; you should not be troubled. He suspended your Pavāraṇā without benefit; you should not be troubled. He suspended your Pavāraṇā with malicious intent; you should not be troubled. He suspended your Pavāraṇā without using gentle words; you should not be troubled.’”

Venerable Upāli asked the Buddha:

“By means of how many qualities should a bhikkhu enter the midst of the Sangha?”

The Buddha taught:

The Venerable Upāli asked the Buddha:

“How many qualities must a bhikshu possess to participate harmoniously with the Sangha in a karma?”

The Buddha taught:

“There are five qualities by which one may participate harmoniously with the Sangha in a karma: one should hold the same view, conform to the Sangha, believe that there is a matter to be dealt with, attend in person, or convey one’s consent. Venerable Upāli, when there is Sangha business, one should not fail to attend. If one does not attend, one stands apart from the Sangha.

Regarding Sangha business, there are five kinds of views that are not in accordance with the Dharma: performing by spoken declaration what should be performed by mental resolution; performing by mental resolution what should be performed by spoken declaration; supporting the Sangha in an unlawful act; supporting a person who acts unlawfully; and declaring an offense to be no offense. The opposites of these are in accordance with the Dharma.”

On the day of the Pravāraṇā, a bhikshu committed a duṣkṛta offense and spoke of it to another bhikshu. One side said that it was a duṣkṛta, while the other said that it was an offense of improper speech. On both sides there were Vinaya holders who were intelligent and wise, possessed a sense of shame, and delighted in studying the disciplinary rules. They debated together but could reach no decision, and therefore suspended the Pravāraṇā. The bhikshus did not know what to do and reported the matter to the Buddha. The Buddha taught:

“One bhikshu should be appointed to lead him to a place within sight but out of hearing and instruct him to perform the act of confessing and repenting of the offense of improper speech. He should then return and announce to the Sangha: ‘That bhikshu has performed the act. The Sangha should now conduct the Pravāraṇā.’ The bhikshus must not ask what act he performed. Whoever asks commits a duṣkṛta offense.”

Again, on the day of the Pravāraṇā, a bhikshu committed a duṣkṛta offense and spoke of it to the bhikshus. One side said it was a pāṭidesanīya, while the other said it was a duṣkṛta—and so forth, up to one side saying it was a pārājika while the other said it was a duṣkṛta. On both sides there were Vinaya holders who were intelligent and wise, possessed a sense of shame, and delighted in studying the disciplinary rules. They disputed together but could reach no decision, and therefore suspended the Pravāraṇā. The bhikshus did not know how to resolve the matter and reported it to the Buddha. The Buddha taught:

“One bhikshu should be appointed to lead him to a place within sight but out of hearing and instruct him to perform the act of confessing and repenting of the duṣkṛta offense. He should then return and announce to the Sangha: ‘That bhikshu has performed the act. The Sangha should now conduct the Pravāraṇā.’ The bhikshus must not ask what act he performed.

Whoever asks commits a duṣkṛta offense. In cases involving a pāṭidesanīya, and so forth, up to a sthūlātyaya, the same procedure applies. If the offense is a saṅghāvaśeṣa or a pārājika, a motion and karma should be made to set the matter aside: ‘Venerable Sangha, please listen.

This matter is now set aside. After the Pravāraṇā, it shall be adjudicated in accordance with the Dharma.’ This is the motion. After making this motion, the Pravāraṇā should be conducted; it should not be left unperformed.”

On the day of the Pravāraṇā, a bhikshu said to the other bhikshus, “There are phenomena but no person,” and because of this they began discussing “emptiness.” One side said that there are phenomena but no person, while the other said that there is a person but no phenomena, and they disputed in uncertainty. The bhikshus did not know how to resolve the matter and reported it to the Buddha. The Buddha taught:

“A motion should be made to set this matter aside, and then the Pravāraṇā should be conducted. It should not be left unperformed. After the motion setting the matter aside has been made, anyone who raises this subject for discussion again commits a pācittiya offense.”

A sick bhikshu suspended the Pravāraṇā of another sick bhikshu. A sick bhikshu suspended the Pravāraṇā of a bhikshu who was not sick. A bhikshu who was not sick suspended the Pravāraṇā of a sick bhikshu. They would not comply with one another. The bhikshus did not know what to do and reported the matter to the Buddha. The Buddha taught:

“This should not be done. All who violate this rule commit a duṣkṛta offense. If a sick bhikshu suspends the Pravāraṇā of another sick bhikshu, the bhikshus should say: ‘You are presently ill; how can you suspend another?’ If a sick bhikshu suspends the Pravāraṇā of a bhikshu who is not sick, they should say the same. If a bhikshu who is not sick suspends the Pravāraṇā of a sick bhikshu, the bhikshus should say: ‘Enough, Venerable! This bhikshu is ill. You may wait until he recovers and then suspend it.’”

Some bhikshus sent messengers to suspend the Pravāraṇā of others. The bhikshus reported this to the Buddha. The Buddha taught:

“One should not send a messenger to suspend another’s Pravāraṇā. Whoever violates this rule commits a duṣkṛta offense.”

At that time, Nanda still sent a messenger to suspend another’s Pravāraṇā. The bhikshus reported this to the Buddha. The Buddha taught:

“The person who accepts the commission commits a duṣkṛta offense, while Nanda commits a pācittiya offense.”

A foolish bhikshu might suspend the Pravāraṇā of another foolish bhikshu; a foolish bhikshu might suspend the Pravāraṇā of a wise bhikshu; or a wise bhikshu might suspend the Pravāraṇā of a foolish bhikshu, and they would not comply with one another. The bhikshus reported this to the Buddha. The Buddha taught:

“This should not be done. Whoever does so commits a duṣkṛta offense.”

When a bhikshu suspends another bhikshu’s Pravāraṇā, if the Sangha clearly knows that the former’s bodily, verbal, and mental karma is impure, and that he is of little learning and foolish, they should not heed him but should proceed with the Pravāraṇā. The same applies if the Sangha knows that his bodily, verbal, and mental karma is both pure and impure, and that he is of little learning and foolish. If the Sangha knows that his body, speech, and mind are pure and that he is learned and wise, they should heed his words, but must ask: “What offense do you see in that bhikshu: a breach of discipline, a corruption of view, a breach of deportment, or a corruption of right livelihood?”

If he says, “A breach of discipline,” they should ask: “Do you know the characteristics of a breach of discipline?” If he says, “I do not know,” the bhikshus should censure him and cause him to feel ashamed, saying: “You do not know the characteristics of a breach of discipline, yet in the midst of the Sangha you say that this bhikshu has broken the discipline.” If the Sangha does not administer this censure, they all commit a duṣkṛta offense. If he says, “I know,” the bhikshus should ask: “Which rules did he break?” If he answers: “He committed a pārājika or a saṅghāvaśeṣa.”

If he says, “A corruption of view,” they should ask: “Do you know the characteristics of a corruption of view?” If he says that he does not know, the bhikshus should censure him as above. If they do not censure him, they commit a duṣkṛta offense. If he says that he knows, they should ask: “What constitutes a corruption of view?” He may answer: “There is no present world, no future world, no karmic result of wrongdoing or merit, no father, no mother, and no arhat.”

If he says, “A breach of deportment,” they should ask: “Do you know the characteristics of a breach of deportment?” If he says that he does not know, the bhikshus should censure him as above. If they do not censure him, they all commit a duṣkṛta offense. If he says that he knows, they should ask: “Which rules of deportment did he break?” He may answer: “He committed a pācittiya, a pāṭidesanīya, a duṣkṛta, or an offense of improper speech.”

If he says, “A corruption of right livelihood,” the bhikshus should ask: “Do you know the characteristics of a corruption of right livelihood?” If he says that he does not know, the bhikshus should censure him as above. If they do not censure him, they all commit a duṣkṛta offense. If he says that he knows, they should ask: “In what ways did he corrupt right livelihood?” If he says: “With a deceitful mind, seeking gain and offerings,” the Sangha should further ask: “Is this based on what you saw, what you heard, or what you suspect?” If he says, “On what I saw,” they should ask: “How did you see it?

When did you see it? At what place did you see it? Where were you?

Where was that person?” If, when questioned in this way, he is unable to answer, he should be dealt with in accordance with the Dharma, and then the Pravāraṇā should be conducted; it should not be left unperformed. The same applies to what was heard or suspected.

At one dwelling place, the Sangha entered the rains retreat. During the three months, they all attained realization of the Path. They thought: “If, at the completion of the three months, we conduct the Pravāraṇā, we shall have to depart and will lose this happiness.” The bhikshus did not know what to do and reported the matter to the Buddha. The Buddha taught:

“I now permit the bhikshus, on the day of the Pravāraṇā at the end of the three months, to assemble together in one place and appoint one bhikshu to proclaim: ‘Venerable Sangha, please listen. While dwelling here during the rains retreat, we have attained harmonious single-mindedness, ease, and happiness. If we conduct the Pravāraṇā, we shall have to depart and will lose this happiness.

Let us now set that matter aside until the eighth month; when four full months have elapsed, we shall conduct the Pravāraṇā.’ This is the motion. After this motion has been made, if a bhikshu wishes to travel far away, he is permitted to conduct his Pravāraṇā and depart. If anyone wishes to suspend that Pravāraṇā, the Sangha should examine the matter in accordance with the Dharma and enable him to conduct his Pravāraṇā and depart.”

If a bhikkhu departs,
intending later to suspend the Pavarana of the bhikkhus, the bhikkhus should say: “We have not yet held the Pavarana; how can you suspend it?” If that bhikkhu departs and then returns on the following Pavarana day to suspend the bhikkhus’ Pavarana, the bhikkhus should investigate the matter in accordance with the Dharma and then hold the Pavarana.
There were bhikkhus observing the rains retreat in one place who heard that bhikkhus from another residence, being fond of disputes, were coming. They discussed the matter, saying: “When they arrive, they will surely obstruct our Pavarana.” The bhikkhus did not know what to do and reported the matter to the Buddha.
The Buddha taught: “If there are still two or three days before the Pavarana, you should hold the Pavarana and then depart. If you hear that they will arrive today, you should immediately hold the Pavarana and depart. If you hear that they have already entered the boundary, you should quickly go outside the boundary, hold the Pavarana, and then return.

If this cannot be done, you should go out to welcome them, bow in homage, exchange greetings, receive their robes and bowls, prepare bathing requisites, invite them into the bathhouse to bathe, provide oil and honey for them to anoint their bodies, and then go outside the boundary to hold the Pavarana. If this also cannot be done, you should prepare food. According to whether the meal is arranged inside or outside the boundary, if it is arranged inside the boundary, you should go outside the boundary to hold the Pavarana while they are eating; if it is arranged outside the boundary, you should remain inside the boundary and hold the Pavarana while they are eating.

If this also cannot be done, you should assemble together for the Pavarana and appoint a resident bhikkhu to make this formal announcement to the resident bhikkhus: ‘Venerable Sangha, please listen. Today we shall together hold the Uposatha and recite the precepts. Thereafter, on the moonless fifteenth day of the fourth month (July 30), we shall hold the Pavarana.

This is the formal announcement.’ If a visiting bhikkhu says, ‘Why will you hold the Pavarana on the moonless fifteenth day of the fourth month?’ the resident bhikkhu should reply, ‘You did not observe the rains retreat together with us; you should not question me.’ If the visiting bhikkhus return on the moonless fifteenth day, the resident bhikkhu should make the formal announcement as before: ‘After the moonlit fifteenth day, we shall hold the Pavarana’... continuing through the words... ‘You should not question me,’ just as before.

If the visiting bhikkhus return on the moonlit fifteenth day, food should again be prepared as before. If this can be accomplished, it is well; otherwise, they should be compelled to unite in harmony and hold the Pavarana. They must not fail to hold the Pavarana.
THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL