彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 8

FASCICLE 8
Part 1: PRECEPTS FOR BHIKKHUS
Section 5: EXPLANATION OF THE 91 PACITTIYA DHARMAS (Continued)
The Buddha was residing in the city of Rajagriha. At that time, the Blessed One had not yet established for the bhikkhus the precept prohibiting eating at an improper time. The bhikkhus went on almsround at night; some fell into ditches, some collided with women, some encountered robbers, and some were harmed by various beasts and insects.

The bhikkhus ate by day and by night without restraint and became negligent in the cultivation of the holy life. At that time, Kaludayin had a dark complexion and red eyes, and he wore a robe of mixed colors while seeking alms in the darkness of night. A pregnant woman saw Kaludayin's silhouette in a flash of lightning and, terrified, cried aloud: “Pisaca!

Pisaca! (A demon! A demon!)” Kaludayin said: “I am a wandering mendicant seeking alms, not a pisaca.” Frightened and angry, the woman reviled him without restraint: “Why do you not take a knife and cut open your belly instead of seeking alms in the darkness of night? Other wandering mendicants and brahmins are satisfied with one meal; why do you eat both day and night without restraint?” When the elder bhikkhus heard of this, they reproved him in every way and then reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked Kaludayin: “Is it true that you have acted in this way?” “It is true, Blessed One.” The Buddha reproved him in every way and then told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu eats at an improper time, he commits a Pacittiya offense.’”
At that time, a bhikkhu vomited up the medicine in his stomach. Before mealtime his stomach was empty again, and he fainted. The bhikkhus did not know what to do and reported the matter to the Buddha.

The Buddha instructed them: “Anoint his body with ghee. If his condition does not improve, rub rice flour on his body. If he still does not recover, mix ghee with rice flour and rub it on his body.

If this remains ineffective, wash and massage him with hot water. If he still does not recover, give him hot water to drink.” When he still did not recover, the Buddha instructed them to fill a basin with fatty meat broth and seat him in it. These methods were to be used to sustain him until morning.

Under no circumstances was he permitted to eat at an improper time. “Improper time” means the period from noon until the first sign of the sun appears. If it is an improper time and a bhikkhu perceives it as an improper time, is doubtful whether it is an improper time, or perceives the improper time as the proper time, he commits a Pacittiya offense.

If it is the proper time but he perceives it as an improper time or is doubtful whether it is the proper time, he commits a Duskrta offense. The same applies to bhikkhunis. Siksamanas, sramaneras, and sramanerikas commit a Duskrta offense.
Thus ends the thirty-eighth precept.
The Buddha was residing in the city of Rajagriha. At that time, the Blessed One had not yet established the precept prohibiting bhikkhus from eating food kept overnight. There was a certain shrine that served as a place of recreation.

People vied with one another in bringing delicious food there to pay homage and enjoy themselves, and some stayed throughout the night with an abundance of fine and nourishing food. The bhikkhus there received offerings of so much food that they could not finish it, and they stored it everywhere in their rooms. Insects and mice came, gnawed through things, and caused damage, even ruining the walls.

When the laypeople saw this, they asked: “Who has stored food here?” Someone replied: “The Sakyan ascetics.” The laypeople criticized them: “These shaven-headed men know only how greedily to accept everything they are given, without ever considering the waste and loss. They truly lack the conduct of wandering mendicants and destroy the Dharma of wandering mendicants.”
There was also a forest-dwelling bhikkhu who lived in a secluded place and thought: “Going on almsround every day interferes with my practice of the Way.” He therefore asked for food to keep in reserve or dried it and stored it. At that time, some traveling bhikkhus saw this and said to him: “Did the Blessed One not say that robes are for covering the body and food is for sustaining life? Why do you accumulate so much food and spread it about to dry indiscriminately?” That bhikkhu replied: “This place is far from the villages.

Going on almsround every day interferes with my practice of the Way, so I ask for food and keep it in reserve to avoid such trouble.” The bhikkhus reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu: “Is it true that you have acted in this way?” “It is indeed true, Blessed One.” The Buddha reproved him in every way and then told the bhikkhus: “I shall now establish a precept for the bhikkhus.

From now on, this precept shall be stated as follows: ‘If a bhikkhu eats food kept overnight, he commits a Pacittiya offense.’” “Food kept overnight” means food that has been received and retained until the following day. If a bhikkhu eats such food, he commits a Pacittiya offense with each mouthful. The same applies to bhikkhunis.

Siksamanas, sramaneras, and sramanerikas commit a Duskrta offense.
Thus ends the thirty-ninth precept.
The Buddha was residing in the city of Rajagriha. At that time, there was a famine in the land, and almsfood was difficult to obtain. Twenty-eight generals of the spirit beings came before the Buddha, bowed their heads and faces reverently at his feet, and addressed him: “Blessed One, the world is presently afflicted by hunger. We pray that the Buddha will journey among the people. We shall teach and transform them so that they give rise to wholesome intentions.” The Blessed One gave his consent by remaining silent. Next, the Four Heavenly Kings, Sakra Devendra, and the Brahma king who ruled the Saha world also came, bowed their heads at the Buddha's feet, withdrew to one side, and made the same request of the Buddha.
The Buddha likewise gave his consent by remaining silent. The Blessed One then departed from the city of Rajagriha with a Sangha of one thousand two hundred and fifty great bhikkhus, together with five hundred bhikkhunis, five hundred upasakas, and five hundred upasikas, and journeyed to the country of Magadha. A thousand male and female followers of other paths and five hundred beggars also followed behind the Buddha so that they might eat the leftover food.

Wherever the Blessed One went, he received fervent offerings. People from the four directions, from places both near and far, brought innumerable offerings of food. There was no way all the offerings could be consumed.

The bhikkhus gave the leftover food to the male and female followers of other paths and to the beggars. When the laypeople saw this, they became dissatisfied and said: “The Sakyan ascetics accept everything anyone gives them, and whatever they cannot finish they give to those who hold wrong views. They are not even like milkers, who know enough to leave some milk for the calves.” Others said: “The Sakyan ascetics even make offerings to followers of other paths; why, then, should we be unable to render such service?” At that time, the Blessed One traveled to the settlement of Annabinduka, where there was a prominent brahmin named Sramana, who followed the Buddha with five hundred carts laden with food.

He waited for more than five months for his turn to make an offering, yet still had no opportunity. Members of his household came to report: “The season for agricultural work is about to pass; you must return to attend to the estate.” It was then necessary for that brahmin to approach the Venerable Ananda. The brahmin said to the Venerable Ananda: “My five hundred carts are laden with food that I wish to offer to the Buddha and the Sangha.

I have followed the Buddha for more than five months but have not yet been able to make my offering. Now members of my household have come to inform me that I must return, and I can no longer continue transporting these provisions along with me. I wish to spread this food all along the road and then invite the Buddha and the Sangha to pass through it, so that my aspiration may be fulfilled.” The Venerable Ananda said: “Wait while I report this to the Buddha.” The Venerable Ananda reported the matter to the Buddha.

The Buddha instructed him: “You may consult with that brahmin. Examine the food offered by the various households, and prepare whatever is lacking.” The Venerable Ananda obeyed and conferred with the brahmin accordingly. The brahmin saw that there was no gruel and no fried cakes made with oil and honey.

He therefore had seven kinds of gruel cooked and two kinds of cakes prepared. Early the next morning, he came and reported to the Buddha: “The cakes and gruel are ready.” The Buddha told the Venerable Ananda: “You should assist in setting them out.” The Venerable Ananda obeyed the Buddha,

cakes and porridge were laid out. At that time, there was a female non-Buddhist ascetic carrying a little girl in her arms. Seeing the child, Venerable Ananda gave the woman two cakes.

The non-Buddhist ascetics said, “This bhikkhu has a defiled mind toward her, so he has shown favoritism by giving her two cakes.” Others said, “He gave one of them to the child; it was not favoritism.” They argued with one another and caused a commotion. Seeing this, Venerable Ananda felt uneasy at heart, so he went to the Buddha and reported the matter to him. On account of this, the Buddha assembled the Bhikkhu Sangha and asked Ananda, “Did you actually do this?” “Yes, Blessed One.” After reproaching him in every way, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus.

From now on, this precept shall be stated as follows: ‘If a bhikkhu gives food to a male or female non-Buddhist ascetic, he commits a Pacittiya offense.’”

There were also bhikkhus who gave food to naked non-Buddhist ascetics. One such ascetic wrapped up a bundle of cakes and carried it into the city of Rajagriha. People asked him, “Where have you come from?” He replied, “From those bald-headed householders.” They asked further, “What is in that bundle?” He replied, “Fried cakes with honey.” They asked, “Who gave them to you?” He replied, “Householders regard sramanas as fields of merit, while the Sakyan sramanas in turn regard me as a field of merit; thus, I received this bundle of cakes from them.” The people then criticized them, saying, “The Sakyan sramanas know neither restraint nor moderation.

They greedily accept offerings and are never satisfied, however much they receive. We reduce the portions of food for our wives and children in order to make offerings to them, yet they give those offerings to these wicked people of wrong views. If offerings need to be made, we can make them ourselves; why trouble the sramanas to do it?” When the elder bhikkhus heard this, they reproached the offenders in every way and then reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked those bhikkhus, “Did you actually do this?” “Yes, Blessed One, it is true.” The Buddha reproached them in every way, saying, “What difference is there between those who wear clothing and those who go naked?” After reproaching them in every way, the Buddha told the bhikkhus, “From now on, this precept shall be stated as follows: ‘If a bhikkhu gives food to a naked male or female non-Buddhist ascetic, he commits a Pacittiya offense.’”

When bhikkhus were eating, some non-Buddhist ascetics came and begged from them. The bhikkhus did not dare give them anything, so they became angry and reviled them, saying, “The Sakyan sramanas teach others to give, yet they themselves are miserly. How can they possess the Path?” Hearing this, even faithful and reverent laypeople criticized them, saying, “Why do the sramanas constantly beg from others but refuse to give to anyone else?”

There were also non-Buddhist ascetics who, because they were on familiar terms with certain bhikkhus, came to beg from them. The bhikkhus still did not dare give them anything and reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I now permit bhikkhus to give food to non-Buddhist ascetics, but they must not hand it over with their own hands.

From now on, this precept shall be stated as follows: ‘If a bhikkhu personally hands food to a naked male or female non-Buddhist ascetic, he commits a Pacittiya offense.’” If a non-Buddhist ascetic comes to beg, one should set aside a portion of one’s own rice somewhere and let the ascetic take it personally; one must not give food belonging to the Sangha. If a person, a child, a dog, or a bird comes to beg, one should consider whether one’s own food is plentiful or scarce and reduce one’s own portion to give some; one must not give anything beyond one’s own allotted share.

A novice commits a Dukkaṭa offense. If one’s parents are non-Buddhist ascetics, there is no offense in handing food to them personally.

The fortieth precept is concluded.

The Buddha was staying in the city of Rajagriha. At that time, some laypeople came to the Sangha’s dwelling and asked the bhikkhus, “How many members are there in the Sangha?” The bhikkhus replied, “There are _ members in the Sangha.” The laypeople said, “Tomorrow morning, we respectfully invite the Sangha to condescend to come to our home and partake of a simple meal.” The group of six bhikkhus said, “If you Buddhist devotees provide us with milk, curds, ghee, oil, fish, and meat, we shall accept your invitation.” The laypeople said, “We shall borrow what we need and go to the market to purchase them.” Without lingering, they immediately took their leave.

Some were unable to borrow anything, while others went to the market but still could not obtain the items. The following morning, after preparing the food, they came to announce that the meal was ready. The members of the Sangha donned their robes, took their bowls, and went to the hosts’ home.

They sat down upon the prepared seats. After using water to wash and just as they were about to eat, the group of six bhikkhus asked, “Why is there no milk, curds, ghee, oil, fish, or meat?” The laypeople replied, “We could not obtain them through those on whom we relied, nor were any available for purchase at the market.” The group of six bhikkhus immediately overturned their bowls and left. The householders ridiculed and criticized them, saying, “They behave as though they were kings or great ministers.

Those who have gone forth seek liberation and live on whatever alms they receive. Why, then, have they now become attached to fine flavors? They possess none of the conduct of sramanas and are destroying the Dharma of the sramanas.” When the elder bhikkhus heard this, they reproached the offenders in every way and then reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus, “Did you actually do this?” “Yes, Blessed One, it is true.” After reproaching them in every way, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu goes to the home of laypeople and asks for milk, curds, ghee, oil, fish, or meat, he commits a Pacittiya offense.’”

Afterward, when bhikkhus received fine food, they did not dare eat it, or, having eaten it, they confessed the offense. This matter was reported to the Buddha. The Buddha therefore assembled the Bhikkhu Sangha and told the bhikkhus, “If one does not ask for fine food but receives it without having requested it and then eats it, it is impossible for this to constitute a Pacittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu goes to the home of laypeople and asks for fine food such as milk, curds, ghee, oil, meat, or fish, and, having obtained it, eats it, he commits a Pacittiya offense.’”

There were also sick bhikkhus whose physicians instructed them to eat fine food. The bhikkhus said, “The Buddha does not permit us to ask for these foods; how can we obtain them?!” The sick bhikkhus then had this thought: “If the Buddha allowed us to ask for these foods, our illnesses could be cured.” They reported this thought to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I now permit sick bhikkhus to ask for fine food.

From now on, this precept shall be stated as follows: ‘If households possess fine foods such as milk, curds, ghee, oil, fish, or meat, and a bhikkhu who is not ill asks for them for himself, obtains them, and eats them, he commits a Pacittiya offense.’ If one asks on behalf of a sick bhikkhu, asks at the home of relatives, or asks at the home of acquaintances, there is no offense. A novice commits a Dukkaṭa offense.

The forty-first precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, Upananda regularly received offerings from a brahmin. Some time later, Upananda donned his robe, took his bowl, and went to that house.

The brahmin was not at home, so Upananda sat together with the brahmin’s wife and conversed with her. While on the road, the brahmin was overcome by lust and immediately returned home. Seeing Upananda sitting and conversing with his wife, he thought, “This bhikkhu is presently teaching the Dharma; this is not the time to engage in sexual intercourse.” He went out again, but his lust grew still stronger, and after a short while he returned.

Upananda still had not left. The brahmin again thought as before, restrained his lust, and went out. After another short while, he returned and said to his wife, “Quickly give the bhikkhu food so that he may leave, lest his practice of the Path be neglected.” His wife understood her husband’s intention.

Not wanting him to follow his lustful mind and act contrary to the Path, she replied, “Let the bhikkhu eat at his leisure. What need is there to hurry?” The husband said this three times, but Upananda still refused to leave. The brahmin then said, “We are laypeople, occupied with many affairs.

How could we have ample leisure to be intimate at home with our wives and children? Why, Venerable, do you keep sitting here and not leave?”

Who would recognize these practitioners of the holy life? When the elder bhikkhus heard of this, they reproached him in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Bhaddananda, “Did you actually do this?”
“Blessed One, it is true that I did.”
The Buddha reproached him in every way and then told the bhikkhus, “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu sits together with a woman in a place of sexual intercourse, he commits a pacittiya offense.’”
Sexual intercourse: A man and a woman engaging in intimate relations out of sensual passion.
Sitting: Knowing that one is obstructing what they intend to do, yet continuing to sit there. The same applies to a bhikkhuni. A siksamana, novice monk, or novice nun commits a dukkata offense. If many people are sitting together, if there is a barrier between them, or if the husband and wife have undertaken the eight precepts for that day, there is no offense.

The forty-second precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, Bhaddananda regularly received offerings from a certain brahmin. Later, Bhaddananda went to his house. The brahmin was away, and Bhaddananda sat alone in a secluded place with the brahmin’s wife. When the brahmin returned, he said to his wife, “You sat alone in a secluded place with a bhikkhu. Truthfully, I have no suspicions, but when others see this, they will certainly say that you have committed an evil deed, thereby harming the sramana and bringing disgrace upon our household.” The brahmin also said to Bhaddananda, “Truthfully, I do not suspect the Venerable One, but the Venerable One should guard against such ill repute.”

The wife, relying upon her captivating beauty, her many children, her wealth, and her cleverness, reproached her husband: “Although I sat with the bhikkhu, the essential point is that no harm was done to you. Why must you speak such accusatory words?” The brahmin became angry and rebuked Bhaddananda: “Even we householders do not sit alone in secluded places with the wives of other men. How much less should sramanas act in this way! You have no conduct befitting a sramana and are destroying the Dharma of the sramanas.”

When the elder bhikkhus heard of this, they reproached him in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Bhaddananda, “Did you actually do this?”
“Blessed One, it is true that I did.”
The Buddha reproached him in every way and then told the bhikkhus, “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu sits alone with a woman in a secluded place, he commits a pacittiya offense.’” A novice monk commits a dukkata offense.

The forty-third precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, Bhaddananda regularly received offerings from a certain brahmin. Later, he went to the brahmin’s house. The brahmin was not at home, and Bhaddananda sat with the brahmin’s wife in an exposed place... and so forth, up to the passage: The Buddha reproached him in every way... as stated in the precept concerning sitting in a secluded place... and told the bhikkhus, “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu sits alone with a woman in an exposed place, he commits a pacittiya offense.’” A novice monk commits a dukkata offense.

The forty-fourth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, there were bandits on the frontier, and King Prasenajit ordered the four divisions of his army to prepare rigorously for a punitive expedition. The group of six bhikkhus discussed the matter among themselves: “We have heard that whenever the consecrated king goes forth on a campaign, his army is arrayed with the utmost majesty and splendor. We have never seen it. Let us go together to watch.”

The group of six then went to the roadside. When the vanguard saw the bhikkhus, they angrily said, “Why have we encountered such inauspicious people today? While living at home, we were already weary of seeing people of this sort, yet today, even while marching to war, we cannot avoid them. If the king did not have faith and reverence for them, we would cut off all their heads.”

At that time, the king saw the group of six bhikkhus from afar and was likewise displeased. He immediately sent someone to ask, “Why are the Venerable Ones present here?” The group of six replied, “We heard that when the consecrated king goes forth to battle, his assembled army is exceedingly majestic and mighty. We had never seen it, so we came together to watch.”

The king thought, “Who can report this matter to the Buddha?” Then the king thought again, “Whether or not it is reported, the Buddha will know it himself.” The king then took rock sugar and dried ginger, sent them to the group of six bhikkhus, and said, “Venerable Ones, on my behalf, please take these things back and offer them to the Buddha with all my immeasurable, utmost reverence.”

The group of six waited until the military procession was over before returning. They took the articles sent by the king, offered them to the Buddha, and said, “These are articles that the king, with all his utmost reverence, offers to the Buddha.” The Buddha asked the group of six, “Under what circumstances did you encounter the king?” The group of six related the entire matter in detail.

On account of this matter, the Buddha assembled the Bhikkhu Sangha, reproached the group of six bhikkhus in every way, and said, “You foolish men have acted contrary to the Dharma. For an army setting forth to battle to encounter sramanas is considered an inauspicious omen. Because of this, the soldiers became angry and censured you. The king was also displeased with you, and that is why he sent these things to me.”

After reproaching them, he told the bhikkhus, “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu goes to watch an army setting forth to battle, he commits a pacittiya offense.’” If he forms the intention to go and watch, makes preparations, and has begun to walk, then whether he sees but does not hear, or hears but does not see, in each case he commits a dukkata offense.

If he either hears or sees any one of the military divisions, whether arrayed in uniform, advancing, or retreating, he commits a pacittiya offense. The same applies to a bhikkhuni. A siksamana, novice monk, or novice nun commits a dukkata offense.

If he encounters them while traveling on a road or at a place for walking meditation and does not stop to watch, there is no offense.

The forty-fifth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, the followers of other paths discussed among themselves: “King Prasenajit and the great ministers who have faith in the true Dharma are now all away from home. No one can prevent what we intend to do. Let us join forces and dig a drainage channel so that water flows through Jetavana.”

When the bhikkhus heard this news, they said to the laymen and laywomen, “You may go and report this to the king, for we ourselves have no power to prevent it.” At that very time, the king and the great ministers Isidatta, Purana, Sudatta, and others, having not seen the bhikkhus’ countenances for a long time, sent someone to invite them.

The bhikkhus discussed the matter, saying, “If the Buddha permits us to go to the military encampment, there will certainly be no possibility that the followers of other paths can dig a drainage channel through Jetavana.” They reported the matter to the Buddha. The Buddha said, “I now permit the bhikkhus to enter the military encampment.”

Obeying the Buddha’s instruction, the bhikkhus then accepted the king’s invitation. When they arrived, they reported the matter to the king. The king immediately issued an order that anyone who dug a drainage channel to make water flow through Jetavana would have his entire clan put to death. After issuing the order, the king held an offering ceremony for the bhikkhus.

After the bhikkhus had received delicious and nourishing food, they were unwilling to depart. The soldiers censured them, saying, “This place is not an aranya dwelling. We householders cannot avoid the battlefield, but why do these sramanas remain here?” Others said, “These bhikkhus have no faith or delight in the Buddha-Dharma. Wherever delicious and nourishing food is available, they stay there. They truly have no conduct befitting sramanas and are destroying the Dharma of the sramanas.”

When the elder bhikkhus heard of this, they reproached them in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Did you actually do this?”
The bhikkhus replied, “Blessed One, it is true that we did.”
The Buddha reproached them in every way and then told the bhikkhus, “I now establish a precept for the bhikkhus.”

From now on, this precept shall be stated as follows: “If a bhikkhu, having some reason, goes to an army in the field and remains there for two or three nights, should he remain beyond that, he commits a Pacittiya offense.” Even when there is a reason, if the matter can be settled by correspondence, he should use correspondence; only when it is necessary for him to go in person should he go. When the matter is concluded, he should return immediately and must not remain overnight.

If the matter is not concluded, he may remain for one night; if it is not concluded after one night, he may remain for a second night; and if it is still not concluded, he may remain for a third night. Whether or not the matter has been concluded, if he remains beyond the third night, he commits a Pacittiya offense. Once the matter is concluded, he must return immediately and should not remain overnight; if he remains, he commits a Dukkata offense.

The same applies to bhikkhunis. A sikkhamana, samanera, or samaneri commits a Dukkata offense.

The forty-sixth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, some bhikkhus went to an army in the field and remained there for three nights, watching the soldiers take up weapons, deploy in battle formation, and even engage in combat. When the warriors saw the bhikkhus, they became angry and said: “These inauspicious men have come here again.

If the king did not have faith and confidence in the Buddha’s Dharma, we would cut off their heads before killing the enemy.” Because of this, the soldiers became confused amid the fighting and inadvertently shot at the bhikkhus, wounding many of them. The bhikkhus supported one another as they returned to their dwelling. When travelers saw them, they too became angry and said: “It serves these sramanas right to be shot and killed.

Why did they go to watch a battle without any reason? They truly lack the conduct of sramanas and are destroyers of the sramana Dharma.” When the elder bhikkhus heard of this, they reproached them in every way and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus: “Is it true that you acted in this way?” The bhikkhus replied: “Blessed One, it is true.” After reproaching them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, having some reason, enters an army in the field for two or three nights and watches the army engage in battle, he commits a Pacittiya offense.’ If he watches birds or animals fighting, he commits a Dukkata offense. The same applies to bhikkhunis. A sikkhamana, samanera, or samaneri commits a Dukkata offense.”

The forty-seventh precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, a bhikkhu named Arittha gave rise to a pernicious wrong view and said: “As I understand the Buddha’s teaching, the things the Buddha calls obstacles to the path do not truly obstruct the path.” The bhikkhus asked him: “Did you truly say that, as you understand the Buddha’s teaching, the things the Buddha calls obstacles to the path do not truly obstruct the path?” Arittha said: “That is correct.” The bhikkhus further asked: “Why do you understand it in this way?” Arittha said: “The two householders Citta and Sudatta, as well as other upasakas, all live amid the five sensual pleasures, are controlled by sensual desire, and are scorched by sensual desire;

yet they have now attained the fruits of stream-enterer, once-returner, and non-returner.

Moreover, there are followers of other paths who do not relinquish their own fixed views, yet after going forth in the true Dharma, they also attain the four fruits of a sramana. These things have therefore led me to understand it in this way.”

Wishing him to abandon this pernicious wrong view, the bhikkhus admonished him, saying: “Venerable, do not speak in this way. Do not malign the Blessed One or falsely accuse the Blessed One. The Blessed One did not say this.

You should abandon that pernicious wrong view. By every skillful means, the Blessed One has censured sensual desire, declaring it to be like a bare red bone and even like poison. It is impossible that those who indulge in the five sensual pleasures, are scorched by sensual desire, and are deluded by sensations of sensual pleasure, or that followers of other paths who do not relinquish their former views, could attain the four fruits of a sramana.” Although the bhikkhus admonished him in this way, he only strengthened his wrong view and obstinately refused to abandon it.

The bhikkhus then went to Venerable Sariputra and said: “Venerable sir, Arittha has given rise to the following wrong view:”—and they related the matter fully as above—“We beseech you, out of compassion, to exhort and admonish him so that he will abandon it.” Venerable Sariputra consented by remaining silent. He immediately went to where Arittha was staying, exchanged courteous greetings with him, sat down to one side, and asked: “Is it true that you hold such a view?” Arittha replied: “It is true,” and spoke fully as before. Venerable Sariputra admonished him: “Venerable, you should not speak in this way. What you say is contrary to the Dharma and contrary to the Vinaya.” The Venerable reproached him in every way, but that bhikkhu still obstinately refused to abandon his view.

Venerable Sariputra rose from his seat, went to the Buddha, and related the matter in full, saying: “I beseech the Blessed One, out of compassion, to exhort the bhikkhu Arittha to relinquish his pernicious wrong view.” The Buddha immediately told a bhikkhu: “Summon Arittha here.” That bhikkhu obeyed and went to tell Arittha: “The Great Teacher summons you.” Arittha immediately came, bowed with his head at the Buddha’s feet, and stood to one side. The Buddha asked Arittha: “Is it true that you hold such a view?” Arittha replied: “Blessed One, it is indeed true.” The Buddha asked further: “Why do you understand my teaching in this way?” Arittha answered as before.

The Buddha said: “You foolish man! You should not malign the Tathagata or falsely accuse the Tathagata. Why is this? I teach that these things are obstacles to the path. It is impossible for those who indulge in the five sensual pleasures, are scorched by the fire of sensual desire, and are deluded by sensations of sensual pleasure, or for followers of other paths who do not relinquish their former views, to realize the four fruits of a sramana.” Although the Blessed One instructed him in this way, Arittha still would not abandon his view.

The Buddha said further: “I see that you have given rise to a pernicious wrong view. This is to malign me and falsely accuse me. Return to your dwelling; I shall question the other bhikkhus myself.” After Arittha had departed, the Buddha, wishing to make that bhikkhu’s pernicious wrong view clearly known, asked the bhikkhus: “Do you understand my words as Arittha does?” The bhikkhus replied: “We do not understand them in that way.” The Blessed One asked: “How do you understand them?” The bhikkhus replied: “The Buddha teaches that these things are obstacles to the path, and they truly do obstruct the path,” speaking fully as before. The Buddha said: “Excellent! You have rightly understood the meaning of my words.”

The Buddha told the bhikkhus: “A bhikkhu who is friendly with Arittha should be appointed to admonish him privately in a secluded place with gentle words: ‘Venerable, you should not speak in this way. You should not malign the Buddha. The Buddha teaches that these things are obstacles to the path, and they truly do obstruct the path. You should abandon this pernicious wrong view.’ If he abandons it, that is good. If he does not abandon it, a group of bhikkhus should go and admonish him as above. If he abandons it, that is good. If he does not abandon it, the Sangha should go and likewise admonish him as above. If he abandons it, that is good.”

In obedience to the Buddha’s instruction, the bhikkhus admonished him three times in this manner. Arittha nevertheless obstinately refused to abandon his view. The bhikkhus reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus, had Arittha reproached, and then told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu says: “As I understand the Buddha’s teaching, the things the Buddha calls obstacles to the path do not truly obstruct the path,” the bhikkhus should say to that bhikkhu: “Venerable, do not speak in this way.

Do not malign the Buddha. The things the Buddha calls obstacles to the path truly do obstruct the path. You should abandon that pernicious wrong view.” If, when admonished in this way, he obstinately refuses to abandon it, he should be admonished a second and a third time.

If, upon being admonished a second and a third time, he abandons the matter, that is good. If he does not abandon it, he commits a Pacittiya offense.’

“If that bhikkhu does not abandon his pernicious wrong view, then the bhikkhus who have either seen or heard of it should appoint a bhikkhu to admonish him privately in a secluded place. If he then abandons it, he is to be given one Dukkata offense to confess. If he does not abandon it, a group of bhikkhus should go and admonish him. If he consents to abandon it, he is to be given two Dukkata offenses to confess. If he still does not abandon it, the Sangha should go and admonish him. If he then consents to abandon it, he is to be given three Dukkata offenses to confess.”

If he does not relinquish it, a motion and three proclamations should be carried out to admonish him. One bhikkhu should proclaim: “Venerable Sangha, please listen! The bhikkhu named _ has given rise to an evil wrong view, saying: ‘As I understand the Dharma taught by the Buddha, those things that the Buddha called obstructions to the path do not in fact obstruct the path.’ The Sangha has admonished him: ‘Do not speak thus.

Do not slander the Buddha; do not falsely accuse the Buddha. The Buddha taught that such things obstruct the path, and they truly do obstruct the path.’ Though admonished thus by the Sangha, he persists and does not relinquish it. The Sangha will now perform a karman to admonish him.

If the Sangha is ready, let the Sangha approve. This is the motion.” After making the motion, one should say: “The Sangha has made the motion. You should relinquish that evil wrong view.” If he agrees to relinquish it, he should be assigned four Duṣkṛta offenses to confess.

If he does not relinquish it, one should proclaim: “Venerable Sangha, please listen! The bhikkhu named _ says: ‘As I understand it, those things the Buddha called obstructions to the path do not in fact obstruct the path.’ The Sangha has admonished him: ‘Do not speak thus. Do not slander the Buddha; do not falsely accuse the Buddha.

The Buddha taught that such things obstruct the path, and they truly do obstruct the path.’ Though admonished thus by the Sangha, he persists and does not relinquish it. The Sangha will now perform a karman to admonish him. Those elders who approve should remain silent; whoever does not approve should speak.” After proclaiming this, one should say: “The Sangha has performed the first proclamation of the karman.

You should relinquish that evil wrong view.” If he agrees to relinquish it, he should be assigned five Duṣkṛta offenses to confess. If he does not agree to relinquish it, the second proclamation should be made as above. After proclaiming it, one should again say: “The Sangha has performed the second proclamation of the karman.

You should relinquish that evil wrong view.” If he relinquishes it, he should be assigned six Duṣkṛta offenses to confess. If he does not relinquish it, the third proclamation should be made. If he relinquishes it before the third proclamation is completed, he should also be assigned six Duṣkṛta offenses to confess.

Once the third proclamation of the karman has been completed, whether he relinquishes the view or not, he commits a Pācittiya offense. The same applies to bhikkhunīs. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a Duṣkṛta offense.

End of the forty-eighth rule

The Buddha was staying in the city of Śrāvastī. At that time, some bhikkhus knew that Ariṣṭa had not relinquished his evil wrong view, yet they sat with him, conversed with him, slept with him, and worked with him.

Other bhikkhus reproached them, saying: “Ariṣṭa has not relinquished his evil wrong view, and the Sangha has already performed a karman concerning him. Why do you sit with him, converse with him, sleep with him, and work with him?” Those bhikkhus who heard this were displeased. When the elder bhikkhus heard of it, they reproached them in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked those bhikkhus: “Did you actually do this?”

“Blessed One, it is true that we did.”

After reproaching them in every way, the Buddha told the bhikkhus: “I will now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If bhikkhus know that a certain bhikkhu has not made a proper confession and has not relinquished his evil wrong view, yet sit with him, speak with him, sleep with him, or work with him, they commit a Pācittiya offense.’”

Whether a bhikkhu speaks with him at length or briefly, he commits one Pācittiya offense for each utterance. Each time he sits with him, he commits one Pācittiya offense. Each time he sleeps with him, he commits one Pācittiya offense. For each task he performs with him, he commits a Pācittiya offense. Even if the bhikkhu has relinquished his evil wrong view, but the Sangha has not yet rescinded the karman, one also commits a Pācittiya offense. If he has given rise to an evil wrong view but the Sangha has not yet performed a karman, one commits a Duṣkṛta offense. The same applies to bhikkhunīs. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a Duṣkṛta offense. If one does not know, or if the karman was not performed in accordance with the Dharma, one commits no offense.

End of the forty-ninth rule

The Buddha was staying in the city of Śrāvastī. At that time, Upananda had two śrāmaṇeras who had given rise to an evil wrong view, saying: “As I understand the Buddha’s teaching, indulging in the five sensual pleasures does not obstruct the path...” and so forth, up to the passage in which Venerable Śāriputra addressed the Buddha, as related in the rule concerning Ariṣṭa’s arising of an evil wrong view. The Buddha immediately instructed a bhikkhu: “Go and summon those two śrāmaṇeras here.” Obeying the Buddha, the bhikkhu went and said: “The Great Teacher summons you both.” The two śrāmaṇeras promptly obeyed, came, bowed their heads at the Buddha’s feet, and then stood to one side. The Buddha asked the two śrāmaṇeras: “Did you actually do this?”

“Blessed One, it is true that we did.”

The Buddha asked the two śrāmaṇeras: “How do you understand my exposition of the Dharma?” The two śrāmaṇeras answered just as Ariṣṭa had.

The Buddha told the bhikkhus: “These two śrāmaṇeras should be summoned before the Sangha and instructed to relinquish their view. If they relinquish it, that is good. If they do not, the Sangha should carry out a motion and three proclamations to expel them.” One bhikkhu should proclaim: “Venerable Sangha, please listen!

The śrāmaṇera named _ has not relinquished his wrong view. The Sangha will now impose the act of expulsion upon him. If the Sangha is ready, let the Sangha approve.

This is the motion.” He should further proclaim: “Venerable Sangha, please listen! The śrāmaṇera named... has not relinquished his evil wrong view. The Sangha will now impose the act of expulsion upon him.

Those elders who approve should remain silent. Whoever does not approve should speak.” The second and third proclamations should be made in the same way. “The Sangha has imposed the act of expulsion upon the śrāmaṇera named....

The Sangha approves and therefore remains silent. Thus is this matter decided; thus should it be upheld.”

After those two śrāmaṇeras had been expelled by the Sangha, they wandered among the people. Nevertheless, Upananda took the two śrāmaṇeras back under his care and again spoke and slept with them. The bhikkhus said: “The Sangha has already performed the karman expelling these two śrāmaṇeras. You should not support them, speak with them, or sleep with them.” Upananda said: “These śrāmaṇeras are my brothers. If I do not care for them, who will? Who can protect them in their loneliness and suffering so that they may be at ease?!”

When the elder bhikkhus heard of this, they reproached him in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Upananda: “Did you actually do this?”

“Blessed One, it is true that I did.”

After reproaching him in every way, the Buddha told the bhikkhus: “I will now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a śrāmaṇera says: “As I understand what the Buddha taught, indulging in the five sensual pleasures does not obstruct the path,” the bhikkhus should say to that śrāmaṇera: “Do not speak thus. Do not slander the Buddha; do not falsely accuse the Buddha.

The Buddha taught that indulging in the five sensual pleasures truly does obstruct the path. Śrāmaṇera, you should relinquish this evil wrong view.” If, when instructed in this way, the śrāmaṇera persists and does not relinquish it, he should be instructed a second and a third time. If, after being instructed a second and a third time, he relinquishes it, that is good. If he does not relinquish it, the bhikkhus should say to that śrāmaṇera: “Go away!

From now on, do not say that the Buddha is my teacher, and do not follow behind the bhikkhus as other śrāmaṇeras do. Other śrāmaṇeras are permitted to sleep in the same room as a bhikkhu for two nights, but even this is not permitted to you. You are a foolish person.

Leave this place and do not remain here any longer.” If a bhikkhu knows that a śrāmaṇera has been expelled in this manner, yet supports him, dwells with him, or converses with him, he commits a Pācittiya offense.’” The same applies to bhikkhunīs. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a Duṣkṛta offense.

End of the fiftieth rule

The Buddha was staying in the city of Śrāvastī. At that time, the elder Kālodāyin disliked seeing bad bhikkhus and also disliked seeing crows. Then a flock of crows gathered and perched on the roof, while some laypeople came carrying bows, seeking to shoot them. Kālodāyin said: “These crows fully possess the ten qualities of a wicked bhikkhu:

“These birds possess all ten of these qualities. Do you wish to kill them?”

Those who did not believe in sin and merit said: “We wish to kill them.” Kālodāyin immediately took

the bow and asked everyone: “Where do you want me to shoot?” Someone said: “Shoot its left eye.” Ka-lưu-đà-di immediately shot it in the left eye, and the bird died.
Another person said: “Shoot its right eye.” Ka-lưu-đà-di immediately shot it in the right eye, and the bird died. In only a short while, a dozen birds had been killed. Those who had no faith in the Buddha’s Dharma reproached them, saying: “These śramaṇas constantly speak of loving-kindness and compassion and of protecting and caring for sentient beings, yet now they kill in such a cruel manner. They truly lack the conduct of śramaṇas and have violated the Dharma of śramaṇas.” When the elder bhikshus heard of this, they reproached him in every way and then reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikshu Sangha and asked Ka-lưu-đà-di: “Did you actually do this?”
“Blessed One, it is true that I did.”
The Buddha reproached him in every way and then told the bhikshus: “I shall now establish a precept for the bhikshus. From now on, this precept shall be stated as follows: ‘If a bhikshu takes the life of an animal, he commits a Pācittiya offense.’”
There were cases in which bhikshus, while traveling, dragging utensils, or drying their bowls, accidentally killed insects. They became remorseful, and some performed an act of repentance to remove the offense. They reported the matter to the Buddha.

On account of this incident, the Buddha assembled the Bhikshu Sangha and told the bhikshus: “It is impossible for one who accidentally kills a sentient being to commit a Pācittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikshu intentionally takes the life of a sentient being, he commits a Pācittiya offense.’” An animal: Except for nāgas, all other such creatures are classed as animals. Intentionally taking life means deliberately wishing to kill before carrying out the killing.

If one takes the lives of animals, then according to the number killed, one commits a Pācittiya offense for each. The same applies to bhikshunis. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā who does so commits a Duṣkṛta offense.

The fifty-first precept is concluded

The Buddha was staying in the city of Śrāvastī. At that time, the group of seventeen bhikshus came to the dwelling place of the group of six bhikshus. The group of six bhikshus then thought: “These bhikshus possess a sense of shame, are content, and have few desires.

Now that they have come here, they will surely see our faults. We should devise a way to cause them to have doubts and regrets. Once doubts and regrets have arisen in them, they will surely return to their teachers.” No sooner had they formed this thought than the group of six said: “Did you properly receive full ordination?

Was there a duly established boundary for the ordination? Was the karmavācā performed in accordance with the Dharma? Have you avoided committing Pārājika, Saṅghāvaśeṣa, Pācittiya, Pratideśanīya, and Duṣkṛta offenses?

Do you properly guard your bodily and verbal conduct? In the past, did your preceptors and ācāryas properly receive full ordination and properly guard their bodily and verbal conduct in all these respects?”
The group of seventeen bhikshus replied: “We do not know this ourselves, nor do we know how matters stand with our preceptors and ācāryas! We now ask the Venerable Ones to instruct us: When we received full ordination, and when our preceptors and ācāryas received theirs, was everything in accordance with the Dharma?”
The group of six bhikshus said: “Even if we told you the truth, you would not believe us. You should ask someone whom you have trusted before.”
The group of seventeen then went to their teachers and asked about the foregoing matters. Their teachers replied: “Everything concerning you was in accordance with the Dharma, and when we received ordination in the past, it too was in accordance with the Dharma. But who caused these doubts and regrets in you?”
The group of seventeen replied: “It was the group of six bhikshus who caused these doubts and regrets.”
When the elder bhikshus heard of this, they reproached the group of six in every way and then reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikshu Sangha and asked the group of six bhikshus: “Did you actually do this?”
“Blessed One, it is true that we did.”
The Buddha reproached them in every way and then told the bhikshus: “I shall now establish a precept for the bhikshus. From now on, this precept shall be stated as follows: ‘If a bhikshu causes other bhikshus to become doubtful, he commits a Pācittiya offense.’”
There was a case in which a bhikshu who had committed an offense became doubtful and asked the other bhikshus: “I have committed such-and-such acts. Under which offenses do they fall?” Those bhikshus immediately recalled the Buddha’s teaching: “The Buddha has established a precept forbidding one to cause bhikshus to become doubtful.” Therefore, they answered: “We do not know,” and then reported the matter to the Buddha.

On account of this incident, the Buddha assembled the Bhikshu Sangha and told the bhikshus: “It is impossible for one who has no wish to cause doubt, but clearly explains the offense committed by another, to commit a Pācittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikshu intentionally causes another bhikshu to become doubtful, thinking, “Let that bhikshu suffer distress, even if only for a short while,” he commits a Pācittiya offense.’” Doubt means doubt concerning one’s birth, doubt concerning one’s ordination, doubt concerning whether one has violated a precept, or doubt concerning one’s robes.

If one causes a bhikshuni, śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā to become doubtful, one commits a Duṣkṛta offense. If a bhikshuni causes a bhikshu or bhikshuni to become doubtful, she commits a Pācittiya offense. If she causes a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā to become doubtful, she commits a Duṣkṛta offense.

If a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā causes any of the five assemblies to become doubtful, each commits a Duṣkṛta offense.

The fifty-second precept is concluded

The Buddha was staying in the city of Śrāvastī. At that time, the influential group of six bhikshus obstructed acts of karmavācā performed by the Sangha and acts of karmavācā by which the Sangha rescinded disciplinary measures. When the Sangha did not comply with them, they rose and departed.

They then went to a bhikshu who had been expelled and said: “Venerable, do not grieve. I supported you and obstructed the Sangha’s act of karmavācā. When the Sangha did not follow my wishes, I immediately rose and departed.

Thus, that karmavācā was not validly completed.” The group of six bhikshus also went to a bhikshu for whom a disciplinary act had been rescinded and said: “Venerable, do not imagine that the Sangha has rescinded the disciplinary act against you. When the Sangha performed the karmavācā to rescind it, I obstructed the proceedings. When the Sangha did not follow my wishes, I immediately departed.

Thus, the karmavācā of rescission was not validly completed. You may now petition the Sangha yourself to have it rescinded.”
When the elder bhikshus heard of this, they reproached the group of six in every way and then reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikshu Sangha and asked the group of six bhikshus: “Did you actually do this?”
“Blessed One, it is true that we did.”
The Buddha reproached them in every way and then told the bhikshus: “I shall now establish a precept for the bhikshus. From now on, this precept shall be stated as follows: ‘If a bhikshu rises and departs while the Sangha is adjudicating a matter, he commits a Pācittiya offense.’”
At that time, some bhikshus had necessary business requiring them to leave, but they did not dare to go. They reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikshu Sangha and told the bhikshus: “I now permit bhikshus who have necessary business to give their consent before rising and departing.” To give consent means to say to one person: “Elder, be single-mindedly mindful.

The Sangha is now adjudicating a matter. I, the bhikshu named _, give my consent to the Sangha’s proceedings conducted in accordance with the Dharma.” From now on, this precept shall be stated as follows: “If a bhikshu, while the Sangha is adjudicating a matter, rises and departs without giving his consent, he commits a Pācittiya offense.” The Sangha’s adjudication of a matter means an act of karmavācā consisting of a motion alone, a motion followed by one proclamation, or a motion followed by three proclamations.

If the karmavācā is performed inside a room, then each time one goes out of the room, one commits one Pācittiya offense. If the karmavācā is performed in an open place, then each time one goes a fathom’s distance away from the Sangha, one commits one Pācittiya offense. If one possesses supernormal powers and travels four fingerbreadths above the ground, one commits a Pācittiya offense.

If the Sangha is not performing an act of karmavācā to adjudicate a matter and one departs, one commits a Duṣkṛta offense. If a matter is being adjudicated in a private room and one arrives but then departs, one commits a Duṣkṛta offense. The same applies to bhikshunis.

If the Sangha is not performing an act of karmavācā to adjudicate a matter, or if a matter is being adjudicated in a private room, a śrāmaṇera may be present therein; but if he rises and departs, he commits a Duṣkṛta offense. The same applies to śikṣamāṇās, śrāmaṇeras, and śrāmaṇerikās. If the Sangha’s act of karmavācā is not in accordance with the Dharma, one does not commit an offense by rising and departing without giving one’s consent.

The fifty-third precept is concluded

The Buddha was staying in the city of Śrāvastī. At that time, the group of seventeen bhikshus

(the group of seventeen bhikkhus) went to the dwelling place of the group of six bhikkhus and tickled one another. One bhikkhu was tickled by many bhikkhus and could not restrain his laughter; he ran out of breath and died. The group of seventeen bhikkhus wept in grief.

The elder bhikkhus asked, “Why are you lamenting and weeping like this?” The group of seventeen bhikkhus replied, “A bhikkhu died because the joking went too far, and so we are grieving and weeping.” The elders further asked, “How did this come about?” The group of seventeen bhikkhus replied, “We were tickling one another. He could not stop laughing, ran out of breath, and died.” The bhikkhus rebuked them and reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of seventeen bhikkhus, “Did you actually do this?” “Blessed One, it is true that we did.” The Buddha rebuked them in every way and then told the bhikkhus, “I shall now establish a precept for the bhikkhus. Henceforth, this precept shall be stated as follows: ‘If a bhikkhu tickles another bhikkhu, he commits a pacittiya offense.’” A bhikkhu who tickles a novice, or even an animal, commits a dukkaṭa offense.

The same applies to a bhikkhuni. A śikṣamāṇā, novice monk, or novice nun commits a dukkaṭa offense.
The fifty-fourth precept is concluded
The Buddha was staying in the city of Śrāvastī. At that time, the group of seventeen bhikkhus went to the Aciravatī River to fetch water. Taking the opportunity, they went down to bathe, swimming, diving, playing, and splashing water at one another.

King Prasenajit and Queen Mallikā ascended a high tower and saw them from afar. The King said to the Queen, “There is your field of merit.” The Queen said to the King, “The Buddha has not yet established a precept concerning this. They went forth when they were young and do not yet understand the teaching.

Do not, because of what you see, lose faith and reverence toward the other bhikkhus and thereby undergo suffering for a long time.” After amusing themselves in every manner, the group of seventeen bhikkhus stood upon the surface of the water and put on their robes. Seeing this, the Queen said to the King, “Look there: those are the field of merit whom I revere.” After putting on their robes, the group of seventeen bhikkhus threw their water vessels into the air and then flew after them to retrieve them.

Viewed from the tower, they resembled royal geese. The Queen again said to the King, “Look there again: those are the field of merit whom I revere.” The King was greatly delighted, and his faith and reverence increased all the more. Immediately afterward, the Queen told the brahmin Nāḷijaṅgha, “Go to the Buddha and respectfully report this matter.” Obeying her command, Nāḷijaṅgha went and reported the matter.

The Buddha taught him the Dharma, instructing him in what was beneficial and bringing him joy, and then told him to depart. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of seventeen bhikkhus, “Did you actually do this?” “Blessed One, it is true that we did.” The Buddha rebuked them in every way and then told the bhikkhus, “I shall now establish a precept for the bhikkhus. Henceforth, this precept shall be stated as follows: ‘If a bhikkhu plays in the water, he commits a pacittiya offense.’” Playing in water, even to the extent of using water vessels to splash one another, entails a pacittiya offense in every case.

If one squeezes snow or even blows dew from the tips of grass for amusement, one commits a dukkaṭa offense in every case. The same applies to a bhikkhuni. A śikṣamāṇā, novice monk, or novice nun commits a dukkaṭa offense.

If it is not done for the purpose of amusement, there is no offense.
The fifty-fifth precept is concluded
The Buddha was staying in the city of Śrāvastī. At that time, the Blessed One had not yet prohibited bhikkhus from sleeping under the same roof as women. Thus, there might be one bhikkhu and one woman, many bhikkhus and a few women, or a few bhikkhus and many women sleeping under the same roof. As a result, thoughts of defilement and attachment arose; some returned to lay life, while others became followers of non-Buddhist sects. When laypeople saw this, they criticized them, saying, “These śramaṇas sleep under the same roof as women. How are they any different from householders? They truly do not practice the conduct of śramaṇas and are destroying the Dharma of the śramaṇas.”
At that time, a young woman whose husband had died thought, “By what means might I now find a man who pleases me?” She then thought, “I cannot go knocking from door to door. It would be better to establish a guesthouse where householders or those gone forth may come and lodge as they wish; from among them, I shall choose a man.” She then carried out her plan exactly as conceived. She announced to travelers, “Anyone needing lodging for the night may come and stay here.”
At that time, Anuruddha arrived at that village as dusk was falling and sought a place to stay for the night. Someone directed him to the woman’s house. Anuruddha went there and asked to lodge for the night. Even before he went forth, Anuruddha had possessed a handsome appearance; after attaining the path, his appearance became many times more beautiful. When the widow saw Anuruddha, an improper thought arose in her: “Now I have an opportunity to obtain a handsome husband.” She then showed Anuruddha a place where he could stay. Anuruddha entered the house and sat cross-legged.
Before long, a caravan of merchants arrived and asked for lodging. The widow said, “Although I am the owner of this guesthouse, I have already allowed this bhikkhu to stay for the night. You should ask him.” Following the guesthouse owner’s words, the merchants went and asked Anuruddha. Anuruddha said to the woman, “As far as I am concerned, they may come and stay.” The merchants then entered the guesthouse to lodge.
The woman again thought, “I should invite the bhikkhu into the inner room, since still more people may unexpectedly arrive.” She went into the inner room, prepared a fine bed, lit a lamp, and then invited Anuruddha inside. Anuruddha entered the inner room, sat cross-legged, and fixed his mindfulness before him.
After everyone had fallen asleep, the woman came and said to Anuruddha, “Venerable sir, do you know my purpose in establishing this guesthouse?” Anuruddha replied, “Your purpose was to seek merit, and so you established this charitable lodging.” The woman said, “That was not my original intention. My intention was to choose a man to be my husband.” Anuruddha said, “Madam, we cannot commit such an evil deed. The discipline established by the Blessed One also forbids us from doing so.”
The widow said, “I am the daughter of a noble family, in the prime of life and vigor, accomplished in proper conduct, and possessed of great wealth. I wish to provide the Venerable with everything he needs. I pray that the Venerable will consent.” Anuruddha answered as before.
The widow then formed a bold thought: “Men are beguiled by beauty; I must expose my body and stand before him.” Thereupon, she removed her clothing, stood before Anuruddha, and laughed and spoke seductively. Anuruddha closed his eyes, sat upright, and contemplated a heap of blood-red bones. She then thought, “I have used my abilities to this extent, yet I still cannot persuade him.” She climbed onto the bed and sat beside him. At that very moment, Anuruddha sprang up into the air.
The woman became deeply abashed and ashamed. She hurriedly put on her clothes again, joined her palms, and confessed her fault, saying, “Venerable sir, I have truly been foolish. From now on, I will no longer entertain such evil thoughts. I pray that the Venerable will compassionately forgive me and accept my repentance.” Anuruddha said, “I accept your repentance.” Anuruddha then expounded the sublime Dharma to her. The discourse was excellent in the beginning, excellent in the middle, and excellent in the end; excellent in meaning and excellent in expression, fully revealing the pure marks of the holy life. After hearing the Dharma, the widow became free from dust and stainless and attained the pure Dharma eye.
Anuruddha then went to the Buddha and recounted the incident, together with the earlier conduct of the bhikkhus, reporting everything fully to the Blessed One. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Did you actually do this?” “Blessed One, it is true that we did.” The Buddha rebuked them in every way and then told the bhikkhus, “I shall now establish a precept for the bhikkhus. Henceforth, this precept shall be stated as follows: ‘If a bhikkhu

If any monk sleeps in the same house with a woman, he commits a Pacittiya offense.” “Woman” includes even a newborn girl and an intersex woman. Sleeping in the same house with them constitutes a Pacittiya offense. “House” is as explained in the rule concerning sleeping in the same house with one who has not received full ordination.

If he sleeps in the same house with a female nonhuman being, a female animal, or a pandaka, he commits a Dukkata offense in each case. The same applies to a bhiksuni. A siksamana, novice monk, or novice nun commits a Dukkata offense.

If the house is roofed and partitioned; or if there is a great assembly at which the Dharma is being taught; or if his mother or a closely related sister is ill and a trustworthy man is present as a companion; or if he does not lie down, there is no offense.

The fifty-sixth rule is concluded.

The Buddha was dwelling in the country of Kausambi. At that time, the Blessed One had not yet prohibited monks from drinking intoxicating liquor. Some monks drank large quantities of liquor in taverns or in the homes of laypeople and became utterly intoxicated. Sometimes they fell into ditches or struck their heads against walls; sometimes their robes and bowls were broken or torn, and their bodies were injured. Seeing this, the laypeople criticized them, saying, “Even we laypeople do not drink liquor. How much less should the Sakyaputriya ascetics, who have renounced worldly life to seek the Way! Yet they drink even more excessively than worldly people. They are unworthy to wear patched, dyed robes. They truly lack the conduct of ascetics and destroy the Dharma of ascetics.”

At that time, the Blessed One traveled from Kausambi to the settlement of Bhaddavati. At the dwelling place of a matted-hair brahmin ascetic there was a venomous naga that often showered hail and damaged the fields and gardens. The local inhabitants frequently thought, “Among the ascetics and brahmins, who possesses sufficient spiritual majesty to subdue this naga?” When they heard that the Buddha had arrived at the settlement with one thousand two hundred and fifty disciples, everyone rejoiced.

They went out to welcome him, bowed with their heads at the Buddha’s feet, and said, “Blessed One, in this settlement there is always a vicious venomous naga that destroys the fields and gardens. We have constantly thought, ‘If only there were a being of great spiritual majesty who could subdue it!’”

At that time, Sagata was standing behind the Buddha, fanning him. The Buddha turned and asked, “Did you hear what these householders have reported?”

“Yes, Blessed One, I heard.”

The Buddha asked a second and a third time, and Sagata answered in the same way. Sagata then thought, “The Blessed One has asked me three times because he wishes me to subdue this venomous naga.”

Thereupon Sagata approached the Buddha, bowed with his head at his feet, circumambulated him, and withdrew. He went to the naga’s dwelling, thinking, “I should now subdue this naga. How may I do so without injuring its body? I shall contract its body until it is as small as a wooden stick.” Sagata then entered the brahmin ascetic’s house and sat to one side. Smoke poured forth from the naga’s body, and smoke also poured forth from Sagata’s body. The naga’s entire body burst into flames. The naga’s flames changed into five colors, and Sagata’s flames likewise changed into five colors. Sagata then transformed and contracted the naga’s body until it was as small as a stick, placed it in his alms bowl, and brought it before the Buddha.

Sagata said, “Blessed One, this vicious venomous naga has been subdued. Where should it now be placed?”

The Buddha said, “It should be placed in the interstitial world.”

Obeying the Buddha’s instruction, Sagata took it to the interstitial world and returned as swiftly as a strong man might bend or extend his arm.

At that time, the Blessed One wished to leave the settlement of Bhaddavati and return to Kausambi. When the householders of Bhaddavati heard that Sagata had subdued the venomous naga, they rejoiced greatly and asked the monks, “Which one is Sagata?”

Sagata was then standing behind the Buddha. The monks said, “It is the one standing behind the Buddha in attendance.”

The householders immediately approached Sagata, bowed with their heads at his feet, and said, “Venerable sir, please accept our invitation.” Sagata silently accepted. The householders asked, “Venerable sir, what kinds of food do you require?”

Sagata said, “When I was a layman, I was by nature fond of liquor and meat.”

The householders were delighted and hastened to prepare an abundance of both. Sagata went to the house of the householder who had invited him. After eating his fill of meat and drinking his fill of liquor, he returned toward Kausambi. Just as he reached the area outside the Sangha’s dwelling, he was so drunk that he fell to the ground and vomited, while his robe and bowl lay scattered about in disarray.

With his divine eye, the Blessed One saw this from afar and said to Venerable Ananda, “Come outside the Sangha’s dwelling with me and see.”

Obeying the instruction, the venerable one followed the Buddha outside the Sangha’s dwelling and witnessed the reality of Sagata’s drunken state. The Buddha and the venerable one carried Sagata and placed him beside a well. The Buddha himself drew water and poured it over him, while Ananda wiped and washed him clean. They then dressed him in his robe and laid him on a rope bed with his head pointing toward the Buddha. A moment later, Sagata turned over, drew up his legs, and kicked toward the Buddha.

Because of this incident, the Buddha assembled the Sangha of monks and asked them, “Did Sagata formerly respect the Buddha?”

The monks replied, “He did.”

The Buddha asked again, “Does he respect him now?”

“He does not,” the monks replied.

The Buddha asked again, “Should one drink liquor and thereby lose one’s wholesome nature?”

They replied, “No, Blessed One.”

The Buddha asked again, “Previously Sagata was able to subdue a venomous naga. Can he now subdue even a bullfrog?”

They replied, “No, Blessed One.”

The monks also fully reported to the Buddha the incidents that had occurred previously. On account of this, the Buddha rebuked the monks in various ways and then told them, “I shall now establish a precept for the monks. From this day forward, this precept shall be stated thus: ‘If a monk drinks intoxicating liquor, he commits a Pacittiya offense.’”

After the Buddha established the prohibitory precept, Sagata no longer dared to drink liquor. However, because of his former habit, whenever his craving arose, his breath nearly stopped and he seemed about to die, while the food and drink he consumed could not be digested. Not knowing how to resolve this, they reported the matter to the Buddha.

The Buddha said, “Allow him to smell a liquor container.”

When smelling a liquor container did not relieve him, the Buddha said, “Put a little liquor into cakes, porridge, or soup and let him consume it.”

When he still did not recover, the Buddha said, “I permit liquor to be used medicinally to treat indigestion.”

Through this, Sagata recovered from his addiction. The outcome was reported to the Buddha. The Buddha said, “Now that he has recovered, he should gradually relinquish liquor, including smelling liquor containers. If he does not wish to become a bad person again, he must no longer smell liquor.”

There is liquor possessing the color, taste, and aroma of liquor. There is liquor possessing the aroma of liquor but not its taste. There is liquor possessing the color of liquor but not its aroma. There is liquor possessing neither the color, aroma, nor taste of liquor, yet causing intoxication when drunk. Drinking any of these constitutes a Pacittiya offense. There is something that is not liquor but possesses the color, taste, and aroma of liquor and causes intoxication when drunk; drinking it constitutes a Dukkata offense. There is something that is not liquor but possesses the color, aroma, and taste of liquor, yet does not cause intoxication. If it is necessary to drink this, it may be drunk in a secluded place.

If a monk drinks liquor, he commits one Pacittiya offense with each swallow. The same applies to a bhiksuni. A siksamana, novice monk, or novice nun commits a Dukkata offense.

The fifty-seventh rule is concluded.

The Buddha was dwelling in the city of Sravasti. At that time, the group of six monks did not respect their preceptors or acaryas and did not respect the precepts. Other monks also imitated them. When the elder monks saw this, they rebuked them in various ways and then reported the matter to the Buddha.

Because of this incident, the Buddha assembled the Sangha of monks and asked the group of six monks and the other monks, “Did you truly act in this way?”

“Blessed One, it is true that we acted in this way.”

The Buddha rebuked them in various ways and then told the monks, “I shall now establish a precept for the monks. From this day forward, this precept shall be stated thus: ‘If a monk treats his teacher with contempt, he commits a Pacittiya offense.’”

Any bhikkhu who disparages the three teachers or the precepts commits a Pacittiya offense. If he disparages another bhikkhu, he commits a Dukkata offense. Even if a teacher tells him to sweep the ground and he does not sweep it, or tells him to sweep with the wind and he sweeps against the wind, he commits a Dukkata offense. The same applies to bhikkhunis. A sikkhamana, samanera, or samaneri who does so commits a Dukkata offense.

End of the fifty-eighth precept

The Buddha was in the country of Kosala, together with a complete assembly of five hundred senior bhikkhus, proceeding toward the settlement of Atavi. At that time, when the bhikkhus in that settlement heard that the Buddha was coming and realized that they had no assembly hall, they joined together in cutting grass and digging earth to build one... up to the passage: The Buddha rebuked them in every way, as related in the precept concerning the construction of an assembly hall. The Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated thus: ‘If a bhikkhu himself digs the earth and takes soil, he commits a Pacittiya offense.’”

After this had been prohibited, the group of six bhikkhus ordered gardeners or samaneras to dig the earth and take soil. When other bhikkhus saw this, they said: “The Buddha has forbidden digging the earth. Why are you now committing this unwholesome deed?” The group of six replied: “We ordered others to dig it.” The bhikkhus said: “What difference is there between ordering others to dig and digging it yourselves?” They reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus: “Is it true that you did this?” “It is true, Blessed One.” After rebuking them in every way, the Buddha told the bhikkhus: “From now on, this precept shall be stated thus: ‘If a bhikkhu himself digs the earth or causes another to dig it, he commits a Pacittiya offense.’”

A layman donated materials for a building for the Sangha. After a considerable time, he came to visit and, seeing that it had not yet been built, asked the bhikkhu responsible for the construction: “Why do you not build it quickly, so that I may complete my meritorious deed?” The bhikkhu replied: “The Buddha does not permit us either to dig the earth ourselves or to cause others to dig it. How, then, can it be completed?” They reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “If soil is needed, one should say to an authorized attendant: ‘Know about this; attend to this. I need such a thing; provide me with such a thing.’ From now on, this precept shall be stated thus: ‘If a bhikkhu digs the earth with his own hands, causes another to dig it, or says, “Dig it in this manner,” he commits a Pacittiya offense.’” The same applies to bhikkhunis.

If a sikkhamana, samanera, or samaneri digs the earth when there is no need to do so, that person commits a Dukkata offense. If one takes dry soil, there is no offense.

End of the fifty-ninth precept

The Buddha was in the city of Sravasti. At that time, the group of six bhikkhus quarreled with other bhikkhus. After the dispute, they went outside the door and secretly listened.

Having listened, they said to the bhikkhus: “Why did you say such things?” The other bhikkhus asked: “Did you hear us saying that?” They replied: “We stood outside the door and listened.” When the elder bhikkhus learned of this, they rebuked them in every way and reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus: “Is it true that you did this?” “It is true, Blessed One.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus.

From now on, this precept shall be stated thus: ‘If a bhikkhu secretly listens in a secluded place to what another bhikkhu is saying, he commits a Pacittiya offense.’”

At that time, some bhikkhus were debating with other bhikkhus in order to clarify what was right and what was wrong. A bhikkhu on the other side of a partition overheard them and became doubtful, thinking: “Have I not committed a Pacittiya offense?” He therefore disclosed the offense and repented, and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible for a bhikkhu to commit a Pacittiya offense merely by overhearing a debate or discussion in order to know what is right and what is wrong.

From now on, this precept shall be stated thus: ‘If a bhikkhu, after becoming involved in a dispute, secretly listens with the thought, “I shall remember what these bhikkhus say,” he commits a Pacittiya offense.’” If he secretly listens to a bhikkhuni, sikkhamana, samanera, or samaneri speaking, he commits a Dukkata offense. If a bhikkhuni listens to bhikkhus or bhikkhunis speaking, she commits a Pacittiya offense; if she listens to a sikkhamana, samanera, or samaneri speaking, she commits a Dukkata offense.

If a sikkhamana, samanera, or samaneri secretly listens to any of the five assemblies speaking, that person commits a Dukkata offense.

End of the sixtieth precept

The Buddha was in the city of Sravasti. At that time, there was a group of seventeen children whose parents cherished them exceedingly. Their mothers often reflected: “My child is unaccustomed to hardship and is physically delicate.

What excellent and skillful occupation should he learn so that he may live comfortably throughout his life?” Their fathers said: “We should have them learn accounting or painting.” Their mothers said: “If they learn painting, we fear that their eyes will be damaged; if they learn accounting, we fear that their fingers will hurt and that this will eventually cause pain in their hearts.” The parents discussed the matter together: “We should have them go forth in the Sakyan lineage.

In this life they will not have to do anything, and in the next life they will enjoy happiness.”

All seventeen youths wished to go forth and said to one another: “We must wait for Upali to return so that we may bid him farewell.” When Upali returned to where the youths were, they said: “Do you know? We wish to go forth in the Tathagata’s teaching, and we waited for you to return so that we could bid you farewell.” On hearing this, Upali also wished to go forth with them, so he immediately returned home and sought his parents’ permission.

His parents permitted him, thinking: “Whose disciple should we have him become?” The two of them then reflected: “Pilandavatsa rescued him from the hands of bandits; we should now have him become Pilandavatsa’s disciple.” His parents led him to Pilandavatsa and said: “Venerable sir, you are this child’s great benefactor. We now entrust him to you; please accept him as your disciple.”

Pilandavatsa immediately admitted them into the order and gave them full ordination. After being ordained, they could not go alone at night to the privy or the place for washing their hands, but had to be escorted by someone. Sometimes, in the darkness, they saw their teacher without recognizing him, mistook him for a demon, and cried out at the top of their voices: “Pisaca!

Pisaca! A demon! A demon!” Their teacher would say: “Do not be afraid.

It is your teacher, not a demon.” At other times, they asked for food during the night. Their teacher said: “The Sangha has food; I will give you something to eat early in the morning.” The youths asked: “If the Sangha has no food, where will you obtain it?” Their teacher said: “If the Sangha has no food, we shall go on almsround.” Hearing this, the youths began to wail loudly, saying: “By the time the bhikkhus return from seeking alms, we will already be dead!”

During the night, the Buddha heard the sound of their weeping and asked Venerable Ananda: “Where are those children crying?” The Venerable related the entire matter. On account of this, early the next morning the Buddha assembled the Bhikkhu Sangha and asked Pilandavatsa: “Is it true that you did this?” “It is true, Blessed One.” The Buddha rebuked him in every way: “You should not give full ordination to anyone under twenty years of age.

Those under twenty are generally unable to endure hardship, and this may lead them to violate the precepts.” Having rebuked him, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated thus: ‘If a bhikkhu gives full ordination to a person under twenty years of age, he commits a Pacittiya offense.’”

At that time, the youth Kasyapa received full ordination before reaching the age of twenty. When this was later discovered, he became doubtful and did not know how the matter should be resolved, so he reported it to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Has the youth Kasyapa attained anything?” The bhikkhus replied: “He has attained stream-entry.” The Buddha said: “This person is foremost among those who have received full ordination, but his ordination cannot be called a lawful ordination by a motion followed by three proclamations.

I now permit the time spent in the womb to be included in calculating whether one has reached twenty years of age. If the age is still insufficient, I permit the intercalary months to be counted so as to make it sufficient. If it remains insufficient, I further permit the ascetic year to be used to make it sufficient.

From now on, this precept shall be stated thus: ‘If a bhikkhu knowingly gives a person’

If one confers the full ordination upon a person who has not yet reached twenty years of age, one commits a Pacittiya offense.” That person does not obtain the precepts, and the bhikkhus are also subject to reproach; this is in accordance with the Dharma. If the person is under twenty and one perceives the person as under twenty, or if one is uncertain whether the person is under twenty, one commits a Pacittiya offense.

If the person is twenty but one perceives the person as under twenty, or if the person is twenty but one is uncertain, one commits a Dukkata offense. If one knows that the person is under twenty and forms the intention to confer the full ordination, then from the making of preparations until the completion of the motion and three proclamations, at every stage one commits a Dukkata offense. When the fourth proclamation of the karmavacana has been completed, the preceptor commits a Pacittiya offense, while the other Sangha teachers commit a Dukkata offense.

The sixty-first precept is concluded.

The Buddha was in the country of Kosala and, together with five hundred eminent bhikkhus, traveled to the city of Kapilavastu. When the members of the Sakya clan heard that the Buddha was coming from Kosala, they jointly established this rule: anyone who failed to welcome the Buddha would be fined five hundred gold coins. Consequently, young and old alike went out to welcome the Blessed One. They bowed with their heads at his feet and then withdrew to stand to one side. The Buddha expounded the Dharma to them, instructing them in its benefits and causing them to rejoice. Together they invited the Buddha and the Sangha to spend the four months of the summer rains retreat there, and the Blessed One accepted in silence.

Each person made offerings according to their means. One household might provide offerings for one day or for as many as ten days; two households might jointly provide offerings for one day, or as many as ten households might do so. Some offered only the meal before noon or the later meal; some provided only the dakshina; some offered only gruel; some offered only bathing water; some offered only an afternoon beverage; and some offered oil for anointing the feet, oil for anointing the hands, or lamp oil.

At that time, Sakya Mahanama had been away from home and had not yet made any offering. He asked those around him, “Who has undertaken to receive my offering?” They replied that no one had yet done so. He then asked, “What has no one yet offered to the Buddha and the Sangha?” They replied, “No one has yet offered medicines for treating illness.” Sakya Mahanama requested permission to offer medicines for treating illness to the Buddha and the Sangha throughout the four months of the summer retreat, either delivering them himself or having someone else deliver them. The king also went to the group of six bhikkhus and said, “Venerable ones, whatever medicine you need, come and take it as you wish.”

The group of six bhikkhus thought, “The king is now offering medicines for treating illness to the Buddha and the Sangha for four months, sometimes having others deliver them and sometimes delivering them himself; yet he tells us to come and receive them ourselves. Thus, the king’s mind holds us in contempt. We shall wait until his relatives have assembled, then go and request a rare medicine. Surely the king will not possess it and will be put to shame.” The group of six then thought, “This king possesses great merit and virtue; it is also possible that there is no medicine he lacks. We should first investigate what cannot be found anywhere in the world, and then go and request it.” After searching and investigating, they learned of one particular medicine that could not be found.

When the day arrived on which five groups of the king’s relatives had assembled, the group of six bhikkhus went and requested that medicine. The king sent people to search throughout the country, but they could not find it. The king said to the group of six bhikkhus, “We have searched everywhere, but it cannot be found.” The group of six bhikkhus said to the king, “The king himself invited the Buddha and the Sangha and offered medicines for treating illness for four months, yet now he will not give us even this one thing!” The king replied, “Venerable ones, it is not that I am unwilling to offer it, nor that there are no medicines. It is only that this particular medicine cannot be found at all. Moreover, the four months have already passed; why should we cause one another distress?”

The group of six bhikkhus again humiliated the king before the assembly, saying, “Previously he told us to come and take whatever medicine we needed, yet now we cannot obtain even one thing!” When the bhikkhus heard this, they asked the group of six bhikkhus, “What did you say?” The group of six bhikkhus related the matter according to their own account. The bhikkhus reproached them in every way and then reported the matter to the Buddha.

Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus, “Did you truly do this?” They replied, “Blessed One, it is true.” The Buddha reproached them in every way and then told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu accepts an invitation to receive requisites according to his wishes for four months and receives them beyond that period, he commits a Pacittiya offense.’”

At that time, the bhikkhus commonly became ill during the autumn. Sakya Mahanama went to their quarters to inquire after them, asking, “Venerable ones, from what illness are you suffering?” The bhikkhus replied, “We are suffering from an autumn illness.” Mahanama then said to them, “Venerable ones, you may come to me for medicine.” The bhikkhus replied, “Previously, the king made offerings for four months, but that period has now ended. The Buddha does not permit us to receive medicines beyond the four-month period.” The king then requested permission to make offerings for one additional month. The bhikkhus said, “The Buddha has not yet permitted us to accept an additional month.”

Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I now permit the bhikkhus to accept a renewed invitation for an additional month. From now on, this precept shall be stated as follows: ‘If a bhikkhu accepts an invitation to receive requisites according to his wishes for four months and receives them beyond that period, except when the invitation is renewed, he commits a Pacittiya offense.’”

There were also householders who visited the Sangha’s quarters. Seeing the bhikkhus suffering from autumn illnesses, they asked, “What medicines do you venerable ones need? We shall bring them to you.” The bhikkhus replied, “The Buddha has not yet permitted us to receive medicine brought by donors.” The householders did not know what to do and reported the matter to the Buddha.

Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I now permit the bhikkhus to accept an invitation under which the donor brings the medicine. From now on, this precept shall be stated as follows: ‘If a bhikkhu accepts an invitation to receive requisites according to his wishes for four months and receives them beyond that period, except when the invitation is renewed or the donor brings them himself, he commits a Pacittiya offense.’”

At that time, Sakya Mahanama again thought, “Because of medicine, the group of six bhikkhus humiliated me before everyone. I must now gather many kinds of medicine.” Thereupon, medicines were brought together and accumulated. Once he had amassed many medicines, the king thought, “In my estimation, even if these medicines were used for an entire lifetime, they would not be exhausted. I should now invite the bhikkhus to receive medicines for the rest of their lives.” Immediately acting upon this thought, the king went to the bhikkhus and invited them to accept a permanent offering of medicines. The bhikkhus said, “The Buddha has not yet permitted us to accept such a permanent invitation.”

Faced with this difficulty, Mahanama went and reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I now permit the bhikkhus to accept a permanent invitation. From now on, this precept shall be stated as follows: ‘If a bhikkhu accepts an invitation to receive requisites according to his wishes for four months and receives them beyond that period, except when the invitation is renewed, the donor brings them himself, or the invitation is permanent, he commits a Pacittiya offense.’

“If someone offers medicine to the Sangha, the bhikkhu who attends to the community’s affairs should ask, ‘Is this medicine to be kept in the village or within the Sangha’s monastery?’ If the donor says that it is to be kept in the village, the bhikkhu should say, ‘When I need that medicine, please prepare it for me, and do not allow there to be any shortage.’ If the donor says that it is to be kept within the Sangha’s monastery, it should be placed in a centrally located room so that it may easily be obtained.

“The Sangha should perform a motion and one proclamation karmavacana to appoint a room. One bhikkhu should proclaim:

“‘Venerable Sangha, please listen! The room called ... shall now be used to store medicine for the Sangha. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“‘Venerable Sangha, please listen! The room called ... shall now be used to store medicine for the Sangha. Those elders who approve should remain silent; anyone who does not approve should speak. The Sangha has approved the use of the room called ... to store medicine for the Sangha. The Sangha approves and therefore remains silent. Thus do I understand this matter.’”

The bhikkhus did not know who should keep the medicine for the Sangha and reported the matter to the Buddha. The Buddha said, “The Sangha should perform a motion and one proclamation karmavacana to appoint a bhikkhu to keep the medicine.”

A bhikkhu proclaims: “Venerable
Sangha, please listen! The Sangha now appoints the bhikkhu named...
to serve as keeper of medicines for the Sangha. If the time is appropriate
for the Sangha, may the Sangha approve. This is the motion. Venerable
Sangha, please listen. The Sangha now appoints the bhikkhu named...
to serve as keeper of medicines for the Sangha. Those Elders who agree
should remain silent; whoever does not agree should speak. The Sangha
has appointed the bhikkhu named... as keeper of medicines. The Sangha
agrees and therefore remains silent. Thus is this matter; thus do I uphold it.” Because
the bhikkhus appointed an ignorant bhikkhu who was incapable of keeping
medicines, they reported the matter to the
Buddha. The Buddha taught: “An ignorant bhikkhu should not be appointed
to keep medicines. One appointed as keeper of medicines must fulfill five qualities:
He must not act out of desire, anger, delusion, or
fear, and he must clearly know what is medicine and what is not medicine. A bhikkhu who keeps medicines for the
Bhikkhu Sangha should use new vessels to store Ha-lê-lặc, A-ma-lặc, Tỳ-hê-
lặc, Tất-bạt-la, dried ginger, cane sugar, and rock sugar. If the containers
do not leak, they should be used to hold ghee, oil, and honey; their mouths should be sealed with leather, and the
names of the medicines written upon them.
If any sick bhikkhu needs something, it should be gladly given to him. If the sick person
knows which medicine should be used, he may take and use it himself. If he does not know, he should ask a
physician. If there is no physician, he should ask his
preceptor or acarya: ‘My illness is such and such; what medicine should I take?’ If the preceptor or acarya
does not know, he should try taking it three times. If the illness does not lessen, he should take another
medicine.
The same applies to bhikkhunis. A siksamana, sramanera, or sramaneri who transgresses commits a duskrta.

End of the Sixty-second Rule

The Buddha was dwelling in the city of Sravasti. At that time, the Group of Six Bhikkhus frequently
violated the precepts. The other bhikkhus admonished them: “You venerable ones frequently violate the precepts. You should
recognize your offenses yourselves and confess them in accordance with the Dharma. You should not, through such conduct, betray the
faith of the faithful donors and thereby undergo suffering for a long time.” The Group of Six Bhikkhus said: “We
will not train in this precept. First, we must ask a person who upholds the Dharma and the Vinaya and who
is wiser than you.” When the bhikkhus heard this, they rebuked them in various ways and then reported the matter to the
Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six
Bhikkhus: “Is it true that you have acted in this way?” “Blessed One, it is
indeed true.” The Buddha rebuked them in various ways: “You are foolish
men. You should not commit such unwholesome deeds. The bhikkhus wish not
to perform Posadha, Pravarana, or formal acts of the Sangha together with you, yet out of compassionate concern for you
they admonish you in accordance with the Dharma. Why did you say: ‘We will not train in this
precept. First, we must ask another person who upholds the Dharma and the Vinaya and who is wiser than you’?”
Having rebuked them, he told the bhikkhus: “I shall now establish a precept for the bhikkhus.
From now on, this precept shall be stated as follows: ‘If a bhikkhu frequently commits offenses and,
when the bhikkhus admonish him in accordance with the Dharma, says: “I will not train in this precept;
first I must ask another bhikkhu who upholds the Dharma and the Vinaya,” he commits a pacittiya offense.’” A bhikkhu
who wishes to understand should ask one who upholds the Dharma and the Vinaya; this is what ought to be done. One who upholds the Dharma
is a person who retains and recites the teachings spoken by the Buddha. There are five classes of those who uphold the Vinaya:
First, one who recites the four rules through the two Aniyata rules. Second, one who recites the four rules through
the thirty rules. Third, one who recites all two hundred and fifty precepts. Fourth, one who recites both
collections of Vinaya. Fifth, one who recites the entire Vinaya. If a bhikkhu has not memorized the precepts,
outside the rains retreat he should rely upon one of the first four classes of Vinaya holders; during
the rains retreat, he should rely upon one who has recited the entire Vinaya. If he does not rely upon
such a person, he commits a duskrta.
The same applies to bhikkhunis. A siksamana, sramanera, or sramaneri who transgresses commits a duskrta.

End of the Sixty-third Rule

THE VINAYA IN FIVE DIVISIONS OF THE MAHISASAKA SCHOOL