摩訶僧祇律

(271a) Further explanation of the remaining rules concerning Sanghadisesa offenses.

5. THE RULE ON ACTING AS A MATCHMAKER

When the Buddha was dwelling in the city of Sravasti, as described extensively above, there was at that time an elder bhikkhu named Kala. When it was time to seek alms, he put on his robe, took his bowl, entered the city, and went from house to house on alms round. He entered the home of a farming family. Seeing the elder Kala approaching from afar, the mother of the household rose, went out to welcome him, and respectfully greeted him:

“Welcome, Master. It has been a long time since we last saw you. Please do not regard us as strangers, as you might other households, but consider this your own home. Please come in and sit for a while.”

Kala entered and sat down. The mother bowed at Kala’s feet and then stood to one side. Next, all the men and women of the household came out, bowed at Kala’s feet, and stood to one side. Finally, a son who was already well advanced in years also came, bowed at Kala’s feet, and stood to one side. Kala asked the mistress of the house, “Whose son is this young man?”

The mother replied, “He is my son.”

Kala then asked, “Has he married yet?”

She replied, “He has not yet married.”

Kala said, “You should arrange a wife for him. You should not let him go outside and engage in sinful and unwholesome deeds.”

(271b) Kala further asked, “Have you found a suitable family yet?”

She replied, “There is a certain family with a daughter. I sent a matchmaker to ask for her hand, but the proposal was refused.”

He asked, “Why was it refused?”

She replied, “They said, ‘I wish to gain a son though I have no son, while still retaining the daughter I have. I stipulate this condition: only if that man becomes both my son-in-law and my son will I give him my daughter.’”

She continued, “How could I, for the sake of their daughter, allow my own son to go and live in his wife’s family?”

Kala said, “According to what you have said, that person is foolish. Who would lose her own son for the sake of a daughter? As people commonly say, ‘A daughter must go to another household. Even if she is born into a royal family, according to the custom of marriage she must still depart,’ just as you yourself formerly came here from another household. I also frequent that family, so I shall intercede on behalf of your son.”

The woman replied, “Excellent, Master.”

Bhikkhu Kala then left that house and went to the other family’s home. Seeing Kala approaching, the mother of that household went out to welcome him and respectfully greeted him: “Welcome, Master. It has been a long time since we had the opportunity to inquire after you. Please do not regard us as strangers, as you might other households, but consider my home your own. Please come in and sit for a while.”

After he had sat down, she bowed at Kala’s feet and stood to one side. Then all the men and women of the household came out, bowed at his feet, and stood to one side. Finally, a daughter who was already well advanced in years came, bowed at Kala’s feet, and stood to one side. Kala asked the mistress of the house, “Whose daughter is this?”

The mistress replied, “She is my daughter.”

He asked further, “Has she been given in marriage yet?”

She replied, “She has not yet been given in marriage.”

Kala said, “You should make arrangements soon. Do not let her go outside, lest some unfortunate incident occur.”

Kala then asked, “Has anyone come to ask for her hand?”

She replied, “A certain family came to ask for her hand, but I would not give her to them.”

He asked, “Why would you not give her to them?”

She replied, “Master, I wish to gain a son though I have no son, while still retaining the daughter I have. I have one condition: only if her husband becomes both my son-in-law and my son and comes to live in my household will I give her in marriage. How could I now let my daughter leave home for the sake of someone else’s son?”

Kala said, “How extraordinary! You are a foolish woman. Has anyone ever heard of a son being married off to a daughter? Why did you yourself formerly go to another person’s household? People commonly say, ‘When a daughter is born, she must be given in marriage. Even if she is born into a royal family, according to the custom of marriage she must still leave her home.’ Moreover, the young man’s family has long been my donor family. If you give your daughter to them, she may enjoy wealth, honor, and happiness.”

The mother asked, “Is this what you wish, Master?”

He replied, “It is.”

She then consented.

Kala returned to the young man’s home and said to the mistress of the house, “The young woman’s family has agreed. Whatever needs to be done, do it at once.”

Both families were wealthy, so they exchanged marriage gifts, performed the wedding ceremony, and the young woman went to live in her husband’s home. Thereafter, however, the strenuous work left her weary each day, and she slept until sunrise.

(271c) Her mother-in-law came and called to her, “Why have you not risen? Do you not know that a wife’s duties are to rise early, sweep, perform the household work, and attend to guests?” She admonished her three times, but the young woman still did not obey. The mother-in-law therefore became deeply distressed and disheartened and complained:

“Because of Kala, I have brought this suffering upon myself. He found me a thing without hands or feet.”

The young wife also wept and lamented, “Because of Kala, I must endure this suffering. Why did he cast me into a pit of fire?”

When the young woman’s mother heard of this, she too became angry and said, “At home my daughter was gentle and happy and had little work to do. Now, in her husband’s household, she has many arduous tasks and weeps all day long. Why did Kala cast my daughter into such a wicked family?”

In the end, Bhikkhu Kala caused both families to become angry.

The bhikkhus then reported the full circumstances to the Blessed One. The Blessed One ordered them to summon Bhikkhu Kala, and they summoned him.

The Buddha asked Kala, “Did you actually do this?”

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

The Buddha said, “Kala, have you not heard me employ innumerable methods to censure union in sexual intercourse and innumerable methods to praise freedom from sensual desire? Why, then, did you act as an intermediary for union in sexual intercourse? This is an unwholesome deed. Because of you, I must now establish a rule for the bhikkhus.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this rule for the bhikkhus, which those who had already heard it were to hear again:

— If a bhikkhu undertakes to act as an intermediary for another person in order to bring about union in sexual intercourse, whether for marriage or for a temporary liaison, even for only a moment, he commits a Sanghadisesa offense.

Explanation

Intermediary: One who undertakes the work of a messenger.

Going: Going back and forth.

Union: The union of a man and a woman.

Wife: One who is a wife for life.

Temporary liaison: Temporary sexual intercourse.

Even for only a moment: Even if he brings them together for sexual intercourse lasting only an instant, the bhikkhu still commits a Sanghadisesa offense.

Sanghadisesa: As explained above.

There may be a solitary young woman without a father, without a mother, without relatives, or without anyone at all; or she may be independent, dependent upon another person, dependent upon relatives, or dependent upon many people....

A daughter bereft of her mother: A young woman who has no mother and depends upon her father for her livelihood is called a daughter bereft of her mother. If a young man wishes to ask for that young woman as his wife and requests a bhikkhu to make the marriage proposal, and the bhikkhu agrees, he commits a Vinaya transgression.

If he goes and speaks to that person, he commits a Sthulatyaya offense. Whether the proposal is accepted or refused, if he returns and reports the result, he commits a Sanghadisesa offense.

A daughter bereft of her father: There are young women who have no father and depend upon their mothers for their livelihood. They are called daughters bereft of their fathers.

If a young man wishes to ask for that young woman’s hand in marriage and asks a bhikkhu to act on his behalf in seeking (272a) her as his wife, then if the bhikkhu agrees to serve as his messenger, he commits an offense of Yue-pi-ni.

If he goes to that household and speaks, he commits an offense of Thullaccaya. Whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

The same applies in the case of a young woman who has no relatives and no one upon whom to depend.

Living independently: She has no father, no mother, and no relatives, and supports herself.

If a young man wishes to marry this young woman and relies upon a bhikkhu to speak to her, then if the bhikkhu agrees to act as matchmaker, he commits an offense of Yue-pi-ni.

If he goes and speaks to the young woman, he commits an offense of Thullaccaya. Whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Living in dependence upon another: If a young woman has no parents and lives in dependence upon another person, and a young man wishes to marry her and relies upon a bhikkhu to act as matchmaker, then if the bhikkhu agrees, he commits an offense of Yue-pi-ni.

If he goes and speaks to that person, he commits an offense of Thullaccaya. Whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense. The same applies to a young woman living in dependence upon her father, mother, or other persons.

There are likewise cases of young men who are orphans, without mother, father, or relatives, who have absolutely no one; who live independently, depend upon another person, depend upon their parents, or depend upon others.

Without a mother: If a young man has no mother and lives in dependence upon his father, and he wishes to ask for a young woman’s hand in marriage and asks a bhikkhu to act as matchmaker, then if the bhikkhu agrees to serve as his messenger, he commits an offense of Yue-pi-ni.

If he goes and speaks to that young woman, he commits an offense of Thullaccaya. Whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense. The same applies even to those who have no one upon whom to depend.

There are also the following cases: raised in the same household, a prior agreement, coercion, a bandit king, silk weaving, cooking, drawing water, childlessness, and inheritance.

In the household: Suppose a man takes in another person’s son, raises and educates him until he reaches adulthood, while in that same household he also has a biological daughter who has come of age. He then thinks, “My daughter is now grown and must be given in marriage. This young man whom I raised has also reached adulthood. Why should I not give my daughter to him in marriage, so that he may become my son-in-law while also remaining my son?” Yet he is unable to say this himself, so he asks a bhikkhu to speak on his behalf to the young man as follows: “I raised you, provided you with food and education until you were accomplished, and now you are grown. I also have a daughter who is about to marry. I wish you to become my son-in-law while also remaining my son.”

If the bhikkhu agrees to act as matchmaker for that man, he commits an offense of Yue-pi-ni.

If he goes and speaks to the young man, he commits an offense of Thullaccaya. Whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense. The same applies if that adopted son had previously wished to marry the young woman and asked a bhikkhu to act as matchmaker and speak to her father.

Raised together: Suppose there are two biological brothers and the elder brother dies. If the younger brother wishes to take his sister-in-law as his wife and asks a bhikkhu to act as matchmaker and speak to her... up to the point where, whether she accepts or refuses, he returns and reports the outcome, he commits a Sanghadisesa offense.

A prior agreement: Suppose a young man has illicit relations with another man’s wife, and the woman says to him:

– If my husband becomes angry, punishes me severely, (272b) and drives me from the house, then take me as your wife.

He replies, “That can be done.”

The wife then deliberately provokes her husband so that he becomes angry, punishes her, and drives her away.

The young man learns of this but is unable to go and speak to her himself, so he asks a bhikkhu to convey his words to the woman, saying, “You have been severely punished by your husband and driven away, so come to me.” If the bhikkhu agrees to serve as his messenger, then, whether she accepts or refuses, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Or suppose a woman is fond of a young man but is unable to speak to him herself. She asks a bhikkhu to convey her words to the young man, saying, “My husband punished me severely and drove me away. I now wish to come to you and take you as my husband.” If the bhikkhu agrees to serve as her messenger, then, whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Or suppose a woman wishes to reunite with her former husband but is unable to speak to him herself. She asks a bhikkhu to convey her words to that husband, saying, “Allow me to return so that we may live together again. I promise that I will not transgress again.” If the bhikkhu agrees to serve as her messenger, then, whether the request is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Or suppose a husband wishes to reunite with his former wife but is unable to speak to her himself. He asks a bhikkhu to convey his words to her, saying, “You may now return, but do not transgress again.” If the bhikkhu agrees to serve as his messenger, then, whether she accepts or refuses, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Coercion: If a king wishes to marry another man’s daughter but is unable to speak to him himself, he asks a bhikkhu to convey his words to that family, saying, “I could punish your family and seize your daughter, but I do not wish to do so. If you give your daughter to me, she will lack neither clothing, food and drink, nor any adornment, and your household will also benefit.” If the bhikkhu agrees to serve as his messenger, then, whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

A bandit king: That is, the chief of a stronghold. If the chief of a stronghold wishes to take another man’s daughter but is unable to speak for himself, he asks a bhikkhu to convey his words to that household, saying, “I am a king of the forest and can bring misfortune upon you. You must give your daughter to me. She will be comfortably provided with clothing, food and drink, and adornments, and your household will also be protected.” If the bhikkhu agrees to serve as his messenger, then, whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Silk weaving: Suppose a widow earns her living by weaving silk, and a man wishes to marry her but is unable to speak to her himself. He asks a bhikkhu to convey his words to the widow, saying, “I wish to take you as my wife.” The widow says, “If I go there, I cannot perform any other work; I know only how to weave silk. If you have need of me, I shall come.” If the bhikkhu agrees to serve as his messenger, then, whether the proposal is accepted or rejected, if he returns and reports the outcome, he commits a Sanghadisesa offense.

Cooking: Suppose a man wishes to take a widow as his wife but is unable to speak to her directly. He relies upon a bhikkhu to convey his words to the widow, saying, “Come and live with me.”

The widow says, “I can only cook and cannot do anything else. If you have need of me, I shall come.” If the bhikkhu agrees... then, whether the proposal is accepted or rejected, if he returns and reports the outcome, (272c) he commits a Sanghadisesa offense.

Fetching water: A man wished to ask for a widow’s hand in marriage but could not speak to her directly, so he asked a bhikshu to convey his words to the widow: “Come and live with me.” The widow replied: “I can only fetch water and cannot do any other work. If you still want me, I will come.” If the bhikshu accepts the commission... and, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

Having no children: A man who had neither wife nor children wished to marry a widow who likewise had neither husband nor children. Unable to speak for himself, he asked a bhikshu to convey his words to the widow: “Neither of us has any children; come and live with me.” If the bhikshu accepts the commission as an intermediary and, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

Or if that widow wishes to marry the man but cannot speak to him directly and therefore asks a bhikshu to go to him... the same applies.

An heir to perform memorial offerings: If a man and a woman are both childless and fear that after death they will become hungry ghosts, with no heir to perform memorial offerings for them, and the man wishes to marry the widow but cannot speak to her directly, he may ask a bhikshu to convey his words to the widow: “Come and live with me. If I die first and become a hungry ghost, you shall make offerings to me. If you die first, I shall observe your death anniversary.” If the bhikshu accepts the commission... and, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense. The same applies if the widow wishes to marry that man.

– Or there are the following cases: A girl protected by her father, protected by her mother, protected by her brothers, protected by her sisters, protected by herself, protected by her clan, protected through a financial obligation; or a young girl, a widow, or a married woman...

Protected by her mother: A girl lives under her mother’s protection. A man who wishes to marry her asks a bhikshu to convey his words to her mother: “I wish to marry this girl as my wife.” If the bhikshu accepts the commission and, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

The same applies in cases where she is protected by her father, brothers, or sisters.

Protected by herself: A girl has no parents or relatives and must support herself, observe the precepts, and guard her conduct. A young man wishes to marry her and asks a bhikshu to convey his words to her... If the bhikshu, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

Protected by her clan: A girl has no parents and must live under the protection of members of her clan... If the bhikshu, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

Protected through a financial obligation: If a girl owes someone money and has not yet repaid it in full, and a young man wishes to marry her, he may ask a bhikshu to convey his words to her family: “Give me this girl, and I will repay the debt on her behalf.” If the bhikshu accepts the commission... and, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

The same applies to a young girl, a widow, or a married woman.

– Or there are the following cases: A girl obtained in exchange for grain, purchased with money, maintained for wages, maintained for half the time, maintained for the full time (273a), one who stays for a month, one who stays as long as she pleases, one obtained through abduction, one accepted by means of a garland, one without kin, or one engaged for a brief time...

Obtained in exchange for grain: A person obtains a girl in exchange for grain. A young man wishes to marry her and asks a bhikshu to convey his words to her: “Become my wife.” If the bhikshu accepts the commission... and, after learning whether the proposal has been accepted or rejected, returns and reports the answer, he commits a Sanghadisesa offense.

Purchased with money: This is the same as the preceding case.

Maintained for wages: A person maintains another’s daughter in return for wages. From those wages, the amount required for her support is deducted, and the person takes all that remains. A young man then wishes to marry her and asks a bhikshu to convey his words to her... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense. The same applies whether she is maintained for half the time or for the full time.

Staying for one month: A young man wishes to marry a widow and asks a bhikshu to convey his words to her. The widow replies: “I cannot stay for a long time; I can stay for only about one month. If you still want me, I will come.”... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

Staying as long as she pleases: A young man wishes to ask for a widow’s hand in marriage and asks a bhikshu to convey his words to her. The widow replies: “I cannot stay permanently. I wish to stay only for as long as it pleases me. If you still want me, I will come.”... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

Obtained through abduction: A person raids another’s village and abducts a girl. A young man then wishes to marry her and asks a bhikshu to convey his words to her... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

Accepted by means of a garland: In certain countries there is a custom that, when a young man wishes to ask for a girl’s hand in marriage, he must send someone to carry a garland to her family.

If they accept the garland, it is understood that they consent. If they do not accept the garland, it is understood that they do not consent. The young man’s family then asks a bhikshu to carry a garland to the girl’s family... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

A person without kin: A young man has no father, mother, or friends, and a certain girl is likewise without them. The young man wishes to propose marriage to the girl and asks a bhikshu to convey his words to her... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

For a brief time: A certain young man wishes to have sexual relations for a brief time with a virtuous girl, so he asks a bhikshu to convey his intentions to her... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

– Or there are the following cases: A childless woman, a female slave, a female renunciant, a cast-off or expelled prostitute, a prostitute’s attendant, a street prostitute, a street prostitute’s attendant, an abandoned girl, a girl obtained by request, a dismissed girl, a woman acquired by payment, and so forth...

A childless woman: In some wealthy families, a wife is taken for a son while he is still a child. Later, the son dies, and the daughter-in-law remains under the care of her mother-in-law until she reaches maturity. A young man then wishes to marry her and asks a bhikshu to convey his words to the mother-in-law: “Your son has passed away, and I am now as a son to you. Therefore, please give your daughter-in-law to me. I shall provide her with clothing, food, and drink so that she may live with me.”... (273b) If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

A female slave: In many countries there is a custom of reducing the number of mouths to feed by selling a daughter into servitude. A young man wishes to redeem such a girl and make her his wife, but fears that the price may be rather high. He therefore asks a bhikshu secretly to convey his words to her: “I shall now redeem you ostensibly to be my female slave, but in truth it is so that you may become my wife.”... If the bhikshu subsequently returns and reports the answer, he commits a Sanghadisesa offense.

One Gone Forth: There was a virtuous young woman who went forth among the non-Buddhist ascetics. A young man wished to marry her and make her his wife, so he asked a bhikkhu to convey his words and express his intentions to her... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

A Woman Who Has Been Cast Off: There are two cases of being cast off: either being sold or being divorced.

Being Sold: According to the laws of the country of Pha Lợi, whenever a wife had a defect, she was immediately sold.

Divorce: In certain countries, the law provides that whenever husband and wife live unhappily, they may go together to the court and purchase two petition forms for three and a half coins, asking the judge to grant them a divorce. Or a young wife may have illicit relations with another man and make an agreement with him: “If I am divorced from my husband, I will marry you.” He replies: “Very well.” She then spends money to pursue the lawsuit and obtains a divorce.

When the young man hears of this, he asks a bhikkhu to convey his words to her: “You are now divorced, so come and become my wife”... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense. Or she may ask a bhikkhu to convey her words to him: “I am now divorced, so marry me”... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

A Prostitute: A young man asks a bhikkhu to act as an intermediary so that he may have illicit relations with a prostitute... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

A Prostitute’s Maidservant: This means a female slave belonging to a prostitute; the case is the same as stated above.

A Roadside Prostitute: There are prostitutes who habitually solicit patrons along the road. A young man asks a bhikkhu to act as an intermediary so that he may have illicit relations with such a woman... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

A Roadside Prostitute’s Maidservant: This case is also the same as above.

An Abandoned Girl: A woman was raped and became pregnant. She subsequently went forth among the non-Buddhist ascetics, and when her term was complete, she gave birth to a baby girl. The mother abandoned the child at a crossroads, where someone found her and raised her until she reached maturity. A young man then wished to marry her, so he asked a bhikkhu to convey his words and speak on his behalf... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

An Adopted Girl: A person who had many sons but no daughter asked another family for their daughter and brought her home to raise until she reached maturity. A young man then wished to marry her and make her his wife, so he asked a bhikkhu to speak on his behalf... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

A Repudiated Girl: A young woman had illicit relations with another man before marriage. After she entered her husband’s household, her husband discovered that she was not a virgin, so he expelled her and sent her back to her parents’ home, demanding the return of the betrothal gifts previously given. When the man who had earlier had illicit relations with her heard that she had been cast out, (273c) he thought: “This girl was cast out because of me, so I should take her.” He then asked a bhikkhu to speak to her parents... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

A Woman for Whom a Betrothal Payment Has Been Made: A young man wished to marry but had not paid the full betrothal money. The girl’s parents repeatedly demanded payment, but the young man was unable to pay it; consequently, he could not marry, and the girl could not take a husband. Another young man then wished to marry her, so he asked a bhikkhu to convey his words to her parents: “Give this girl to me in marriage. I will give you money so that you may repay her former prospective husband”... up to the point of returning and reporting back; the bhikkhu thereby commits a saṅghādisesa offense.

If a young man, or the young man’s male servant, speaks to a bhikkhu and the bhikkhu agrees to the request, he commits a Vinaya transgression.

If he goes and speaks to the other party, he commits a sthūlātyaya offense.

If he goes himself or sends someone else to speak, and then returns and reports back, whether the proposal was accepted or rejected, he commits a saṅghādisesa offense.

The same applies to an orphaned girl who lives with her maternal grandparents, her maternal great-grandparents, her maternal uncle, her maternal aunt, her paternal grandparents, her paternal great-grandparents, her father’s brother, or her father’s sister, just as stated above.

– There are also the following cases: speaking directly, speaking indirectly, giving signals, being capable, entering and leaving, illness, the king, a Dharma teacher, a faction, acting jointly, and complex cases...

Speaking Directly: A young man wished to marry someone’s daughter but was unable to propose directly, so he asked a bhikkhu to act as matchmaker. If the bhikkhu agrees, he commits a Vinaya transgression.

If he goes and speaks to them, he commits a sthūlātyaya offense.

If the girl’s family says: “That family belongs to the Kṣatriya caste, whereas I belong to the Brahmin caste; that family belongs to the Vaiśya caste, whereas I am a Brahmin; that family belongs to the Śūdra caste, whereas I am a Brahmin.” Or they may say: “I am a Kṣatriya, whereas that family is Brahmin. I belong to the Vaiśya caste, whereas that family is Brahmin. I am a Śūdra, whereas that family is Brahmin.”

Or they may say: “That family is Kṣatriya, whereas I am Vaiśya. That family is Kṣatriya, whereas I am Śūdra.”

Or they may say: “That family is Brahmin, and I too am Brahmin. That family is Kṣatriya, and I too am Kṣatriya. That family is Vaiśya, and I too am Vaiśya. They are Śūdras, and I too am a Śūdra...”

If the bhikkhu returns and reports back, whether the proposal was accepted or rejected, he commits a saṅghādisesa offense.

Speaking Indirectly: A young man wished to marry someone’s daughter but was unable to go and propose himself, so he asked a bhikkhu for assistance. The bhikkhu said: “The Blessed One has laid down a precept that bhikkhus must not act as messengers.” Although he did not agree verbally, if he tacitly consented in his heart, he commits a Vinaya transgression.

If he goes and speaks to them, he commits a sthūlātyaya offense. If he then returns and reports back, whether the proposal was accepted or rejected, he commits a saṅghādisesa offense.

Giving Signals: A young man wished to marry someone’s daughter but was unable to go and propose himself, so he asked a bhikkhu to assist him. The bhikkhu said: “The Buddha has laid down a precept that bhikkhus must not act as messengers, but I shall give you a signal. If you see me wearing dirty robes, holding an empty, broken bowl, sitting on a low seat, and conversing with slaves and servants, you should understand that the proposal was rejected. (274a) Conversely, if you see me wearing new, clean robes, holding a fine bowl, sitting on a high seat, and speaking with that girl about young men and women, husbands and wives, you should understand that this is a sign that the proposal has succeeded.”

If the bhikkhu gives such a signal, and then returns and reports back, whether the proposal was accepted or rejected, he commits a saṅghādisesa offense.

Being Capable: If a large assembly of bhikkhus goes to a donor’s house to receive a meal, and after they have eaten an upāsikā addresses the bhikkhus: “I wish to bring the daughter of that family into my household as a daughter-in-law. Venerable ones, please speak on my behalf.” The bhikkhus reply: “Upāsikā, the Blessed One has laid down a precept that bhikkhus must not act as messengers.” Yet if two or three bhikkhus among them agree to act as messengers, they commit a Vinaya transgression.

If they go and speak to the family, they commit a sthūlātyaya offense.

If they return and report back, they commit a saṅghādisesa offense.

Coming and going: When a bhikkhu frequents a household and receives offerings there, the householder says: “I wish to obtain the daughter of that family as a wife for my son. Venerable sir, please speak on our behalf.” The bhikkhu says: “If you provide me with food and drink, I will speak on your behalf.” The householder says: “When my son has obtained a wife, I will invite the venerable sir to a meal.” The bhikkhu says: “Once I have spoken, there is nothing that cannot be accomplished. But you must offer the meal first.” If the householder then prepares a meal, the bhikkhu commits a Vinaya-transgression offense.

Afterward, the bhikkhu goes to that household and says: “Do you know?” The householder asks: “Know what?” The bhikkhu says: “There is something I wish to say. If you are willing to heed my words, I will tell you.” The householder says: “Please tell me first.” The bhikkhu says: “Someone wishes to ask for your daughter’s hand in marriage.” The householder asks: “Who is it?” He replies: “The son of that family.” The householder becomes angry and says: “I would sooner cast my daughter into a dark place of water and fire than ever marry her to someone of that sort.” If the bhikkhu becomes frightened and immediately departs, he commits a Thullaccaya offense.

If the young woman has not yet married, but because the bhikkhu had previously boasted so as to obtain food from others, he feels ashamed and returns to report that the proposal was unsuccessful, he commits a Sanghadisesa offense.

If she has either already married or died, and the bhikkhu then returns to report the matter, he commits a Thullaccaya offense.

Illness: If a bhikkhu regularly frequents a certain household and the householder says to him: “I wish to obtain the daughter of that family as a wife for my son. Please act as matchmaker for us,” and the bhikkhu agrees, he commits a Vinaya-transgression offense.

If he goes and speaks to that family, he commits a Thullaccaya offense.

If that family says: “My daughter is ill, and we do not know whether she will live or die,” or if the young man is ill and the girl’s family says: “That family’s son is ill, and no one knows when he may live or die! If I marry my daughter to him and, by misfortune, he dies, my daughter will become a widow,” and the bhikkhu says: “Does everyone who falls ill necessarily die? He will naturally recover, so marry her to him,” then by speaking thus he commits a Thullaccaya offense.

Whether the proposal succeeds or fails, if he returns and reports the outcome, he commits a Sanghadisesa offense.

The king: If a king wishes to obtain someone’s daughter and says to the bhikkhus: “I now wish to obtain the daughter of that family. (274b) May the Sangha assist me by acting as matchmaker,” and the entire Sangha promises to help, they all commit a Vinaya-transgression offense.

If the entire Sangha goes there to present the proposal, all members of the Sangha commit a Thullaccaya offense. Whether the proposal succeeds or fails, if they return and report the outcome, all members of the Sangha commit a Sanghadisesa offense.

If the Sangha sends a messenger to speak to that family, all members of the Sangha commit a Vinaya-transgression offense.

When the messenger speaks to them, all members of the Sangha commit a Thullaccaya offense. Whether the proposal succeeds or fails, if the messenger returns and reports the outcome, all members of the Sangha commit a Sanghadisesa offense.

If the appointed messenger thinks: “If I return to the assembly, everyone will send me to report to the king. It would be better for me to go directly to the king and report, so that the king will know me,” and, having thought thus, that bhikkhu acts as matchmaker and goes to report to the king whether the matter succeeded or failed, he commits a Sanghadisesa offense. All the other members of the Sangha, because they had previously intended to assist, commit a Thullaccaya offense.

Dharma teacher: A family of upasakas wished to obtain the daughter of another upasaka family in marriage, but that family refused to give her and said: “I would sooner marry my daughter to a non-Buddhist of wrong views than marry her into that upasaka family.” The young man’s family then thought: “Who could help us bring about this union? Perhaps only a śramana who possesses many skillful means and is adept at teaching the Dharma could help bring it about.” They went to the monastery and said to the Dharma teacher: “I asked for the daughter of that family in marriage,

but they refused to give her.” The Dharma teacher asked: “What did they say?” They replied: “They said: ‘We would sooner give her to a non-Buddhist of wrong views than give her to that family.’ We ask the Dharma teacher to speak to them about the obligations of fellow believers, so that they will give their daughter to me.” If the bhikkhu agrees, he commits a Vinaya-transgression offense.

If he invites his entire community to accompany him and they go, the whole community commits a Vinaya-transgression offense.

If, on the eighth, fourteenth, or fifteenth day of the month, when the Dharma is taught, both the young man’s family and the young woman’s family come to hear the Dharma, and on that occasion the Dharma teacher teaches as follows: As the Buddha said to the bhikkhus in the sutra: “Sentient beings associate according to their dispositions. Those without faith befriend others without faith; in this way they become breakers of the precepts.

Breakers of the precepts befriend one another and thus lack proper deportment. Those lacking proper deportment befriend one another and are without shame. Those without shame befriend one another and become indolent.

The indolent befriend one another and become distracted in mind. Those distracted in mind befriend one another and become devoid of wisdom. Thus, those devoid of wisdom befriend one another according to their kind.

In the past, present, and future, sentient beings are all like this. It is as when two foul and impure things are combined together. And, bhikkhus, sentient beings of each kind possess firm faith according to their disposition.

Those with firm faith befriend others with firm faith and thus uphold the precepts. Those who uphold the precepts befriend one another and possess proper deportment. Those possessing proper deportment befriend one another and know shame and moral dread.

Those who know shame and moral dread befriend one another and become diligent. The diligent befriend one another and attain meditative concentration. Those possessing meditative concentration befriend one another and possess wisdom.

Thus, those possessing wisdom befriend one another. In the past, (274c) present, and future, all kinds of sentient beings are like this. It is as when clean white objects are perfumed with fragrance and then brought together.”

After teaching the Dharma in this manner, the Dharma teacher asks the young woman’s family: “I heard that the son of that family wished to ask for your daughter’s hand in marriage, and that you said to them: ‘I would sooner give my daughter to a non-Buddhist of wrong views than give her to that family.’ Is this true? Have you not heard the Blessed One say: ‘There are murderers and hostile enemies who hold sharp swords in their hands, constantly watching for an opportunity to kill’?

You should give this hostile child of yours into that family, rather than into a non-Buddhist family of wrong views. Why do you now wish to marry your daughter into a family of wrong views? If she marries an upasaka, she will frequently have opportunities to encounter bhikkhus who uphold the precepts and to offer them meals.” At that time, the woman says: “Venerable sir, is this what you wish?” He replies: “This is what I wish.” She then says: “I will give her in marriage.” If at that time the Dharma teacher remains silent and says nothing, he commits a Thullaccaya offense.

If the Dharma teacher cannot contain himself and, while seated on the teaching seat, says: “That family has succeeded,” he commits a Sanghadisesa offense.

If the Dharma teacher loudly announces to his community: “They have succeeded,” he likewise commits a Sanghadisesa offense.

Collectively: There are the following cases: agreeing collectively and then speaking individually; agreeing individually and then speaking collectively; agreeing collectively and then speaking collectively; and agreeing individually and then speaking individually.

Agreeing collectively and then speaking individually: After completing the rains retreat, a bhikkhu goes through the villages to take leave of householders known to him before traveling to other countries. At that time, the upasikas in those villages entrust him with requests, saying: “Please seek a wife for my son; please seek a wife for my brother; please seek a wife for my uncle.”

Thus, if each upasika speaks to the bhikkhu once and the bhikkhu replies, “Very well,” he commits one Vinaya transgression for each.

If the bhikkhu goes there and makes the proposal house by house, he commits one Sthulatyaya offense at each place.

If he returns and reports separately to each household, he commits one Sanghadisesa offense at each place.

Accepting separately and reporting collectively: After completing the rains retreat, a bhikkhu traveled among the people to take leave of the donors before going to another country. Then one upasika said to the bhikkhu, “Please seek a wife for my son on my behalf”; another said, “Please seek a wife for my brother on my behalf, and seek a wife for my uncle.” If the bhikkhu promises to help each one, he commits a Vinaya transgression for each promise.

If he goes to each household to seek wives on their behalf, he commits one Sthulatyaya offense at each place. But if, upon returning, he makes a single report to them all, he commits one Sanghadisesa offense.

Accepting collectively and reporting collectively: After completing the rains retreat, a bhikkhu traveled among the people to take leave of the donors before going to another country. Then the upasikas said to the bhikkhu, “Please seek a wife for my son on my behalf, seek a wife for my brother on my behalf, and seek a wife for my uncle on my behalf.” If the bhikkhu gives a single reply to them all, “That can be done,” he commits one Vinaya transgression.

(275a) If he goes there and inquires separately at each household, he commits one Sthulatyaya offense at each place.

If he returns and gives the single reply, “It is settled,” he commits one Sanghadisesa offense.

Accepting separately and reporting separately: After completing the rains retreat, a bhikkhu traveled among the people to take leave of the donors. An upasika then said, “Please seek a wife for my son on my behalf, seek a wife for my brother on my behalf, and seek a wife for my uncle on my behalf.” If the bhikkhu replies separately to each person, “That can be done,” he commits one Vinaya transgression in each case. If he goes there and inquires separately at each household, he commits one Sthulatyaya offense at each place. If, upon returning, he reports separately to each household, he commits one Sanghadisesa offense at each place.

A complicated case: A bhikkhu who had many acquaintances led his disciples to a house to seek alms. When they had finished eating, the mistress of the house said to the elder, “I wish to obtain the daughter of a certain household as a wife for my son. Please speak on my behalf.” Because the elder was not well versed in the disciplinary rules, he agreed, thereby committing a Vinaya transgression.

At that time, because the disciples also had little knowledge of the disciplinary rules and feared displeasing the household, they did not dare admonish him. After leaving the house, they questioned the elder, “Why did you do that?” He asked, “What did I do?” They replied, “Does the elder not know that the Blessed One established a rule that bhikkhus must not act as matchmakers to arrange marriages between men and women?”

The elder replied, “I did not know.” One of the bhikkhus among them said, “Elder, do not speak to them; let me speak on their behalf.” That bhikkhu thereby committed a Sthulatyaya offense. Whether the proposal succeeded or failed, if he returned and reported the outcome, he committed a Sanghadisesa offense. The elder committed a Vinaya transgression.

If the upasika had first said to the disciples, “I wish to obtain the daughter of a certain household as a wife for my son. Venerable ones, please act as matchmakers on my behalf,” and the disciples, not understanding the disciplinary rules, replied, “That can be done,” they committed a Vinaya transgression.

However, the elder also had little knowledge of the disciplinary rules and, fearing that he might displease them, did not promptly rebuke or restrain his disciples. After leaving the house, he said to them, “You have done an unwholesome deed.” They asked, “What deed?” The elder said, “Do you not know that the Blessed One established a rule that bhikkhus must not act as messengers?” They replied, “We did not know.” The elder then said, “Do not speak to them; let me speak on their behalf.” The elder then went and acted as a matchmaker, thereby committing a Sthulatyaya offense. Whether the proposal succeeded or failed, if he returned and reported the outcome, he committed a Sanghadisesa offense.

His disciples committed a Vinaya transgression.

If the upasika had first addressed the entire assembly and the whole assembly agreed, all of them committed a Vinaya transgression.

If they all went together to act as matchmakers, they all committed a Sthulatyaya offense. Whether the proposal succeeded or failed, if they returned and reported the outcome, they all committed a Sanghadisesa offense.

There was a man who had many wives, some of whom were favored while others were neglected. When a bhikkhu came to that house, one of the wives came out, bowed at the bhikkhu’s feet, and respectfully inquired after him. (275b) The bhikkhu then asked, “Are you living peacefully and happily?” She replied, “Where is there any happiness for me?” He asked, “Why is that?” She said, “That man, my husband, always sits and lies with one particular wife, while he treats me with contempt.

I am like a vessel that has been pierced and rendered useless. How could I not suffer?” The bhikkhu consoled her, saying, “Do not grieve. I shall tell your husband to treat his wives equally.” He then said to her husband, “You understand nothing.

Why did you imitate others by taking many wives and concubines if you do not treat them equally, but instead favor one woman, sitting and lying only with her?” The husband replied, “What, then, should I do?” The bhikkhu said, “You should regard them equally and divide their duties evenly.” The husband replied, “I shall act according to your instruction.” That bhikkhu thereby committed a Sthulatyaya offense.

There was a man who already had many wives but wished to seek yet another virgin. Unable to approach her and speak directly, he asked a bhikkhu to speak on his behalf. Whether the proposal succeeded or failed, if the bhikkhu returned and reported the outcome, he committed a Sanghadisesa offense.

There was a married couple who quarreled with one another. If a bhikkhu counseled them to reconcile, he committed a Sthulatyaya offense. But if the husband and wife had become estranged and quarreled over matters concerning the Buddha or the Sangha, and he counseled them to reconcile for the sake of meritorious deeds, there was no offense.

If a woman took her child and returned to her parents’ home, and a bhikkhu came to that house, where the sons and daughters of the family came out and bowed to him, and the bhikkhu, seeing the mother and child, said, “Do you intend to remain here forever? You should not stay long. For what purpose did your husband pay the marriage expenses to take you as his wife? You should return to that household,” then by speaking those words he committed a Sthulatyaya offense.

There was a man who raised many horses but had no fine breeding stallion. He asked a bhikkhu to seek a fine breeding stallion for him from a certain household. If the bhikkhu undertook the task, he committed a Sthulatyaya offense.

Furthermore, when the Buddha was dwelling in the city of Sravasti, there were two Mahallakas. One had left his wife and son to go forth, while the other had left his wife and daughter to go forth. They both traveled among the people and then returned to Sravasti, where they shared a room.

The one who had left his wife and daughter thought, “I should return home to visit my wife and daughter.” He then put on his robe and returned to his former home. Seeing the Mahallaka approaching from afar, his wife angrily said, “You wretched, useless Mahallaka! Not only were you incapable of supporting your wife and child, but you also fled your obligation to perform government service and abandoned your home to wander far away.

Your daughter has reached marriageable age, yet she cannot find a husband. I intended to go to the monastery and drag you home. If you refuse to return, I shall break both your legs and see who will still wish to look upon you!” The Mahallaka then returned to his dwelling place, his face downcast and sorrowful, like a merchant who had lost his goods.

At that time, the man who had left his wife and son to go forth returned to visit his home and encountered the same situation. But this monk, being of little wisdom, said to the other monk: “Venerable! (275c) Why are you so sorrowful and distressed?” He replied: “Venerable! What need is there to ask about that matter?” The other said: “I wish to understand clearly what ought to be known.

Why should the two of us share the same room, yet not tell each other of our troubles? If you do not tell me, whom will you tell?” This Mahallaka then related the matter described above. Thereupon, the Mahallaka who had left his son to go forth said: “Why are you grieving?

The situation in my household is the same. Do you now know how to turn the circumstances to our advantage? You can give your daughter in marriage to my son.” The other monk replied: “Good.” If events proceed in this way, both commit a Vinaya-transgression offense.

Then, early the following morning, the two Mahallakas donned their robes and returned home. The Mahallaka who had left his daughter to go forth said to his wife: “I have found a son-in-law for you.”

His wife immediately asked: “Whose son is he?” He replied: “The son of that household.” The Mahallaka who had left his son to go forth likewise said to his wife: “I have found a wife for your son.” His wife asked: “Whose daughter is she?” He replied: “The daughter of that household.” If they speak in this way, both commit a Thullaccaya offense.

At that time, the boy and girl were running about and playing in the neighborhood. One Mahallaka pointed to the boy and said to his daughter: “That boy is your husband.” The second Mahallaka also pointed to the girl and said to his son: “That girl is your wife.” If both speak in this way, both commit a Sanghadisesa offense.

After the two Mahallakas became related by the marriage of their children, each was as delighted as a poor man who had obtained a precious jewel, and they loved and respected one another like blood brothers. When the bhikkhus heard of this affair, they reported it fully to the Blessed One and asked: “Blessed One! Why, after becoming related by the marriage of their children, are these two Mahallakas so delighted and so loving and respectful toward one another?”

The Buddha said to the bhikkhus: “These two Mahallakas have not done such a thing only today; they also did so in the past.”

The Buddha then related this account to the bhikkhus: “In the past, in the city of Varanasi in the country of Kashi, there was a brahmin who had some old masa beans that would not become tender no matter how long they were cooked. He displayed them in front of his shop to sell, but no one bought them. At that time, another man brought a male donkey to the market to sell, but he too had great difficulty selling it. The owner of the old masa beans then thought: ‘I shall exchange these beans for that donkey and take it home to use.’ He went to the other man and said: ‘Would you be willing to exchange your donkey for these beans?’

“The donkey’s owner thought: ‘What use have I for this male donkey? I shall exchange it for those beans.’ He then replied: ‘That can be done.’ Having obtained the donkey, the other man was very pleased. At that time, the owner of the beans thought: ‘Now I have gotten the better of you,’ and spoke this verse:

‘The brahmin’s art of trade is fine;

These hardened beans were stored sixteen years.

However much firewood is burned, they never soften;

Young and old in your household will break all their teeth.’

“(276a) The donkey’s former owner then recited this verse:

‘Brahmin, why are you so pleased?

Though it has four legs and splendid hair,

It is unsurpassed at carrying loads upon the road;

Needles may prick and fire may burn, yet it remains unmoved.’

“The owner of the beans then recited another verse:

‘My only son has lived a thousand years,

And four-inch horns grow from his head.

He will subdue this foolish donkey;

Why fear that it cannot be tamed?’

“At that time, the donkey’s former owner became angry and recited this verse:

‘It plants its two forelegs firmly,

Then strikes with both hind hooves;

Your jaw and teeth will all be broken—

Then you will understand.’

“The owner of the beans then recited this verse to the donkey:

‘Against the venom of mosquitoes and gadflies,

You merely curve your tail in defense.

Your tail must be cut off,

So that you may know suffering.’

“The donkey immediately replied:

‘From the time of my ancestors until now,

Our skill in kicking backward has been unsurpassed.

I shall steadfastly preserve it;

Even until death I will never change.’

“At that time, the owner of the beans knew that it was a vicious animal, but he could not bring himself to utter harsh words. Instead, he recited this verse in praise:

‘Your braying is exquisitely fine;

Your face is white as mingled snow.

You shall be given a wife

And roam together through the ancient forest.’

“On hearing these gentle and affectionate words, the donkey recited this verse:

‘I can carry eight dou,

And travel six hundred miles a day.

Brahmin, do you understand?

Hearing that I shall have a wife fills me with joy.’”

The Buddha then said to the bhikkhus:

“The two men of that time are these two Mahallakas today. The donkey is now the Mahallaka’s son. At that time, they traded with each other through deception and then rejoiced. Today it is the same: they deceived one another in order to form a union and then rejoiced.” The Buddha then concluded:

“If a bhikkhu acts as a matchmaker for a woman, he commits a Sanghadisesa offense. If he arranges a union for a pandaka, he commits a Thullaccaya offense. If he arranges a union for a man or an animal, he commits a Vinaya-transgression offense. If he arranges a union for a female kinnara or a female monkey, he commits a Thullaccaya offense.”

(End of the Fifth Sanghadisesa Rule)

6. RULE: BUILDING A DWELLING BEYOND THE PRESCRIBED MEASURE.

When the Buddha was dwelling at the Wilderness Monastery, as related fully above, the bhikkhus in that monastery were building five hundred individual rooms, for which they personally went out to solicit construction materials.

Early one morning, a bhikkhu donned his robe, took his bowl, and entered Wilderness Village to solicit materials for building a room. At that time, a general-goods merchant brought some door hooks to his shop and opened it, intending to sell them. He then saw the bhikkhu rapidly approaching from afar. The shopkeeper thought: “This bhikkhu is surely coming here to solicit materials for building a room. Since early morning I have not sold a single thing, and now someone has come to ask me for something.” Thinking thus, he closed his shop and returned home.

The bhikkhu then thought: “When this merchant saw me, he closed his shop and returned home. He must know that I have come to solicit materials and does not wish to give me anything.” Having thought this, the monk took another shortcut, intercepted the merchant, and asked: “Good elder, where are you going without waiting for me? On whom can I rely to build my room? I can rely only upon you. You have faith in the Buddha-Dharma and understand transgression and merit, and that when karma is created, it bears fruit.... If you are unwilling to give, who else will give to me? Good elder, you should know that the Blessed One has taught:

“One must arouse loving-kindness toward those unwilling to listen and devise skillful means to make them listen. Those without faith must be made to have faith. One must even seize their heads with one’s hands and urge them to give alms. This is because, after death, such people will be reborn in the heavenly realms, possessing beauty, strength, long life, and numerous attendants. When later born in the human realm, they will likewise enjoy happiness, beauty, strength, longevity, and the company of their relatives; they will know how to cultivate the Buddha-Dharma, increase their merit, and bring the fruit of the path to fulfillment.

“Good elder, therefore the Blessed One spoke this verse:

‘Those who perform meritorious deeds enjoy happy fruits;

Whatever they desire comes to them naturally.

They cross beyond the stream of birth and death

And ascend to the realm of nirvana.

If a person performs meritorious deeds,

The heavenly deities will immediately protect him.

Whatever he vows will be accomplished,

And Mara’s hosts will be unable to harm him.

With little virtue, afflictions abound;

With great merit, calamities disappear.

When merit and virtue are firmly established,

Stable concentration is swiftly attained.

Born in heaven, one enjoys bliss;

In the human realm, one likewise lives at ease.

Because of this merit,

Wherever one goes, all comes naturally.

Through the skillful means of meritorious reward,

One forever leaves the suffering of birth and death.

Attaining the path, one reaches nirvana,

And ceases to drift through rebirth.’”

After the bhikshu had recited that verse, he further said, “Elder! If you help me build a dwelling (276c), your merit and virtue will be very great.” After hearing the Dharma teaching, the merchant made a donation, whether small or large.

He then thought, “If I return to my shop, many people will come asking for things. Not only will I make no profit, but I will also lose my capital. It would be better to sit at home and preserve my capital than to go out to the stall to trade, where both capital and profit would be completely lost.” Having thought thus, he returned home and sat down to rest.

Seeing her husband behave in this way, his wife became angry and said, “Why did you go to the market only to return immediately? If you are so lazy, what will we use to support our children and pay the taxes and labor dues owed to the state?”

The merchant replied:

“Do not be angry; first listen to me. Early this morning, I went to my shop in the market...” And so forth, explaining everything at length, up to his return home for fear of losing his capital. Once his wife understood, she fell silent and said nothing.

Now, when the Venerable Sariputra entered the village and went on his alms round from house to house, he came and stood outside the door of that household. The merchant’s wife was a woman of deep faith and reverence. When she saw Sariputra, she filled a clean bowl with food, brought it out, and poured it into Sariputra’s bowl. She then bowed at his feet and respectfully inquired after his well-being.

At that time, Sariputra comforted her and asked, “How are matters in your household? Is everything well?”

She replied, “Everything in the household is well, except that our livelihood has come to a standstill.”

He asked, “Why is that?”

She then related all the foregoing circumstances fully to Sariputra: “Our household needs—food, drink, clothing, and the payment of official taxes and labor dues—all depend upon that shop. But now my husband remains constantly at home because he fears that people will come asking him for things. Though he is actually at home, he says that he has gone out; though he is actually awake, he says that he is asleep. You, Venerable Sir, are one whom our household reveres, honors, and supports with offerings. I dare not conceal anything from you, and therefore I have disclosed this matter to you.”

Sariputra then taught the Dharma to the merchant’s wife in many ways, causing her to give rise to a joyful heart. He then returned to the monastery and reported the entire matter fully to the Blessed One.

The Buddha said, “Summon that bhikshu who is undertaking this project.”

After the bhikshu had been summoned, the Buddha asked him, “Is it true that you went about soliciting materials to build a dwelling, burdening the donors and causing them to complain to Sariputra about your conduct?”

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

The Buddha then rebuked him: “Soliciting materials to build a private dwelling and thereby troubling the donors is an unwholesome practice.”

The Buddha then admonished the bhikshus:

“Do not build private dwellings in a way that troubles the donors again. Wealth is difficult to obtain, (277a) and giving is also arduous. Brahmins and householders reduce their own possessions in order to offer ascetics clothing, food and drink, beds and seats, and various medicines for preventing and treating illness. Such acts are truly very difficult.”

The Buddha then said to the bhikshus undertaking building projects, “In a past age, there was a bhikshu named Bạt Cừ who lived in a forest. Many thích-quân birds also roosted in that forest, clamoring noisily morning and evening and disturbing that bhikshu.”

At that time, the bhikshu Bạt Cừ went to the Buddha, bowed at the Buddha’s feet, and stood to one side. The Blessed One then comforted him and asked the bhikshu dwelling in the forest, “How is it? Are you seldom ill and seldom troubled?

Do you dwell happily in the forest?” He replied, “Blessed One! I am seldom ill and seldom troubled, and I dwell happily in the forest. But early in the morning and at dusk, the thích-quân birds clamor noisily, disturbing me so that I cannot contemplate.” The Buddha asked that bhikshu, “Would you like all the thích-quân birds to stop coming?” He replied, “That is what I wish, Blessed One!” The Buddha said, “Bhikshu, each evening when the flock of thích-quân birds flies back, ask each one for a feather.

Then, early in the morning when they fly away, ask them in the same manner.” The bhikshu said to the Buddha, “Excellent, Blessed One!” He then returned to the forest, sat upright, and reflected. When the sun declined toward evening, the flock of birds flew back, clamoring noisily. He said, “O thích-quân birds, each of you give me one feather, for I have need of them.” The flock of birds then fell silent for a moment, after which each bird plucked out one feather and dropped it on the ground.

Early the next morning, he asked them in the same way.

Because of this, the flock of birds moved elsewhere and spent one night there. But they did not like that place, so they flew back again. The bhikshu once more asked them for feathers as before, and each bird again plucked out a feather for him. They then thought, “This ascetic is now making requests in a most extraordinary manner. We fear that before long all our feathers will be gone and even our flesh will fall piece by piece to the ground, leaving us unable to fly. What are we to do?” They consulted one another, saying, “This bhikshu lives continually in this forest. We should therefore seek another place to roost and never return here again.”

The Buddha then said to the bhikshus, “Even birds, which are animals, dislike excessive solicitation; how much more so do human beings! Bhikshus, do not undertake projects that cause faithful Brahmins and householders painfully to part with their possessions in order to provide ascetics with clothing, food and drink, beds, and medicines for preventing and treating illness.”

The bhikshus then asked the Buddha, “Blessed One! Why was that bhikshu dwelling in the forest so frightened by the commotion and so averse to the cries of the birds?”

The Buddha said to the bhikshus, “That bhikshu is not frightened only today; in the past he was also frightened in this way.”

The bhikshus asked, “Was that truly so?”

The Buddha said to the bhikshus, “In a past age, there was an elephant that lived in a secluded part of the forest. A violent whirlwind arose and broke the trees. When the elephant heard (277b) the sound of the trees snapping and falling, it became terrified and fled wildly. Later, as its fear gradually subsided, the elephant went and stood beneath a tree, but that tree also broke, and the elephant again fled in panic.

“At that time, a heavenly being saw the elephant fleeing in terror and thought, ‘Why is this elephant rushing about so frantically?’ The heavenly being then recited this verse:

‘A whirlwind rises, breaking down the trees;

That elephant, terrified, runs madly away.

If the wind should blow throughout the whole world,

Where then could that elephant flee?’”

The Buddha then said to the bhikshus, “The elephant of that time was none other than the bhikshu dwelling in the forest today.”

The Buddha further said to the bhikshus undertaking building projects, “In a past age, five hundred seers lived in the Snow Mountains. One seer lived alone in a place with a spring of sweet water and luxuriant flowers and fruit. Not far away, a dragon lived in the Tát La marsh.

Seeing that the seer’s deportment was dignified and well-composed, the dragon developed affection for him and went to the seer’s dwelling. It found the seer sitting in the full lotus posture. The dragon coiled its body seven times around the seer, covered the crown of the seer’s head with its own head, and remained motionless....

It did this every day, coming at all times except when it was feeding. Because the dragon coiled itself around his body, the seer had to sit upright day and night and could obtain no rest. Consequently, his body became emaciated and covered with sores.

“At that time, a person living nearby leisurely brought offerings to the seer. Seeing that the seer was emaciated and covered with sores, he asked, ‘Why are you like this?’ The seer then related the foregoing events in full.”

The man then said to him, “Do you wish that this dragon would never return again?” He replied, “Yes, I do.” The man then asked the hermit, “Does that dragon wear anything?” He replied, “It wears only a jeweled necklace around its neck.” The man then told him, “You need only ask it for that jeweled necklace. Dragons are extremely miserly by nature, so it will not give it to you and consequently will come no more.” Having devised this plan, the man departed. A short while later, the dragon returned, and the hermit asked it for the jeweled necklace. When the dragon heard him request the necklace, it was displeased at heart and slowly withdrew. The next day, the dragon returned. Seeing it from afar, the hermit recited this verse:

“The radiant mani necklace,

An ornament adorning your body—

Dragon, give that object to me;

Only then will ours be true friendship.”

The dragon then replied in verse:

“Fearing the loss of my mani necklace,

I must take up a dog-scaring staff to guard it.

A precious jewel is difficult to obtain;

Therefore I shall no longer visit you.

This mani is more precious

Than fine food and jewels.

(277c) I cannot possibly give it away;

Why persist in asking me?

Excessive demands part intimate friends;

Therefore I shall come no more.”

At that time, a deity dwelling in the sky recited this verse:

“Aversion arises

Entirely from excessive seeking.

When the brahmin’s greed appeared,

The dragon hid in the deep pool.”

The Buddha then said to the bhikkhus who engaged in enterprises, “Even a dragon, an animal, detests excessive demands; how much more so do human beings.

“Bhikkhus, do not undertake numerous enterprises or make insatiable demands, causing faithful brahmins and householders to suffer distress as they part with their possessions to provide ascetics with robes, food and drink, beds, and various medicines for treating illness.”

The Buddha then said to the bhikkhus, “There are ten things that cause people to dislike one. They are:

1. Not associating with others regularly.

2. Associating with others far too frequently.

3. Associating with others for the sake of gain.

4. Not loving those who are worthy of love.

5. Loving those who are not worthy of love.

6. Not believing truthful words.

7. Delighting in meddling in the affairs of others.

8. Having no genuine dignity or virtue oneself, yet wishing to domineer over others.

9. Delighting in concealing deceitful and perverse words.

10. Making excessive demands.

“These are the ten things that cause people to dislike one.”

The Buddha then ordered all the bhikkhus dwelling in wilderness regions to assemble. For the sake of ten benefits, he laid down a precept for the bhikkhus, which those who had already heard it were to hear again:

“If a bhikkhu personally solicits materials to build a dwelling, without a patron, and has it built for himself, it must be made according to the prescribed dimensions: twelve Sugata spans in length and seven spans in internal width. He must bring bhikkhus to inspect the site where the dwelling is to be built, which must be free from danger and obstruction. If, however, a bhikkhu personally solicits materials to build a dwelling, without a donor, and has it built for himself in a place that is dangerous or obstructed, exceeding the prescribed dimensions, and also fails to bring bhikkhus to inspect the building site, he commits a Sanghadisesa offense.”

Explanation

Personally solicits: He personally goes from one household to another to solicit one coin, two coins, or even hundreds or thousands of coins.

Dwelling: A room of the dimensions permitted by the Buddha.

Has it built: Either he builds it himself or instructs someone else to build it.

Without a patron: “Without a patron” means that no man or woman, whether a householder or a renunciant, serves as patron.

For himself: For his own person.

According to the prescribed dimensions: The dimensions prescribed in accordance with the Dharma.

Length: Measured longitudinally.

Width: Measured transversely.

Sugata: One who has gone beyond well. (This refers to the Buddha.)

Twelve spans: Equivalent to two thước and four tấc.

Seven spans internally: In constructing a dwelling, measurements must be taken both inside and outside; that is, the length and width are calculated within the walls.

Measuring the height of the dwelling: The walls must be one trượng and two thước high.

Bring bhikkhus to inspect the building site: This means showing them the plot of land designated for building the dwelling.

Bhikkhus: (278a) Either the Sangha or delegates of the Sangha.

The Sangha: The bhikkhu who wishes to build a dwelling must first enter the Sangha and perform a formal act requesting the Sangha to hear his presentation, and then perform a formal act requesting permission to erect the dwelling.

The bhikkhu conducting the formal act should speak as follows:

“Venerable Sangha, please listen. The bhikkhu named such-and-such has personally solicited materials to build a dwelling, has no one to assist him, and is having it built for himself. He now wishes to request the Sangha to designate a site for him to build it.

“If the Sangha considers it timely, it should designate a site for the bhikkhu who wishes to build the dwelling.

“Venerable Sangha, please listen. The bhikkhu named such-and-such has requested the Sangha to designate a site. The Sangha has now accepted his request; therefore, let it remain silent. Let this matter be carried out accordingly.”

The bhikkhu should then enter the Sangha, kneel, place his palms together, and say, “May the venerable Sangha be mindful of me! I, the bhikkhu named such-and-such, have personally solicited materials to build a dwelling, have no one to assist me, and am having it built for myself. I have now come before the Sangha to request permission to build the dwelling. May the Sangha designate a site for me to build it.”

He must make this request three times. The bhikkhu conducting the formal act should then say:

“Venerable Sangha, please listen! The bhikkhu named such-and-such has personally solicited materials to erect a dwelling, has no one to assist him, and is having it built for himself. He has appeared before the Sangha to request the designation of a building site. If the Sangha considers it timely, may the Sangha designate a building site for this bhikkhu named such-and-such!”

He should then make the motion as follows:

“Venerable Sangha, please listen! The bhikkhu named such-and-such has personally solicited materials to build a dwelling, has no one to assist him, and is having it built for himself. He has appeared before the Sangha to request the designation of a building site. The Sangha now designates a building site for the bhikkhu named such-and-such. Any venerable who agrees should remain silent; anyone who does not agree should speak. Since the Sangha has agreed to designate a building site for the bhikkhu named such-and-such, everyone remains silent. Therefore, let this matter be carried out accordingly.”

If there is no one in the Sangha who can conduct the formal act, the entire Sangha must go to the building site, and one bhikkhu should proclaim in the midst of the Sangha:

“The entire Sangha designates a building site for the bhikkhu named such-and-such.” (This should be said three times.)

Delegates of the Sangha: If the building site is far away, or access is impeded by water, or it is a time of cold, intense heat, heavy rain, or deep snow, or if there are many aged and ill bhikkhus in the Sangha so that everyone cannot attend, then, after that bhikkhu has requested the Sangha to designate a building site, the Sangha must appoint one or two bhikkhus, or at most three, to represent the Sangha. This is because a formal act cannot be performed for an entire assembly of four or more persons in this manner. The bhikkhu conducting the formal act should then say:

“Venerable Sangha, please listen! The bhikkhu named such-and-such has personally solicited materials to build a dwelling, has no one to assist him, and is having it built for himself. He has requested the designation of a building site in the midst of the Sangha.

“If the Sangha considers it timely, the Sangha should appoint Bhikkhu A and Bhikkhu B to designate a building site for the bhikkhu named such-and-such.”

He should then make the motion as follows:

“Venerable Sangha, please listen! The bhikkhu named such-and-such has personally solicited materials to build a dwelling, has no one to assist him, and is having it built for himself. He has requested the designation of a building site in the midst of the Sangha. The Sangha now appoints (278b) Bhikkhu A and Bhikkhu B to designate a building site for the bhikkhu named such-and-such. Any venerable who agrees to appoint Bhikkhu A and Bhikkhu B to designate a building site for the bhikkhu named such-and-such should remain silent; anyone who does not agree should speak. Because the Sangha remains silent, this demonstrates that the Sangha has agreed to appoint Bhikkhu A and Bhikkhu B to designate a building site for the bhikkhu named such-and-such. Let this matter be carried out accordingly.”

At that time, the bhikkhu envoys went to inspect the site where the dwelling was to be built. If there were many insects there, or trees bearing abundant flowers and fruit, the site should not be approved. Only if, upon inspection, none of those things were present should they proceed as stated above.

One bhikkhu should proclaim:

– The Sangha has inspected the site where the dwelling is to be built. (Say this three times.)

A site free from danger: There are no kinds of insects, snakes, or centipedes there, nor any trees bearing abundant flowers and fruit.

A site free from obstruction: On each of the four sides, there must be enough room to accommodate a ladder with twelve rungs, with the space between each rung measuring one cubit. Workers should be instructed to clear away the thatch grass covering the paths around it.

If a bhikkhu solicits the construction of a dwelling for himself at a dangerous site where there are trees bearing abundant flowers and fruit, poisonous creatures, snakes, or centipedes; where there is not enough room around it to accommodate a twelve-rung ladder; and where he does not have anyone clear the surrounding paths obscured by thatch grass; and if he has no one assisting him and builds it himself, does not bring the bhikkhus to indicate the site where it is to be built, and builds it beyond the prescribed dimensions, he commits a Sanghadisesa offense.

Sanghadisesa: As explained above.

If a bhikkhu solicits the construction of a dwelling for himself at a dangerous and obstructed site, does not bring the bhikkhus to indicate the site where it is to be built, and either builds it below the prescribed dimensions or has someone else build it, then when it is completed he commits a Sanghadisesa offense.

When he uses it, he commits an offense of transgressing the Vinaya. The same applies to two bhikkhus or any number of bhikkhus.

If a bhikkhu solicits the construction of a dwelling for himself, has no one assisting him and builds it himself at a dangerous and obstructed site, does not bring the bhikkhus to indicate the site where it is to be built, and either builds it himself according to the prescribed dimensions or has someone else build it, then when it is completed he commits a Sanghadisesa offense. When he uses it, he commits an offense of transgressing the Vinaya. The same applies to two or more persons, up to any number of persons.

If a bhikkhu solicits the construction of a dwelling for himself, has no one assisting him and builds it himself at a dangerous and obstructed site, does not bring the bhikkhus to indicate the site where it is to be built, and builds it beyond the prescribed dimensions or has someone else build it, then when the dwelling is completed he commits a Sanghadisesa offense. When he uses it, he commits an offense of transgressing the Vinaya. The same applies to two or more bhikkhus, up to any number of bhikkhus.

If a bhikkhu builds a dwelling at a site that has not been designated, outside the area designated by the Sangha, or at a site proposed for designation in the previous year; or on an islet that is not sandy ground, not pebbly ground, not upon a slab of rock, and not ground scorched by fire; or if within the Sangha there is one person not building a dwelling, or two or three persons not building dwellings, the site should not be designated. (278c) If those in the assembly who are not building dwellings constitute a large number, the designation of the site is permitted.

If a bhikkhu wishes to build a latrine but must use an occupied dwelling for that purpose, he should not do so. If he must use a room where firewood is being stored, he should not do so. If he must use the central room, he should not do so. If he must use the bathing room, he should not do so.

If a bhikkhu builds a private dwelling at a dangerous or obstructed site, at a site not designated by the Sangha, beyond the permitted dimensions, or constructs it entirely of clay, he commits an offense of transgressing the Vinaya in each case.

If a bhikkhu builds a dwelling with walls made of bricks, he commits an offense of transgressing the Vinaya. When the main doorway and windows have just been completed, he commits a Sthulatyaya offense. If the dwelling is built of bricks, then when the final brick is laid and the construction is complete, he commits a Sanghadisesa offense.

If it is roofed with tiles, wood, planks, cement, lumps of clay, or grass, then when the final tile, piece, plank, lump, or bundle of grass has been laid, he commits a Sanghadisesa offense.

If the dwelling is left unfinished and work stops midway, he commits a Sthulatyaya offense.

But if the work continues until completion, he commits a Sanghadisesa offense.

Or, if the builder or owner of the dwelling first resides in it and then has another person continue the work until it is completed, the bhikkhu who built the dwelling commits a Sanghadisesa offense. Or, if the owner of the dwelling first resides in it and another person later completes it, he commits a Sthulatyaya offense.

If a bhikkhu builds a dwelling at a dangerous and obstructed site, does not bring the bhikkhus to indicate the site where it is to be built, and builds it beyond the prescribed dimensions, and if the bhikkhu who owns the dwelling has not renounced the precepts, has not died, and has not donated it to the Sangha, then if any bhikkhu dyes a bowl, sews a robe, recites sutras, or practices meditation there, every person who uses it commits an offense of transgressing the Vinaya. The same applies when two or more persons build the dwelling.

If a bhikkhu solicits the construction of a dwelling for himself at a site free from danger and obstruction, brings the bhikkhus to indicate the site where it is to be built, and either builds it below the prescribed dimensions or has someone else build it until completion, that bhikkhu commits no offense.

The person who uses it also commits no offense. The same applies to two or more persons.

If a bhikkhu solicits the construction of a dwelling for himself at a site free from danger and obstruction, brings the bhikkhus to indicate the site where it is to be built, and either builds it according to the prescribed dimensions or has someone else build it until the dwelling is completed, that bhikkhu commits no offense.

The person who uses it also commits no offense. The same applies to two persons or any number of persons.

If a bhikkhu brings the bhikkhus to indicate a site where a dwelling is to be built, and the site is not outside the boundary designated by the Sangha, is not a site designated in the previous year, is not one of the sites in water, such as sandy ground, pebbly ground, or upon a slab of rock, and is not ground scorched by fire; and if those in the Sangha who are not building dwellings are not merely one, two, or three persons but are numerous, then construction is permitted.

If he intends to build a dwelling, (279a) a washing room, an assembly hall, or a bathing room, construction is permitted. Or, if that bhikkhu builds the dwelling at a site free from danger and obstruction, does not exceed the prescribed dimensions, and also brings the bhikkhus to inspect the site where it is to be built, then whether those bhikkhus help plaster the walls or help him mold bricks, none of the assisting bhikkhus commits an offense.

If he builds one or two courses of bricks, continuing until the main doorway and windows are installed, that bhikkhu commits no offense. Or, if he uses bricks for roofing and continues until the final brick is laid, that bhikkhu commits no offense. Or, if the roof is made of tiles, wood, planks, grass, cement, or lumps of clay, then when the final lump of clay is laid, he likewise commits no offense.

If he leaves the work unfinished and stops midway, that bhikkhu commits no offense. If he continues until completion, that bhikkhu also commits no offense. If he makes arrangements for another person to complete it, that bhikkhu commits no offense. If he builds it himself and another person later completes it, that bhikkhu commits no offense.

If a bhikshu himself solicits the construction of a dwelling in a place free from danger and obstruction, brings the bhikshus there to indicate the site, and builds it without exceeding the prescribed dimensions, and afterward that bhikshu neither relinquishes the precepts, nor dies, nor offers it to the Sangha, then if bhikshus dye their bowls, sew robes, recite sutras, or sit in meditation therein, none of those who use it commits an offense.

If bhikshus erect temporary pavilions at the place where the Buddha was born, the place where the Buddha attained enlightenment, the place where he turned the Dharma wheel, or the place where the great assembly is held once every five years, they are permitted, for the purpose of making offerings at those honored places, to construct pavilions of thatch, leaves, or various banners, curtains, and canopies. Therefore it is said:

– If a bhikshu himself solicits the construction of a dwelling, with no one assisting him, builds it for himself, and exceeds the prescribed dimensions, he commits a Sanghavasesa offense.

(End of the sixth Sanghavasesa rule)

7. RULE: FAILING TO INVITE THE SANGHA TO INDICATE THE SITE FOR BUILDING A DWELLING

When the Buddha was residing in the country of Kauśāmbī, as related in detail above, there were five hundred bhikshus in Kauśāmbī, each of whom was building a separate dwelling. At that time, the bhikshu Chanda had no patron to build a dwelling for him, but he had a close benefactor named Ābạt-tra. He therefore put on the robe ordinarily worn when entering a village and went to that household. When the householder saw him arrive, he respectfully bowed at his feet, and they exchanged greetings. Then the householder asked, “Venerable sir, I have heard that the five hundred bhikshus in Kauśāmbī are building five hundred separate dwellings. Is anyone helping to build a dwelling for you?”

He replied, “It is just as you have heard, good friend. All those who have patrons receive dwellings. I alone am of little virtue and scant merit, like a solitary, featherless bird without relatives. Who would build a dwelling for me?”

The householder immediately said, “Venerable sir, do not be distressed. I shall build one for you.” He then offered him five hundred coins and said, “Venerable sir, please take these back and use them to build a dwelling.”

Chanda then took the money and departed. He found a convenient and secure place on which to build a large dwelling. He used the five hundred coins to lay the foundation and construct a small portion of the walls, whereupon all the money and materials were exhausted. He returned to that house. The householder (279b) bowed at his feet, exchanged greetings with him, and then said, “Venerable sir, has the dwelling been completed?”

He replied, “The foundation has only just been laid and a small portion of the walls constructed, yet all the money and materials have been exhausted.”

The householder then offered him another five hundred coins.

Chanda took that money back and finished constructing the walls and installing the doors and windows, whereupon the money and materials were once again exhausted. He therefore went to his patron once more.

The householder bowed at his feet and asked, “Venerable sir, has the dwelling now been completed?”

He replied, “The walls, doors, and windows have been completed, but all the money and materials are exhausted.”

The householder then lost confidence and said to Chanda, “You are one who has gone forth. Why are you building such a large dwelling? One thousand coins would be enough to construct a multistoried building, yet you have built only a single dwelling. How could that amount be insufficient? Venerable sir, please return. I cannot give you any more.”

Chanda became sorrowful and thought, “I do not know what means I can use to complete this dwelling.” He then remembered a sala grove and decided that evening to fell a tree there, take it back, and use it to complete the dwelling.

At that time, a spirit dwelling in that tree said to Chanda, “Do not cut down this tree. If you cut it down, my young sons and daughters will be exposed to sun, rain, dew, and wind, with nowhere to take refuge.”

Chanda immediately said, “Wretched spirit, get away at once! Do not remain here any longer. Who would want to see your face?” Then he felled the tree. The spirit wailed aloud and led its children to the Blessed One.

Although the Buddha knew what had happened, he nevertheless asked, “Why are you weeping?” The spirit replied, “Blessed One! Venerable Chanda cut down the tree in the grove where I dwelt and took it away to build his dwelling. Blessed One! My young and tender sons and daughters must now remain exposed to sun, rain, dew, and wind. Where can they take refuge?”

The Blessed One then taught the Dharma to that spirit in accordance with its needs, instructing it in what was beneficial and joyful and causing all its sorrow and suffering to cease. The Blessed One then directed it to dwell in a nearby grove.

Afterward, the Buddha told the bhikshus to summon Chanda. They immediately went to call him. When Chanda arrived, the Buddha questioned him closely about the foregoing events: “Did you truly do this?”

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

The Buddha said, “Foolish man! This was an evil deed. Do you not know that wherever the Tathagata, the Worthy One, the Perfectly Enlightened One, stays for even a single night, people regard the trees surrounding that place as stupas and shrines? For this reason spirits delight in coming there to dwell. Why, then, would a bhikshu revile them with abusive speech? Chanda! Such conduct is contrary to the Dharma, contrary to the Vinaya, and opposed to my teaching. It cannot foster the growth of wholesome qualities.”

The bhikshus then said to the Buddha, “Blessed One! How did this Chanda contrive so skillfully to cause that householder to offer him one thousand old coins?”

The Buddha told the bhikshus, “That was not skillful means. Had it been skillful means, he would have completed the dwelling with only five hundred coins. Why would he have needed to use the entire one thousand?”

The bhikshus then said to the Buddha:

“It is just as the Blessed One says! Upon careful consideration, this bhikshu Chanda (279c) truly possesses no skillful means.”

The Buddha then told the bhikshus, “It is not only today that this bhikshu has been known to lack skillful means. In the past as well, bhikshu Chanda was known to lack skillful means.”

The Buddha continued, “In the distant past, there was a city named Vārāṇasī in the kingdom of Kāśī. At that time, the king governed the people according to the law, enabling them to live in peace and happiness, free from calamity. The king had no son. Then the queen suddenly became pregnant, and after the full ten months she gave birth to a son, but he had neither eyes nor a nose. Seven days after the child’s birth, the king convened a great assembly, summoning his ministers, physiognomists, and ascetics to name the child. According to the customs of that kingdom at the time, children were commonly named on the basis of auspicious physical marks, the constellations, or their parents. Therefore, a brahmin asked everyone, ‘What unusual marks does the prince’s body possess?’

A person seated nearby replied, ‘Today, this prince has a handsome and well-formed countenance, but he has neither eyes nor a nose.’

The brahmin then said, ‘The prince should therefore be named Mirror-Face, and four nurses should be appointed to care for and raise him: one to massage and bathe him, one to attend to his cleanliness, one to carry and hold him, and one to nurse and feed him.’

Thus, these four nurses attended upon and cared for him day and night, causing the prince to grow day by day like a lotus blossom.

When the prince reached maturity, his royal father died, and the court enthroned Mirror-Face as the succeeding king. This crown prince had planted roots of merit in a previous life; therefore, although he was born without physical eyes, he possessed the divine eye. For this reason, he was able to reign as a king endowed with abundant merit and great authority.

When the people of the kingdom heard that Crown Prince Mirror-Face had become king, there was no one who did not find it extraordinary. At that time, a great minister wished to test the king but had not yet found an opportunity. Then, when the king went on a royal excursion, he ordered the ministers to rebuild the palace, embellishing it with elaborate carvings and paintings of many scenes.

The chief minister thought: “For a long time I have wished to test the king; only today has the opportunity arisen.” He therefore dressed a monkey in clothing, placed finely crafted tools used by carpenters into a leather bag, fastened it to the monkey’s shoulder, and brought it before the king, saying:

“Your Majesty, you ordered that a palace be built. The skilled craftsman has now arrived. May Your Majesty instruct him in the method of constructing the palace.”

The king thought to himself, “He wishes to test me,” and then recited this verse:

“Behold this living creature,

Its face contorted, its eyes darting about.

By nature frivolous, leaping and jumping;

When a work is finished, it destroys it.

Such is its inherent nature—

How could it build a palace?

It ravages flowering and fruit-bearing trees

And cannot live closely with people,

Much less construct a palace.

Release it back into the wilderness.”

Then the Buddha said to the bhikshus: “The King Mirror-Face of that time was none other than I myself; and the monkey of that time is now the bhikshu Chanda. At that time, although I was born without two eyes (280a), I still knew that he was incapable of accomplishing the task; how much more so today.”

The Buddha then ordered all the bhikshus dwelling in the city of Kausambi to assemble. Even those who had already heard it were required to hear it again, and he established the precept as follows:

— If a bhikshu builds a large dwelling for himself with the assistance of a patron, he must bring the bhikshus to designate the building site, and it must be built in a place free from danger and obstruction. If, on the contrary, a bhikshu has a patron build a dwelling for him at a dangerous or obstructed place and does not bring the bhikshus to designate the building site, he commits a Sanghavasesa offense.

Explanation

Large: Exceeding the prescribed dimensions.

Dwelling: A dwelling permitted by the Buddha.

Builds: Either he builds it himself or has another person build it.

Having a patron: As previously explained.

For himself: For his own personal use, not for the Sangha.

Bring the bhikshus to designate the building site: This means bringing the entire Sangha or bringing a representative of the Sangha, as stated above in the case of a small dwelling.

A place free from danger and obstruction: As explained above.

If a bhikshu builds a dwelling in a dangerous or obstructed place and does not bring the bhikshus to designate the site for building the dwelling, he commits a Sanghavasesa offense.

If a bhikshu builds a large dwelling in a dangerous or obstructed place, whether he builds it himself or has another person build it, then upon the dwelling’s completion he commits a Sanghavasesa offense.

When he uses it, he commits a Vinaya-transgression offense. The same applies when there are two or more persons, up to many persons. Apart from the matter of exceeding the prescribed dimensions, the cases involving an offense and those involving no offense are the same as in the case of the small dwelling explained above.

Therefore it is said:

— If a bhikshu builds a large dwelling for himself with the assistance of a patron but does not bring the bhikshus to designate the building site, he commits a Sanghavasesa offense.

(End of the seventh Sanghavasesa precept.)

8. PRECEPT: MAKING A FALSE ACCUSATION OUT OF ANGER

When the Buddha was dwelling in the city of Sravasti, as described above, there was a bhikshu named Dabbamallaputta whom the Sangha appointed to oversee the following nine duties:

1. To assign beds and seats according to order.

2. To appoint, according to order, those invited to attend assemblies.

3. To allocate dwellings according to order.

4. To distribute robes and other requisites according to order.

5. To distribute incense and flowers according to order.

6. To distribute melons and fruit according to order.

7. To assign persons to boil water according to order.

8. To distribute miscellaneous cakes and gifts according to order.

9. To know how to appoint suitable persons capable of performing particular tasks.

This is called being appointed by the Sangha to oversee the nine duties.

Whenever the elder assigned a bed or seat to someone, he used the little finger of his right hand to stir the lamp wick and make it burn brightly, so that the furnishings could be clearly seen before he assigned them. He then arranged matters as follows:

— Those who delighted in tranquility were lodged with others who delighted in tranquility.

— Alms-food practitioners were lodged with alms-food practitioners.

— Wearers of rag robes were lodged with wearers of rag robes.

— Those who ate only once a day were lodged with those who ate only once a day.

— Those who practiced constant sitting were lodged with those who practiced constant sitting.

— Those who delighted in sitting in open places were lodged with those who delighted in sitting in open places.

— Those who sat upon grass mats were lodged with those who sat upon grass mats.

— Sutra reciters were lodged with sutra reciters.

— Dharma teachers were lodged with Dharma teachers.

— Students of the Vinaya were lodged with students of the Vinaya.

— Stream-enterers were lodged with stream-enterers.

— (280b) Once-returners were lodged with once-returners.

— Non-returners were lodged with non-returners.

— Arhats were lodged with arhats.

— Those who had attained the threefold knowledge were lodged with those who had attained the threefold knowledge.

— Those who had attained the six superknowledges were lodged with those who had attained the six superknowledges.

— Those lacking proper deportment were lodged with those lacking proper deportment.

At that time, the bhikshu Mettiya and the group of six bhikshus came to request lodgings. Venerable Dabbamallaputta replied:

“Wait a little while. After the other venerable ones have settled into their seats, I shall assign lodgings to you in due order.”

When they had finished taking their seats, Dabba assigned lodgings to them according to order. Upon receiving their lodging, the group of six bhikshus saw that its furnishings—beds, seats, blankets, and pillows—were all old and decayed, and that their separate dining room was also unsightly. They therefore conferred among themselves:

“It seems that the Elder Dabbamallaputta harbors a personal grudge against us, and so he has given us a dilapidated lodging and coarse food. If this elder continues to live the holy life for a long time, we shall have to endure much suffering. Let us now falsely accuse him of a Parajika offense.”

They then said to Dabba, “Elder! You have committed a Parajika offense. We shall expose your offense.”

He replied, “I have not committed such an offense.”

They said, “What thief has ever declared himself to be a thief? Nevertheless, you have now committed a Parajika offense.”

They then went among the multitude and made the false accusation, and afterward went before the Sangha and falsely accused Venerable Dabbamallaputta of committing a Parajika offense.

Dabbamallaputta then went to the Blessed One and reported: “Blessed One! The bhikshu Mettiya has groundlessly accused me of committing a Parajika offense.”

The Buddha asked, “Did you do such a thing?”

He replied, “No, Blessed One!”

The Buddha said, “Bhikshu, the Tathagata knows that you are pure, but another person has falsely accused you. What, then, should be done?”

Dabba said, “Although the Blessed One knows that I am pure and free of offense, I beseech the Blessed One to speak to him and cause faith to arise in him, so that he may not incur misfortune for a long time.”

The Buddha then said, “Summon the group of six bhikshus.” They were immediately summoned.

The Buddha then asked the group of six bhikshus, “Is it true that you groundlessly accused the bhikshu Dabbamallaputta of committing a Parajika offense?”

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

The Buddha asked, “Why did you do so?”

They replied, “Because that elder assigned us an old, dilapidated lodging, and so forth, up to: ‘If that elder continues to live the holy life for a long time, we shall have to endure much suffering.’ For that reason, we falsely accused him of committing a Parajika offense.”

The Buddha then rebuked the group of six bhikshus:

“That is an evil deed. Have I not constantly instructed you to show respect and to manifest loving-kindness in body, speech, and mind toward your fellow practitioners of the holy life? Why, then, have you groundlessly accused an innocent bhikshu who lives the holy life of having committed a Parajika offense? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

(280c) Then the Buddha ordered all the bhikshus residing in the city of Shravasti to assemble. For the sake of ten benefits, he established a precept for the bhikshus; even those who had already heard it were to hear it again:

— If a bhikshu, out of anger and displeasure, groundlessly accuses an innocent and pure bhikshu of having committed a parajika offense, merely wishing to disturb that bhikshu who practices the holy life, and afterward, whether he is examined by someone or not examined by anyone, he himself says, “That allegation was groundless; I spoke so because I was angry,” he commits a sanghadisesa offense.

Explanation:

Anger: The nine causes of vexation, or anger without cause; the tenth is resentment. Resentment means that an ordinary person or one still in training feels displeasure, even toward an arhat.

Groundless: The matter did not occur at all; one did not see that person do it, did not hear that person did it, and did not suspect that person of doing it.

Parajika: Each of the four parajika offenses.

False accusation: Fabricating something that did not occur and saying that it did. This is called a false accusation.

Wishing to destroy that person’s purity: Wishing to cause him no longer to be a bhikshu, no longer to be a shramana, and no longer to be a son of the Shakyan clan; or wishing him to become a novice, a layperson, a garden keeper, a non-Buddhist ascetic, and so forth.

Afterward, he may be examined by someone, or he may not be examined by anyone.

Examination means asking:

— “What did you see? Was it sexual intercourse? Was it taking more than five coins? Was it intentionally killing a human being? Was it falsely claiming to have attained a superhuman state? How did you see it? Under what circumstances did you see it? Where did you see it?” This is called examination. Conversely, if he is not questioned in this way, it is called no examination.

If the allegation was groundless and he spoke in this way solely because of anger, he commits a sanghadisesa offense.

If a bhikshu, out of anger, falsely accuses two similar persons, one impure and the other pure, and the pure person asks:

— “What offense did you see me commit? Among the four matters—the four parajika offenses—was it the first or the second? Among the thirteen matters—the thirteen sanghadisesa offenses—was it the first or the second?” Or, without having seen, heard, suspected, or determined anything, he falsely accuses that person in private, amid a multitude, or before the Sangha, saying:

— “I saw that bhikshu commit a parajika offense. I heard that he committed a parajika offense. I suspect that he committed a parajika offense.” Yet the seeing was not actual seeing and had no real basis; the hearing was not actual hearing and had no real basis; the suspicion was not actual suspicion and had no real basis. That seeing was mistaken, that hearing was mistaken, and that suspicion was mistaken. It was not seen in that way, not heard in that way, and not suspected in that way. Nevertheless, if the two stand face-to-face, four eyes looking at one another, and he directly makes the false accusation, he commits a sanghadisesa offense.

If a bhikshu falsely accuses another bhikshu of committing any of the four parajika offenses, he commits a sanghadisesa offense.

If a bhikshu falsely accuses another bhikshu of committing any of the thirteen sanghadisesa offenses, he commits a pacittiya offense.

If a bhikshu falsely accuses another bhikshu of committing any pacittiya offense, (281a) he commits a Vinaya-transgression offense.

If he falsely accuses him of a patidesaniya offense, an offense against the rules of training, or a Vinaya-transgression offense, he commits a Vinaya-transgression offense to be confessed mentally.

If he falsely accuses a bhikshuni of committing any of the eight parajika offenses or the nineteen sanghadisesa offenses, he commits a pacittiya offense.

If he falsely accuses a bhikshuni of committing any of the thirty nissaggiya offenses or the 141 pacittiya offenses, he commits a Vinaya-transgression offense.

If he falsely accuses a bhikshuni of committing any of the eight patidesaniya offenses, an offense against the rules of training, or an offense against proper conduct, he commits a Vinaya-transgression offense to be confessed mentally.

If he falsely accuses a probationary nun of committing any offense among the eighteen rules and then says, “She must be made to resume her training,” he commits a thullaccaya offense.

If he falsely accuses a shramanera or shramaneri of committing any offense among the ten precepts and then says, “They must be ordained anew,” he commits a Vinaya-transgression offense.

Finally, regarding laypeople, if a bhikshu falsely accuses them of committing any offense against the five precepts, he commits a Vinaya-transgression offense to be confessed mentally.

Therefore, it is said:

— If a bhikshu, out of anger and displeasure..., up to speaking in this way, he commits a sanghadisesa offense.

(End of the Eighth Sanghadisesa Precept)

THE MAHASANGHIKA VINAYA

End of the sixth fascicle.