摩訶僧祇律

EXPOSITION OF THE FOURTH SECTION: THE NINETY-TWO PAYANTIKA DHARMAS.

[344a]

17. PRECEPT: FORCIBLY TAKING ANOTHER PERSON'S SLEEPING PLACE.

At that time, the Blessed One was traveling among the people and came to Kausambi. Then, one evening during the first watch of the night, the Blessed One taught the Dharma to the sravakas. After hearing the teaching, the bhiksus returned to their rooms to dwell. At that time, the group of six bhiksus lingered behind, conversing with other people until late at night before returning and knocking on the doors of the rooms. Those inside asked, "Who is it?" They replied, "We are the group of six bhiksus and wish to spend the night in this room." The bhiksus inside answered, "There is no space left in this room."

The group of six bhiksus then lowered their voices and gently pleaded, "Give us a place merely to sit for a little while."

Although they pleaded in this manner, they were not admitted. They went to another room and pleaded again, but were still not admitted. They then went to the lodgings of the junior bhiksus, such as the warming room, meditation hall, and lecture hall, and knocked on the doors. The bhiksus inside asked, "Who is it?" They replied, "We are the group of six bhiksus and wish to stay here."

The bhiksus inside answered, "This room is already completely full."

The group of six bhiksus continued to haggle and plead without ceasing. The bhiksus inside then opened the door. They entered the room and lay crosswise and lengthwise upon the beds. Some placed their hands or feet upon those beside them; some jabbed those persons in the sides with their elbows or knees; and some said, "If the elders find this uncomfortable, they may go elsewhere." Having said this, they extinguished the lamps and called to their bhiksu companions outside, saying, "Fellow practitioners of the holy life, you may come in here."

After entering the room, they lay with their heads facing in opposite directions, one resting his elbow upon another's knee, and amused themselves as they pleased. The bhiksus thought, "Who could possibly lie together with these persons of improper deportment?" They then took their sitting mats and left the room. Thereupon, the bhiksus reported this matter to the Blessed One. The Buddha said, "After I have gone to Kosala and returned to the city of Sravasti, report this matter to me again. I shall establish a precept for the bhiksus."

On another occasion, while the Buddha was dwelling in the city of Sravasti, the circumstances were related in full as above. Some visiting bhiksus were assigned a room belonging to the group of six bhiksus, and at night they closed the door and went to sleep. Because the group of six bhiksus had previously borne a grudge against the visiting bhiksus, they gathered mud and poured it over the path directly before the room's entrance, mixing stones and bricks into it.

When a visiting bhiksu left the room during the night, he stepped into the mud, fell upon the bricks and stones, and cried out, "Elders! The group of six bhiksus have harmed me [344b] and broken my neck. They have done such a thing—pouring mud and stones upon the path—because they wish to harass me.

Who could possibly live with them?"

The bhiksus then went and reported this matter to the Blessed One. The Buddha instructed the bhiksus to summon the group of six bhiksus. When they arrived, the Buddha asked, "Did you actually do this?"

– It is true, Blessed One.

– This is an evil deed.

The bhiksus then said to the Buddha, "Blessed One! The group of six bhiksus have not committed only this one evil deed. When the Blessed One traveled to the country of Kosala, they also harassed the bhiksus, even causing those bhiksus to take their sitting mats and leave the dwelling place."

The Buddha then asked the group of six bhiksus:

– Did you actually do this?

– It is true, Blessed One.

– Why, knowing that those persons had arrived first and spread out their sitting mats, did you arrive afterward and harass them with the intention of driving them away? This is an evil deed, contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot nurture wholesome dharmas.

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

--"If a bhiksu knows that another bhiksu arrived first and has already spread out his bedding, but, arriving later, he also spreads out his belongings and thinks, 'If that person does not like it, let him leave,' and acts with precisely this intention and no other, he commits a payantika offense."

Explanation:

Knows: He knows it himself or learns it from another person.

Spreads out his belongings first: He spread them out from the beginning.

Bedding: As previously explained.

Arriving later and spreading out his belongings: He wishes to harass the person who arrived first and cause him to leave. If he acts for this reason and for no other, he commits a payantika offense.

Payantika: As explained above.

If lodging space is insufficient, each bhiksu should occupy an area extending to one pillar, spread out his bedding and sitting mat, and then go to pay homage to his upadhyaya or acarya, make inquiries, or recite sutras. A bhiksu arriving later may then roll up the first bhiksu's sitting mat, spread out his own sitting mat, sit down, and loudly chant verses. When the first bhiksu returns to the room, sees this, and thinks, "Who could possibly restrain this person?" and takes his sitting mat and leaves, the bhiksu who arrived later commits a payantika offense.

The same applies if the first bhiksu was meditating, reciting sutras, or tending to an illness. Or if one is a senior bhiksu who arrives later and sleeps on another person's bed, the other person should say, "Elder, do you not know that the Blessed One prohibited this?" If the bhiksu sleeping there is a junior bhiksu, the other should rebuke him, saying, "You do not understand the Vinaya. Do you not know that the Blessed One has established this precept?

Why did you arrive later and sleep on another person's bed?"

If a bhiksu practices walking meditation in another bhiksu's place and sees that person approaching, he should move aside. If a bhiksu talks in his sleep at night without intending to harass another person, there is no offense. But if he deliberately intends to cause harassment, he commits a payantika offense. If a bhiksuni intends to harass a fellow practitioner of the holy life, she commits a sthulatyaya offense [344c]. If she harasses a siksamana, sramanera, or sramaneri, she commits a vinayatikrama offense. If she harasses a layperson, she commits a vinayatikrama offense that is to be confessed mentally. Therefore, it is stated as above.

18. PRECEPT: SITTING ON A BED WITH POINTED LEGS.

When the Buddha was dwelling at the Wilderness Monastery, two bhiksus were also living there. The senior bhiksu stayed on the ground floor, while the junior bhiksu stayed upstairs. The senior bhiksu practiced meditation, and the junior bhiksu recited sutras.

When it was time to go for alms, the senior bhiksu put on his robe, took his bowl, and entered the Wilderness Village to seek alms. He quickly obtained enough food and returned, just as the junior bhiksu was setting out. After eating, the senior bhiksu washed his bowl and returned it to its former place.

He then washed his feet and sat in the full-lotus posture. The junior bhiksu was slow in receiving food while seeking alms and therefore returned late. He climbed upstairs, placed his bowl in its former place, and cried, "I am so tired!" As soon as he lowered himself heavily onto the bed, one of the bed's legs suddenly came loose and fell upon the senior bhiksu's head, injuring him and causing him to bleed.

The senior bhiksu cried out, "I am dying! I am dying!" Hearing his cries, the bhiksus ran over and asked what had happened. The senior bhiksu then gave a full account of the incident described above.

The bhiksus went and reported the matter to the Blessed One. The Buddha instructed them to summon that bhiksu. When he arrived, the Buddha asked, "Did this actually happen?"

– It is true, Blessed One.

– Why did you place a bed with pointed legs upstairs and then sit down heavily upon it? From now on, I do not permit anyone to place a bed with pointed legs upstairs and sit upon it.

Then the Buddha ordered all the bhikkhus dwelling in the village of the Wilderness to assemble. For the sake of the ten benefits, he established a precept for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu places a bed with pointed legs on an upper story or in a tower, and then sits or lies upon it, he commits a Pacittiya offense.”

Explanation:

Upper story: The second floor.

In a tower: As permitted by the Blessed One.

Pointed legs: Like stakes.

Bed: This comprises the fourteen kinds previously described.

If one sits or lies upon a bed with pointed legs, one commits a Pacittiya offense.

Pacittiya: As explained above.

If a firm clay foundation is made beneath it, or the floor beneath is completely covered with wooden planks, or the bed’s legs are rounded, or no one is sitting around or beneath the upper story, there is no offense. If one carves the legs of a bed into points and uses it for sitting or lying down, one commits a Pacittiya offense. If one sits on a thin plank, one commits a Vinaya-transgression offense. If one sits on a long bench, one commits a Vinaya-transgression offense (?). If a bed is made with one pointed leg and three rounded legs, or with two pointed legs, three pointed legs, or four pointed legs, in every case one commits a Pacittiya offense. But if a bed is made with four rounded legs, there is no offense. Therefore it is said as above.

19. PRECEPT: USING WATER CONTAINING LIVING CREATURES.

When the Buddha was dwelling at the monastery in the Wilderness, a bhikkhu serving as steward used water containing living creatures to sprinkle grass and muddy ground. Laypeople criticized him, saying: “The ascetic Gautama employs countless means to condemn the taking of life and praises abstention from taking life, yet now his disciple, an ascetic, uses water containing living creatures to sprinkle grass and mud. What spiritual conduct can such corrupt men possess!” [345a]

When the bhikkhus heard this, they brought the matter before the Blessed One. The Buddha then ordered that the steward bhikkhu be summoned. When he arrived, the Buddha questioned him fully concerning the matter described above: “Did you truly do this?”

“Yes, Blessed One, it is true.”

“This is an evil deed that deserves the criticism of laypeople. It is contrary to the Vinaya, contrary to the Dharma, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities. From now on, I do not permit water containing living creatures to be used to sprinkle grass or ground.”

Then the Buddha ordered all the bhikkhus dwelling in the village of the Wilderness to assemble. For the sake of the ten benefits, he established a precept for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu uses water containing living creatures to sprinkle grass or mud, or has another person sprinkle it, he commits a Pacittiya offense.”

Explanation:

Knowing: Either knowing oneself or knowing through hearing it from another person.

Living creatures: Even the smallest beings possessing life are called living creatures.

Water: This comprises the ten kinds described above.

Grass: This refers to thatching grass, thorny grass, and so forth.

Mud (humus): Decayed grass, refuse, elephant dung, horse dung, cow dung, and so forth.

Sprinkling: Whether one sprinkles it oneself or has another person sprinkle it, one commits a Pacittiya offense, as explained above.

If a bhikkhu knows that water contains living creatures, pours it out, and then stops, he commits one Pacittiya offense. However many times he stops, he commits one Pacittiya offense each time. If he orders another person to sprinkle it, he commits one Pacittiya offense for each command.

If he urges that person again, saying, “Sprinkle it quickly, quickly,” he commits one Pacittiya offense each time he urges him. If a bhikkhu building a dwelling or a warming house needs water, he may draw water from a pond, river, or well, filter it into a container, and inspect it carefully. Only when he sees no living creatures may he use it.

If living creatures remain, he must filter it again through a water-straining bag and inspect it carefully. If living creatures still remain, he must filter it repeatedly three times. If living creatures have still not been completely removed, he must dig another well, then filter and inspect the water successively as before.

If living creatures are still present, he must leave that place and go elsewhere. The method of filtering water is to erect three sturdy posts, tie cords to their upper ends, fasten the water-straining bag to them, and place a vessel beneath to catch the water. If the water retained in the straining bag is poured away, it will flow back down into the well.

The arising of living creatures is not fixed: there may have been none before, but there are some now; or there may be some now, but none later. Therefore, every day a bhikkhu must carefully inspect the water and may use it only when it contains no living creatures. If a bhikkhu knows that water contains living creatures and uses it himself to sprinkle grass or humus, or has another person sprinkle it, he commits a Pacittiya offense.

If he gives water containing living creatures to his upadhyaya or acarya for bathing or washing, he also commits a Pacittiya offense. If water used for washing bowls, leftover rice, soup residue, sauces, fermented bean curd, or other things contains living creatures and he pours it onto grass or muddy ground, he commits a Pacittiya offense. Therefore it is said as above.

20. PRECEPT: ROOFING A DWELLING WITH MORE THAN THREE LAYERS.

When the Buddha was dwelling at Kauśāmbī, as related fully above, the Venerable Chanda went soliciting donations [345b] to build a dwelling. After Chanda had gathered roofing materials such as grass, wood, bamboo, and so forth, he went to a roofer and said: “I have finished preparing the roofing materials. Please come and roof the dwelling for me.”

The roofer said: “Venerable sir, you must provide me with food and pay me wages.”

Chanda then agreed to pay him wages according to the value of the work. The man went to the place where the dwelling was to be roofed, and Chanda showed him the roofing materials. The man said: “There are three degrees of thickness and thinness in roofing a dwelling. Which method would you like me to use?”

Chanda said: “Use all this grass for the roof, distributing it among those three degrees of thickness and thinness as you see fit.”

The roofer said: “All worldly undertakings have their proper measure. Only when they are done according to the proper measure do people praise them.”

Chanda said: “Just put all of it on the roof. Why speak so many words?”

Following his instructions, the roofer used all the grass to roof the dwelling. Because there was so much grass and it was so thick, it could not be bound securely. Thus, as soon as rain fell, it all came loose and scattered, like blossoms ravaged by rain throughout the night. Consequently, Chanda’s robes and bowl were completely soaked. Early the following morning, Chanda went to the roofer’s house and said: “Why did you roof my dwelling in such a way that this mishap occurred?”

The roofer asked: “What mishap?”

Chanda said: “It rained throughout the night, soaking my robes and bowl.”

The roofer said: “Did I not tell you at the outset that roofing a dwelling involves three different degrees of thickness and thinness? Yet you told me to put all the grass on the roof.”

Chanda said: “You must roof it again for me.”

The roofer said: “You must provide me with food and pay me wages.”

“You already received your wages before.”

“The wages I received before were for the work I already completed. If you want me to do it again, you must pay three times the former amount.”

But Chanda relied upon the authority of kings and rulers and compelled the roofer to redo the roof without agreeing to pay him. He went around the roofer’s house, berating and reproaching him.

At that time, some people passed by, and the roofer appealed to them, saying: “Look at this Sakyan ascetic! Relying upon the authority of kings and rulers, he compels me to work but refuses to pay my wages.”

The passersby then criticized him: “Why does this Sakyan rely upon the authority of kings and rulers to compel another person to work without paying his wages? This is utterly unacceptable. Moreover, he prowls around the man’s house like a horse trampling and destroying fresh grass. What spiritual conduct can such a corrupt man possess!”

The bhikshus then reported the entire matter to the Blessed One. The Buddha told them to summon Chanda. When he arrived, the Buddha asked:

“Is it true that you did this?”

“It is true.”

“This is an evil act, contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

The Buddha then ordered all the bhikshus residing at Kaushambi to assemble [345c]. For the sake of ten benefits, he established a precept for the bhikshus, which those who had already heard were to hear again:

—“If a bhikshu builds a large dwelling with a large door and windows, he should build it on ground where little grass grows and instruct the workers to roof it with no more than three layers. If it is roofed with more than three layers, he commits a Payattika offense.”

Explanation:

Builds: Either he builds it himself or has someone else build it.

Large: Exceeding the prescribed dimensions.

Dwelling: One permitted by the Blessed One.

Large door: An unobstructed place through which people enter and leave.

Windows: Places through which light enters.

Instruct: To direct and indicate how it should be done.

Roofing: There are ten methods: with grass, with pliable clay, with planks, with cement; according to the method of the country of Apantu; according to the method of Magadha; according to the method of Kaushambi; according to the method of the Mountain Country; according to the method of the country of Reverence; or according to the method of the country of Concealed Speech. These are the ten methods of roofing.

Three layers: At most three layers, not five or six layers.

Ground where little grass grows: Ground on which grass grows sparsely.

Payattika: As explained above.

When hiring someone to roof a dwelling and setting the price, the bhikshu must base it on the prevailing rate, neither higher nor lower, and should say to the roofer: “If you can roof it in this manner, I shall pay you this price. If you cannot roof it in this manner, I shall not pay you this price.” The terms must be stated clearly in this way.

After setting the terms, if the bhikshu thinks, “I shall use some expedient means and bring grass, wood, and bamboo to where he is, so that he will see them and roof the dwelling quickly and well,” then, once the roofer sees them, whether he roofs it well or poorly, the bhikshu commits a Payattika offense. Or, wishing by some expedient means to make the roofer see him, the bhikshu goes to bow before his preceptor or acharya, to listen to a sutra, to practice walking meditation, or to enter a village, thinking, “May the roofer see me so that he will roof it quickly and well.” Once the roofer sees him, whether he roofs it well or poorly, that bhikshu commits a Payattika offense.

That is to say, if he employs any expedient means with such an intention, he commits a Payattika offense. If he has no intention of using an expedient means but merely goes to see whether the roofer is working quickly and well, there is no offense. Therefore it is said:

“Seeds and speaking differently

Reproaching, sitting in an open place

Spreading out bedding, driving someone away; spreading it first on the upper floor

Water containing living creatures, building a large dwelling

The second Varga is concluded.”

21. PRECEPT: GOING ON ONE’S OWN TO INSTRUCT THE BHIKSHUNIS.

While the Buddha was residing in the city of Shravasti, as related in detail above, the elder bhikshus were taking turns instructing the bhikshunis. Nanda and Upananda, however, were not assigned turns to instruct them. They therefore said to one another: “The elder bhikshus are all assigned turns to instruct the bhikshunis, but we are not assigned any turn.

Let us now go ahead and instruct them on our own.” They then considered: “Whose turn should we precede? Should we go before Mahamaudgalyayana? But that venerable one possesses great spiritual powers.

If we should make some mistake, he might seize us and cast us into another distant world. We should therefore go before Venerable Mahakashyapa’s [346a] turn. Yet that venerable one possesses great majestic virtue.

If we should do anything improper, he might humiliate us before the great assembly. Only Venerable Shariputra is gentle and mild; therefore, let us take his turn.” Having thought this, they assumed his turn, put on their robes at the first light of dawn, went to the bhikshunis’ monastery, and said: “Sisters, assemble together in harmony. We have come to instruct you.”

The bhikshunis then assembled the Bhikshuni Sangha to receive instruction. This bhikshu Nanda was learned, eloquent, and skilled in teaching the Dharma, so he taught the Dharma to the bhikshunis as circumstances required.

When the time came for Venerable Shariputra to give instruction, he put on his robe and went to the gate of the bhikshunis’ monastery. Standing there, he heard the sound of someone teaching the Dharma. The bhikshunis saw Venerable Shariputra from afar, but out of reverence for the Dharma, they did not go to the gate to welcome him. Seeing this, Venerable Shariputra thought, “I should not interrupt the Dharma teaching now.” He therefore returned, went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. Although the Buddha knew what had happened, he nevertheless asked Shariputra:

“Have you finished instructing the bhikshunis?”

“I did not instruct them, Blessed One.”

“Why not?”

Shariputra then reported the entire preceding circumstance to the Blessed One. The Buddha told someone to summon Nanda and Upananda. When they arrived, the Buddha asked:

“Is it true that you did this?”

“It is true, Blessed One.”

“Why did you go to instruct the bhikshunis when the Sangha had not appointed you? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.”

The Buddha then 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, which those who had already heard were to hear again:

—“If a bhikshu who has not been appointed by the Sangha goes to instruct the bhikshunis, he commits a Payattika offense.”

22. PRECEPT: INSTRUCTING THE BHIKSHUNIS UNTIL NIGHTFALL.

While the Buddha was residing in the city of Shravasti, as related in detail above, the elder bhikshus were taking turns instructing the bhikshunis. When it was Venerable Nanda’s turn to instruct them, however, he refused to go. This caused the bhikshuni Mahaprajapati Gautami to go to the Buddha, bow her head at the Buddha’s feet, and say: “Blessed One! It is Venerable Nanda’s turn to instruct [346b] the bhikshunis, but he refuses to go. Who, then, should go?” Having spoken, she bowed her head at the Buddha’s feet and departed.

The Buddha then told a bhikshu to summon Nanda. When he arrived, the Buddha asked: “It was your turn to instruct the bhikshunis. Why did you not go?”

“Blessed One! Because the Sangha had not performed a karman to appoint me, I did not go.”

The Buddha then said to the bhikshus: “The Sangha should appoint one who possesses twelve qualifications to instruct the bhikshunis.” What are the twelve qualifications? They are:

He maintains the precepts purely.

He is learned in the Abhidharma.

He is thoroughly versed in the Vinaya.

He is trained in morality.

He is trained in concentration.

He is trained in wisdom.

He is able to eliminate the evil views and wrong views of others.

He himself strictly observes the precepts and is also able to serve as an example to others.

He is skilled in language and reasoning.

He has not defiled the holy life.

He has not violated a grave precept concerning a bhikshuni.

He has completed twenty rains-retreats or more than twenty rains-retreats.

These are the twelve qualities.

The one performing the karman should make the formal motion of nomination as follows:

“Venerable Sangha, please listen! Venerable Nanda possesses the twelve qualities. The Sangha now appoints Nanda to instruct the bhikshunis. Those venerable ones who consent to Nanda instructing the bhikshunis should remain silent; anyone who does not consent should speak.”

The Sangha has agreed to appoint Nanda to instruct the bhikkhunis, as indicated by its silence. Let this matter be carried out accordingly.

Then Venerable Nanda went there and taught the Dharma to the bhikkhunis until sunset. Only then did the bhikkhunis hurriedly return to the city. When laypeople saw this, they criticized them, saying: "These Sakyan ascetics took these bhikkhunis out for amusement and did not return until sunset. How pitiable is the lot of women, who have no independence! Those who behave in this way are truly corrupt; what spiritual conduct could they possibly have?"

When the bhikkhus heard this, they reported the matter to the Blessed One. The Buddha ordered that Nanda be summoned. When he arrived, the Buddha asked: "Did you indeed do this?"

"It is true, Blessed One."

"This is an improper act—contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. It cannot serve to foster wholesome qualities."

The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down this precept for the bhikkhus, which those who had already heard it were to hear again:

—"If a bhikkhu appointed by the Sangha to instruct the bhikkhunis remains from sunset until the light of dawn has not yet appeared, he commits a Pacittiya offense."

Explanation:

Appointed by the Sangha: One who is endowed with the twelve qualities; the Sangha is duly constituted, the motion is duly made, and the formal act is duly performed.

Instruction [346c]: Either instruction in the Abhidharma or instruction in the Vinaya.

Darkness: From sunset until sunlight has not yet appeared.

Pacittiya: As explained above.

If the sun has set and he perceives that it has not yet set, yet continues the instruction, he commits a Vinayatikrama offense.

If the sun has not set but he perceives that it has set, he also commits a Vinayatikrama offense.

If the sun has set and he perceives that it has set, yet continues the instruction, he commits a Pacittiya offense.

If the sun has not set and he perceives that it has not set, there is no offense.

The four cases concerning the sign of dawn are likewise.

If she is a bhikkhuni but he perceives her as a siksamana and instructs her, he commits a Pacittiya offense.

If she is a siksamana but he perceives her as a bhikkhuni and instructs her, he commits a Vinayatikrama offense.

If she is a siksamana and he perceives her as a siksamana and instructs her, there is no offense.

If she is a bhikkhuni and he perceives her as a bhikkhuni and instructs her until nightfall, he commits a Pacittiya offense.

The four cases concerning a sramaneri, a female renunciant of another sect, and a female lay devotee are likewise.

If, at night, a bhikkhuni bows at a bhikkhu's feet and the bhikkhu says: "May you be liberated from all suffering," he commits a Pacittiya offense. If he says: "Good indeed that you have come here," there is no offense.

If, at night, the fourfold assembly gathers to hear the Dharma and a bhikkhu, intending to teach the bhikkhunis separately, expounds the Sutra on Mahaprajapati's Going Forth, the Sutra of the Dark Gautami, or the Sutra on the Dharma for Bhikkhunis, he commits a Pacittiya offense. If he has long recited only these sutras, knows no others, and recites them in their proper sequence, there is no offense.

If, at night, a bhikkhu is seated on a high seat teaching the Dharma and says: "Let the entire assembly sit and listen attentively and clearly," he commits a Pacittiya offense. If he does not say this but simply proceeds to teach the Dharma, there is no offense. Therefore it is stated as above.

23. PRECEPT: NOT INFORMING ANOTHER BHIKKHU AT A BHIKKHUNI MONASTERY.

When the Buddha was residing in the city of Sravasti, as related fully above, the elder bhikkhus were taking turns going to instruct the bhikkhunis. The group of six bhikkhus thought: "The elder bhikkhus take turns going to instruct the bhikkhunis, but we have no opportunity to go. Let us therefore go ahead of them and instruct the bhikkhunis."

Someone then said: "The Blessed One has laid down a precept that one may not instruct the bhikkhunis unless appointed by the Sangha."

The group of six bhikkhus said: "We know how to perform a formal act." They therefore went together beyond the boundary and performed a formal act, appointing one another in turn. They then went to the bhikkhunis' monastery and said: "Sisters, assemble the bhikkhuni Sangha in harmony so that I may instruct you."

The group of six bhikkhunis then quickly assembled. However, one among the bhikkhuni Sangha who understood the Dharma said: "Who would accept instruction from those who act contrary to the Vinaya?" The group of six bhikkhunis therefore assembled on their own initiative, discussed worldly matters, and then dispersed.

When it was time to give instruction, Venerable Nanda put on his robe and went to the bhikkhunis' monastery, saying: "Let all the bhikkhunis assemble; I shall instruct you." The well-behaved bhikkhunis then assembled in harmony, but [347a] the group of six bhikkhunis did not come. Nanda asked: "Is the bhikkhuni Sangha assembled in harmony?"

"No."

"Who has not come?"

"The group of six bhikkhunis has not come."

The bhikkhuni Sangha sent a messenger to summon them, but they still did not come and instead said: "We have already received instruction from the group of six bhikkhus."

Nanda said: "If the bhikkhuni Sangha is not assembled in harmony, instruction may not be given." Having said this, he returned to the monastery, went to the Blessed One, bowed his head at the Buddha's feet, and stood to one side. Although the Buddha already knew, he nevertheless asked: "Have you finished instructing the bhikkhunis?" Nanda then reported the entire matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha questioned them about the matter: "Did you indeed do this?"

"It is true, Blessed One."

"Group of six bhikkhus! Why did you instruct the bhikkhunis without being appointed by the Sangha?"

"We had already received an appointment."

"Foolish men! Who appointed you?"

"We went outside the great boundary, performed a formal act, and appointed one another."

"From now on, I do not permit you to go outside the great boundary, perform a formal act appointing one another, and then proceed to the bhikkhunis' monastery."

On another occasion, when the Buddha was residing in the city of Sravasti, Mahaprajapati Gautami fell ill. Venerable Ananda went to visit her and asked: "How is your health? Has the illness abated? Surely it has not grown worse?"

"Venerable sir, the pain and suffering of my illness have not abated. It would be good if the venerable one would teach the Dharma for me."

"The Blessed One has laid down a precept that one may not teach the Dharma to a bhikkhuni without informing the bhikkhus within the great boundary."

"Homage!"

"May the bhikkhuni preceptor be at ease."

Having said this, the venerable one returned and went directly to the Blessed One, bowed his head at the Buddha's feet, and stood to one side. Although the Buddha already knew, he nevertheless questioned Ananda. Ananda then reported the entire matter to the Blessed One.

The Buddha said: "If you had taught the Dharma to her, her illness would have diminished and her body would have become comfortable. From now on, I permit the Dharma to be taught to a bhikkhuni who is ill." The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down this precept for the bhikkhus, which those who had already heard it were to hear again:

—"If a bhikkhu goes to the dwelling place of the bhikkhunis intending to instruct them and sees another bhikkhu there but does not inform him—except on another occasion—he commits a Pacittiya offense."

Explanation:

Another occasion: Namely, a time of illness.

Instruct: To teach and admonish.

Another bhikkhu is present: A bhikkhu present at that dwelling place who is not an acquaintance.

Failure to announce: If one says, “I am entering the village at an improper time,” or says, “I am leaving the person with whom I am taking a communal meal,” this is not considered an announcement.

Announcement: One should say: “May the elder bear witness: I am entering the bhikkhuni monastery to give instruction.” The other person should reply: “Do not be heedless.”

Except at another time (347b): “Another time” means when a bhikkhuni is ill; in that case, the Blessed One permits instruction to be given without offense.

Pacittiya: As explained above.

If two bhikkhus are dwelling in a wilderness place and one wishes to enter a bhikkhuni monastery, he must announce to the other as follows: “May the elder bear witness: I am entering the bhikkhuni monastery to give instruction.” The other should say: “Do not be heedless.” The first should reply: “I bow my head and obey.”

If both wish to go, they should make the announcement to each other before going. If one has already left and the remaining one wishes to go, he should think: “If I encounter a bhikkhu along the way, I will make the announcement to him; or if I see a bhikkhu upon entering the village, I will make the announcement to him.” Upon reaching the gate of the bhikkhuni monastery, he should not enter immediately, but should first inquire whether a bhikkhu is present inside. If there is one, he should invite him to come out, make the announcement to him, and only then enter. If, without making the announcement, he steps one foot beyond the gate, he commits a Vinaya offense. If both feet have passed beyond the gate, he commits a Pacittiya offense.

If bhikkhunis invite bhikkhus to receive a meal, the senior elder of the Sangha should announce as follows: “We are entering the bhikkhuni residence to give instruction.” If the foremost senior elder is not skilled in making the formal exchange, the second senior elder should make the announcement. If the Sangha has already entered and taken their seats at the bhikkhuni residence, and bhikkhunis then come and ask about one matter or another, and there is a young bhikkhu in the assembly who is eloquent in replying and teaches the Dharma at that time, there is no offense.

If a bhikkhu and a bhikkhuni are staying in two adjoining rooms, and the bhikkhu chants softly, whereupon the bhikkhuni hears him through the wall and asks: “Which Venerable One is chanting?”

– I am chanting.

– Venerable One, your chanting is truly excellent.

– Would you like to hear it again?

– I would.

If the bhikkhu then chants, he commits a Pacittiya offense.

However, if the bhikkhuni is ill and the bhikkhu chants scriptures or dharanis, there is no offense. If that bhikkhuni dies and her disciple informs the bhikkhu that her teacher has died, the bhikkhu should stop.

If he chants to her on the principle of impermanence, he commits a Pacittiya offense.

If a bhikkhuni bows at a bhikkhu’s feet and the bhikkhu gives this blessing: “May you bring all suffering to an end and attain liberation,” he commits a Pacittiya offense; he should say only: “It is good that you have come!” Therefore, it is said as above.

24. PRECEPT: SLANDERING AN INSTRUCTOR OF BHIKKHUNIS

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus put on their robes and went out to stand before the gate of the Jetavana Monastery at daybreak. They suddenly saw a bhikkhu who instructed the bhikkhunis coming out through the gate. On seeing him, the group of six bhikkhus said: “Today you are going into the city to indulge your faculties at will. You are going only because you delight in food and drink, and for no other reason.” The bhikkhu who gave instruction was ashamed. When the other bhikkhus heard of this, they reported the matter to the Blessed One [347c]. The Buddha then ordered them to summon the group of six bhikkhus. When the group of six bhikkhus arrived, the Buddha asked them: “Did you actually do this?”

– It is true, Blessed One.

– This is an evil act, contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot nurture wholesome qualities.

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

--“If a bhikkhu says to another bhikkhu: ‘Elder, you instruct the bhikkhunis for the sake of food,’ he commits a Pacittiya offense.”

Explanation

Food: Such as noodles, cakes, rice, meat, and fish. There are also other kinds of food, called visible forms, sounds, odors, tastes, and tangible objects.

Instruction: As explained above.

Pacittiya: As explained above.

If a bhikkhu says to another bhikkhu: “Today you are going to instruct the bhikkhunis for the sake of food and drink,” he commits a Pacittiya offense.

If he says: “You are going to instruct the bhikkhunis for the sake of medicines,” he commits a Vinaya offense.

If a bhikkhu says to the bhikkhunis: “That bhikkhu instructs you for the sake of food and drink,” he commits a Vinaya offense.

If a bhikkhu says to the bhikkhunis: “That bhikkhu instructs you for the sake of medicines,” he commits a Vinaya offense requiring confession by mental acknowledgment.

If a bhikkhu says to another bhikkhu: “You are going to instruct siksamanas and samaneris for the sake of food and drink,” he commits a Vinaya offense.

If he says: “You are going to instruct them for the sake of medicines,” he commits a Vinaya offense requiring confession by mental acknowledgment.

Likewise, even if he says concerning upasakas or upasikas: “That bhikkhu instructs those people for the sake of food and drink,” he commits a Vinaya offense.

If he says: “That bhikkhu instructs those people for the sake of medicines,” he commits a Vinaya offense requiring confession by mental acknowledgment. Therefore, it is said as above.

25. PRECEPT: SITTING WITH A BHIKKHUNI IN A CONCEALED PLACE

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the bhikkhuni Subha—who had formerly been the wife of the Venerable Udayin—said to the Venerable Udayin: “Tomorrow it will be my turn to receive a room. You may come so that we can talk together.” The following morning, while the bhikkhunis entered the village to seek alms, Udayin went to the room of the bhikkhuni Subha. They sat close together in a concealed place, stretching out their legs as they talked.

Sensual desire arose, his male organ became erect, and they gazed intently at it. Unexpectedly, an elderly, ill bhikkhuni came out of her room. Seeing this scene, she felt ashamed and returned to her room.

She then related the matter to the other bhikkhunis. The bhikkhunis rebuked the bhikkhuni Subha: “You are one who has gone forth. Why did you commit such an unlawful act?

It is truly shameful!”

The bhikkhuni Subha became angry and said: “How strange! How very strange! That bhikkhu is close to me [348a] and often comes to visit me. If I do not receive him and converse with him pleasantly, who would do so? That is the custom of my household; what is there to find strange?” Whenever the bhikkhunis questioned her, the bhikkhuni Subha, being skilled in debate, had an answer ready. The bhikkhunis then reported the matter to Mahaprajapati, and Mahaprajapati reported it to the Blessed One. The Buddha ordered Udayin to be summoned. When he arrived, the Buddha asked him: “Did you actually do this?”

– It is true, Blessed One.

– This is an evil act. Have you not heard me praise the holy life by innumerable means and condemn sexual desire? Why, then, did you commit such an evil and unwholesome act? It is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot nurture wholesome qualities.

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

--“If a bhikkhu sits alone with a bhikkhuni in a secluded and open place, he commits a Pacittiya offense.”

Explanation

Alone: A bhikkhu sits with a bhikkhuni. Even if another person is present, if that person is deranged or insane, asleep, a nonhuman being, or an animal, the presence of such a being is regarded as though there were no third person.

A secluded place: That is, an isolated place.

Sitting: The two sit together.

Pacittiya: As explained above.

If a bhikkhuni invites a bhikkhu to receive a meal, and one bhikkhuni sits together with the bhikkhu while another bhikkhuni comes and goes serving food, then each time the bhikkhuni serving the food departs, the bhikkhu commits a Pacittiya offense. If the bhikkhuni is seated, the bhikkhu should then stand up. He must not silently rise and thereby cause the bhikkhuni to suspect that he intends to do something contrary to the Dharma, but should say, “I wish to stand up.” If the bhikkhuni asks, “Why are you standing up?” he should reply, “The Blessed One has established a rule that a bhikkhu may not sit together with a bhikkhuni.” If the bhikkhuni says, “Venerable sir, please remain seated; I shall stand,” then the bhikkhu incurs no offense by remaining seated.

Even if a bhikkhu sits together with a female novice in such places as an upper story, along a road upon a plank, or upon footwear, whenever the female novice moves to another place and the bhikkhu moves along with her, he commits a Pacittiya offense. Even if the female novice is under seven years of age, the bhikkhu still commits a Pacittiya offense.

If a bhikkhu sits alone with a bhikkhuni in a concealed place, he commits a Pacittiya offense. (This point has already been stated above.)

In summary, if a bhikkhu sits alone with a bhikkhuni in a monastery whose door faces the road, while people pass along the road without interruption; or if they sit in a screened but not open place, sitting near rather than far from one another, with one person rather than many, whether by day or by night—all these cases are the same as those explained previously under the rule concerning “teaching the Dharma to a woman.” Therefore, it is stated as above.

26. RULE: ARRANGING TO TRAVEL TOGETHER WITH A BHIKKHUNI.

[248b] When the Buddha was dwelling in the city of Sravasti, as related fully above, at that time the group of six bhikkhus traveled along the road together with the group of six bhikkhunis. As dusk was falling, they stopped beside a lake, intending to find temporary lodging. The bhikkhunis then said to the group of six bhikkhus, “Venerable sirs, please sit here while we enter the village to seek temporary lodging.” Having said this, they entered the village to look for a place to stay, and a householder agreed to let them lodge temporarily.

The bhikkhunis then returned and said to the group of six bhikkhus, “Venerable sirs, we have obtained lodging. Let us enter and rest.” After the bhikkhus had entered and settled down, one of them again said, “Venerable sirs, I intend to enter the village and solicit food for tomorrow morning.” She then entered houses where women were present and said to them, “Both communities of practitioners of the holy life—the bhikkhus and bhikkhunis—have arrived here.

Please prepare food for tomorrow morning, beverages permitted outside the proper time, and oil for anointing the feet.” On hearing this, some women prepared one portion of offerings, others prepared two portions, and everyone made ready various offerings. (The following morning, the bhikkhus and bhikkhunis) ate and drank their fill and carried away everything that remained. As they traveled along the road, they laughed, talked, and jested together.

When the people saw this, they criticized them, saying, “Look at them! These young Sakyaputta ascetics have shaved their heads together and are laughing and talking like prostitutes at play. They are truly corrupt people—what religious conduct could they possibly possess?”

When the bhikkhus heard this, they went and reported it to the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked them, “Did you truly do this?”

“Yes, Blessed One, it is true.”

“This is a bad thing, contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities. From now onward, I do not permit a bhikkhu to arrange to travel together with a bhikkhuni.”

On another occasion, when the Buddha was dwelling at Vaisali, the bhikkhus who had completed the rains retreat in the city of Sravasti intended to go and visit the Blessed One. When the bhikkhunis heard this news, they asked the bhikkhus, “Venerable sirs, you intend to visit the Blessed One; on what day will you depart?” The bhikkhus informed them of the day of departure. Women by nature are deeply affectionate, so the bhikkhunis calculated the day, went ahead, and waited for the bhikkhus along the road.

When the bhikkhus saw them, they asked, “Sisters, where are you going?” They replied, “We intend to go to Jetavana to visit the Blessed One.” On hearing this, the bhikkhus feared that they would violate the rule by traveling together with them, so they hurried away and left them behind. The younger bhikkhunis gathered up their robes and ran swiftly after them, while the old and infirm bhikkhunis, unable to keep pace with their companions, were robbed by bandits.

The bhikkhunis brought this matter and reported it to Mahaprajapati. Mahaprajapati then went to the Blessed One, bowed her head at the Buddha’s feet, and stood to one side. She related the entire incident to the Blessed One and then lamented, “If the bhikkhus do not assist [348c] the bhikkhunis, who will assist them?” The Buddha therefore taught, “From now onward, I permit bhikkhus to travel together with bhikkhunis whenever there is danger.” The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established this rule for the bhikkhus.

Even those who had heard it before were required to hear it again:

—“If a bhikkhu and a bhikkhuni arrange to travel together along the same road, he commits a Pacittiya offense, except on another occasion.”

Explanation:

Arrange together: Whether for today, tomorrow, half a month hence, or a month hence.

Road: Whether for three yojanas, two yojanas, one yojana, or one krosa.

Except on another occasion: This means that the Blessed One permits it when there is danger.

Danger: One might lose one’s life in an instant, lose one’s possessions, or have one’s practice of the holy life violated. Even when these things are not actually present, if there is reason to suspect that one might suddenly lose one’s life, lose one’s possessions, or have one’s practice of the holy life violated, the Buddha also allows an exception.

Pacittiya: As explained above.

If a bhikkhu travels with a bhikkhuni along a road within the bounds of one village, he commits one Pacittiya offense. If they travel through an uninhabited wilderness where there are no villages, he commits one Pacittiya offense for each krosa.

If a bhikkhu travels with his mother, elder sister, or younger sister who has gone forth as a bhikkhuni, accompanying a caravan in a vehicle, and when the travelers resume their journey after stopping to rest the bhikkhu calls to the bhikkhuni, “Come quickly, lest you fail to keep up with the travelers,” he commits a Pacittiya offense.

If he says, “Go on, sister; do not become separated from your companions,” there is no offense.

If a bhikkhuni stops along the road to rest and the bhikkhu calls, “Come, come here, sister,” this is called making an arrangement. If he has raised one foot, he commits a Vinayatikrama offense. If he has raised both feet, he commits a Pacittiya offense. If he says, “Go on, lest you fail to keep up with the travelers,” there is no offense.

If a bhikkhu is traveling on the road with merchants, and the merchants enter a village, but the bhikkhu does not know where they have gone and runs about looking for them, then suddenly encounters a bhikkhuni and asks, “Sister, please show me the way,” this is called making an appointment to go together. If the bhikkhuni lifts one foot to step forward, he commits a Yue-ti-ni offense. If she has lifted both feet, he commits a Pācittiya offense. On the other hand, if he says, “Go on, please show me the way,” he commits no offense.

If a donor in a village invites a bhikkhu to partake of a meal, but the bhikkhu does not know where the donor’s house is and goes looking for it, then suddenly encounters a bhikkhuni and asks, “Do you know where the donor’s house is? Please show me where to go.” This is called making an appointment. If she lifts one foot, he commits a Yue-ti-ni offense. If she has lifted both feet, he commits a Pācittiya offense. On the other hand, if he says, “Go on, sister; please show me the donor’s house,” there is no offense.

If the bhikkhuni makes an appointment with the bhikkhu but does not come, he commits a Yue-ti-ni offense. If no appointment was made and she happens to come, there is no offense. If they make an appointment together and both come, he commits a Pācittiya offense. If they neither make an appointment nor come, there is no offense. If they set out together but arrive at different places, he commits a Yue-ti-ni offense. If they set out separately but arrive at the same place, he also commits a Yue-ti-ni offense. If they set out together [349a] and arrive at the same place, he commits a Pācittiya offense. If they set out from different places and arrive at different places, there is no offense. Therefore, it is stated as above.

27. PRECEPT: MAKING AN APPOINTMENT TO TRAVEL IN THE SAME BOAT WITH A BHIKKHUNI.

When the Buddha was dwelling in the city of Śrāvastī, as related fully above, it was then an auspicious day. Early in the morning, men and women gathered at the Aciravatī River to amuse themselves, eat, drink, and sing. That day, the group of six bhikkhus arose at dawn, put on their robes, and went to the group of six bhikkhunis, asking, “Today is an auspicious day.

Do you have any food and drink? Let us go together to see the river.” The group of six bhikkhunis said, “We are making preparations now; venerable ones, go and find a carriage or boat.” The group of six bhikkhus then went to the royal official in charge of the boats and borrowed a fine boat and various decorations. They placed foodstuffs aboard and rowed downstream together with the bhikkhunis, frolicking and jesting.

This caused worldly people to criticize them, saying, “Look at them! These Śākyan ascetics are wanton and without discipline, just like laypeople consorting with one another. They are corrupt people—what spiritual conduct could they possibly have?”

When the bhikkhus heard this, they reported the matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked, “Did you indeed do this?”

“Yes, Blessed One, it is true.”

“This is an unwholesome deed. From now on, you must not make an appointment with bhikkhunis to travel together in the same boat.”

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, a donor on the far bank of the Aciravatī River invited both divisions of the Sangha—the bhikkhus and bhikkhunis—to partake of a meal. When it was time to cross the river, the bhikkhus would not allow the bhikkhunis to board their boats. Some traveled one person to a boat and others two people to a boat, without carrying any bhikkhunis, so three or four boats were very lightly laden.

Only after the bhikkhus had crossed the river did the boats carry the bhikkhunis. By the time the bhikkhunis had been brought to the place of the meal and arranged according to seniority, the sun had already passed midday. Consequently, no one was able to eat.

Mahāprajāpatī Gautamī was likewise unable to eat. She then went to the Buddha, bowed her head at his feet, and stood respectfully to one side. Although the Buddha knew what had happened, he asked, “Gautamī, why do you look so haggard?” Mahāprajāpatī then fully reported the foregoing incident to the Blessed One.

The Buddha taught, “From now on, I permit you to cross together on a ferry.” The Buddha then ordered all the bhikkhus dwelling in the city of Śrāvastī to assemble. For the sake of the ten benefits, he established this precept for the bhikkhus, so that even those who had heard it before should hear it again:

—“If a bhikkhu makes an appointment with a bhikkhuni to travel together in the same boat, either downstream or upstream, except when crossing directly by ferry, he commits a Pācittiya offense.”

Explanation:

Making an appointment: As explained above.

Except when crossing directly by ferry: The Blessed One said that [349b] there is no offense.

Pācittiya: As explained above.

If a bhikkhu and a bhikkhuni make an appointment to travel together on the same ferryboat, then for each distance of one village they traverse, he commits one Pācittiya offense. If they travel through a wilderness where there are no villages, then for each distance of one krośa they traverse, he commits one Pācittiya offense.

If a bhikkhu and a bhikkhuni are traveling together on the same ferryboat, and when the boat stops at the riverbank the bhikkhuni disembarks to relieve herself, then, when the boat is about to depart, the bhikkhu calls to her, “Sister, come,” this is called making an appointment. If the bhikkhuni lifts one foot, he commits a Yue-ti-ni offense. If she lifts both feet, he commits a Pācittiya offense.

If both parties make an appointment but do not come, he commits a Yue-ti-ni offense.

If no appointment was made but they come, there is no offense.

If they make an appointment together and both come, he commits a Pācittiya offense.

If they neither make an appointment nor come, there is no offense.

The following four cases are also as explained above. Therefore, it is stated as above.

28. PRECEPT: GIVING A ROBE TO AN UNRELATED BHIKKHUNI.

When the Buddha was dwelling in the city of Śrāvastī, as related fully above, there was at that time a bhikkhu who had not yet completed a rains retreat. Wearing a beautifully dyed new robe, he went to the Buddha, bowed his head at the Buddha’s feet, and departed. Seven years later, he came before the Blessed One wearing an old, tattered robe, bowed his head at the Buddha’s feet, and stood respectfully to one side. Although the Buddha knew what had happened, he asked, “Bhikkhu, in the past, before you had completed even one rains retreat, you wore a beautifully dyed new robe. Why are you now wearing such an old, tattered robe?”

He replied, “Blessed One, for the past seven years, whenever I obtained a fine robe, I gave it to a bhikkhuni.”

The Buddha then said to the bhikkhus, “Suppose a bhikkhu who was her relative wore such an old, tattered robe and then gave a fine robe to a bhikkhuni who was his relative. Should the bhikkhuni accept it?” The bhikkhus replied, “She should not accept it.”

The Buddha again asked the bhikkhus, “Suppose a bhikkhu who was her relative wore such an old, tattered robe and then gave a fine robe to a bhikkhuni who was his relative. Should the bhikkhuni accept it?” The bhikkhus replied, “He should not give it.”

The Buddha then taught, “From this day forward, I do not permit a bhikkhu to give a robe to a bhikkhuni who is not his relative.”

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, there was at that time a bhikkhu from the southern region who possessed many robes and bowls. He had an elder sister who had gone forth, so he asked Venerable Ānanda to take him to visit her. Venerable Ānanda, being naturally accommodating, brought him to the gate of the bhikkhunis’ monastery and inquired whether a certain bhikkhuni was inside.

The bhikkhunis asked in return, “Who is calling?” They were told, “It is I, the bhikkhu Ānanda, together with a certain bhikkhu.” The bhikkhunis said, “Venerable ones, please wait a moment.” They then spread out beds and cushions, opened the door, and called, “Venerable ones, please come in.” The two entered and took their seats, conversed with the bhikkhunis, and exchanged greetings with them. After a short while, they took their leave and departed.

The other bhikkhu then said to Venerable Ānanda, “I came here from afar to visit my elder sister, yet she did not come out to see me. I do not understand why.” Venerable Ānanda was skilled in reading signs, so he said to that bhikkhu, “Do you not understand why your elder sister did not come out?”

“I do not understand.”

– Because his sister’s robes were torn and unsightly, she was ashamed [349c] and would not come out. You have many robes; why did you not give her one?

– Because the Blessed One established a precept that robes must not be given to bhikkhunis.

– Wait here while I go and ask the Buddha on your behalf.

Then Ananda went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. He reported the entire matter to the Blessed One and asked whether the Buddha would permit a bhikkhu to give a robe to a related bhikkhuni. The Buddha taught: “From now on, I permit a bhikkhu to give a robe to a related bhikkhuni.” The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established this precept for the bhikkhus; even those who had already heard it were to hear it again:

--“If a bhikkhu gives a robe to an unrelated bhikkhuni, except in exchange, he commits a Pacittiya offense.”

Explanation:

A robe for a related bhikkhuni: All is as explained above.

Except in exchange: In this case, the Blessed One declared that there is no offense.

Pacittiya: As explained above.

The remaining details are as stated above in the rule concerning one who takes a bhikkhuni’s robe among the preceding thirty rules. Therefore, it is stated as above.

29. PRECEPT: SEWING A ROBE FOR AN UNRELATED BHIKKHUNI

When the Buddha was dwelling in the city of Sravasti, as related fully above, the bhikkhuni Subha, formerly the wife of Venerable Udayin, brought cloth that had already been cut and asked Udayin to sew it into a robe. Udayin accepted it and sewed it. When he had finished, he embroidered upon it an image of a man and woman engaging in sexual intercourse, folded it, placed it in a box, and returned it to the bhikkhuni. After receiving the robe, the bhikkhuni took it back to the monastery and opened it. Upon seeing it, she was greatly delighted and showed it to the other bhikkhunis, saying: “Look at this! Venerable Udayin is truly skilled in embroidery.”

When the bhikkhunis heard this, they reproached her, saying: “That is something which ought to be concealed. Why do you show it to others?”

Having seen this, the bhikkhunis went and reported it to Mahaprajapati. Mahaprajapati then went and reported the matter to the Blessed One. The Buddha ordered that Udayin be summoned. When he arrived, the Buddha asked him: “Did you truly do this?”

– It is true, Blessed One.

– This is an evil act, contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established this precept for the bhikkhus; even those who had already heard it were to hear it again:

--“If a bhikkhu sews a robe for an unrelated bhikkhuni, he commits a Pacittiya offense.”

Explanation

An unrelated bhikkhuni: As explained above.

Sewing a robe: Whether he sews it himself or has another person sew it, he commits a Pacittiya offense.

Pacittiya: As explained above.

Furthermore, a bhikkhu must not embroider a robe for an unrelated bhikkhuni. When he begins to thread the needle, he commits a Vinaya-transgression offense; when the embroidery is finished and he withdraws the needle, he commits a Pacittiya offense. If he has someone else embroider it, he commits the same offenses. Therefore, it is stated as above.

30. PRECEPT: EATING FOOD OFFERED THROUGH A BHIKKHUNI’S PRAISE

[350a] When the Buddha was dwelling in the city of Sravasti, as related fully above, a donor came at night to invite the venerable Sariputra, Mahamaudgalyayana, Revata, Kapphina, Ajnata Kaundinya, and others. Only Venerable Mahakasyapa, because he did not allow invitations to be made at night, put on his robe, took his bowl, and entered the village early the next morning at the time for almsround, going from house to house in order. When the venerable one reached the door of that household, the mistress of the house saw him and was greatly delighted. She approached, bowed her head at his feet, stood to one side, and said: “The venerable ones have accepted my family’s invitation and have gathered here today. I respectfully ask that you, Venerable Sir, also accept my invitation.”

Venerable Kasyapa then thought, “This is a direct encounter,” and accepted the invitation. He entered the house and sat down, going nowhere else. At that time, the bhikkhuni Sthulananda passed the house while on almsround. Seeing the mistress of the house sweeping, arranging bowls and dishes, and preparing articles of offering, she asked: “Upasika, what are you doing?”

Because the mistress of the house was busy with her work, she did not reply. Even when Sthulananda asked a second and a third time, she still did not answer. Sthulananda then said: “How exceedingly arrogant you are today! I have asked you several times, yet you still do not answer.”

The mistress replied: “Today I have invited the great sravaka elders Sariputra, Maudgalyayana, and others. Because I am overwhelmed with work, I was unable to answer.”

Sthulananda then said: “Of those whom you have chosen today, you have not chosen the great elephants from the elephant herd, but have chosen the small elephants; you have not chosen the peacocks from the flock of birds, but have chosen the old crows. The great elephants are Chanda, Kaludayin, Samantadatta, Masamsadatta, Assaji, Punabbasu, and the attendant Ananda. If you asked me to extend the invitations, I would invite such great elders for you.”

At that moment, Venerable Mahakasyapa, who was seated inside the house, deliberately cleared his throat. Hearing the sound, Sthulananda asked the mistress: “Whose voice is that?”

The mistress of the house replied: “That is the elder Mahakasyapa.”

The bhikkhuni then praised him, saying: “You have gained a very great benefit by inviting such a great naga-elephant. If I were extending the invitations, I too would invite that elder.”

Hearing these words, Venerable Kasyapa was displeased and asked her: “Sister, just now you said that he was a small elephant and an old crow; why do you now call him a virtuous great naga-elephant? If your earlier statement was true, your later statement is false. If your later statement is true, your earlier statement is false. Which of these two statements is truthful?”

Because Venerable Mahakasyapa possessed awe-inspiring virtue and was worthy of reverence, his twofold questioning and rebuke terrified the bhikkhuni. She fled, tripped, and fell to the ground, injuring her body. Seeing this, Chanda asked her: “Whom did you offend, that your body has been injured like this?”

– [350b] I offended Mahakasyapa.

– You offended one who ought not to be offended.

When the bhikkhus heard of this, they reported the matter to the Blessed One. The Buddha then said to the bhikkhus: “In this case, even without praise there would already be an offense, how much more so when praise is given. From now on, I do not permit a bhikkhu to accept food offered as a result of a bhikkhuni’s praise.”

At that time, Venerable Ananda was renowned in the city of Sravasti for his meritorious virtue. Moreover, the Blessed One praised him as possessing three excellences: he was accomplished in family name and kinship, foremost in learning among those still in training, and foremost in attentive service. For this reason, there was a village called Meritorious Virtue in the city of Sravasti. Whenever anyone in this village built a new house, they invited Ananda; whether for the groundbreaking, the shaving of the head, or the piercing of the ears, they always invited Ananda.

At that time, a householder invited Ananda to his home to attend an inaugural ceremony. What is an inaugural ceremony? For example, the inauguration of a new house, a new bed, new utensils, newly pressed oil, a woman who has just given birth, wearing new robes, or using a new fan.

When Ananda was taking his meal, a bhikkhu who lived on alms stood outside the door. Ananda then told the donor to offer food to the alms-going bhikkhu. Hearing Ananda's instruction, the donor was greatly delighted and filled a bowl with fine, flavorful food, which he took out and offered to the alms-going bhikkhu. After receiving the food, the alms-going bhikkhu stood waiting for Ananda. When Ananda had finished eating, given the blessing, and come outside, the alms-going bhikkhu saw him and asked, "Venerable sir, have you eaten?"

– I have eaten.

– Was the food good?

– Why do you not eat, yet ask me whether the food was good or not?

– The reason the venerable received such food was that a bhikkhuni praised you.

– Is that really so?

– It is indeed so.

Ananda immediately used a feather to stimulate his throat and vomited the food. Thus, having lost his meal that day, his body became haggard. He then went to the Buddha, bowed his head at the Buddha's feet, and stood to one side in attendance. Although the Buddha knew, he still asked, "Ananda, why has your body become so haggard?"

Ananda then reported the entire incident to the Blessed One.

The Buddha asked, "Did you know about this?"

– Blessed One, I did not know.

– There is an offense only when one knows; when one does not know, there is no offense.

The bhikkhus then said to the Buddha, "Blessed One! Why did that alms-going bhikkhu cause Ananda displeasure?"

– Not only today has he caused Ananda displeasure; he also did so in the past, as explained in detail in the Sutra of the Birth as the Wise Bird.

Furthermore, when the Buddha was dwelling in the city of Sravasti, at the time for the alms round the elder bhikkhus donned their robes, took their bowls, and entered the city to collect alms in due order. Their walking, standing, and movements were orderly and dignified. At that time, a householder said, "Excellent! If one gives robes, food, and medicines for illness to renunciants such as these, one will obtain very great benefit."

[350c] He further thought, "If I have the means, I shall make offerings to such persons."

A bhikkhuni then heard this and said to the householder, "Good sir, you need only provide the money to purchase the food; I shall arrange everything for you." This donor had deep faith and joyfully gave her the money.

The bhikkhuni then said, "Good sir, you must go and invite the bhikkhus."

He replied, "I do not know how; please invite them for me." The bhikkhuni then prepared the various kinds of food and drink. When they were ready, she said to the donor, "Good sir, the food has now been prepared. Go to the bhikkhus and inform them that it is time."

The donor said, "I do not know how; please go to the bhikkhus and announce the time for me."

The bhikkhuni then went to the monastery and announced, "It is time."

The bhikkhus then went to the donor's house and sat down in proper order. The bhikkhuni said to the donor, "Bring out the food and offer it to them."

He said, "Venerable lady, please serve it for me."

The bhikkhus thought, "There can be no doubt that this meal offering was obtained through the praise of a bhikkhuni," and they immediately rose and departed.

They left one by one, then two by two, until the entire community had departed. The donor asked the bhikkhuni, "Why have all the venerable ones left without returning?"

The bhikkhuni replied, "I do not know. Go to the Blessed One and ask him about this. The Buddha will explain it to you."

He then went to the Buddha, bowed his head at the Buddha's feet, and stood to one side in attendance. He related the entire matter from beginning to end to the Blessed One. The Buddha then ordered that the bhikkhus be summoned. When they had arrived, the Buddha questioned them about the foregoing incident: "Did you truly do this?"

– It is true, Blessed One.

– From this day forward, I permit bhikkhus to take meals at the homes of established donors.

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

-- "If a bhikkhu knowingly eats food obtained through the praise of a bhikkhuni—except when it is from an established donor—he commits a Payattika offense."

Explanation:

Knowingly: As explained above.

Praise: To extol someone's virtue as noble and excellent.

Food: There are five kinds: noodles, vermicelli, rice, fish, and meat.

Except when it is from an established donor: The Blessed One declared that there is no offense when a bhikkhu takes a meal at the home of an established donor.

Payattika: As explained above.

In summary, there are the following cases of praise: praise when the meal offering is announced, praise when the food is served, praise when the food is first prepared, praise when the preparation of the food has been completed, and praise at the time of an invitation.

Praise when the meal offering is announced: When the food has been prepared and it has been announced that the mealtime has arrived, if another bhikkhu suddenly comes, the bhikkhuni says to the upasika, "Another bhikkhu has arrived." If the upasika says, "Excellent! I would have been delighted even if I had sent someone to invite him and had been unable to obtain his attendance, how much more so when he has come of his own accord," this is not called praise. On the other hand, if the bhikkhuni says, "This venerable one dwells in a secluded forest, goes on alms round, wears rag robes, sits in the open air, uses a grass mat..." [351a] and by such words of commendation obtains an offering, then if the bhikkhu eats it, he commits a Payattika offense.

Praise when the food is served: If, just after they have sat down to eat, another bhikkhu suddenly arrives, this is treated in the same manner as the case just described.

Praise while the food is being prepared: If another bhikkhu arrives while the meal is being eaten, this case is also as explained above.

Praise when the preparation of the food has been completed: If another bhikkhu arrives just as the meal has ended, the bhikkhuni says to the upasika, "Another bhikkhu has arrived." If the upasika says, "Excellent! Even when I deliberately send someone to invite him, I cannot obtain his attendance, how much more fortunate that he has suddenly come," this is not called praise. Or if the upasika says, "A plentiful and equal share of vermicelli, cakes, rice, and delicious soup should be offered," this too is not called praise. On the other hand, if the bhikkhuni complains that there is too little food and tells the donor, "Give that venerable one another handful of vermicelli," then if that bhikkhu accepts the food, he commits a Payattika offense.

Praise at the time of an invitation: If a bhikkhuni says to a donor, "That venerable one's disciples are learned and diligent; you should invite them all," this is called praise for the purpose of obtaining an offering of food. If she says, "That leader of the community is learned and diligent; for the sake of this bhikkhu, you should invite twenty more persons," then in this case one person has been praised, while the others do not commit an offense—that is, they were not the ones praised.

If such praise occurs in connection with an invitation to a meal, the bhikkhus should exchange seats rather than leave the dining table and depart. If the adjacent seat is filthy and unclean and one does not wish to change places, one should mentally resolve, "The food I am eating from this bowl belongs to such-and-such bhikkhu." If one thinks in this way, there is no offense.

If a bhikkhuni says to an upasika, "You should frequently invite such-and-such venerable one and make offerings to him," this is called praise. On the other hand, if she says, "That venerable one is able to go regularly on alms round," this is not called praise. Therefore it is said:

"The Sangha does not appoint; after dark,

Without announcing, for the sake of food.

Sitting together, traveling together,

Crossing by ferry, and giving robes.

Sewing robes, praising for food—

Thus ends the third varga."

THE MAHASANGHIKA VINAYA

End of the fifteenth fascicle.