摩訶僧祇律

A DETAILED EXPLANATION OF THE SEVENTH SECTION OF THE 92 PĀCITTIYA RULES.

44. RULE: SHELTERING ONE WHO IS AT FAULT.

When the Buddha was dwelling in the city of Śrāvastī, as related above in detail, at that time the bhikshu Ariṣṭa had not abandoned his wrong view and had undergone a formal act of suspension by the Sangha. He then went to the Venerable Nanda and Upananda. When the two saw him, they praised him, saying: “Excellent! The venerable one has come,” and rose to welcome him. They offered him a seat and water for washing his feet, gave him oil with which to anoint his feet and a drink outside the proper time, assigned him a room, bed, bedding, and sleeping requisites, and shared with him both the food of the Dharma and material food.

Then the bhikshu Ariṣṭa went before the gate of the Jetavana Monastery and said to the bhikshus: “Venerable elders, did you think that after performing a formal act of suspension against this bhikshu Ariṣṭa, I would have nowhere to stay? I am still allowed by fellow bhikshus in the holy life to live with them; they provide me with rooms, beds, bedding, and sleeping requisites, and I share with them both the food of the Dharma and material food. The sooner you suspend me, the sooner I obtain such a fine place to stay.”

When the bhikshus heard this, they felt ashamed and displeased, and reported the matter to the Blessed One. The Buddha then ordered Nanda and the others to be summoned.

When they arrived, the Buddha asked Nanda: “Did you indeed do this?”

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

“That is a wrongful act. Why, knowing that the Sangha had performed a formal act of suspension, did you still share the food of the Dharma and material food with that person? 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 instructed all the bhikshus dwelling in the city of Śrāvastī to assemble and, for the sake of ten benefits, established this precept for the bhikshus, so that even those who had already heard it should hear it again:

— If a bhikshu knows that another bhikshu holds a wrong view and has not abandoned it, that the Sangha has performed a formal act of suspension against him, and that he has not yet acted in accordance with the Dharma, yet eats together with him or dwells with him in the same house, he commits a pācittiya offense. [368a]

Explanation:

Bhikshu: As explained above.

Knows: He knows either directly or through hearing it from another person.

Wrong view: Such as Ariṣṭa’s slander of the sūtras.

Has not yet acted in accordance with the Dharma: The Sangha has not yet rescinded the formal act of suspension.

Eats together: Shares both the food of the Dharma and material food.

Dwells together: Dwells within the same boundary.

In the same house: Dwells in a house enclosed by the same walls and covered by the same roof.

Pācittiya: As explained above.

If a bhikshu is reproved by his preceptor or ācārya, another bhikshu must not entice him by saying: “I will give you robes, a bowl, medicine for illness, a bed, bedding, and sleeping requisites. You should stay near me and study and recite the sūtras.” If, upon examining the circumstances, he sees that the bhikshu will certainly renounce the precepts and return to lay life, he should console and instruct him as follows: “You should understand that the kindness and virtue of your preceptor and ācārya are exceedingly profound and difficult to repay. You should return and live in close attendance upon them.” If he speaks in this way, there is no offense.

If a person has been suspended but one believes that he has not been suspended, and one dwells and eats with him, one commits a Vinaya transgression.

If a person has not been suspended but one believes that he has been suspended, and one dwells and eats with him, one commits a Vinaya transgression.

If a person has been suspended and one believes that he has been suspended, yet dwells and eats with him, one commits a pācittiya offense.

If a person has not been suspended and one believes that he has not been suspended, and one dwells and eats with him, there is no offense.

Therefore it is stated as above.

45. RULE: SHELTERING AN EXPELLED ŚRĀMAṆERA.

When the Buddha was dwelling in the city of Śrāvastī, as related above in detail, at that time Ariṣṭa had a śrāmaṇera named Dharmadatta, who said: “Venerable elders! As I understand the Dharma taught by the Tathagata, although he says that sexual intercourse is an obstruction to the path, engaging in sexual intercourse does not in fact obstruct the path.”

The bhikshus then said: “Śrāmaṇera, do not slander the Blessed One; it is not good to slander the Blessed One. You have not properly retained the Blessed One’s teaching, for engaging in sexual intercourse truly is an obstruction to the path.” They admonished him once, twice, and three times, but the śrāmaṇera still did not desist. The bhikshus therefore reported the matter to the Blessed One.

The Buddha said to the bhikshus: “If the śrāmaṇera Dharmadatta says, ‘As I understand the Dharma taught by the Tathagata, although he says that sexual intercourse is an obstruction to the path, engaging in sexual intercourse does not in fact obstruct the path,’ you should admonish him three times in private, three times before a number of people, and three times in the midst of the Sangha, so that he abandons this view.

“In private, you should ask: ‘Śrāmaṇera, is it true that you said: “As I understand the Dharma taught by the Tathagata, he says that engaging in sexual intercourse is a dharma obstructing the path, but engaging in sexual intercourse does not in fact obstruct the path,” and that although you were admonished three times, you did not desist?’

“If he replies, ‘It is indeed so,’ then he should be admonished in private: ‘Śrāmaṇera, do not slander the Blessed One; slandering the Blessed One is unwholesome. You have not properly retained the Blessed One’s teaching, for engaging in sexual intercourse truly is an obstruction to the path. I now admonish you out of loving-kindness, wishing to benefit you. You should therefore heed my words. The first admonition has been completed, and two admonitions remain. Will you abandon this matter?’

“If he does not abandon it, he should be admonished in the same way a second and a third time. [368b] He should likewise be admonished before a number of people. If he still does not abandon it, a motion requesting the Sangha’s consent should be made in the midst of the Sangha as follows:

“‘May the venerable Sangha listen! This śrāmaṇera Dharmadatta has said: “As I understand the Dharma taught by the Tathagata, he says that sexual intercourse is a dharma obstructing the path, but engaging in sexual intercourse does not in fact obstruct the path.” He has been admonished three times in private and three times before a number of people, but has not abandoned this view. If the time is appropriate for the Sangha, the Sangha should now admonish him three times so that he abandons it.’

“At that time, he should be questioned in the midst of the Sangha: ‘Śrāmaṇera, is it true that you said: “As I understand the Dharma taught by the Tathagata, he says that sexual intercourse is a dharma obstructing the path, but engaging in sexual intercourse does not in fact obstruct the path,” and that although you were admonished three times in private and three times before a number of people, you did not abandon this view?’

“If he replies, ‘It is indeed so,’ he should be admonished in the midst of the Sangha as follows: ‘Śrāmaṇera, do not slander the Blessed One; slandering the Blessed One is unwholesome. You have not properly retained his teaching, for engaging in sexual intercourse truly is an obstruction to the path. The Sangha admonishes you out of loving-kindness, wishing to benefit you. You should therefore accept the Sangha’s instruction. The first admonition has passed, and two admonitions remain. You should abandon this matter.’

“If he does not abandon it, he should likewise be admonished a second and a third time.” Yet he still did not abandon it. The bhikshus therefore reported the matter to the Blessed One. The Buddha then said to the bhikshus: “If the śrāmaṇera Dharmadatta says: ‘The Blessed One says that sexual intercourse is a dharma obstructing the path, but as I understand it, engaging in sexual intercourse does not in fact obstruct the path,’ and although he has been admonished three times in private, three times before a number of people, and three times in the midst of the Sangha, he still does not abandon this view, then he should be expelled from the assembly.”

Nevertheless, after being expelled, Dharma-giver immediately went to the group of six bhikshus. When the group of six bhikshus saw him, they praised him, saying, “It is good that you have come here,” and then gave him a drink at an improper time, assigned him a room, provided him with a bed, mattress, and bedding, and gave him robes, a bowl, and nourishing medicine. After the samanera had been supplied with these requisites, he went to the gate of Jetavana Monastery and said to the bhikshus: “Venerable ones, you expelled me from the Sangha, thinking that I would have nowhere to stay.

But now I am living together with practitioners of the holy life. They have even given me a room, a bed, a mattress, and bedding; they share with me the food of the Dharma and material food; and they give me robes, a bowl, and nourishing medicine. Venerable ones, the sooner you expel me, the sooner I obtain such a life of ease and happiness!”

When the bhikshus heard him speak in this way, they were displeased and reported the matter to the Blessed One. The Buddha then ordered that the group of six bhikshus be summoned.

When they had arrived, the Buddha asked: “Did you truly do this?”

They replied: “It is true, Blessed One.”

– This is a wrongful act. Why, knowing that the samanera held an evil view and would not abandon it, and that the Sangha had expelled him in accordance with the Dharma, did you still allow him to live with you and share with him the food of the Dharma and material food? This 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 bhikshus residing in the city of Sravasti to assemble and, [368c] for the sake of ten benefits, established this precept for the bhikshus. Even those who had already heard it were to hear it again:

– If a samanera speaks thus: “As I understand the Tathagata’s teaching, he says that sexual intercourse is a practice obstructing the path, but when one engages in sexual intercourse, it does not obstruct the path in any way,” the bhikshus should admonish that samanera as follows: “Samanera, do not slander the Blessed One; slandering the Blessed One is unwholesome conduct. The Blessed One has indeed said that engaging in sexual intercourse obstructs the path. You must abandon this evil view.” If, when the bhikshus admonish that samanera, he deliberately refuses to abandon it, they should admonish him a second and a third time in the same manner. If he abandons it, that is good. If he does not abandon it, the bhikshus should say: “From this day onward, you may no longer say, ‘The Buddha is my teacher,’ nor may you sleep in the same lodging with a bhikshu for three nights. Go away; you may not remain here.”

-- If a bhikshu knows that a samanera has not abandoned an evil view, has been expelled, and has not yet had the formal act of expulsion rescinded, but nevertheless entices and supports him, eats together with him, or stays with him in the same room, he commits a Pacittiya offense.

Explanation:

Samanera: As in the case of the samanera Dharma-giver.

(Some other terms have already been explained in the preceding precepts.)

Expelled: Driven out of the Sangha monastery.

Not yet dealt with in accordance with the Dharma: As explained above.

Supports: Grants him dependence, permitting him to live under one’s guidance.

Provides for: Gives him robes, a bowl, and medicine for illness.

(Some other terms have already been explained in the preceding precepts.)

If a samanera has been reprimanded by his preceptor or acarya, a bhikshu must not entice him to return and live with him, saying: “I shall give you robes, a bowl, and medicine, and I shall teach you the sutras.”

[369a] If he knows that the samanera might disrobe because of the matter, he may gently console him and then say to him: “The kindness of your preceptor and acarya is exceedingly great and difficult to repay. You should return and live in close attendance upon him.”

If the samanera has been expelled but one believes that he has not been expelled, and one then takes him in and supports him, one commits an offense of Vinaya transgression.

If the samanera has not been expelled but one believes that he has been expelled, and one then takes him in and supports him, one commits an offense of Vinaya transgression.

If the samanera has been expelled and one knows that he has been expelled, yet takes him in and supports him, one commits a Pacittiya offense.

If the samanera has not been expelled and one knows that he has not been expelled, yet takes him in and supports him, there is no offense.

Therefore, it is stated as above.

46. PRECEPT: WEARING A ROBE WHOSE COLOR HAS NOT BEEN ALTERED.

When the Buddha was residing in the city of Rajagriha, the circumstances were related in full as above. At that time, the bhikshus wore robes that had not been cut and sewn from many pieces, and non-Buddhist ascetics also wore robes that had not been cut and sewn from many pieces. Thus, when an upasaka wished to bow to a bhikshu, he sometimes mistakenly bowed to a non-Buddhist ascetic.

Only after hearing the benediction did he realize that the person was a non-Buddhist ascetic, whereupon the upasaka felt ashamed. Likewise, when a disciple of the non-Buddhist ascetics wished to bow to a non-Buddhist ascetic, he sometimes mistakenly bowed to a bhikshu. Only after hearing the benediction did he realize that the person was a bhikshu, whereupon the disciple of the non-Buddhist ascetics felt ashamed.

The bhikshus reported this matter to the Blessed One. The Buddha taught: “From this day onward, the robes should be made distinct: they should be cut, sewn, and dyed in color.”

The bhikshus then cut, sewed, and dyed their robes, giving them a distinct color. At that time, the non-Buddhist ascetics used red stone to dye their robes the red color known as Liuzhouluo and carried staffs with three notches to distinguish themselves.

On another occasion, when the Buddha was residing in the city of Sravasti, the circumstances were related in full as above. At that time, a bhikshu dwelling in the wilderness found a kausheya robe and was boiling dye in preparation for dyeing it. The Blessed One traveled through the air by means of his spiritual powers and came to the bhikshu. Although he knew what the bhikshu was doing, he nevertheless asked: “What are you preparing to do?”

– I am boiling dye in preparation for dyeing this kausheya robe.

– A kausheya robe is delicate. If it is dyed with such coarse dye, the robe will be damaged. From this day onward, a kausheya robe should be made allowable in either of two ways: by cutting off a piece and sewing it back on to make it allowable, or by marking it blue to make it allowable.

On another occasion, when the Buddha was residing in the city of Sravasti, the circumstances were related in full as above. At that time, a bhikshu in Vaisali obtained a soft kambala robe and began boiling dye in preparation for dyeing it. Just then, the Buddha used his spiritual powers to travel to where the bhikshu was. Although the Buddha knew what he was doing, he nevertheless asked: “Bhikshu, what are you doing?”

– I am boiling dye to dye this kambala robe.

– A kambala robe is soft and delicate. Dyeing it with such coarse dye will tear and ruin it. From this day onward, I permit a kambala robe to be made allowable in either of two ways: by cutting and sewing it to make it allowable, or by marking it blue to make it allowable.

On another occasion, when the Buddha was residing in the city of Sravasti, the circumstances were related in full as above. At that time, the Venerable Sundarananda, the Buddha’s maternal cousin and the son of Mahaprajapati, possessed thirty marks, including the mark of the white tuft of hair between the eyebrows and the mark of elongated earlobes. After he had completed his alms round and was leaving the city of Sravasti, [369b] the Venerable Ananda was walking behind him.

At the same time, the bhikshus had also finished their meal and were either sitting in meditation or practicing walking meditation before the gate of Jetavana Monastery. Seeing Sundarananda from afar, they mistook him for the Blessed One. They all rose together, joined their palms, and said: “The Blessed One is coming!

The Blessed One is coming!” Sundarananda also rubbed his hands, joined his palms, and said: “Venerable ones, I am Sundarananda; I am Sundarananda.”

When the bhikshus heard this, they all felt ashamed and reported the incident to the Blessed One. The Buddha taught: “From this day onward, a mark must be made upon a robe of altered color.” The Buddha then ordered all the bhikshus residing in the city of Sravasti to assemble and, for the sake of ten benefits, established this precept for the bhikshus. Even those who had already heard it were to hear it again:

-- If a bhikshu obtains a new robe, he must alter its color using the three prescribed colors, or alter its color using any one of them, namely: blue, black, or magnolia color. If he wears the robe without altering its color with any of these three colors, he commits a Pacittiya offense.

Explanation:

1. Bhikshu: As explained above.

2. Obtains: Obtains from a man or a woman, whether a householder or one gone forth.

3. New robe: A robe that has just been sewn, such as a kambala robe, a cotton robe, a soma robe, a kausheya robe, a sana robe, a hemp robe, or a kaumudi robe.

4. The three kinds of color alteration, or any one kind of color alteration: namely blue, black, and magnolia color.

5. Blue: This includes copper blue, indigo blue, and stone blue.

– Copper blue: Place a copper vessel over sour liquor so that verdigris forms on the copper, then take that verdigris; this is called copper blue.

– Indigo blue: This is the blue color of indigo sediment, or indigo blue.

– Stone blue: This is sky blue.

In general, use any of the colors mentioned above to place an allowable mark upon the robe.

6. Black: This comprises two kinds: nominal mud and actual mud.

– Nominal mud: Pour powdered haritaki, vibhitaka, and amalaka together into a vessel; this is called nominal mud.

– Actual mud: This means genuine mud, mud from the bottom of a pond, mud from the bottom of a well—in general, mud of these kinds.

7. Magnolia color: Haritaki, vibhitaka, or amalaka may be ground upon iron and used to place an allowable mark; this is called magnolia color.

If a bhikkhu obtains a new robe and wears it without making it allowable, he commits a Pacittiya offense.

Pacittiya: As explained above.

If one obtains a new sanghati, it is good to make it allowable; if one does not make it allowable, one commits a Pacittiya offense. Likewise, when one obtains an uttarasanga, an antaravasa, a rains-bathing robe, a robe for covering sores, or a sitting cloth, it is good to make it allowable; if one does not make it allowable, one commits a Pacittiya offense.

A kambala robe is to be made allowable in two ways: by cutting and sewing it to make it allowable, and by marking it with blue. If it is made allowable by cutting and sewing but is not marked with blue, one commits a Pacittiya offense.

If it is marked with blue but is not made allowable by cutting and sewing, one commits a Vinaya transgression.

If it is neither marked with blue nor made allowable by cutting and sewing, one commits one Pacittiya offense and one Vinaya transgression.

[369c] If it is both made allowable by cutting and sewing and marked with blue, there is no offense.

A multilayered robe must be made allowable in three ways: by cutting and sewing, by dyeing, and by marking it with blue. If it is made allowable by cutting and sewing and by dyeing, but is not marked with blue, one commits one Pacittiya offense.

If it is marked with blue but is not made allowable by cutting and sewing or by dyeing, one commits two Vinaya transgressions.

If it is not made allowable by cutting and sewing, by dyeing, or by marking it with blue, one commits one Pacittiya offense and two Vinaya transgressions. If it is made allowable in all three ways stated above, there is no offense.

A soma robe is to be made allowable in three ways, like a multilayered robe; a kausheya robe is to be made allowable in two ways, like a kambala robe; shana robes, hemp robes, and khumudi robes are to be made allowable in three ways, like multilayered robes. The same applies to making them allowable with blue, black, or magnolia color.

When making an allowable mark, it must be neither too large nor too small. At its largest it may measure four fingerbreadths, and at its smallest it may be the size of a bean. Haritaki, vibhitaka, or amalaka may be placed upon iron and pressed to extract its juice, which is then used to make the allowable marks. The marks must not be even in number, but odd: either one, three, five, seven, or nine. They must not be made in the shape of a flower. If, while washing or patching the robe, mud falls upon it, or if a bird or crow treads upon it and leaves muddy footprints, this may also be regarded as having made it allowable.

If one obtains many miscellaneous articles and places them together in a single pile, it is only necessary to make an allowable mark in one place. If they are divided into several piles, each pile must be marked.

If a new sanghati is sewn, an allowable mark must be made at one corner. If half a strip or one full strip is added, it must also be marked.

When an uttarasanga, an antaravasa, or any other robe is newly patched, it must also be made allowable.

Therefore, it is said as above.

47. PRECEPT: KEEPING TREASURE.

When the Buddha was dwelling in the city of Rajagriha, the circumstances were related in detail as above. At that time, on the fifteenth day, the full-moon day, King Ajatashatru, son of Vaidehi, bathed, anointed his body with oil, put on new garments, and assembled with his ministers in the palace. The king said to one of his chief ministers:

– Today is the full-moon day. To which shramana or brahmin should we go in order to cultivate roots of goodness?

The chief minister said:

– Purana Kashyapa is now in the city of Rajagriha. He is a great shramana and has a large following. Your Majesty should go to him, and you will thereby cultivate roots of goodness.

The king remained silent and said nothing. Another chief minister then said: “Sanjaya Niganthaputta is now in the city of Rajagriha. He is a great shramana.

You should go to him, and you will thereby cultivate roots of goodness.” In this manner, each chief minister, being a disciple of a non-Buddhist teacher, praised his own teacher and said that the king should go to him in order to cultivate roots of goodness. At that time, the elder prince Jivaka stood attending upon King Ajatashatru while holding a parasol. The king said to the prince: “Everyone else has spoken.

Why do you remain silent and say nothing? Since today is the full-moon day, where should we go [370a] to cultivate roots of goodness?” The prince replied to the king: “The Blessed One is presently staying in my Mango Grove together with 1,250 bhikkhus. If you go there, you will be able to cultivate roots of goodness.” The king immediately approved this proposal and said to the elder prince Jivaka: “Quickly prepare five hundred female elephants, placing one royal consort upon each elephant.”

The elder prince Jivaka then prepared them according to the king’s command. When the preparations were complete, he went to the king and reported: “Your Majesty, I have completed the preparations. May Your Majesty now do as you deem appropriate.”

Then King Ajatashatru, accompanied by five hundred royal consorts and surrounded before and behind by soldiers bearing brightly blazing lamps and torches, departed from the city of Rajagriha at midnight and proceeded to the entrance of the Mango Grove. At that time, the bhikkhus were seated in meditation. The king became alarmed, turned to the prince, and said: “You said that 1,250 bhikkhus were staying in your grove. How can such a great assembly be utterly silent, without the slightest sound? Are you not trying to deceive me?”

The prince replied: “It is true; I am not deceiving Your Majesty. Continue straight ahead.” The prince then pointed out the way and said: “In the great hall where the lamps are burning brightly, the Blessed One is seated in the center, possessed of awe-inspiring virtue, supremely venerable and unsurpassed. He is like a bull king amid a herd of cattle, like a lion king amid the beasts, or like a six-tusked white elephant king in the Snow Mountains amid a herd of elephants. He is also like the profound and limpid Ganges, silent and without sound; the great assembly is silent in the same way. It is further like the great ocean into which measureless waters all flow. The assembly of the Blessed One possesses measureless merit in the same way.”

King Ajatashatru then descended from his carriage, put on ordinary garments, and proceeded on foot at the head of his retinue to the Buddha. He circumambulated the Buddha and the great assembly three times, then stood still and said to the prince: “The Blessed One and the great assembly have perfected merit and dwell in tranquil purity. May my son Udayibhadda also perfect such merit.” The Buddha said: “Great King, may all be fulfilled according to your aspiration.” The king then spread out a seat and invited the Buddha to sit. The Buddha said: “Great King, sit down yourself. The Tathagata already has a seat.” The king then bowed his head in homage at the Buddha’s feet, stood to one side, and addressed the Buddha:

– Blessed One, I have a matter I wish to ask about. I respectfully entreat the Buddha to permit me.

– The Tathagata permits the Great King to ask, and the Tathagata will answer the Great King.

– Blessed One, can the various artisans here who have gone forth under the Buddha’s teaching attain the fruits of the ascetic life in this very lifetime? (As explained in the Discourse on the Fruits of the Ascetic Life.)

At that time, because the Dharma discourse had lasted so long and the jeweled necklaces worn by the royal consorts were heavy, each of them took hers off and placed it before her seat. Because King Ajatashatru bore the guilt of killing his father, his heart was always anxious and fearful. When he heard the sounds of drums, conches, elephants, and horses within the city [370b], the king became extremely frightened and immediately said to the consorts: “Return to the city! Return to the city!”

Because the consorts departed in great haste, they forgot to take their jeweled necklaces. Early the following morning, when the king’s consorts wished to put on their jeweled necklaces, they could not find them. Their attendants who dressed them said: “Yesterday, because we returned in such alarm, perhaps they were left behind at the monastery.” Likewise, all the consorts said that they had forgotten their necklaces, but they feared that if they reported this to the king, he would rebuke them.

Then a maidservant reported to the king: “Yesterday the consorts returned in haste, and many of them left their jeweled necklaces behind.” At that time, a non-Buddhist brahmin who served as the king’s counselor was sitting with the king. He immediately said: “If they were left there, the ascetics must already have hidden them all away. Even if someone were sent to search, nothing would be found!”

The king then sent a trustworthy man to go there and investigate. When the man arrived, he saw that the Buddha’s great assembly was still seated there just as before, and he saw that the consorts’ jeweled necklaces remained in their original places, gleaming brilliantly in the sunlight. He gathered them up, brought them back, and reported everything fully to the king.

The king was exceedingly delighted and said: “The Buddha’s ascetics are truly an excellent field of merit. They are free from greed and craving and are exceptionally trustworthy. No assembly surpasses this one.

May they always dwell in my kingdom so that I may make offerings to them throughout my life.” The king then said to the consorts: “Here are your necklaces. Each of you should come and take her own. Do not cause confusion or contend for the finest ones.”

When the bhikkhus heard the king’s non-Buddhist counselor speak in this way, they brought the matter before the Blessed One. The Buddha then said to the bhikkhus: “Although the jewels remained intact and no one had taken them, you were still slandered; how much more so if they had gone missing. From now on, I do not permit you to pick up jewels.”

On another occasion, when the Buddha was staying at Vesali, the account was as related above. At that time, a Licchavi youth wore at his waist various jewels worth tens of millions and rode out of the city in a four-horse chariot for an excursion. Because the jewels were heavy, they slipped off and fell to the ground without his noticing.

A bhikkhu following behind arrived there and saw the jewels lying on the ground. He called out: “Young man! Young man!

Come back and take your jewels.” Because of the noise of the chariot, however, the youth did not hear him. The bhikkhu feared that someone coming afterward might pick them up, so he stood by the road and guarded them. After traveling for a while, the youth realized that he had lost his jeweled girdle and turned his chariot around.

Seeing the bhikkhu from afar, he asked: “Since you were traveling behind me, did you see my girdle?”

The bhikkhu replied: “I saw a girdle. Just now I called to you from afar, but you did not hear me.”

The youth asked again: “Where is it?” The bhikkhu replied: “It is over there.” The youth immediately went and retrieved the girdle. After fastening it around his waist, he seized the bhikkhu and beat him savagely on his arms and legs, while hurling all manner of abuse at him, saying: “Had I not returned, you would have taken my girdle!”

The bhikkhus then brought the matter before the [370c] Blessed One. The Buddha said: “Even without taking it, such trouble arose; how much more so if it had been taken.”

On another occasion, when the Buddha was staying in the city of Vesali, the account was as related above. At that time, a bhikkhu went to the Su River, removed his robe, and entered the water to bathe. A Licchavi youth also came to bathe in the river.

He removed his earring and placed it in one spot, covered it with his garment, and entered the water to bathe. When he had finished bathing, he came ashore, put on his garment, and departed, forgetting the earring. The bhikkhu came ashore afterward and saw the earring.

He called from afar: “Young man! Young man! Your earring is still on the riverbank.” But because the youth was walking quickly, he did not hear the bhikkhu’s call.

After he had gradually traveled some distance, he suddenly remembered that there was no earring in his ear and returned to look for it. From afar, he asked the bhikkhu: “Have you seen my earring?”

The bhikkhu replied: “Your earring is still on the riverbank. Just now, when I saw it, I called to you from afar, but because you were walking quickly, you did not hear my call.”

The youth asked: “Where is it now?” The bhikkhu replied: “It is over there.” The youth immediately went and retrieved the earring. After putting it on, he seized the bhikkhu, struck him repeatedly, and berated him: “So that was your intention! Had I not returned, you would have taken away my earring.”

The bhikkhus then brought the matter before the Blessed One. The Buddha immediately said to the bhikkhus: “Even without taking the precious object, such trouble arose; how much more so if it had been taken.”

On another occasion, when the Buddha was staying in the Nyagrodha Grove of the Shakya clan in Kapilavastu, the account was as related above. At that time, a son of the Shakya clan offered a meal to the bhikkhus and served the food together with his relatives. Because the gold bracelet he wore was heavy and made serving the food inconvenient, he removed it and placed it beside a bhikkhu’s foot, saying: “I am leaving this gold bracelet beside your foot, Venerable Sir.” After finishing his meal, the bhikkhu arose and departed.

Later, someone saw the bracelet, picked it up, and went away. When the son of the Shakya clan had finished serving the meal, he returned home, forgetting to take the bracelet. Only upon arriving home did he realize that it was missing.

He returned to the former place and searched for it, but could not find it. He then went to the bhikkhu with whom he had entrusted it and said:

– Venerable Sir, return the bracelet that I entrusted to you earlier.

– I remember that the bracelet you entrusted to me was still in its original place. I did not take it.

– I entrusted it to the wrong person, and thus the bracelet was lost.

He was displeased at heart and went to the Buddha. Bowing his head in homage at the Buddha’s feet, he said: “Just now, I entrusted my bracelet to a certain bhikkhu, but he failed to watch over it, and it was lost.” The Buddha then gave the son of the Shakya clan a fitting Dharma discourse, instructing him in what was beneficial and causing him to rejoice, after which the man took his leave. Not long after he had departed, the Buddha ordered that the bhikkhu be summoned. When the bhikkhu arrived, the Buddha asked:

– Did this truly occur?

– It is true, Blessed One.

– If you accepted an object entrusted to you, you should have watched over it. If you did not accept it, you should have said that you did not accept it. Why did you accept an object entrusted to you and then fail to watch over it? From now on, [371a] if there are jewels or valuable precious objects within the monastery grounds, I permit you either to pick them up and put them away yourself or to have someone else pick them up and put them away.

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

-- If a bhikkhu, seeing jewels or valuable precious objects within the monastery grounds, picks them up himself or has someone else pick them up, except in the special circumstance, he commits a Pacittiya offense.

Explanation:

The special circumstance: A bhikkhu sees jewels or valuable precious objects and picks them up himself or has someone else pick them up, thinking: “If the owner comes looking for them, I shall return them.” This is called the special circumstance.

Bhikkhu: As explained above.

In a garden: In the stupa garden or in the Sangha’s garden.

Jewels: Finished articles, such as celestial crowns, jeweled canopies, necklaces, fly-whisk handles, jeweled sandals, and so forth—precious materials made into implements of this kind.

Valuable objects: Such as money, gold, silver, pearls, lapis lazuli, cowries, coral, amber, crystal, red gemstones, bronze, red copper, lead, tin, iron, and so forth.

Taking: If an object is permissible and pure, one may take it with one’s own hand; if it is impermissible, one should have a lay attendant take it.

Three pācittiyas: As explained above.

Exceptional cases: If, in a stupa garden or the Sangha’s garden, a bhikkhu sees jewels or valuable objects that are pure, he should take them himself. If the objects are impure, he should have a lay attendant take and store them, thinking: “If the owner comes looking for them, they will be returned.” He should have only this thought and no other; this is called an exceptional case.

Or, on the occasions of the Buddha’s birth, the Buddha’s attainment of enlightenment, the Turning of the Dharma Wheel, or great assemblies held in honor of Ananda or Rahula, visitors may forget clothing and articles used to adorn the body; or a bhikkhu may forget his robe, bowl, or other belongings. If a bhikkhu sees such things, he should take them and then ask to whom they belong. If the owner is indeed found, he should give them to that person.

If no one knows to whom they belong, he should hang them upon a post in a conspicuous place so that people may see them. If someone says, “That object is mine,” he should ask, “Where did you lose it?” If the answer corresponds with the circumstances, he should give it to that person. If no one knows to whom it belongs, he should retain it for three months.

If the object was found in a stupa garden, it should be used for the stupa. If it was found in the Sangha’s garden, it should be used for the Sangha of the four quarters.

If it is a precious object, such as a gem, necklace, gold, or silver, it must not be openly displayed. Instead, one should announce: “I have found a treasure.” The bhikkhu should then examine it carefully, noting its exact appearance, before picking it up. If someone comes and asks, “I forgot a precious object; have you seen it, Venerable Sir?” the bhikkhu should ask in return: “Where did you forget it?

What did your precious object look like?” If the person’s description does not correspond, he should say: “This monastery is extensive; go and look for it.” If the description corresponds, he should bring out the precious object and ask: “Good sir, is this object yours?” If the person replies, “Yes, it is,” the bhikkhu must not give it to him while they are alone, but should [371b] assemble many people and then tell him: “Take refuge in the Buddha, the Dharma, and the Sangha.

Had the Blessed One not established this precept, you might not even have been able to see it again, much less recover it.”

If the man says, “Besides this precious object of mine, there were other things as well,” he should be told: “Good sir, I found only this object and saw nothing else. Good sir, you are a wicked scoundrel! Recovering this object is already more than fortunate; why do you still seek to demand other things and thereby slander me?

Had the Blessed One not established this precept, how could you have seen this object again?” If the matter still cannot be settled in this way, the bhikkhu should take his robe and go to an upasaka, saying: “I originally found only this object and have returned it in full, yet I am still being falsely accused.” The upasaka should then rebuke that person: “So that is how you behave, you wretch! Recovering that object was already more than fortunate, yet now you even slander a bhikkhu!

Come with me, and I shall confront you so that this matter may be resolved.”

If no one comes looking for it, one should wait for three years—as explained above—and then use it for the purpose pertaining to the place where it was found.

If a bhikkhu enters a village and sees an object lying on the ground, he should not take it. If someone picks it up and gives it to the bhikkhu, the bhikkhu may accept it. Because the person who gives it is regarded as the donor, there is no offense.

If a bhikkhu enters a village and sees a robe lying on the ground, or a robe that has been blown there by the wind, he must not regard it as a discarded rag-robe and pick it up.

If, in a deserted place where no one is present, he sees a robe lying on the ground, he should take it. If he sees jewels upon the robe, he should use his heel to tread the jewels off, then take the robe and depart. While carrying it, he should not conceal it but should hold it openly so that people may see it. If the robe is soiled and repulsive to people, he may fold it and carry it away. If, when picking it up, he did not know that a precious object was inside the robe and discovers it only after returning to his dwelling place, he should entrust it to a lay attendant to manage, so that it may be exchanged for money to purchase medicine.

When leaving a village, if he sees a robe along the road with dust that has adhered to it for a long time, he should take it. After taking it, he must not conceal it but should carry it openly. If the owner runs after him, the bhikkhu should ask: “Good sir, why are you running?” If the person replies, “I have lost a robe,” he should ask: “Is this your robe?” If the person says, “Yes, it is,” he should return it and tell him: “You should take refuge in the Buddha, the Dharma, and the Sangha. Had the Blessed One not established this precept, even if you saw your robe again, you would not be able to recover it.”

If the Sangha’s dwellings are old and dilapidated and repairs are desired, and while digging the earth and laying the foundation a treasure hoard of jewels is discovered, then, if the lay attendant is not trustworthy, the matter should be reported to the king. If the king says, “This property naturally belongs to me, but I now give it to the bhikkhus so that merit may be made,” the king is regarded as the donor. If half has already been used and half remains, and the king says, “Why are you using my property?

If some has already been used, you must stop and give me whatever remains,” the bhikkhu should give the remainder to the king. If the king says, “[371c] Why are you using my property? Return all of it to me,” but the bhikkhu has already used that property, he must take property belonging to the Sangha and repay it.

If the Sangha has no property, he must solicit other property and use it for repayment. If the king says, “Since it has already been used, you should stop; the merit from it belongs to me,” then it is regarded as though the king himself had used it.

When repairing an old stupa, if gold, silver, or precious jewels are found and the lay attendant is not trustworthy, the matter should be reported to the king. If the lay attendant is trustworthy, they may be kept and stored for three years. After three years, they should be used for work on the stupa.

If the king learns of it and asks the bhikkhu, “Did you find treasure within the stupa grounds?” he should reply, “Yes, we did.” If it has already been used, he should reply, “We found it, but it has already been used for the stupa.” The king may then say, “Since it has already been used, let the matter rest. This merit belongs to me.” If half has been used and half remains, and the king says, “Let what has already been used remain so, but give me what is left,” the remainder must be given to the king.

If the king says, “Do you not know that treasure beneath the ground belongs to me? Why did you take and use it? Return all of it to me,” the bhikkhu should then use the stupa’s property to repay him.

If the stupa has no property, he must solicit property in the name of the stupa and use it for repayment. If the king asks, “What is prescribed in the Buddha’s Vinaya?” the bhikkhu should reply, “In the Buddhadharma, if property is found on land belonging to a stupa, it is used for the stupa. If property is found on land belonging to the Sangha, it is used for the Sangha.” If the king says, “Use it according to the Buddhadharma,” then there is no offense in using it.

If an iron plate engraved with a person’s name is found upon the treasure, and the king asks, “Venerable ones, did you see that such a name was inscribed upon that treasure?” the bhikkhu should reply, “We did see it, but it has already been used to complete the stupa.” If the king says, “That was the property of my ancestors. Why did you use it? Since you have used it, you must repay me,” it must be repaid.

Or if the king says, “Since the stupa has already been completed, that merit belongs to me,” there is no offense. Or if the king says, “If half has already been used, return the remaining half to me,” the bhikkhu should then return the remainder to the king. If the king says, “Why did you use the property of my ancestors?

You must return all of it to me,” then all of it should be repaid. If the stupa has property, it should be used for repayment; if it has none, one should solicit property and use it for repayment. If the king says, “This belonged to my ancestors, and since they have died, this merit belongs to them,” there is no offense.

When constructing a new monastery or a new stupa, if treasure is found, the same procedure applies. Therefore it is stated thus (as above).

48. THE RULE: BATHING BEYOND THE PERMITTED LIMIT.

When the Buddha was residing in the city of Rajagriha, as related in detail above, there were three hot springs in Rajagriha: the king’s hot spring, the bhikkhus’ hot spring, and the elephants’ hot spring. The king, the ladies of the inner palace, and the bhikkhus who were disciples of the Buddha bathed in the king’s hot spring. The Buddha’s Sangha of bhikkhus bathed in the bhikkhus’ hot spring. Elephants and other people bathed in the elephants’ hot spring. At that time, some bhikkhus entered the king’s hot spring to bathe. The king, having anointed his body with oil and intending to bathe in the hot spring, asked the keeper of the spring, “[372a] Is the hot spring unoccupied?”

“The spring is not unoccupied; some bhikkhus are bathing there.”

“Let the bhikkhus finish bathing. I shall visit the Blessed One, and upon my return I shall bathe.”

The king then went to the Blessed One, bowed his head at the Buddha’s feet, and returned. He again asked the keeper:

“Is the pool unoccupied yet?”

“It is not yet unoccupied.”

This happened three times, yet the bhikkhus still had not finished bathing. The king then said, “Just let them bathe; there is no need to summon them out. I shall return and bathe in the palace.” When the people heard this, they all criticized them, saying, “The Sakyan ascetics claim that they are virtuous and of good conduct, yet they remain in the pool so long that they do not allow the great king to bathe.”

When the bhikkhus heard this, they brought the matter before the Blessed One. The Buddha then said to the bhikkhus, “Nowhere can such an exceedingly patient king be found! From now on, I do not permit bhikkhus to bathe in the king’s pool.”

On another occasion, when the Buddha was residing in the city of Sravasti, as related in detail above, the Blessed One had established a rule prohibiting bathing. Because the bhikkhus could not bathe, their bodies became filthy and foul-smelling. At that time, the Blessed One was teaching the Dharma to the bhikkhus.

The bhikkhus always sat downwind because they feared that their foul odor would offend their fellow practitioners of the holy life. Although the Buddha knew the reason, he nevertheless asked, “Bhikkhus, why do you sit only in that one place, as though you were angry with someone?” The bhikkhus said to the Buddha, “Because the Blessed One established a rule prohibiting bathing, our bodies have become filthy and foul-smelling.

Fearing that we might offend our fellow practitioners of the holy life, we must sit downwind.” The Buddha said, “From now on, I permit bathing once every half-month.”

On another occasion, when the Buddha was residing in the city of Sravasti, as related in detail above, during the hot spring months the bhikkhus were unable to bathe, so their bodies itched and they became restless. They therefore brought the matter before the Blessed One. The Buddha then said, “From now on, during the hot season I permit bathing for two and a half months: the final month and a half of spring and the first month of summer. This is called the period of two and a half months.”

On another occasion, when the Buddha was residing in the city of Sravasti, after completing the rains retreat he traveled through the countryside with the bhikkhus and went to the country of Kosala. On the way, they encountered a place densely overgrown with grasses and trees. Heat rose from below while the sun scorched them from above, causing them great distress. The bhikkhus then hurried toward a place where there was water, like deer running toward a lake. Although the Buddha knew the reason, he nevertheless asked them about it. The bhikkhus related the entire matter described above: because they were suffering such distress, they had competed with one another to reach the water. The Buddha then said, “From now on, I permit bathing while traveling.”

On another occasion, when the Buddha was residing in the city of Sravasti, as related in detail above, because of five benefits, the Blessed One inspected the bhikkhus’ lodgings once every five days. He saw a bhikkhu suffering from an itching skin disease. Although the Buddha knew this, he nevertheless asked, “Bhikkhu, are you at ease?” The bhikkhu replied, “Blessed One, I am not at ease. I suffer from an itching [372b] skin disease. If I could bathe frequently, I would be comfortable; but because the Blessed One established a rule prohibiting bathing, I am not at ease.” The Buddha said, “From now on, I permit a sick bhikkhu to bathe.”

On another occasion, when the Buddha was residing at the Wilderness Monastery, as related in detail above, the bhikkhu in charge of work carried earth and bricks and performed various tasks, but he did not dare to bathe and went to sleep just as he was. Early the following morning, there were traces of mud on his feet. Although the Buddha knew the reason, he nevertheless asked, “Bhikkhu, why are there traces of earth on your feet?”

He replied, “Blessed One, while performing various tasks, my body became stained with mud. But fearing that I might violate the rule, I did not dare to bathe; therefore there are traces of mud on my feet.” The Buddha said, “From now on, I permit bathing after performing work.”

On another occasion, when the Buddha was residing in the city of Sravasti, as related in detail above, the bhikkhus encountered a strong wind that blew dust over their bodies, and afterward they were caught in the rain. Yet they did not dare to bathe and went to sleep just as they were. Early the following morning, they went to inquire after the Blessed One’s well-being. Although the Buddha knew the reason, he nevertheless asked, “Bhikkhus, why is there such dirt and dust upon your bodies?”

A bhikkhu replied, “Blessed One, yesterday the wind blew dust over my body, and afterward I was caught in the rain. But I did not dare to bathe; therefore there are traces of dirt and dust upon my body.” The Buddha said, “From this day onward, I permit bathing when there has been a strong wind.”

On another occasion, when the Buddha was residing in the city of Sravasti, as related in detail above, the sky was clear. A few wisps of cloud appeared, and suddenly a great rain began to fall.

The Buddha said to the bhikkhus: “This is the first auspicious rain in this land of Jambudvipa. You should bathe in the rain; rainwater can dispel the sores and scabs on your bodies.”

But the bhikkhus had doubts in their minds: “The Blessed One has established a precept forbidding bathing; why, then, are we now permitted to bathe?”

The Buddha said: “From now on, I permit bathing when it rains.”

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

-- If a bhikkhu bathes before half a month has elapsed—except on a special occasion—he commits a Pacittiya offense.

Explanation:

A special occasion: The last month and a half of spring and the first month of summer, comprising those two and a half months, as well as such occasions as when it is hot, when one is ill, when one is working, when it is windy, when it is raining, and when one is traveling; these are called special occasions.

Bhikkhu: As explained above.

Half a month: If one bathes on the fifteenth day, one should count a full fifteen days before bathing again. If one bathes on the fourteenth, thirteenth, twelfth, eleventh, tenth, ninth, eighth, seventh, sixth, fifth, fourth, third, second, or first day, one should count a full fifteen days from the day of bathing before bathing again.

Except on a special occasion: On those occasions, the Blessed One said that there is no offense.

When it is hot: The last month and a half of spring and the first month of summer—this period of two and a half months—is the hot season. One may not count the time before or after it, but only the present period.

[372c] When one is ill: If a bhikkhu suffers from such ailments as sores, itching scabs, ringworm, skin eruptions, tumors, and so forth, and must bathe in order to obtain relief, he is permitted to bathe. This is called an occasion of illness. One may not count the time before or after the illness, but only the present period.

When one is working: Whenever the Sangha is engaged in work—when a bhikkhu works the earth, repairs dwellings, clears away stagnant pools, dredges a well, lays the foundation of a dwelling, sweeps, bathes his preceptor or acarya, or even sweeps the stupa precincts or the Sangha monastery—if he so much as takes up a broom and sweeps five or six strokes, this is called an occasion of work. If he bathes at such a time, there is no offense. One may not count the time before or after the work, but only the present period.

When it is windy: If a bhikkhu is exposed to the wind and dust settles upon his body, he may bathe without offense. One may not count the time before or after this, but only the present occasion.

When it is raining: If it is raining and one bathes, there is no offense. One may not count the time before or after the rain, but only the present occasion.

When traveling: If one travels three yojanas, two yojanas, or at least one krosa, whether going or returning, this is called an occasion of travel. If one bathes at such a time, there is no offense. One may not count the time before or after the journey, but only the present occasion.

Pacittiya: As explained above.

If a bhikkhu does not encounter any of the occasions described above, he should imitate the bathing method of metalworkers: first wash both knees and both feet, and then moisten the head, face, back, arms, elbows, chest, and armpits. Therefore, it is said in verse:

“Kindling a fire; exceeding three nights;

Conveying consent; entering a village;

Disparaging the sutras; supporting an offender;

A novice; robes of three colors;

Picking up valuables; bathing within half a month—

Thus ends the fifth Varga.”

49. PRECEPT: DRINKING WATER CONTAINING LIVING CREATURES.

When the Buddha was staying at Vaisali, the circumstances were related in detail as above. At that time, the Venerable Udayin was traveling and became extremely thirsty. He entered a village, approached a young woman, and asked: “Sister, please give me a little water.” The young woman brought him some water, but there were living creatures in it.

Seeing them, Udayin thought: “I shall drink only from the part where there are no creatures.” Yet as he drank, the creatures entered his mouth together with the water. After drinking, he became doubtful and reported the matter to the Blessed One. The Buddha reproved him: “Why did you drink the water when you knew that it contained living creatures?

This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities. From now on, if you know that water contains living creatures, you must not drink it.”

On another occasion, when the Buddha was staying in the city of Sravasti, the circumstances were related in detail as above. At that time, two bhikkhus from the southern country of Balaci were traveling together to Sravasti to pay their respects to the Blessed One. On the way they suffered from hunger and thirst and had no water to drink, so they went to a well.

One bhikkhu drew up water and immediately drank it. The other bhikkhu saw that the water contained living creatures and did not drink. The bhikkhu who had drunk the water asked his companion: “Why do you not drink?” [373a] He replied: “The Blessed One has established a precept forbidding us to drink water containing living creatures.

Since this water contains living creatures, I will not drink it.” The bhikkhu who had drunk then urged him: “Venerable sir, drink the water. Do not die of thirst without seeing the Buddha.” He replied: “I would rather lose my life than violate the Buddha’s precept.” Having said this, he died of thirst.

The bhikkhu who had drunk the water gradually made his way to the Buddha. He bowed his head at the Buddha’s feet and stood respectfully to one side. Although the Buddha knew what had happened, he nevertheless asked:

– Bhikkhu, from where have you come?

– I have come from the country of Balaci.

– Bhikkhu, did you have a companion?

– The two of us were traveling together, but halfway here we suffered from hunger and thirst and had no water. We came to a well, but the well water contained living creatures. I drew some and drank it. Owing to the strength gained from that water, I have been able to come into the Blessed One’s presence. My companion, however, observed the precept and would not drink, so he died of thirst.

– Foolish man! You have not seen me, yet you imagine that you have seen me. That deceased bhikkhu had already seen me before you did. If a bhikkhu is heedless and indolent and does not restrain his faculties, then even though he dwells in the same place as I, that bhikkhu is very far from me. Although he sees me, I do not see him. Conversely, if a bhikkhu dwells at the farthest reaches of the sea yet remains heedful, diligent, not indolent, and restrains his faculties, then although he is far from me, I always see him, and he is always near me.

The Buddha then said to the bhikkhu standing before him: “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. From now on, if you know that water contains living creatures, you must not drink it.” The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus; even those who had heard it before were to hear it again:

-- If a bhikkhu knowingly drinks water containing living creatures, he commits a Pacittiya offense.

Explanation:

Bhikkhu: As explained above.

Knowingly: Either knowing it oneself or knowing it after hearing from someone else.

Living creatures: This does not refer to fish, turtles, that-thau (?), or ma-la (?), but to tiny creatures such as mosquito larvae, down to creatures of extremely minute form that can be seen with the eye; all are called living creatures.

Water: This comprises the ten kinds explained above.

Drinking: When the water enters the stomach, this is called drinking.

Pacittiya: As explained above.

After receiving full ordination, a bhikshu must obtain a water-straining bag and bathe in accordance with the Dharma. Whenever traveling, a bhikshu must carry a water-straining bag. If none is available, at the very least he must use a corner of his upper robe to strain the water.

When inspecting water, he should not use the divine eye to examine it, nor should he ask a person with poor eyesight to examine it. At the very least, he should ask someone capable of seeing the finest lines in the palm of the hand. When inspecting the water, he should not glance at it casually but must examine it attentively.

He should do so neither too quickly nor too slowly, but for as long as it takes a great elephant to turn around or a cart laden with bamboo to reverse direction. Water without living creatures may be used; if the water contains living creatures, it should be strained before use. Water has [373b] three levels: lower, middle, and upper.

If the lower level contains no living creatures but the middle and upper levels do, one should take and use the water without living creatures from the lower level. If the middle level contains no living creatures but the upper and lower levels do, one should take and use the water from the middle level. If the upper level contains no living creatures, one should take and use the water from the upper level.

If the upper level contains living creatures, one should pat the water with one’s hand to make them sink to the bottom and then take the water for use. If all three levels contain living creatures, the water should then be strained before use. If the water contains living creatures too minute to strain out, it must not be used to wash the hands or face, nor may it be poured into the latrine after defecation or urination.

If a donor’s household invites a bhikshu to a meal, he should ask, “Have you strained the water?” If they reply, “It has not been strained,” he should assess whether the person before him is trustworthy. If so, he may tell that person to strain the water. If he determines that the person is untrustworthy, he should not ask that person to strain it, lest the person kill the living creatures; the bhikshu should strain it himself before use.

He should then pour the water containing living creatures into his own bowl and ask where the water was obtained, so that he may return the water containing living creatures to its original place. If the place from which the water was originally taken is far away, but nearby there is a pond that does not dry up for seven days, he may pour the water containing living creatures into that pond. If there is no pond, he must draw more water and fill the bowl to sustain them.

Then, when heavy rain falls and there is a swiftly flowing watercourse, he should pour the bowl of water containing living creatures into it and make the aspiration: “May you enter the great ocean!”

If a bhikshu becomes thirsty while traveling and needs to drink, upon reaching a well to draw water he must examine it carefully. If it contains no living creatures, he may drink it; if it contains living creatures, he must strain it thoroughly before drinking, according to the method described above. If he knows that water contains living creatures, he must not pour it into a water jar.

If he gives someone water that he has drawn from a pond, he must inspect it carefully before pouring it out and handing it over.

If he sees that the water contains living creatures, he must not cry out, “Elder, this water contains living creatures! It contains living creatures!” thereby causing the other person to become doubtful and displeased.

If that person asks, “Does this water contain living creatures?” he should reply, “Elder, examine it yourself.” If that person is a Dharma friend who shares the same preceptor or acharya, he should say, “This water contains living creatures; it should be strained before use.”

In summary, if water contains living creatures but one thinks it does not and uses it, one commits a Vinaya-transgression offense.

If water contains no living creatures but one thinks it does and uses it, one commits a Vinaya-transgression offense.

If water contains living creatures, one knows that it does, and nevertheless uses it, one commits a payattika offense.

If water contains no living creatures, one knows that it does not, and uses it, there is no offense.

Therefore, this is said as above.

50. PRECEPT: GIVING FOOD TO NON-BUDDHIST RENUNCIANTS

When the Buddha was dwelling in the city of Shravasti, as related fully above, the Venerable Ananda possessed an excellent name, an excellent disposition, and an excellent family background. Because he possessed these three qualities, he was esteemed by the people of the world. Whenever an auspicious occasion occurred, such as moving into a new home, a wedding, or the piercing of ears, people invited Ananda before anyone else.

On one occasion, a certain household invited the Venerable Ananda to a meal. A dark-skinned, blue-eyed, large-bellied non-Buddhist renunciant came to Ananda and asked for food. Ananda [373c] immediately gave him food.

The man scooped up the rice with his hand and ate it. After eating, he wiped his hand on his body and left. Another non-Buddhist renunciant then approached him and asked, “Where did you obtain that food?”

He replied, “I obtained the food from this bald-headed householder here.”

When Ananda heard these words, he was displeased. Thereafter, when someone came to ask for food, he did not give any. He then went and reported the matter to the Blessed One. The Buddha said to Ananda, “This person does not know gratitude. From now on, I do not permit bhikshus personally to give food to naked non-Buddhist renunciants.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, the Blessed One had his head shaved once every four months. When the people heard that the Buddha was having his head shaved, they presented various offerings. At that time there was a famine, and five hundred people regularly followed the Blessed One to ask for leftover food. The Buddha asked Ananda whether there was any food remaining. He replied, “There are cakes.”

The Buddha said, “Distribute them among those who seek alms.”

Ananda then gave one cake to each person. Among them was a female non-Buddhist renunciant. When Ananda took up a cake to give her, two cakes were stuck together. Those who had received cakes gathered together to eat in one place and remarked, “These cakes are exquisitely delicious; the only pity is that there are so few—we each received only one!” The woman who had received two said, “I received two.”

One who had received only one said, “Is Ananda to be your husband? Why did he give two only to you?”

When Ananda heard this, he was displeased and went to report the entire matter to the Blessed One. The Buddha taught, “From now on, I do not permit bhikshus personally to give food to male or female naked non-Buddhist renunciants.”

The bhikshus then asked the Buddha, “Why did that non-Buddhist renunciant not know gratitude?”

The Buddha taught, “Not only today does that person fail to know gratitude; in the past he was also like this, as explained in detail in the Monkey Jataka.” The Buddha then instructed all the bhikshus dwelling in the city of Shravasti to assemble. For the sake of the ten benefits, he established this precept for the bhikshus, which even those who had already heard it were required to hear again:

-- If a bhikshu personally gives food to a male or female naked non-Buddhist renunciant, he commits a payattika offense.

Explanation:

Bhikshu: As explained above.

Naked (without clothing): Either a person without clothing enters and a person with clothing leaves; or a person with clothing enters and a person without clothing leaves; or a person with clothing enters and a person with clothing leaves; or a person without clothing enters and a person without clothing leaves. (?)

Renunciant: This refers to non-Buddhist renunciants such as Purana Kassapa and the Nirgranthas.

Personally: Either giving with the hand and receiving with the hand, or giving with a bowl and receiving with a bowl.

Food: This comprises the five kinds of staple food and the five kinds of supplementary food. If he gives any of these foods, he commits a payattika offense.

Payattika: As explained above.

If a bhikshu’s parents, brothers, or sisters have renounced the household life under a non-Buddhist teaching, the bhikshu likewise must not personally [374a] give them food, but should have a lay attendant give it to them. If there is no lay attendant, he should tell them to take the food themselves. If he fears that other non-Buddhists will eat all the food, he should ask them to hand him their bowl. He may then serve food into it as he sees fit, place it upon a bed, seat, or the ground, and say, “Take it and eat it yourself.”

If that non-Buddhist relative reproaches him, saying: “Now you are receiving me in the manner of a Chandala,” the bhikkhu should reply: “You have gone forth in an improper place. The Blessed One has laid down the rule that it must be done in this way. If you wish to eat, then eat; if you do not wish to eat, do as you please.” When a bhikkhu assigns work to a non-Buddhist, he must likewise not place food directly into that person’s hands, but should have a kappiya attendant give it.

If there is no kappiya attendant, he should give it in the manner described above. If a non-Buddhist comes to ask for rice-water or cooked-rice water, the bhikkhu must likewise not give it directly into that person’s hands. If a non-Buddhist comes to seek alms where the Sangha resides, the bhikkhu must likewise not give anything directly into that person’s hands, but should place it on the ground and give it.

If a non-Buddhist has faith and wishes to make an offering to a bhikkhu, the bhikkhu must still not place food or drink directly into that person’s hands, but may have the non-Buddhist prepare food and drink and then ask that person to give it to him to consume. When he has finished eating, the remaining food should be given to that person. The method of giving is as stated above.

Therefore, it is said as above.

51. RULE: SITTING IN A DONOR’S SLEEPING CHAMBER.

When the Buddha was dwelling in the city of Shravasti, the account is related in detail as above. At that time, the Venerable Udayin and a Brahmin friend of his acquaintance both lived in the same village. This Brahmin’s daughter had married and gone to live in another village.

She sent someone to convey this message to her father: “Father, please come and visit me often. If you cannot come, please ask Master Udayin to visit me often,” as was explained in detail in the two preceding Aniyata rules, up to the point where the Buddha said to Udayin: “This is an improper thing. Even householders understand the rules of conduct for shramanas.

Since you are one who has gone forth, why do you not know where you ought to sit and where you ought not to sit? This conduct is contrary to the Dharma, contrary to the Vinaya, and contrary to My teaching. It cannot be used to foster the growth of wholesome qualities.” The Buddha then ordered all the bhikkhus living in the city of Shravasti to assemble and, for the sake of ten benefits, laid down this rule for the bhikkhus.

Even those who had already heard it were to hear it again:

— If a bhikkhu knowingly sits in a “food-house, place of sexual intercourse,” he commits a Payattika offense. If a bhikkhu knowingly sits in a secluded place in a food-house, he commits a Payattika offense.

Explanation:

Bhikkhu: As explained above.

Knowingly: He knows either by himself or from having heard it from another person.

Food: This includes rice, barley, fish, meat, and the like; these are called food. There are also other kinds of food: when eye-consciousness sees a visible form, thoughts of craving arise and attachment is produced; so too with the ear, nose, tongue, and body. There are also other kinds of food: a pot takes its lid as food; a mortar takes its pestle as food; a dry measure takes its measuring vessel as food. Cases such as these are all called food. There is still another kind of food: a man [374b] is food for a woman, and a woman is food for a man.

House: The house of a Brahmin, Kshatriya, Vaishya, or Shudra.

Place of sexual intercourse: A place where husband and wife engage in sexual pleasure.

Sitting: If they sit together in one place, the bhikkhu commits a Payattika offense.

Secluded place: A place where a man and woman could engage in sexual intercourse without feeling shame. There are also other secluded places, such as a dark place or a place where the door has been closed.

[In the original text, the three terms “bhikkhu,” “knowingly,” and “sitting” are each explained twice; here they are translated only once.]

Payattika: As explained above.

If a bhikkhu sits in one place with another man and his wife, he commits one Payattika offense. If another bhikkhu looking in from afar cannot see him, he commits two Payattika offenses. If he sits in a place used for sexual intercourse, sits in a screened place, or sits in a room with the door closed, and a bhikkhu looking in from afar cannot see him, he commits two Payattika offenses. If a bhikkhu outside can look in and see him, he commits one Payattika offense.

If a bhikkhu sits together with that husband and wife inside a house, while in the courtyard a heap of sugarcane, a heap of grain, or a wall obstructs the view, the same applies. But if a bhikkhu companion is present, there is no offense. Even if many lay companions are present, he still commits an offense, except when all those seated there are men, in which case there is no offense. If all of them are women, there is likewise no offense. Therefore, it is said as above.

52. RULE: GOING TO WATCH AN ARMY SET OUT FOR BATTLE.

When the Buddha was dwelling in the city of Shravasti, the account is related in detail as above. At that time, a great minister of Kosala named Dini, who was of Kshatriya lineage, rebelled. King Prasenajit therefore assembled the four divisions of the army, selected an auspicious day, and, together with his ministers, had drums beaten and bells sounded in preparation for marching forth to suppress the rebellion.

At that time, the Venerable Nanda and Upananda went and stood in front of the troops. When the king saw them, he lowered his parasol from afar and bowed his body in reverence. Seeing this, the ministers reproached them, saying: “It appears that these shramanas, sons of the Shakyan, do not understand the circumstances!

The great king is now about to suppress the rebels, yet they stand blocking the path before the three armies.” They then complained about the king as well: “The great king’s officers and soldiers are so numerous, and they have encountered an auspicious day and are going forth to seek benefit; yet upon seeing these bald-headed shramanas, he lowers his parasol from afar and bows his body in reverence!”

When the bhikkhus heard this, they reported the matter to the Blessed One. The Buddha then ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

“Did you truly do this?”

“Yes, indeed, Blessed One.”

The Buddha then said to the bhikkhus: “May all kings possess such faith! From now on, I do not permit bhikkhus to enter among soldiers in order to meet them.”

The Buddha then ordered all the bhikkhus living in the city of Shravasti to assemble and, for the sake of ten benefits, laid down this rule for the bhikkhus. Even those who had already heard it were to hear it again:

— If a bhikkhu watches soldiers setting out for battle, he commits a Payattika offense.

Explanation:

Bhikkhu: As explained above.

An army setting out for battle: Soldiers bearing weapons and proceeding into enemy territory. An army has four divisions: elephant troops, cavalry, chariot troops, and infantry.

Elephant troops: [374c] Four men guarding one elephant. This is called an elephant troop.

Cavalry: Eight men guarding one horse. This is called cavalry.

Chariot troops: Sixteen men guarding one chariot. This is called a chariot troop.

Infantry: Thirty-two armed men forming one unit. This is called infantry.

If a bhikkhu watches these four divisions of the army, or watches any one of them, he commits a Payattika offense.

If a bhikkhu wishes to watch the soldiers and therefore goes from a village into the wilderness, from the wilderness into a village, from a low place to a high place, from a high place to a low place, from a concealed place to an open place, or from an open place to a concealed place, deliberately going there to watch them, he commits a Payattika offense.

If a bhikkhu enters a town, settlement, or village and encounters an army on the road without deliberately watching it, there is no offense. If he deliberately raises or lowers his head in order to observe it, he commits a Payattika offense.

When a king goes forth on campaign, or a great elephant sets out for battle, and the road is narrow and crowded, if a bhikkhu remains standing in one place without deliberately watching, there is no offense. If he directs his attention toward watching, he commits a Vinayatikkama offense.

If a bhikkhu watches elephants, horses, or oxen fighting, or even watches cockfighting, he commits a Vinayatikkama offense.

If soldiers come to the monastery and a bhikkhu does not deliberately watch them, there is no offense. If he directs his attention toward watching them, he commits a Vinayatikkama offense. Even if he watches people quarreling, he commits a Vinayatikkama offense. Therefore, it is said as above.

53. RULE: REMAINING IN A MILITARY CAMP BEYOND THE PERMITTED TIME.

When the Buddha was dwelling in the city of Shravasti, as related in detail above, there was at that time in the country of Kosala a minister of the kshatriya lineage named Dīni who rebelled and refused to submit to the royal court. King Prasenajit therefore sent the minister Datta, at the head of the four divisions of the army, to campaign against him. Datta, who was setting out on the campaign, sent a messenger to address the Blessed One: “I am now about to depart on a campaign.

May the Blessed One send the bhikshus to expound the wondrous Dharma for me.” The Buddha then said to Ananda: “Go to the army and expound the Dharma for Datta, who is setting out on the campaign.” Ananda immediately went there. The minister prepared various offerings. At that time, the group of six bhikshus learned that the king had prepared various offerings for Ananda, so they went to the army and took their meal.

After eating, they went to watch the soldiers drilling. If they saw that the troops were unskilled, they criticized them: “You train men to ride elephants as though they were riding pigs. You truly squander the king’s provisions.

If troops such as these are sent into battle, they will certainly lose their lives and also lose the king’s elephants.” If they saw that the troops were skilled in warfare, they praised them: “They ride elephants with true skill and wield their halberds most effectively. They understand the methods of combat, moving left and right, advancing and retreating. They are worthy of receiving an official stipend.

If troops such as these are sent into battle, they will be able to preserve their lives without losing the elephants.”

When they watched the cavalry, if they saw that the riders were unskilled, they criticized them: “You train men to ride horses as though they were riding donkeys. You truly squander the king’s provisions. If troops such as these are sent into battle, they will certainly lose their lives [375a] and also lose the king’s horses.” If they saw that the riders were skilled in warfare, they praised them: “You ride horses with great skill and handle the reins most effectively. Your movements to the left and right, forward and back, all accord with proper methods. You are worthy of receiving the king’s stipend. If troops such as these are sent into battle, they will certainly preserve their lives without losing the horses.”

When they watched the chariot troops, if they found them lacking in ability, they criticized them: “You train soldiers to drive chariots as though they were climbing onto beds. You truly squander the king’s provisions. If troops such as these are sent into battle, they will certainly lose their lives and also lose the king’s chariots.” If they saw that the drivers were skilled, they praised them: “The charioteers handle their chariots skillfully, moving forward and back and turning right and left, all in accordance with proper methods. They are worthy of receiving the king’s stipend. If troops such as these are sent into battle, they will certainly preserve their lives, and the chariots will not be lost.”

When they watched the infantry, if they saw that the soldiers did not know how to shoot, they criticized them: “You train soldiers to hold bows as though they were stroking feathers. You truly squander the official provisions. If troops such as these are sent into battle, they will certainly lose their lives and also lose the officials’ bows and arrows.” If they saw that the soldiers were skilled archers, they praised them: “They are truly steady and accurate, genuine expert marksmen, worthy of receiving the official provisions. If troops such as these are sent into battle, they will certainly preserve their lives without losing their bows and arrows.”

When they watched the sword-and-shield troops, if they found them incapable, they criticized them: “You train men to hold shields as though they were holding swords made of cloth. If troops such as these are sent into battle, they will certainly lose their lives and also lose the officials’ weapons.” If they saw that the troops were skilled, they praised them: “They use swords and shields expertly, with great skill and according to proper methods. If troops such as these are sent into battle, they will certainly preserve their lives, and the king’s weapons will not be lost.”

In this manner, they criticized or praised the four divisions of the army. All those who were criticized became angry and said: “Not only is Dīni of the kshatriya lineage our enemy, but now this shramana too is a bandit who makes a practice of humiliating us. Let us join together and kill him.” The soldiers who had been praised then said to those who had been criticized: “These shramanas all come from royal families, the families of great ministers, or kshatriya families. They formerly trained in military methods and understand warfare. In light of what they have said, you ought to learn and train yourselves. Instead, you have become resentful. Such foolishness is beyond words.” When those who had been criticized heard this, they all felt deeply ashamed.

When Venerable Ananda heard what had happened, he thought: “I should leave now. If I remain here for long, I fear that calamity may arise.” He then returned to the monastery. The Buddha knew what had happened but nevertheless asked Ananda:

– Have you expounded the Dharma for Datta, who is setting out on the campaign?

Ananda then reported the foregoing events to the Blessed One. The Buddha ordered that the group of six bhikshus be summoned. When they arrived, the Buddha asked:

– Did you actually do this?

– We did, Blessed One.

– This is an evil deed, contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster the growth of wholesome qualities. From now on, only when there is a proper reason do I permit one to enter a military camp for three nights.

The Buddha then ordered all the bhikshus dwelling in the city of Shravasti [375b] to assemble. For the sake of ten benefits, he established this rule for the bhikshus, which those who had already heard it were also to hear again:

-- If a bhikshu has a proper reason to enter the army, he may remain for three nights. If he exceeds three nights, he commits a Pācittiya offense.

Explanation:

Bhikshu: As explained above.

Proper reason: A matter concerning the Sangha, a matter concerning a stupa, or a personal matter.

Army: As explained above.

Three nights: Three nights at most. If he exceeds this, he commits a Pācittiya offense.

Pācittiya: As explained above.

If a bhikshu sleeps among the infantry on the first night, among the elephant troops on the second night, among the cavalry on the third night, and among the chariot troops on the fourth night, he commits a Pācittiya offense.

If on the first night he sleeps among the elephant troops, on the second night among the cavalry, on the third night among the chariot troops, and on the fourth night among the infantry, he commits a Pācittiya offense.

If on the first night he sleeps among the cavalry, on the second night among the chariot troops, on the third night among the archers, and on the fourth night among the lance troops, he commits a Pācittiya offense.

If on the first night he sleeps among the chariot troops, on the second night among the archers, on the third night among the spear troops, and on the fourth night among the swordsmen, he commits a Pācittiya offense.

If on the first night he sleeps among the archers, on the second night among the lance troops, on the third night among the swordsmen, and on the fourth night among the outer sentries, he commits a Pācittiya offense.

If on the first night he sleeps among the spear troops, on the second night among the swordsmen, on the third night among the outer sentries, and on the fourth night departs beyond hearing range, there is no offense.

If he is handling affairs concerning a stupa or the Sangha and the work has not yet been completed, he should leave the army for one night, after which he may sleep there again. If the town or village is too far away to reach, he should go beyond the range in which the army can see or hear him and sleep there. Before sleeping, he should tell the outer sentries: “Tonight I intend to sleep at such-and-such a place; do not mistake me for someone else.”

If soldiers come and encamp within the monastery, he should not leave. Even if they remain for many nights, there is no offense. Therefore, it is said as above.

54. RULE: WATCHING MILITARY EXERCISES.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhiksus, after spending three nights in a military camp, went to the training ground to watch. If they saw soldiers who did not know how to ride elephants, they disparaged them, saying: “This man rides an elephant as though riding a pig. If he enters battle, he will certainly lose his life.

He is truly wasting the king’s stipend.” If they saw someone skilled in riding elephants, they praised him, saying: “This man is skilled in riding elephants. Holding the goad, he directs the elephant forward and backward and turns it deftly to the left and right. If he charges into battle, he will certainly defeat the enemy and also preserve his own life.

Such a man is worthy of receiving the king’s stipend.” When they saw anyone unable to ride a horse, drive a chariot, or wield a bow, sword, spear, shield, or lance, they disparaged or praised each one and then instructed them: “You should ride an elephant, ride a horse, drive a chariot, wield a bow, hold a shield, and wield a spear [375c] in this way, precisely in this way.”

Those who were unable to perform these skills became angry upon hearing such disparagement and said: “These very men are the enemy; why seek an enemy elsewhere? Let us kill them together.” At that time, those who had been praised said: “These bhiksus are all descended from kings or from great Ksatriya ministers, and they all understand military arts. Why do you not apply yourselves to learning from them, but instead resent them?” When those who had been disparaged heard this, their anger subsided, and they felt ashamed within.

When the bhiksus heard of this incident, they went and reported it to the Blessed One. The Buddha then ordered that the group of six bhiksus be summoned. When they arrived, the Buddha questioned them about the foregoing matter:

“Did you truly do this?”

“It is true, Blessed One.”

“This is an evil deed, 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 bhiksus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhiksus; even those who had already heard it were to hear it again:

— If a bhiksu has some necessary business, he may spend three nights in a military camp; but if he watches troops going into battle, military banners, quarrels, fighting, or the balance of forces, he commits a Pacittiya offense.

Explanation:

Bhiksu: As explained above.

Three nights: Three nights at most.

Watching: Deliberately devising a means to go and watch, whether by descending from a high place to a low place or ascending from a low place to a high place.

Troops: The four divisions of an army, as explained above.

Military banners: Those bearing either the figure of a lion or the figure of a crescent moon.

Quarreling: Disputing verbally.

Fighting: Two groups engaging in combat.

Balance of forces: Observing toward which side the relative strength or weakness inclines is called observing the balance of forces.

Pacittiya: As explained above.

If a bhiksu traveling on the road encounters soldiers but does not deliberately watch them, there is no offense. If he devises a means to watch them, he commits a Pacittiya offense.

If a band of raiders comes out of a village and a bhiksu traveling on the road encounters them but does not deliberately watch them, there is no offense. If he devises a means to watch them, he commits a Pacittiya offense.

If a bhiksu is walking in meditation in the countryside and encounters an enemy force approaching but does not deliberately watch it, there is no offense. If he devises a means to watch it, he commits a Pacittiya offense.

If a bhiksu is walking in meditation in a wilderness and a band of robbers that has just plundered a village passes by him, and afterward those pursuing the robbers come to the bhiksu and ask, “Have you seen the robbers?” the bhiksu must not tell a lie, nor may he point out where the robbers are. He should say, “Look here at my fingernails.”

If a bhiksu is in a city when enemies suddenly arrive and besiege it, and the king orders the bhiksu to go up onto the city wall to demonstrate that many people are within the city, then, provided that the bhiksu does not deliberately watch the enemy, there is no offense. If he devises a means to watch them, he commits a Pacittiya offense. Therefore it is stated as above.

55. PRECEPT: STRIKING ANOTHER BHIKSU.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhiksus rose from their meditation seats and struck the heads of the group of sixteen young bhiksus with their fists. Those bhiksus immediately began to wail. [376a] The Buddha heard their cries and, although he knew the reason, nevertheless asked the bhiksus:

“Why is there the sound of children crying here?”

“Blessed One, after the group of six bhiksus rose from the meditation chamber, they struck the heads of the group of sixteen young bhiksus with their fists. That is why they are crying.”

“Go and summon the group of six bhiksus.”

When they arrived, the Buddha questioned them fully about the matter related above:

“Did you truly do this?”

“It is true, Blessed One.”

“Why did you do so?”

“We wished to amuse ourselves.”

“Foolish men, this is an evil deed. You cause distress to those who practice the holy life and yet call it amusement. Group of six bhiksus, do not look down upon these people. If they enter samadhi, they may use their supernormal powers to pick you up and cast you into another world. Have you not heard me teach by innumerable means that one should give rise to bodily, verbal, and mental loving-kindness toward those who practice the holy life, respectfully making offerings to them? Why, then, have you committed such an evil and unwholesome deed? 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 bhiksus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhiksus; even those who had already heard it were to hear it again:

— If a bhiksu strikes another bhiksu, he commits a Pacittiya offense.

Explanation:

Bhiksu: As explained above.

Striking: Using the body, a part of the body, or an implement of the body.

Body: Using the whole body is called using the body.

Part of the body: The hand, foot, elbow, knee, teeth, or nails; these are called parts of the body.

Implement of the body: Striking while holding a stick, brick, or stone, or throwing a stone from a distance; this is called using an implement of the body.

Pacittiya: As explained above.

If a bhiksu strikes a bhiksu, he commits a Pacittiya offense. If he strikes a bhiksuni, he commits a Sthulatyaya offense. If he strikes a siksamana, sramanera, or sramaneri, he commits a Vinayatikrama offense. Finally, if he strikes a layperson, he commits a Vinayatikrama offense, which is to be confessed mentally.

If fierce animals such as elephants, horses, buffaloes, goats, or dogs approach, one must not strike them. One may only use a stick, brick, or stone to strike the ground and frighten them away.

If animals enter a stupa and damage sacred images or destroy flowers, fruit, trees, or plants, one may likewise only use a stick, brick, or stone to strike the ground, causing them to become frightened and leave.

Therefore it is stated as above.

56. PRECEPT: THREATENING TO STRIKE ANOTHER BHIKSU.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, because the Blessed One had established a precept prohibiting bhiksus from striking one another, the group of six bhiksus rose from the meditation chamber and threatened the group of sixteen young bhiksus with their fists, saying: “With this fist, I will smash your faces.” Terrified by these threats, they began to cry loudly. The Buddha heard their cries and, although he knew the reason, nevertheless asked the bhiksus:

“Which children are crying?”

“It is because the group of six bhiksus [376b] rose from the meditation chamber and threatened the group of sixteen young bhiksus with their fists, saying: ‘With my fist, I will smash your faces.’ Terrified by these threats, they began to cry loudly.”

“Summon the group of six bhiksus.”

When they arrived, the Buddha questioned them about the foregoing matter:

“Did you truly do this?”

“It is true, Blessed One.”

“Why did you do so?”

“To amuse ourselves.”

“You foolish men, this is an evil act. You have distressed practitioners of the holy life and then claimed that it was merely a joke for amusement. Do not treat such persons lightly. If they enter meditative concentration, they may use their spiritual powers to seize you and cast you into another world. Have you not heard Me teach, by innumerable skillful means, that you should give rise to loving-kindness and compassion in body, speech, and mind, and respectfully make offerings to practitioners of the holy life? This is contrary to the Dharma, contrary to the Vinaya, and contrary to My teaching. Such conduct cannot foster wholesome qualities. From this day forward, I do not permit you to threaten one another with your fists.”

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

— If a bhikkhu threatens another bhikkhu with the blade of his palm, he commits a Payattika offense.

Explanation:

Bhikkhu: As explained above.

Palm: The hand.

Blade: A finger.

Threaten: To make a gesture indicating an intention to strike.

Payattika: As explained above.

If he raises one finger in a threatening manner, he commits a Payattika offense; the same applies up to five fingers.

If he threatens with all his fingers, he commits a Payattika offense.

If he threatens with his fist, he commits a Sthulatyaya offense.

If he threatens a bhikkhu with his hand, he commits a Payattika offense; if he threatens a bhikkhuni, he commits a Sthulatyaya offense; if he threatens a shikshamana, shramanera, or shramaneri, he commits a Vinaya-transgression offense; and finally, if he threatens even a layperson, he commits a Vinaya-transgression offense to be expiated by mental repentance.

If dangerous animals such as elephants, horses, buffaloes, goats, or dogs approach, one must not threaten them with one’s fist. Instead, one should strike the ground with a staff, stick, brick, or stone to frighten them away.

If such animals enter a stupa and damage images, flowers, fruit, trees, or plants, one should likewise only strike the ground with a staff or stick to frighten them away.

Therefore, it is stated as above.

THE MAHASAMGHIKA VINAYA

End of the eighteenth fascicle.