摩訶僧祇律

[376c]

DETAILED EXPLANATION OF THE EIGHTH SECTION OF THE NINETY-TWO PACITTIYA DHARMAS.

57. PRECEPT: CONCEALING ANOTHER BHIKSHU’S OFFENSE.

When the Buddha was dwelling in the city of Sravasti, as described in detail above, Upananda said to the attendant disciple of his elder brother Nanda:

“Listen, you there. Come with me into the village. We shall go to a certain household, where they will offer you food and drink. If I do anything there contrary to proper deportment, conceal it and tell no one, for I am your paternal uncle. In turn, I shall also conceal your preceptor’s faults.”

“Even if my grandfather, father, or preceptor committed a fault, I would not conceal it, much less one committed by my paternal uncle. Venerable sir, you may conceal my preceptor’s faults yourself, but I absolutely cannot conceal yours.”

When Upananda heard this reply, he thought, “Today I shall make you suffer and teach you a lesson.” The two then entered the city and went to the house of a householder. When the donor saw them, he was delighted, greeted them, and invited them to remain for the meal. Upananda then thought, “I must keep watch on the sun.

When it is nearly noon, I shall send him back to the monastery so that he will miss the Sangha’s meal and also lose the meal here. Going and returning, he will miss both meals and thus thoroughly experience suffering.” Having thought this, when noon was approaching, he told the other monk to return to the monastery. Fearing that he would miss the meal, the monk kept looking at the sun as he hurried back to the monastery.

But by that time the Sangha had just finished eating and had gone outside the monastery gate, where they were leisurely practicing walking meditation. Seeing him from afar with his mouth parched, appearing not to have eaten, they jokingly said:

“This morning you accompanied the teaching bhikshu into the city. Did you receive any delicious food?”

“I received only affliction and suffering; there was no food at all.”

When the bhikshus heard this, they reported the matter to the Blessed One. The Buddha ordered that Upananda be summoned. When he arrived, the Buddha questioned him fully about the foregoing incident:

“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 nurture wholesome dharmas. From now on, if one knows that a bhikshu has committed a grave offense, one must not conceal it.”

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

— If a bhikshu knows that another bhikshu has committed a grave offense and conceals it, he commits a Pacittiya offense.

Explanation:

[377a] Bhikshu: As explained above.

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

Grave offense: The four Parajikas and the thirteen Sanghadisesas are called grave offenses.

Conceals: He does not wish others to know.

Pacittiya: As explained above.

When a bhikshu sees another person commit a grave offense, he must not conceal it. If he conceals it, he commits a Pacittiya offense. In such a case, he must tell another person.

However, he should not tell just anyone, but should report it to a virtuous bhikshu or to one who shares the same preceptor or acarya. If the bhikshu who committed the offense is violent, or relies upon the power of a king, a great minister, or a vicious person, so that they might kill him or destroy his pure conduct, he should think, “Having created this wrongdoing, that person will certainly reap its result; he must recognize this matter himself.

Just as when a fire breaks out, I should save myself; what need is there to attend to anything else?” If at that time he attends to preserving his own life, he is considered free of offense.

If a bhikshu knows that another bhikshu has committed any of the four Parajikas or thirteen Sanghadisesas and conceals them all, he commits a Pacittiya offense.

If he knows that another has committed any of the thirty Nissaggiya Pacittiyas or ninety-two Pacittiyas and conceals them all, he commits a Vinayatikrama offense.

If he knows that another has committed any of the four Patidesaniyas or the rules of training and conceals them all, he commits a Vinayatikrama offense to be confessed by mental acknowledgment.

If he knows that a bhikshuni has committed any of the eight Parajikas or nineteen Sanghadisesas and conceals them all, he commits a Sthulatyaya offense.

If he knows that a bhikshuni has committed any of the thirty Nissaggiya Pacittiyas or one hundred and forty-one Pacittiyas and conceals them all, he commits a Vinayatikrama offense.

If he knows that a bhikshuni has committed any of the eight Patidesaniyas or the rules of training and conceals them all, he commits a Vinayatikrama offense to be confessed by mental acknowledgment.

If he knows that a siksamana has violated any of the eighteen practices and permits her to resume her training, or conceals them all, he commits a Vinayatikrama offense.

If he knows that a sramanera or sramaneri has violated any of the ten precepts and conceals them all, or permits that person to go forth again, he commits a Vinayatikrama offense.

Finally, even if he knows that a layperson has violated any of the five precepts and conceals them all, he commits a Vinayatikrama offense to be confessed by mental acknowledgment. Therefore it is said:

“Water containing living creatures; without a robe;

Sitting in a place of sexual activity or a concealed place;

Viewing an army for three days;

Striking a person and threatening to strike—

Thus ends the sixth varga.”

58. PRECEPT: KILLING LIVING BEINGS.

When the Buddha was dwelling in Vaisali, as described in detail above, a man wearing armor and carrying a bow and arrows entered the monastery. He removed his armor, put down his bow, and sat beneath a tree to rest. At that time, a flock of pigeons was eating, drinking, and playing in a sandy hollow before the monastery courtyard. Seeing them, Venerable Udayin said to the man:

“Good sir, lend me your bow and arrows so that I may try shooting once.”

[377b] “Very well.”

Udayin took the bow and five arrows. He nocked the arrows and, with five shots, brought down five pigeons. He then plucked off all their feathers, skewered them on a piece of wood, and brought them to the Blessed One, saying:

“Blessed One, here is some bird meat.”

“Where did you obtain it?”

“Blessed One, a man wearing armor and carrying a bow and arrows came before the monastery courtyard and sat beneath a tree to rest. I borrowed his bow and arrows to try shooting some birds. Because I had practiced archery in the past, none of my shots missed.”

“Foolish man! This was an evil deed that should long ago have been abandoned, yet you even say that because you practiced archery in the past, your shots struck their targets. Have you not heard me condemn killing living beings by innumerable means and praise abstention from killing? Why, then, have you now 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 nurture wholesome dharmas.”

The bhikshus then said to the Buddha:

“Blessed One, one ought to arouse loving-kindness and protect living beings. Why, then, did Udayin take their lives without compassion?”

“Not only today has he failed to arouse loving-kindness; in the past he also acted in this way, as explained in detail in the Jataka discourse concerning Sakra, Lord of the Devas.”

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

— If a bhikshu intentionally takes the life of an animal, he commits a Pacittiya offense.

Explanation:

Bhikshu: As explained above.

Intentionally: He first devises the means.

Taking the life of an animal: By the body, a bodily part, or bodily means.

Body: This refers to the entire body. If one tramples upon the body of a living being, or drags or presses it down with the intention of causing its death, and it actually dies, one commits a Pācittiya offense.

Bodily part: If, wishing to kill a living being, one kills it using any of the following—one’s foot, hand, knee, elbow, teeth, fingernails, and so forth—this is called using a bodily part.

Bodily means: If one holds such things as a tree branch, staff, brick, or stone in one’s hand and strikes a living being, or throws one of them from a distance, intending to cause its death, and it actually dies, one commits a Pācittiya offense.

Pācittiya: As explained above.

Or a bhikṣu may wish to take the life of an animal by such means as a blade, medicine, an application, inducing vomiting, inducing defecation, or causing a miscarriage.

1. Blade: This includes all kinds of large and small blades, down to a piece of iron one inch long. If a bhikṣu has the intention to kill, then upon taking up the blade he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the blade touches the animal’s body, he commits a Vinaya-transgression offense; if the animal dies, he commits a Pācittiya offense. This is called using a blade.

2. Medicine: There are three kinds: natural, compounded, and poison.

– Natural: In the countries of Nilou and Ujjayinī, there is a poisonous herb called Kāla; this is called natural medicine.

– Compounded: Hunters combine and prepare various roots, stems, leaves, flowers, fruits, and herbs into medicine; this is called compounded medicine.

– Poison: The venom of snakes and the poisons of rats, wolves, cats, dogs, bears, leopards, humans, and so forth—all such substances are called poison.

Whether natural, compounded, or poison, [377c] all such substances are called medicine.

If a bhikṣu gives rise to an intention to kill and wishes to kill an animal, then while preparing the medicine he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the medicine touches the animal’s body, he commits a Vinaya-transgression offense; if the animal dies, he commits a Pācittiya offense. This is called using medicine.

3. Application: If a bhikṣu gives rise to an intention to kill and wishes to apply medicine to an animal’s body, thinking while applying it, “I will apply it to its head, feet, and torso so that it withers and dies,” then upon taking up the medicine he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when it touches the animal’s body, he commits a Vinaya-transgression offense; if the animal consequently dies, he commits a Pācittiya offense. This is called an application.

4. Vomiting: If a bhikṣu gives rise to an intention to kill and prepares medicine intending to make an animal vomit up its blood, pus, intestines, and liver and thereby die, then while preparing the medicine he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the medicine touches the animal’s body, he commits a Vinaya-transgression offense; if it consequently dies, he commits a Pācittiya offense. This is called inducing vomiting.

5. Defecation: If a bhikṣu gives rise to an intention to kill and prepares a purgative, wishing to make an animal discharge its blood, pus, intestines, and liver through defecation and thereby die, then while preparing the medicine he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the medicine touches the animal’s body, he commits a Vinaya-transgression offense; if it consequently dies, he commits a Pācittiya offense.

6. Causing a miscarriage: If a bhikṣu gives rise to an intention to kill and wishes to cause an animal to miscarry, then while preparing the means he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the medicine touches its body, he commits a Vinaya-transgression offense. If he intends to kill the mother but only causes a miscarriage, he commits a Vinaya-transgression offense.

If he intends to cause a miscarriage but the mother dies, he commits a Vinaya-transgression offense. If he intends to kill the mother and the mother dies, he commits a Pācittiya offense. If he intends to kill the fetus and the fetus dies, he likewise commits a Pācittiya offense.

However, if the animal is carrying a human fetus, he commits a Vinaya-transgression offense. This is called causing a miscarriage.

– There are also the following cases: animals moving in a line, using the Vidāla spell, using powdered substances, spreading nets, setting traps, digging pitfall traps, a road, and a river.

1. Animals moving in a line: Some animals travel in lines of five, ten, or twenty. If a bhikṣu intends to kill the animal at the front but mistakenly kills one in the middle; intends to kill one in the middle but mistakenly kills one at the rear; intends to kill one at the rear but mistakenly kills one in the middle; or intends to kill one in the middle but mistakenly kills the one at the front, in every case he commits a Vinaya-transgression offense.

If he intends to kill the animal at the front and that animal dies, intends to kill one in the middle and that animal dies, or intends to kill one at the rear and that animal dies, in every case he commits a Pācittiya offense. Or if he intends to kill any particular animal and that animal dies, he commits a Pācittiya offense. This is called animals moving in a line.

2. Using the Vidāla spell: If a bhikṣu wishes to kill an animal and recites the Vidāla spell, a spell that causes a human corpse to rise, then while reciting the spell he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the animals become terrified and their hair stands on end, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense. This is called using the Vidāla spell.

3. Using powdered substances: If a bhikṣu wishes to kill animals and grinds a substance into powder, then scatters it over their bodies intending to make them wither and die, while preparing the means he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the substance touches their bodies, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense.

4. Spreading nets: If a bhikṣu gives rise to an intention to kill animals and spreads nets in places where they regularly travel, feed, or drink water, then while spreading the nets he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the nets touch their bodies, he commits a Vinaya-transgression offense; [378a] if they consequently die, he commits a Pācittiya offense. This is called spreading nets.

5. Setting traps: If a bhikṣu gives rise to an intention to kill animals and sets traps in places where they regularly travel, feed, or drink water, then while setting the traps he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the traps touch their bodies, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense. This is called setting traps.

6. Digging pitfall traps: If a bhikṣu gives rise to an intention to kill animals and digs pitfall traps in places where they regularly travel, feed, or drink water, then while digging the pits he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when they fall into the pits, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense. This is called digging pitfall traps.

7. A road: If a bhikṣu is walking in meditation at the head of a road and sees animals approaching, he may think, “Now I shall ensure that not a single one escapes death.” He then gives rise to an intention to kill and drives them toward lions, tigers, or leopards; toward a dangerous place; or toward a place where the king is hunting. While driving them away, he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when they undergo pain, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense. This is called a road.

8. A river: If a monastery is near a river and a bhikṣu is walking in meditation along the riverbank, sees animals approaching, and thinks, “Now I shall ensure that not one of these animals survives,” he then gives rise to an intention to kill and drives them toward an unsafe place, a steep bank with swirling currents, a place through which a Thâu-ma-la (?) passes, a place where there are lions, tigers, and leopards, or a place where the king is hunting. While driving them away, he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when they undergo pain, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense. This is called a river.

When one bhikṣu gives rise to an intention to kill and takes up a blade, he commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the animals undergo pain, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense. The same applies when there are two bhikṣus or many bhikṣus.

If a bhikṣu, wishing to kill animals, gives a blade to one person, two people, or many people and orders them to go and kill, the same applies. If the person who receives the order passes the order on to another, and so on through many people, then when the blade is handed over, the bhikṣu commits a Vinaya-transgression offense requiring repentance by mental acknowledgment; when the animals undergo pain, he commits a Vinaya-transgression offense; if they consequently die, he commits a Pācittiya offense.

The cases involving medicine, poison, anointing, vomiting, purging, and causing a miscarriage are likewise to be understood as in the case involving a knife, which has already been explained clearly.

If a bhikkhu kills an animal and all the following five factors are present, he commits a Payattika offense. They are: 1. It is an animal; 2. He perceives it as an animal; 3. He has the intention to kill; 4. He initiates bodily action; 5. Its life ends. These are called the five factors. Therefore, it is said (as above).

59. RULE: CAUSING ANOTHER BHIKKHU DISTRESS.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus, wishing to cause the group of sixteen young bhikkhus to become doubtful and remorseful, said to them: "The Blessed One has laid down the rule that only persons who have reached twenty years of age may receive full ordination. You received full ordination before reaching twenty years of age; [378b] therefore, this cannot be called full ordination." When they heard this, they began to wail. The Buddha heard their crying and, though he knew the reason, asked the bhikkhus:

– Which children are crying like that?

– Blessed One, the group of six bhikkhus wished to cause the group of sixteen young bhikkhus to become doubtful and remorseful, so they said: "The Blessed One has laid down the rule that only persons who have reached twenty years of age may receive full ordination. You received full ordination before reaching twenty years of age; therefore, yours was not a full ordination." They began crying when they heard this.

– Go and summon the group of six bhikkhus.

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

– Did you do this?

– It is true, Blessed One.

– Why did you do so?

– We were only joking for amusement.

– You foolish men! This is an evil act: you caused practitioners of the holy life distress and called it a joke for amusement. Do not underestimate them. If they enter meditative concentration, they may use their supernormal powers to pick you up and hurl you into another world. This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster wholesome qualities. From now on, I do not permit anyone to cause another bhikkhu doubt or remorse.

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

-- If a bhikkhu deliberately causes another bhikkhu doubt, remorse, or even momentary unhappiness, he commits a Payattika offense.

Explanation:

Bhikkhu: As explained above.

Deliberately: He first devises the means.

Doubt and remorse: These concern seven matters: 1. Age; 2. Karman procedure; 3. Physical characteristics; 4. Illness; 5. Offense; 6. Reviling; 7. Fetters.

Payattika: As explained above.

1. Age: One says: "Venerable, the Blessed One has laid down the rule that only persons who have reached twenty years of age may receive full ordination. You received full ordination before reaching twenty years of age; therefore, your full ordination was invalid." If this is said with the intention of causing the other person doubt, then whether or not that person becomes doubtful, one commits a Payattika offense. This is called age.

2. Karman procedure: One says: "Venerable, the Blessed One has laid down the rule that there must be one motion followed by three proclamations and that no one may object to the karman procedure for it to be valid. Yet your motion was invalid, the karman procedure was invalid, and the Sangha was invalid; everything was invalid. Therefore, yours was not a full ordination and cannot be called a full ordination." If this is said with the intention of causing the other person doubt and remorse, then whether or not that person becomes doubtful and remorseful, one commits a Payattika offense. This is called the karman procedure.

3. Physical characteristics: One says: "Venerable, the Blessed One has laid down the rule that only persons whose bodies are complete may receive full ordination. Yet you have a hunched back, a lurching gait, night blindness, twisted legs, a crooked head, protruding teeth, and an incomplete body. Having received full ordination in such a condition, yours cannot be called a full ordination." If this is said with the intention of causing that person doubt and remorse, then whether or not that person becomes doubtful and remorseful, one commits a Payattika offense. This is called physical characteristics.

4. Illness: One says: "Venerable, the Blessed One has laid down the rule that only persons free from illness may receive full ordination. Yet you suffer from scabies, jaundice, tumors, hemorrhoids, and other such illnesses. Having received full ordination while suffering from such illnesses, yours cannot be called a full ordination." [378c] If this is said with the intention of causing that person doubt and remorse, then whether or not that person becomes doubtful and remorseful, one commits a Payattika offense. This is called illness.

5. Offense: One says: "Venerable, the Blessed One has laid down the rule that only pure persons may receive full ordination. Yet you committed a Parajika, Sanghavasesa, Payattika, Pratidesaniya, or Vinayatikrama offense. Having received full ordination after committing such an offense, yours cannot be called a full ordination." If this is said with the intention of causing that person doubt and remorse, then whether or not that person becomes doubtful and remorseful, one commits a Payattika offense. This is called offense.

6. Reviling: One says: "Venerable, the Blessed One has laid down the rule that only persons who are joyful may receive full ordination. Yet you were not joyful but were angry or uttering abuse when you received full ordination; therefore, yours cannot be called a full ordination." If this is said with the intention of causing that person doubt and remorse, then whether or not that person becomes doubtful and remorseful, one commits a Payattika offense. This is called reviling.

7. Fetters: One says: "Venerable, the Blessed One has laid down the rule that only intelligent and wise persons may receive full ordination. Yet you are foolish and ignorant, like a clod of earth, a goat's horn, a cuckoo, or a wild goose. Having received full ordination in such a state, yours cannot be called a full ordination." If this is said with the intention of causing that person doubt and remorse, then whether or not that person becomes doubtful and remorseful, one commits a Payattika offense. This is called fetters.

If someone comes wishing to request full ordination and has reached twenty years of age, he should be given full ordination. If he has not yet reached that age, he should be told: "Wait until you have reached twenty years of age." If he receives full ordination elsewhere, one must not say anything that causes him doubt and remorse. If one does so, one commits a Vinayatikrama offense.

If a bhikkhu sees that, during another person's full ordination, the karman procedure is being performed invalidly, he should raise his hand and say: "Venerable, your karman procedure is invalid." If he does not speak at that time, he must not later say anything that causes the person doubt and remorse. If he says: "When you received full ordination, the motion was invalid, the karman procedure was invalid, and the Sangha was invalid," he commits a Vinayatikrama offense.

If a person with night blindness, a hunched back, a limping gait, or an incomplete body comes to request full ordination, he should be told: "Wait for now." If he has already received full ordination elsewhere and then comes, one must not say anything that causes him doubt and remorse. If one does so, one commits a Vinayatikrama offense.

If an ill person comes to request full ordination, he should be told: "Wait for now." If he has already received full ordination elsewhere and then comes, one must not say anything that causes him doubt and remorse. If one does so, one commits a Vinayatikrama offense.

If one causes a bhikkhu doubt and remorse, one commits a Payattika offense.

If one causes a bhikkhuni doubt and remorse, one commits a Sthulatyaya offense.

If one causes a siksamana, samanera, or samaneri doubt and remorse, one commits a Vinayatikrama offense.

If one causes a layperson doubt and remorse, one commits a Vinayatikrama offense to be confessed mentally.

[379a] Therefore, it is said (as above).

60. RULE: TAKING BACK AND WEARING A ROBE AFTER GIVING IT.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus frequently changed robes, wearing one robe before the meal and another after the meal. The Buddha knew this but still asked:

– What robes are those?

– Those are robes that I formally gave into another's keeping.

– Why did you use a robe that had been formally assigned to another without first relinquishing it, even making it into one of the three robes? From now on, I do not permit the use of a formally assigned robe without first relinquishing it.

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

-- If a bhikkhu has given a robe to a bhikkhu, bhikkhuni, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī by formal assignment and subsequently uses it without relinquishing that assignment, he commits a Pācittiya offense.

Explanation:

Bhikkhu: As explained above.

Given: Formally assigned to one of the five classes of persons.

Without relinquishing: Subsequently failing to relinquish the assignment.

Uses: If he makes it into one of the three robes and uses it, he commits a Pācittiya offense.

Pācittiya: As explained above.

If a bhikkhu has many robes and has forgotten which are which, he should gather all those robes together in one place and relinquish them by saying: “I formally assigned these robes to such-and-such a person, and such-and-such a person allowed me to use them at my discretion; I now relinquish them all.” However, in the case of the three robes, he must relinquish each one separately, saying: “This saṅghāṭi is one of the three robes I formerly used; I now relinquish it.

This saṅghāṭi [another one] is now the saṅghāṭi among my three robes that I shall use. This uttarāsaṅga is one of the three robes I formerly used; I now relinquish it. This uttarāsaṅga [another one] is now the uttarāsaṅga among my three robes that I shall use.

This antarvāsa is one of the three robes I formerly used; I now relinquish it. This antarvāsa [another one] is now the antarvāsa among my three robes that I shall use. These are my three robes; I shall always keep them and shall not be separated from them at night.”

In addition, all other pieces of cloth measuring approximately two cubits in length and one cubit or more in width must be formally assigned. The formal assignment should be made by saying: “Venerable sir, this is my extra robe. I formally assign it to such-and-such a person, and such-and-such a person will allow me to use it at my discretion.

When occasions arise for washing, dyeing, or mending robes, I shall use it.” After it has been used and formally assigned, it must be hung on the robe rack and kept in mind every day. If he is forgetful, he must tell his accompanying disciple or dependent disciple: “These are my three robes; you must help me remember them every day.” If he has no disciple, he should write a character on a corner of the robe. If he formally assigns it face-to-face, does not relinquish the assignment, and then uses it, he commits a Pācittiya offense.

If, without being face-to-face, he merely declares the formal assignment himself and then uses it without relinquishing the assignment, he commits a Vinaya-transgression offense. If he formally assigns it face-to-face with another person and then uses it without relinquishing the assignment, [379b] he commits a Pācittiya offense.

Furthermore, if he formally assigns an extra robe to another person and then uses it without relinquishing the assignment, he commits a Pācittiya offense. If he cannot identify his own robe, he commits a Vinaya-transgression offense. If he does not possess the three robes, he commits a Vinaya-transgression offense.

If he sometimes relinquishes it and sometimes uses it, he commits a Vinaya-transgression offense. If he makes it into one of the three robes and uses it without relinquishing the assignment, he commits a Pācittiya offense. If, without relinquishing the assignment, he uses it for matters pertaining to a stupa or the Sangha and afterward gives it to someone else, he commits a Vinaya-transgression offense.

One should not make the formal assignment face-to-face but should assign it indirectly through another person. Therefore, it is stated as above.

61. PRECEPT: HIDING ANOTHER PERSON’S ARTICLES.

When the Buddha was residing in the city of Śrāvastī, as related fully above, before the meal the group of six bhikkhus took one person’s saṅghāṭi and another person’s bowl and hid them elsewhere. When it was time to go for alms, the first bhikkhu prepared to enter the village and looked for his saṅghāṭi, but it was gone. Another bhikkhu searched for his bowl, but it too was gone.

The bhikkhu who had lost his robe asked the bhikkhus: “Venerable ones, who has taken my saṅghāṭi, and where?” The one who had lost his bowl asked: “Who has taken my bowl, and where?” The group of six bhikkhus laughed and said: “Venerable one, this monastery is vast; go and look for it.” He searched for a long time but could not find it. The group of six bhikkhus then said: “Venerable one, give me something, and I will help you find it.” Hearing this, the bhikkhu knew that they had taken and hidden it.

After the meal, they again hid a sitting cloth and a needle case. When the meal was finished, the bhikkhus wished to enter the forest to sit in meditation, but when they looked for the sitting cloth, it was gone. They asked: “Venerable ones, who has taken my sitting cloth, and where?” Another bhikkhu likewise asked: “Who has taken my needle case, and where?” The group of six bhikkhus laughed and said: “Venerable one, this monastery is vast; go and search everywhere.” He searched for a long time but could not find it.

The group of six bhikkhus again said: “Give me something, and I will help you find it.” Hearing this, the bhikkhu knew that they had taken and hidden it. The bhikkhus therefore brought this matter before the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned.

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

– Is it true that you did this?

– It is true, Blessed One.

– Why did you do so?

– We did it merely in jest, for amusement.

– You foolish men, this is an evil deed! You trouble your fellow practitioners of the holy life and call it jest and amusement? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster wholesome dharmas. From now on, I do not permit anyone, even in jest, to hide another person’s robe, bowl, sitting cloth, or needle case.

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

-- If a bhikkhu takes and hides another person’s robe, bowl, sitting cloth, or needle case, even in jest, he commits a Pācittiya offense.

Explanation:

Bhikkhu: As explained above.

Robe: There are seven kinds.

Bowl: Such as an earthenware bowl or an iron bowl; they are classified into three grades: superior, medium, and inferior.

Sitting cloth: That which the Blessed One permitted to be used.

Needle case: A case containing a needle.

[379c] Hides: Whether he hides it himself or causes someone else to hide it, even in jest, he commits a Pācittiya offense.

Pācittiya: As explained above.

If, among the three robes, he hides any one robe, he commits a Pācittiya offense. If he hides a saṅkakṣikā or another robe, he commits a Vinaya-transgression offense.

If, among the three grades of bowls, he hides any one bowl, he commits a Pācittiya offense. If he hides a small bowl or another kind of vessel, he commits a Vinaya-transgression offense.

If he hides a sitting cloth, he commits a Pācittiya offense. If he hides another kind of seating mat, he commits a Vinaya-transgression offense.

If he hides a needle case containing a needle, he commits a Pācittiya offense. If it contains no needle, he commits a Vinaya-transgression offense. If it contains a needle and thread, he commits a Pācittiya offense. If it contains neither needle nor thread, he commits a Vinaya-transgression offense. If it contains a needle and thread, but he unwinds the thread and hides it, he commits a Vinaya-transgression offense.

If, in jest, he hides a bhikkhu’s robe, he commits a Pācittiya offense; if he hides a bhikkhuni’s robe, he commits a Thullaccaya offense; if he hides the robe of a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, he commits a Vinaya-transgression offense. Finally, if he hides a layperson’s robe, he commits a Vinaya-transgression offense to be confessed mentally. Therefore, it is stated as above.

62. PRECEPT: FRIGHTENING ANOTHER BHIKKHU.

When the Buddha was dwelling in the city of Śrāvastī, as related in detail above, the group of six bhikshus rose from their meditation chambers, went to a concealed place, and hid there. Then, sticking out their ears, contorting their faces, glaring with their eyes, protruding their tongues, and making mock howling sounds, they frightened the group of sixteen young bhikshus. When the group of sixteen young bhikshus heard them, they were terrified and cried out loudly. Although the Buddha knew what had happened, he nevertheless asked the bhikshus, "What children are crying like that?" The bhikshus then related the entire matter to the Blessed One. The Buddha immediately ordered that the group of six bhikshus be summoned. When they arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One.

– Why did you do so?

– We wished to amuse ourselves.

– You foolish men, this is an evil deed. You distressed practitioners of the holy life and called it amusement. Do not make light of them. If they were to enter meditative concentration, they could use their spiritual powers to pick you up and cast you into another world. 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. For the sake of ten benefits, he established a precept for the bhikshus, which those who had already heard it were to hear again:

-- If a bhikshu frightens another bhikshu, he commits a Pācittiya offense.

Explanation:

Bhikshu: As explained above.

Frightens: If he uses a sight, sound, odor, or touch to frighten another, he commits a Pācittiya offense.

Pācittiya: As explained above.

1. Sight: If one hides in a dark place, sticks out one’s ears, contorts one’s face, glares with one’s eyes, protrudes one’s tongue, or even bends a single finger, and makes howling sounds to frighten another, then whether or not the other person is afraid, one commits a Pācittiya offense. This is called sight (using visible gestures).

2. Sound: If one makes various sounds, such as those of an elephant, horse, or donkey, or gives a long cry, or suddenly cries out and suddenly falls silent, or even [380a] makes a buzzing sound to frighten another, then whether or not the other person is afraid, one commits a Pācittiya offense. This is called sound (using noises).

3. Odor: If one says, "Venerable, there is the odor of a snake in there, the odor of a Pūtanā, or the odor of a scorpion," using such statements to frighten another, then whether or not that person is afraid, one commits a Pācittiya offense. This is called odor.

4. Touch: This includes heat, cold, lightness, heaviness, smoothness, and roughness.

– Heat: If one heats a robe, bowl, basin, or lock with fire or sunlight, then presses it against another person’s body and says, "Venerable, fire! Fire!" doing so to frighten that person, then whether or not the person is afraid, one commits a Pācittiya offense. This is called heat.

– Cold: If one fans another with a fan or a robe, or sprinkles water and then says, "Venerable, snow is falling! Snow is falling!" doing so to frighten that person, then whether or not the person is afraid, one commits a Pācittiya offense. This is called cold.

– Heaviness: If one presses a heavy tree root or flagstaff against another person and says, "Venerable, the wall is falling! The wall is falling!" doing so to frighten that person, then whether or not the person is afraid, one commits a Pācittiya offense. This is called heaviness.

– Lightness: If one covers another person with thin, light robes and says, "Venerable, the clouds are falling! The clouds are falling!" doing so to frighten that person, then whether or not the person is afraid, one commits a Pācittiya offense. This is called lightness.

– Smoothness: If one touches another person’s body with the stalk of a water lily, the stalk of a kumuda flower, the stalk of a sugandhika flower, or a door bolt, and then says, "Venerable, a snake! A snake!" in order to frighten that person, then whether or not the person is afraid, one commits a Pācittiya offense. This is called smoothness.

– Roughness: If one touches another person’s body with the stalk of an udumbara flower or the stalk of a puṇḍarīka flower and then says, "Venerable, this is a centipede," intending to frighten that person, then whether or not the person is afraid, one commits a Pācittiya offense. This is called roughness.

If one frightens a bhikshu, one commits a Pācittiya offense; if one frightens a bhikshuni, one commits a Sthūlātyaya offense; if one frightens a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, one commits a Vinaya-transgression offense. Finally, if one frightens a layperson, one commits a Vinaya-transgression offense requiring mental repentance. Therefore, it is stated as above.

63. PRECEPT: FROLICKING IN THE WATER.

When the Buddha was dwelling in the city of Śrāvastī, devas and people made abundant offerings of many kinds to him. At that time, there were two sisters in the city of Śrāvastī. One of them, who had conceived but had not yet given birth, had faith and therefore went forth to cultivate the path.

When the bhikshunis saw the condition of her abdomen, they expelled her and then reported the matter to the Blessed One. The Buddha taught that because she had become pregnant while still living at home, she had committed no offense. Later, this bhikshuni gave birth to a boy and named him Kumāra Kāśyapa.

When the boy reached the age of eight, he went forth to cultivate the path and became an arhat. He and the group of sixteen bhikshus then each carried a bathing basin to the Aciravatī River and entered the water to bathe. They lay face down and face up, swam back and forth in play [380b], and splashed water as they bathed.

At that time, King Prasenajit was standing atop his palace looking in the four directions. When he saw what they were doing, even greater disbelief arose in him, for at that time the king had not yet developed faith in the Buddha’s Dharma. He said to Queen Mallikā, "Look at the field of merit you serve." Because the queen possessed profound and unwavering faith, she did not turn her head to look, but immediately replied, "Great King, perhaps they are young renunciants who have only recently received full ordination and are not yet thoroughly familiar with the precepts of the Vinaya, or perhaps the Blessed One has not yet established a precept concerning this.

That must be why they behave so." The king then said to the queen, "When the head of a household speaks, his family must listen. When a preceptor or ācārya speaks, the disciples listen. When the ascetic Gautama speaks, all his disciples reply, ‘So it is, Blessed One; so it is, Well-Gone One.’ Yet when I speak to you, you do not even turn your head to look."

At that moment, Venerable Kumāra Kāśyapa was entering the final stage of the fourth dhyāna. With his divine ear, he heard the king’s words and said to his fellow bhikshus, "Venerables, the king is giving rise to disbelief, and Queen Mallikā is displeased. We should now cause them to give rise to joyful hearts." They all said, "Excellent." Each filled his basin with water and placed it before himself.

Sitting in a row in the full lotus posture, they traveled through the air above the king’s palace. At that time, Queen Mallikā was sitting in the open air. Seeing their shadows cast below, she looked upward and saw them sitting in sequence in the full lotus posture, each with a bathing basin set before him, traveling through the air like a flock of royal geese.

Her heart became exceedingly joyful, and she said to the king, "Great King, behold the spiritual virtue of my field of merit." When the king saw this, his heart became exceedingly joyful, and he said, "Excellent! I have obtained a great benefit. May the Blessed One and the bhikshus dwell in my kingdom throughout their lives as the supreme field of merit."

Because the bhikshus had previously heard the king’s ridicule, they reported the circumstances to the Blessed One. The Buddha immediately ordered that the group of sixteen bhikshus be summoned. When they arrived, the Buddha questioned them fully about the matter described above:

– Did you truly do this?

– It is true, Blessed One.

– I shall now impose a penalty upon you. Because of your conduct, I must establish a precept for the bhikshus.

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

-- If a bhikkhu plays in the water, he commits a Pacittiya offense.

Explanation:

Bhikkhu: As explained above.

Water: There are ten kinds.

Playing: If he jumps, wades, swims back and forth, dives under, surfaces, fans the water, splashes water, or pours water, he commits a Pacittiya offense.

Pacittiya: As explained above.

– Jumping: If, in play, he jumps into the water, he commits a Pacittiya offense. But if, while walking along the bank, he falls into the water, or while traveling in a boat he strikes a tree or rock on the bank [380c] and falls into the water, there is no offense. This is called jumping.

– Wading: If, in play, he wades through water, he commits a Pacittiya offense. But if, while traveling, he must wade through water; or if he is pulling something across a river; or if there is business of the Sangha or a stupa on the opposite bank, requiring him to cross back and forth frequently to attend to it; or if he does so because he wishes to learn to swim, there is no offense.

– Swimming back and forth: If, in play, he swims back and forth in the water, he commits a Pacittiya offense. But if he has forgotten something on the opposite bank and must swim across to retrieve it, there is no offense.

– Diving under: If, in play, he dives beneath the water, he commits a Pacittiya offense. But if his alms bowl, basin, cup, needle case, or some other object has fallen into the water and he must dive down to retrieve it, there is no offense. Or if he must submerge himself while bathing, there is no offense.

– Surfacing: If, in play, he enters the water and then rises above its surface, he commits a Pacittiya offense. But if he does so to retrieve an object, there is no offense.

– Fanning the water: If, in play, he fans the water, he commits a Pacittiya offense. But if the water at the surface is warm and, wishing to obtain cool water, he must fan aside the water above to draw water from below, there is no offense.

– Splashing water: If, in play, he splashes water, he commits a Pacittiya offense. But if there are mosquito larvae on the surface and he splashes the water so that they submerge, enabling him to draw water free of living creatures, there is no offense.

– Pouring water: If, in play, he takes water from the river and pours it onto the bank, he commits a Vinaya-transgression offense. If he pours water from the bank into the river, he likewise commits a Vinaya-transgression offense. But if he draws water from the river and pours it back into the river, he commits a Pacittiya offense. If he takes water from the ground and pours it onto the ground, he commits a Vinaya-transgression offense. If a bhikkhu has been afflicted by wind, has had his head lanced to draw blood and consequently faints, or has fainted from a fever, and cold water must be poured over his head, there is no offense. If a novice has defaced a bhikkhu's food by writing nonsense upon it, and the steward, fearing that laypeople may give rise to a lack of faith, washes it away with water, there is no offense. This is called pouring water.

If, while bathing his preceptor or acarya, he uses water to draw upon the teacher's back, he commits a Vinaya-transgression offense.

If, in play, he writes characters upon a bhikkhu's alms bowl, basin, or cup used to hold food, he commits a Vinaya-transgression offense.

If, while washing his feet, he uses water to draw upon a tree, jar, or large vessel, he commits a separate Vinaya-transgression offense for each place upon which he draws.

If he snaps his fingers in the water to make a sound, he commits a Vinaya-transgression offense.

If he tosses water into the air and then holds out his hands to catch it, he commits a Vinaya-transgression offense. Therefore, it is said as above.

64. PRECEPT: POINTING AT ONE ANOTHER.

When the Buddha was dwelling in the city of Sravasti, the circumstances were related in detail as above. At that time, on the fast days—the eighth, fourteenth, and fifteenth—the bhikkhus went to the Buddha, bowed their heads in homage, and inquired after him. At that time, the group of sixteen bhikkhus were sitting together at a place not far from the Buddha, so the bhikkhuni Utpala and the sramaneri Cili also came to pay homage and inquire after them.

Then, being young and fond of amusement, the women sat down near the bhikkhus. Because they were sitting immodestly, the bhikkhus saw this [381a], pointed it out to one another, and laughed. Just then, an ugly brahmin with a hunched back and crooked legs came by with his young wife.

Seeing the bhikkhus laughing, he thought, "Surely these bhikkhus see that I am ugly yet have a beautiful wife, and so they are laughing at me!" Becoming angry, he said, "These Sakyan ascetics do not know proper conduct; they laugh at me because of my appearance." The bhikkhus immediately replied, "We were not laughing at you." The brahmin said, "That is not so. You were indeed laughing at me." Having said this, he went to the Buddha and spoke as follows: "How extraordinary, Gautama!

The Sakyan ascetics do not know proper conduct. Seeing that I am ugly yet have a beautiful wife, they laughed at me because of my appearance." The Buddha then taught the brahmin the Dharma in a manner suited to him, showing him what was beneficial and joyful, causing him to rejoice and depart. After he had left, the Buddha ordered that the group of sixteen bhikkhus be summoned.

When they arrived, the Buddha asked:

– There was a very ugly brahmin accompanied by a beautiful wife. Did you laugh when you saw them?

– Blessed One, we did not laugh at the brahmin.

– Then at whom were you laughing?

– Blessed One, on the fast day, the bhikkhuni Utpala and the sramaneri Cili came to us and then sat immodestly. Seeing this, we pointed it out to one another, and that is why we laughed.

– If the nuns sat immodestly, you should have employed a skillful means to make them rise. Why did you laugh? I now censure you. On account of this matter, I shall establish a precept for my disciples.

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

-- If a bhikkhu points at another with his finger, he commits a Pacittiya offense.

Explanation:

Bhikkhu: As explained above.

If he points with one finger, he commits a Pacittiya offense. The same applies if he points with as many as five fingers; if he points with all his fingers, he also commits a Pacittiya offense. If he points with his fist, he commits a Sthulatyaya offense. If he points with a piece of wood or a bamboo branch, he commits a Vinaya-transgression offense. If bhikkhus quarrel and point their hands at one another, they commit a Pacittiya offense.

If a bhikkhu serving as monthly duty officer or steward orders someone to set out the meal and, pointing with his finger, says, "So-and-so, go and set out the meal," he commits a Pacittiya offense. If he points with a bamboo branch or a piece of wood, he commits a Vinaya-transgression offense. He should simply say, "So-and-so, go and set out the meal."

If a sramanera is asleep and one wishes to awaken him, one should call him while clicking one's fingernails. If he does not awaken, one should grasp his robe with one's fingers and pull it to wake him.

If bhikkhus are sitting in a layperson's house and a foolish bhikkhu sits immodestly, they should say, "Sit properly." If he does not understand, they should say, "Arrange your robes properly." If he still does not understand, they should tell him, "Foolish one, cover your body."

If a bhikkhu is seated in a bhikkhuni monastery and a bhikkhuni bows at his feet and then sits immodestly before him, [381b] he should not admonish her and cause her embarrassment. Instead, he should employ a skillful means and ask her to rise and fetch something.

If a bhikkhu is sitting in a donor's house and a woman comes, bows at his feet, and then sits immodestly before him, he should not say anything that would embarrass her. Instead, he should employ a skillful means and ask her to go and fetch something.

If a courtesan comes to tease and test a bhikkhu and therefore sits immodestly, he should say nothing but simply withdraw. Therefore, it is said as above.

65. RULE: ARRANGING TO TRAVEL TOGETHER WITH A WOMAN.

When the Buddha was dwelling at Vesali, as related in detail above, there was a certain man whose wife had done something that displeased him. He became extremely angry, beat her severely, and then went away. His wife thought: “His anger has not yet subsided. If he beats me again, I fear I shall die. I should flee now.” She immediately ran out through the gate and happened to see a bhikkhu who had finished his almsround and was about to leave the city. She asked:

“Venerable sir, where are you going?”

“I am going outside the city.”

“I wish to follow you.”

“Sister, this is the king’s highway; why is there any need to ask?”

She then followed behind him. After beating his wife, the husband thought: “My wife has been beaten. Could she perhaps have fled?” He went into the room to look for her, but did not see her. He asked others: “Where did she go?”

They replied: “She just went out along such-and-such a road.”

He immediately pursued her and suddenly saw her following behind the bhikkhu. Flying into a rage, he cursed him: “You wicked ascetic! How dare you entice my wife away!” He seized the bhikkhu and beat him severely, then took him before the magistrate and said: “This bhikkhu enticed my wife to follow him.”

The magistrate said: “Bring them here so that I may ascertain the truth of the matter.” He then asked the bhikkhu: “You are one who has gone forth. Why did you lead another man’s wife away?”

“That is not so.”

“Then why was she following you?”

“After finishing my almsround, I was about to leave the city when that woman asked me where I was going. I replied: ‘I intend to leave the city.’ She said: ‘I also wish to follow you out of the city.’ I replied: ‘Sister, this is the king’s highway; why is there any need for you to ask?’ That is the truth of what happened.”

The magistrate ordered his officers: “Take this bhikkhu away and summon the woman.” He then asked her: “Did that ascetic compel you to go?”

“No, he did not.”

“Then why were you traveling together?”

“My husband beat me, and his anger had not yet subsided. I feared that if he beat me again I might lose my life, so I fled. I happened to see the bhikkhu and asked: ‘Venerable sir, where are you going?’ He replied: ‘I intend to leave the city.’ I said that I wished to follow him, and he told me: ‘This is the king’s highway; why is there any need to ask?’ That is the truth. He did not compel me to go.”

The magistrate told the woman to leave and summoned the bhikkhu. He asked: “You are one who has gone forth. Why did you compel another man’s wife to go with you and then lie in the hope of escaping punishment? Just now that woman said [381c] that it was indeed you who compelled her to go. Why do you deny it?”

The bhikkhu replied: “That is not so.” The magistrate questioned him once more, and the bhikkhu gave exactly the same reply as before. The magistrate then ordered the bhikkhu to leave and summoned the woman again. He asked: “You vile woman, deserving of death! Did you abandon your husband and flee, and then lie to deceive the magistrate in the hope of escaping punishment? Just now the bhikkhu said that he did indeed compel you to go. Why do you say that he did not?”

She replied: “That is truly not so.”

The magistrate questioned her three times, but her answer remained the same as before. He therefore detained the woman and summoned the bhikkhu so that he might examine their condition and observe their expressions, thereby ascertaining the truth. He found that the bhikkhu’s reply remained the same as before. The magistrate then asked the bhikkhu: “Why is your bowl broken?”

“Because it was smashed.”

“Why are your robes torn?”

“Because they were ripped.”

“Why are your elbows and knees abraded?”

“Because they were injured.”

The wife’s anger toward her husband had not yet subsided, and she felt compassion for the bhikkhu, who had endured such suffering without accusing her husband before the magistrate. She therefore related the entire course of events to the magistrate. Upon learning what had happened, the magistrate became extremely angry and said to the husband: “You wicked criminal! Do you think that, apart from the king, there is no one else with authority?” He ordered a subordinate official to settle the bhikkhu’s case and provide him with medicines, robes, and a bowl. He then had the husband imprisoned and his property confiscated for the royal treasury.

The bhikkhus reported this matter to the Blessed One. The Buddha said to the bhikkhus: “May all kings possess such faith! In this case, although there had been no prior arrangement with the woman, such a calamity still occurred; how much more so if they had arranged to travel together. From this day forward, I do not permit a bhikkhu to arrange to travel together with a woman.”

The Buddha then ordered all the bhikkhus dwelling at Vesali to assemble. For the sake of ten benefits, he laid down this rule for the bhikkhus, which even those who had already heard it were to hear again:

-- If a bhikkhu arranges to travel together with a woman, even as far as the distance within a single village, he commits a Pacittiya offense.

Explanation:

Bhikkhu: As explained above.

Woman: Whether she is his mother, elder or younger sister, an adult or a child, a householder or one gone forth.

Arranging together: Whether the arrangement is for today, tomorrow, half a month hence, one month hence, and so forth.

Road: Whether for three yojanas, two yojanas, one yojana, half a yojana, one krośa, half a krośa, or even as far as the distance within a single village, he commits a Pacittiya offense.

Pacittiya: As explained above.

If a bhikkhu arranges to travel together with a woman through successive village intervals, he commits a Pacittiya offense for each interval. If he travels back and forth, he commits a separate Pacittiya offense for each journey. In all other respects, this is the same as explained in the third varga of the ninety-two rules concerning arranging to travel together with a bhikkhuni. The only difference here is that the journey is made with a woman. Therefore, the rule is stated as above.

66. RULE: SLEEPING IN THE SAME HOUSE WITH A WOMAN.

When the Buddha was dwelling in the city of Savatthi, as related in detail above, the Venerable Anuruddha had just completed the rains retreat at Stupa Mountain and was returning to the city of Savatthi to attend upon the Blessed One and inquire after his well-being. [382a] While he was traveling, dusk fell, so he wished to enter a village and seek lodging. At that time, a mother and her daughter were about to leave the village to fetch water, and they met him on the road. Seeing that the bhikkhu was handsome in appearance and composed in deportment, the girl conceived lustful thoughts.

The venerable entered the village and searched everywhere for lodging but found none. He thought: “I shall go outside the village, find a tree, and rest beneath it.” As he was leaving again, he encountered the mother and daughter once more. The girl asked her mother: “Where is this ascetic going in the darkness of night?”

Her mother replied: “I do not know.”

The girl said: “Then, Mother, ask him.”

The mother asked: “Ascetic, where do you intend to go, leaving the village alone in the darkness of night?”

He replied: “I entered the village seeking lodging but could find none, so I intend to go back outside and rest beneath a tree.”

The girl said to her mother: “We should bring him home and let him stay there.”

The mother then said: “Ascetic, follow me home, and I shall give you lodging for the night.” The bhikkhu followed her home. She pointed to a room and said: “Ascetic, you may rest in this room.” The bhikkhu spread out a grass mat and sat cross-legged.

After the mother and daughter had eaten, they entered their room to sleep. Because the bhikkhu was weary from traveling, he lay down to rest. The girl waited until her mother was sound asleep, then slowly crept to where the bhikkhu was and tugged at his grass mat. Becoming aware of her, the bhikkhu arose and sat upright. Since women are naturally shy, she went away. After she had left, the bhikkhu lay down again. But after a short while, she returned. As the Blessed One taught, there are five kinds of people who generally cannot sleep at night. These five kinds of people are:

1. A woman who gives rise to thoughts of sensual desire and thinks of a man will, for the most part, be unable to sleep at night;

2. A man who gives rise to thoughts of sensual desire and thinks of a woman will, for the most part, be unable to sleep at night;

3. A band of thieves harboring the intent to steal will, for the most part, be unable to sleep at night;

4. A king concerned about the affairs of state will, for the most part, be unable to sleep at night;

5. A bhikkhu diligently cultivating the path will, for the most part, be unable to sleep at night.

This girl likewise could not sleep, so she secretly arose and went to pull away the bhikkhu’s grass mat. The bhikkhu became aware of this and immediately sat up erect until dawn. The next day, he went to the Buddha. Seeing him from afar, the Buddha knew what had happened, yet still asked: “Who has harassed or offended you, causing you to look so unhappy?”

The bhikkhu then reported the entire matter in full to the Blessed One. The Buddha thereupon ordered all the bhikkhus residing in the city of Śrāvastī to assemble. For the sake of ten benefits, he established this precept for the bhikkhus; even those who had already heard it were to hear it again:

-- If a bhikkhu sleeps in the same dwelling as a woman, he commits a Pācittiya offense.

Explanation:

(Some of the terms above have already been explained.)

Dwelling: A place beneath the same roof and within the same walls.

Resting: If they lie down and sleep together, the bhikkhu commits a Pācittiya offense.

Pācittiya: As explained above.

If they are in the same room but have separate doors, there is no offense. [382b] But if they are in different rooms without a partition between them, the bhikkhu commits a Pācittiya offense. If they are in the same room with a partition between them, he also commits a Pācittiya offense. If they are in the same room but use different doors, there is no offense.

If the place is roofed above and enclosed by walls, he commits a Pācittiya offense. If it is roofed above but only half-enclosed around the sides, he commits a Vinaya-transgression offense. If it is roofed above but has no enclosure around the sides, there is no offense.

If it is enclosed around the sides and covered above, he commits a Pācittiya offense. If it is enclosed around the sides and only half-covered above, he commits a Vinaya-transgression offense. If it is enclosed around the sides but not covered above, there is no offense.

If a bhikkhu and a woman are both inside the dwelling, he commits a Pācittiya offense. If the bhikkhu is inside the dwelling while the woman lies with half her body inside, he commits a Vinaya-transgression offense. If the bhikkhu is inside the dwelling and the woman is outside, there is no offense.

If a woman and a bhikkhu are both inside the dwelling, he commits a Pācittiya offense. If the woman is inside the dwelling while the bhikkhu lies with half his body inside the dwelling and half outside, he commits a Vinaya-transgression offense. If the woman is inside the dwelling and the bhikkhu is outside, there is no offense.

On observances commemorating the Buddha’s birth, the Buddha’s attainment of enlightenment, the turning of the Dharma wheel, Rāhula, Ānanda, or the Pañcavārṣika festival of impartial almsgiving, when the Dharma is to be taught throughout the night, the gathering should be held outdoors. If there is wind, rain, snow, or cold weather, they should go indoors and sit upright. If, because of old age or illness, one is unable to sit, some object should be used as a partition. The partition, however, should not be made of a sparse or thin material covering only from the shoulders or armpits downward.

If a bhikkhu is traveling and enters a village to rest, he must stay in a separate room with a partition. If there is no dwelling, he should rest outdoors. If wind, rain, snow, or cold weather then compels him to go indoors, he should sit upright. If, because of old age, illness, or weakness, he cannot sit, some object should be used as a partition. If there is no partition but a trustworthy woman is present, he should say to her: “Upāsikā, sleep first while I remain seated.” When the bhikkhu wishes to sleep, he should wake her and say: “I wish to sleep. You must not sleep. If you sleep, you will gain no merit.”

If a bhikkhu rests in the same place as a female elephant, camel, buffalo, donkey, or even a hen, no offense is committed while the animal still holds its head up; but if it lowers its head and sleeps, he commits a Pācittiya offense. If a female dog lies with its head stretched out, there is no offense; but when it lowers its head and sleeps, he commits a Pācittiya offense. Likewise, with a female duck, peahen, or hen, there is no offense while it keeps its head stretched out. But when it tucks its head beneath its wing, he commits a Pācittiya offense. When a female elephant is still standing upright, there is no offense; but when it dozes off, he commits a Pācittiya offense.

If bhikkhus are sleeping in a room and a mother enters carrying a sleeping baby girl, all the sleeping bhikkhus commit a Pācittiya offense. If the disciplinarian or steward sees this, he should tell the woman: “Wake the child before carrying her inside.” Therefore, it is stated as above.

67. PRECEPT: SITTING WITH A WOMAN.

When the Buddha was residing in the city of Śrāvastī, the circumstances were related in detail as above. At that time, the Venerable Udāyin had a brahmin friend and acquaintance who lived in the same village. The brahmin’s daughter had married and moved to another village.

She sent word asking her father or her teacher, Udāyin, to visit her frequently. The circumstances were explained in detail in connection with the second Indeterminate Rule, up to the point where the Buddha said to Udāyin: “Foolish man, [382c] even householders living the lay life understand the proper conduct of renunciants—what should and should not be done. Although you entered the homeless life out of faith, you do not understand the proper conduct of a renunciant.

This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. It cannot nurture wholesome qualities. From this day forward, I do not permit a bhikkhu to sit alone with a woman in a secluded place.” The Buddha then ordered all the bhikkhus residing in the city of Śrāvastī to assemble.

For the sake of ten benefits, he established this precept for the bhikkhus; even those who had already heard it were to hear it again:

-- If a bhikkhu sits alone with a woman in a secluded place, he commits a Pācittiya offense.

Explanation:

(Some of the terms above have already been explained.)

Alone: There is only one woman and no one else present. Even if another person is present, that person is regarded as absent if asleep, insane, mentally deranged, in severe distress, or if that person is a child, a nonhuman being, or an animal.

Secluded place: A private, isolated place.

Sitting: If they sit together, the bhikkhu commits a Pācittiya offense.

Pācittiya: As explained above.

If a bhikkhu sits with a woman throughout the entire day, he commits one Pācittiya offense. If either the bhikkhu or the woman rises and leaves midway and then returns to sit again, one Pācittiya offense is committed on each such occasion.

If a bhikkhu accepts an invitation to a meal and sits in the donor’s house, and a woman, after serving the meal, comes and sits before the bhikkhu, then rises to serve more food, each time she rises and sits down again the bhikkhu commits a Pācittiya offense. If one woman sits near the bhikkhu while another woman comes and goes to serve more food, the bhikkhu should stand when the latter woman leaves. When standing, he should not suddenly leap to his feet, thereby causing the seated woman to suspect that the bhikkhu has some other intention.

Before standing, he should say: “Sister, I wish to stand up.” If she asks: “Why are you standing?”, he should reply: “Because the Blessed One established a precept forbidding a bhikkhu from sitting alone with a woman in a secluded place, I am standing up.” If the woman says: “Venerable sir, please do not stand; let me stand instead,” and she then rises, the bhikkhu commits no offense.

If a girl under seven years of age is sitting on a stepped passageway and then moves to sit on the second step, and again moves to sit on the third step, then for each such change of seat, the bhikshu commits one Payattika offense (?). But if a lay attendant is working in the house and passing back and forth without interruption, the bhikshu commits no offense. If the door faces the road and people, such as bhikshus continuously going on almsround, are passing along it, their presence is equivalent to that of a lay attendant, and therefore the bhikshu commits no offense.

If a bhikshu sits together with a woman on an upper floor, while a lay attendant below can see the bhikshu and the bhikshu can also see the lay attendant, there is no offense. Likewise, if a bhikshu sits alone with a woman downstairs while a woman upstairs can see them, there is no offense.

There are also the following cases: seeing but not hearing, hearing but not seeing, both hearing and seeing, and neither seeing nor hearing.

Seeing but not hearing: If a lay attendant sees from afar a bhikshu sitting together with a woman but cannot [383a] hear their voices, the bhikshu commits a Vinaya-transgression offense.

Hearing but not seeing: If the attendant hears their voices but cannot see the persons, the bhikshu commits a Vinaya-transgression offense.

Both seeing and hearing: If the attendant sees them sitting together and can hear their voices, there is no offense.

Neither seeing nor hearing: In this case, the bhikshu commits a Payattika offense.

If a bhikshu sits alone with a woman and there is a blind person nearby, he commits a Vinaya-transgression offense. If there is a deaf person nearby, he also commits a Vinaya-transgression offense. If that lay attendant is both blind and deaf, the bhikshu commits a Payattika offense. If there is one blind lay attendant and one deaf lay attendant, there is no offense. If the lay attendant is asleep, the bhikshu should awaken that person.

This offense encompasses occasions in a village or in a wilderness; at the proper time or at an improper time; by day or by night; in a concealed place, not an open place; in a secluded place, not a place crowded with people; nearby, not far away. Therefore it is said:

“Deliberately seizing, causing others to doubt,

Not relinquishing, taking and hiding, and intimidating.

Playing in the water, pointing at one another,

Traveling together, sleeping together in one house.

In a wilderness it is likewise.

Here ends the seventh section.”

68. PRECEPT: ORDAINING A PERSON WHO HAS NOT REACHED THE REQUIRED AGE.

When the Buddha was dwelling in the city of Shravasti, as related fully above, Visakha, Migara’s Mother, invited the Sangha residing at the Jetavana Monastery to come to her house in order and partake of meals on a continuing basis. Bowing her head, she paid homage at the feet of the Sangha and proceeded in turn until she reached the group of sixteen bhikshus. Seeing that they were still young, with tender bodies and complexions, yet able to leave home and enter the monastic life, she—being a woman of deep maternal affection—regarded them as her own sons as soon as she saw them. Moreover, out of reverence for the Dharma, she asked, “Venerable ones, when no offerings are made to the Sangha at Jetavana, where do you eat?”

They replied, “When the time comes, we put on our robes, take up our bowls, and go from house to house seeking alms.”

She then said, “Venerable ones, whenever there is no offering, please come to my house for your meal. From now onward, on any day when there is no donor, I shall provide offerings.”

When the young bhikshus heard this, they accepted her invitation. Whenever no offering was available at mealtime, they went to her house for their meal. Migara’s Mother frequently invited the Buddha and also invited Ananda, so Venerable Ananda went to her house every day. On one occasion, he saw the group of sixteen bhikshus taking their meal there. These young bhikshus became heedless and said to Migara’s Mother, “Mother, this is far too much food!” She replied, “My sons, set some aside.”

They then said, “It is too little!”

She told them, “My sons, add some more.” They complained that it was cold or hot, hard or soft, sweet or sour, salty or bland, expressing their dissatisfaction in every possible way.

Because Migara’s Mother possessed faith and great loving-kindness, she replied, “Whatever my sons ask for, I shall give them.”

Seeing this, Ananda thought, “If this were a household without faith, they would certainly give rise to malicious thoughts.”

He then went and reported the matter to the Buddha, saying, “Excellent, Blessed One! I pray that from this day onward children not be permitted to receive full ordination.”

The Buddha then instructed:

“From this day onward, no person under twenty years of age may be given full ordination.”

[383b] On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, that muddle-headed father and son, possessing faith, left home and entered the monastic life. The son became a shramanera and was responsible for supplying various necessities to five hundred bhikshus. Some bhikshus asked for tooth-cleaning sticks, while others asked for leaves.

Because there were so many people, he could not fully meet their needs. The muddle-headed bhikshu then thought, “I have only one son, yet he must provide for five hundred bhikshus. Their requests are so numerous that he cannot possibly meet them all.

If this continues, he will certainly fall ill before long. Although the Blessed One has established the precept that a person under twenty years of age must not be given full ordination, and although I know this should not be done, I shall nevertheless ordain him so that his hardship may be relieved.” He then invited the bhikshus into the ordination ground and had the boy fully ordained. After he received full ordination, the bhikshus continued ordering him about as before: “Shramanera, bring me a tooth-cleaning stick and leaves.”

He then said, “I have already received full ordination. Why do you still call me a shramanera?”

The bhikshus asked, “Who ordained you?”

He replied, “Who else but my father?”

The bhikshus then went and reported the matter to the Buddha. The Buddha ordered that the muddle-headed bhikshu be summoned. When he arrived, the Buddha questioned him fully concerning the matter related above:

“Did you actually do this?”

“It is true, Blessed One.”

“This is an evil deed. Muddle-headed man, why did you knowingly give full ordination to a person under twenty years of age?”

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

—If a bhikshu knowingly gives full ordination to a person under twenty years of age, he commits a Payattika offense. The bhikshus should censure that bhikshu, and the person thus ordained is not to be regarded as having received full ordination.

Explanation:

(Some of the foregoing terms have already been explained.)

Not having reached the required age: Not having completed twenty rainy seasons and being under twenty years of age is called not having reached twenty. One who has not completed twenty rainy seasons, even if twenty years of age, is still called one who has not reached twenty. One who has not completed twenty rainy seasons, even if over twenty years of age, is also called one who has not reached twenty.

One born in winter and ordained in winter without having completed all the rains retreats is called one who has not reached the required age. One born in spring and ordained in spring without having completed all the rains retreats is called one who has not reached the required age. One born at the time of the earlier rains retreat and ordained at the time of the earlier rains retreat without having completed the entire earlier rains retreat is called one who has not reached the required age.

One born at the time of the later rains retreat and ordained at the time of the later rains retreat without having completed the entire later rains retreat is called one who has not reached the required age.

When that person, after having been ordained (?), is under twenty years of age, but half of the Sangha says that he is under twenty and half says that he has reached twenty, the half who say that he is under twenty commit a Payattika offense, while the half who say that he has reached twenty commit no offense. That person is regarded as having legally received full ordination.

[383c] When this person is under twenty years of age, everyone says that he has not reached the required age, and yet they give him full ordination, all of them commit a Payattika offense. This person is not regarded as having legally received full ordination.

If this person is under twenty years of age, but everyone says that he has reached the required age and then grants him full ordination, all are without offense. This person is considered to have received valid full ordination.

If he has completed twenty rainy seasons but is under twenty years of age, he is considered to be twenty years old. If he has completed twenty rainy seasons and twenty years, he is considered to be twenty years old. If he has completed twenty rainy seasons and is over twenty years of age, he is considered to be twenty years old.

If he was born in winter and is granted full ordination after completing the rains retreat, he is considered to be twenty years old. If he was born in spring and is granted full ordination after completing the rains retreat, he is considered to be twenty years old. If he was born at the time of the earlier rains retreat and is granted full ordination after completing the earlier rains retreat, he is considered to be twenty years old. If he was born at the time of the later rains retreat and is granted full ordination after completing the later rains retreat, he is considered to be twenty years old.

When that person has completed twenty rainy seasons, if half of the assembly says that he has reached the required age and half says that he has not, the half who say that he has not commits a Vinaya transgression, while the half who say that he has are without offense. That person is considered to have received valid full ordination. When that person has completed twenty rainy seasons and they grant him full ordination, but everyone says that he has not reached the required age, all commit a Vinaya transgression. That person is not considered to have received valid full ordination. When that person has completed twenty rainy seasons and everyone says that he has reached the required age, all are without offense. That person is considered to have received perfect full ordination.

If a bhikshu knowingly grants full ordination to a person under twenty years of age, the bhikshus should reprimand that bhikshu and require him to confess the pācittiya offense.

Pācittiya: As explained above.

If someone comes seeking full ordination and has completed the required months, he should be granted full ordination. If he has not completed them, he should be told to wait until he has done so before being ordained. If that person does not know his exact age, his parents and relatives should be asked.

If they also do not know, the tablet recording his year of birth should be examined. If there is no such tablet, his physical development should be examined. When examining him, one should not judge merely by his general physique, because a child from a wealthy family may have a large body despite being young.

One must examine whether his hands and feet show signs of maturity. If, after doing so, his age still remains unknown, one should ask in which years the weather and climate of his country brought abundant harvests, crop failures, droughts, or floods, in order to estimate his age. Therefore, it is stated as above.

69. RULE: ARRANGING TO TRAVEL TOGETHER WITH BANDITS.

When the Buddha was dwelling in the city of Śrāvastī, the account is related in detail as above. At that time, the two countries of Śrāvastī and Vaiśālī were hostile toward one another and raided each other every year. Men from Vaiśālī came to Śrāvastī, plundered the people's property, and then returned toward their own borders.

Thinking themselves safe, they laid down their weapons and rested. The king of Śrāvastī thought: “I am the king and must destroy the enemy so that the people may live in peace. How could I allow bandits to seize my people's property?” He then commanded his generals and soldiers: “You must pursue these bandits and capture every one of them.

If you fail to capture them, do not return empty-handed.” The generals and soldiers thought: “The king's command is very stern; this matter must be carried out swiftly.” They therefore assembled the troops, followed the tracks, and gave pursuit.

[384a] At that time, after completing the rains retreat in Śrāvastī, some bhikshus wished to travel to Vaiśālī. Having lost their way, however, they came upon the bandits. Startled, the bandits asked the bhikshus:

– Who are you?

– We are renunciants.

– In which path have you gone forth?

– We have gone forth under the Śākyan.

– Venerable ones, where do you intend to go?

– We intend to go to Vaiśālī, but because we lost our way, we came here.

The bandits then showed the bhikshus the way. The bhikshus in turn asked:

– Good sirs, where do you intend to go?

– We are going to Vaiśālī.

– Allow us to accompany you.

– We are bandits who seize the property of others. We take shortcuts through the forests and do not follow the main road. You venerable ones are good people; why would you travel with us? Here is the direct road; you may follow it.

The bhikshus again requested: “Please lead us along with you; do not let us lose our way again.” The bandits replied as before. They continued questioning and answering in this manner three times without reaching a decision. Then the pursuing soldiers caught up with them, seized both the bandits and the bhikshus by the neck, brought them before the king, and reported:

– Your Majesty, these are the bandits.

– First bring the bhikshus here.

When the soldiers brought the bhikshus forward, the king asked:

– You are renunciants. Why have you become bandits?

– We are not bandits.

– Then why were you traveling with them?

The bhikshus recounted the entire matter above to the king. After hearing them, the king ordered the soldiers to take the bhikshus elsewhere and bring in the bandits. When they arrived, the king asked:

– Are these renunciants your accomplices?

– They are not our accomplices.

– Then why were they traveling with you?

The bandits recounted the entire matter above to the king. The king then ordered the soldiers to take the bandits away and bring in the bhikshus. When they arrived, the king asked:

– You are renunciants, yet you became bandits and then lied to deceive the authorities in the hope of escaping punishment. The bandits have confessed that you are their accomplices; why do you still deny it?

The bhikshus answered as before. The king then ordered the soldiers to release the bhikshus and to punish the bandits according to the law. Thus, the five hundred bandits were made to wear Kapila garlands, drums were beaten, and they were led around the crossroads so that the people might be informed. When they were about to be executed, the bandits wailed loudly. At that time, although the Buddha knew what had happened, he still asked:

– Bhikshus, why are so many people crying and wailing?

– Blessed One, those are the cries and wails of five hundred bandits whom the king has ordered his soldiers to take away for execution.

The Buddha then said to Ānanda:

– Go and speak to the king as follows: “Great King, as the king of all the people, you should cherish them as your own children. Why, then, would you put all five hundred people to death at once?”

Having received the instruction, Ānanda went and conveyed the Buddha's words to the king. The king said:

– Venerable Ānanda, I know well that even killing one person brings a great karmic retribution, how much more so killing five hundred. But these bandits repeatedly come and ravage my villages and plunder the people's property. If the Blessed One can teach and transform them so that they no longer plunder, I will spare their lives.

[384b] Ānanda returned and fully reported the king's words to the Buddha. The Buddha again sent Ānanda to speak to the king as follows:

– If the king will only release them, I, the Buddha, will teach and transform them so that from this day onward they will no longer be bandits.

Having received the instruction, Ānanda first went to the department of punishments and said to the supervising official: “The Blessed One has rescued these offenders. You must not kill them.”

He then asked the bandits: “Are you able to go forth?”

The bandits said:

– Venerable sir, had we gone forth before, we would not have fallen into this suffering. We now earnestly wish to do so, but do not know how it may be accomplished.

Ananda immediately went to the king and related to him the words the Blessed One had spoken: “I can teach and transform these men so that from this day forward they will no longer be robbers.” The king then ordered the prison official to spare their lives, but not yet to untie them, and to lead them before the Blessed One so that the Blessed One might release their bonds.

At that time, wishing to deliver those men, the Blessed One sat in an open place. When the robbers saw the Buddha from afar, their bonds came undone by themselves. They immediately bowed their heads and paid homage at the Buddha’s feet, then stood to one side. The Buddha discerned their past conditions and, in accordance with their capacities, taught them the Dharma concerning generosity, observance of the precepts, the recompense of karmic actions, and the Four Truths of suffering, its origin, its cessation, and the path. They immediately attained the fruit of stream-entry. The Buddha then asked:

– Do you wish to go forth?

– Blessed One, had we gone forth before, we would not have fallen into this suffering. We beseech the Blessed One to permit us to go forth today.

– Come well, bhikkhus!

When the Buddha uttered these words, the clothing worn by the five hundred robbers was transformed into the three robes. Bowls naturally appeared in their hands, and their deportment became dignified and orderly, like that of bhikkhus ordained for a hundred years. They all attained arhatship.

The other bhikkhus then addressed the Buddha:

– Blessed One, for what reason were these five hundred robbers naturally liberated through the Blessed One’s beneficent virtue?

– It is not only today that they have been liberated through My beneficent virtue. In a past life as well, they were liberated through My beneficent virtue, as is fully explained in the Birth Story concerning the monkeys.

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 travels on the same road together with robbers, even for the distance of a single village, he commits a Pācittiya offense.”

Explanation:

Robbers: Bands of thieves and robbers.

Appointment: They may agree to travel today, tomorrow, in a month, in half a month, and so forth.

Road: Whether for three yojanas, two yojanas, one yojana, one krosa, half a krosa, or even within the bounds of a single village.

Pācittiya: As explained above.

One must not arrange to travel on the same road with robbers. When a bhikkhu wishes to travel somewhere, he should join those traveling by carriage or those traveling on foot. Robbers may be recognized by three signs: smell, complexion, and appearance.

Smell: In desolate places, they may eat cooked or raw meat.

Complexion: They usually bear a frightened complexion.

Appearance: Because they are constrained throughout the day, their faces are dark, [384c] their hair is yellow, and they have a fierce appearance like beings from the realm of the dead.

These are the three signs of robbers, and a bhikkhu should not travel on the same road with them. If robbers disguise themselves as respectable people, put on fine clothing, and then, upon reaching a desolate place, discuss among themselves, “Today let us enter that village, break through its walls, and plunder its property. Whether it belongs to sramanas or brahmins, we shall take everything,” one should know that they are indeed robbers. At that time, however, one should not immediately abandon them and depart, but should continue along with them until approaching a village and only then find a way to leave them. If they notice this, one should say, “Good sirs, we are traveling only as far as this place.”

If a bhikkhu arranges to travel on the same road with robbers, he commits a Pācittiya offense. The same applies if he travels on the same road with female robbers. If he travels with thieves who steal gold, he commits a Pācittiya offense. If he travels with rebels or debtors, he commits a Vinaya transgression. Therefore, it is stated as above.

70. PRECEPT: DIGGING THE EARTH.

When the Buddha was dwelling at the Wilderness Monastery, as related fully above, a bhikkhu responsible for construction work personally dug the earth to lay building foundations or to make roof tiles and bricks. He was consequently criticized by people of the world, who said: “The sramana Gautama employs innumerable methods to denounce killing and praise abstention from killing, yet now his bhikkhu personally digs the earth to lay building foundations and to make roof tiles and bricks, thereby harming living beings. These are corrupt men—what spiritual conduct do they possess?” The bhikkhus reported the matter to the Blessed One. The Buddha then ordered that the bhikkhu responsible for construction work be summoned. When he arrived, the Buddha asked:

– Bhikkhu, did you actually do this?

– Blessed One, it is true.

– Although there are no living beings within the earth, this is nevertheless something that one who has gone forth should not do. Instead, one should have few affairs and few duties, so that people of the world do not criticize one and thereby lose their wholesome merit. From this day forward, a bhikkhu must not personally dig the earth.

The Buddha then ordered all the bhikkhus dwelling in the Wilderness 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 personally digs the earth, causes another person to dig it, or instructs that person to dig it, he commits a Pācittiya offense.”

Explanation:

Personally: This may be by the body, a part of the body, or an implement used by the body.

1/ Body: If one lifts oneself up and jumps about or runs back and forth with the intention of damaging the earth, one commits a Pācittiya offense. This is called using the body.

2/ Part of the body: This may be a hand, foot, knee, elbow, or fingernail. These are called parts of the body.

3/ Implement used by the body: If one uses a hoe, shovel, axe, or hatchet to dig the earth personally, strikes bamboo or wood into it, or throws something from afar with the intention of damaging the earth, then if the earth is damaged, one commits a Pācittiya offense.

Earth: There are two kinds: natural and constructed.

1/ Natural: Earth remaining in its original state is called natural.

2/ Constructed: There are two kinds: lower construction and upper construction.

a. Lower construction: This refers to earth on roads and earth used for walls.

b. Upper construction: This refers to earth spread over the floors of upper stories or on rooftops. This is called upper construction.

Personally digging: If one digs personally, causes another to dig, or merely instructs, “Dig this earth,” one commits a Pācittiya offense.

[385a] Pācittiya: As explained above.

If one personally devises a means to dig a large amount of earth, one commits one Pācittiya offense. If one alternately works and rests, one commits one Pācittiya offense each time one rests.

If one tells another person to dig and that person digs a large amount of earth in a single operation, one commits one Pācittiya offense.

If one repeatedly urges that person to dig more quickly, one commits one Pācittiya offense for each repetition.

If a bhikkhu wishes to level the ground and contrives to sweep it, he commits a Vinaya transgression. If the earth is damaged by a mark as small as a mosquito’s footprint, he commits a Pācittiya offense. If he did not deliberately contrive to do so, there is no offense.

If one deliberately drags a log with the intention of scraping the earth, one commits a Vinaya transgression while dragging the log. If the earth is damaged by a mark as small as a mosquito’s footprint, one commits a Pācittiya offense. If one did not deliberately contrive to do so, there is no offense.

The same applies if one drives cattle or horses across the ground with the intention of causing the earth to crumble and become damaged. If one did not deliberately contrive to do so, there is no offense.

If one wishes to level the ground and therefore practices walking meditation upon it, one commits a Vinaya transgression while walking; when the earth is damaged by a mark as small as a mosquito’s footprint, one commits a Pācittiya offense. The same applies when standing, sitting, or lying down. But if one does not act intentionally, there is no offense.

If a bhikkhu stamps his foot against the edge of a riverbank and causes earth to fall away, he commits one Pacittiya offense with each stamp. But if, while walking along the riverbank, he inadvertently causes the earth to collapse, there is no offense. However, if the fallen clod of earth is heavier than one person, he commits a Pacittiya offense. If the fallen clod is not as heavy as one person, there is no offense.

If a bhikkhu is holding a piece of wood, a stone, a tile, a brick, a hoe, or a shovel and accidentally drops it on the ground, there is no offense even if the earth is damaged.

If a bhikkhu managing affairs has many articles belonging to the Sangha or to a stupa and wishes to conceal them in the ground, but the ground is living earth in an open place, he must not dig it with his own hands but must have a lay attendant do so. If the ground is dead earth in a secluded place, he may dig it himself and conceal the articles. If he drives a stake into the ground, he commits a Vinaya-transgression offense. If the earth is damaged to the extent of a mosquito's footprint, he commits a Pacittiya offense.

If a bhikkhu wishes to stretch out an awning, pegs must be driven in at its four corners. If it is stretched over dead earth in a secluded place, he may drive in the pegs with his own hands without offense. If it is stretched over living earth in an open place, he must have a lay attendant do it. When removing the pegs, he must likewise have a lay attendant do so.

If a bhikkhu drives a nail into a wall inside a room and breaks the wall, upon completing the act he commits a Vinaya-transgression offense. But if there was already a hole in the wall, there is no offense.

If the surface of the ground has been soaked by rainwater and a bhikkhu breaks an area as large as a bird's footprint, he commits a Pacittiya offense. If he wishes to draw upon the ground, he commits a Vinaya-transgression offense. If the earth is damaged to the extent of a bird's footprint, he commits a Pacittiya offense. But if he draws upon muddy ground, there is no offense.

If a bhikkhu managing affairs wishes to draw a plan, he should draw it on a piece of wood or on a brick. If the earthen surface of a dwelling has become old and he wishes to remove it, he must not remove it with his own hands but must have a lay attendant remove it.

If a bhikkhu wishes to demolish a wall, he should have a lay attendant break away the earthen plaster on the outside; only then may he remove the bricks with his own hands. When he reaches the course next to the ground, he must also have a lay attendant remove it. If the wall is not plastered with earth but has been soaked by rainwater, then when he wishes to demolish it, he must have a lay attendant remove two or three courses of bricks from the top; only then may he remove the rest with his own hands.

When he reaches the course next to the ground, he must again have a lay attendant continue removing it. If a pile of tiles or bricks has been soaked by rain, a bhikkhu must not take them with his own hands. He must have a lay attendant remove approximately [385b] two or three layers from the top, after which he may take them himself.

When he reaches the layer next to the ground, he must again have a lay attendant remove it. When taking roofing tiles, a bhikkhu may take them, but when he reaches the layer of tiles lying next to the ground, he must have a lay attendant take them. The same applies when stacking bricks.

When earth has been soaked by rain, a bhikkhu must not take it. He must have a lay attendant remove the entire layer of rain-soaked earth; after that, he may take the earth himself without offense.

If earth dug up by mice has been soaked by rain, a bhikkhu must not take it but must have a lay attendant take it.

After rain, a bhikkhu must not dredge a well but must have a lay attendant dredge it. If the lay attendant is too young to do the work, the bhikkhu must lower the attendant into the well to stir the water until it becomes turbid; only then may the bhikkhu dredge it. A bhikkhu must not drain pond water or standing water after rain. But if cattle or horses have already waded through it, he may drain it. If muddy earth has been exposed to rain, a bhikkhu must not take it but must have a lay attendant take it.

If earth in a pond or in a large jar has been exposed to rain, a bhikkhu must not take it but must have a lay attendant take it.

If, after rain, water remains standing in a ditch or gutter, a bhikkhu must not clear it with his own hands but must have a lay attendant clear it.

If, after urinating or defecating, a bhikkhu washes with water and rubs his hand against the ground, he commits a Pacittiya offense. After urinating or defecating, he must wash his hands with ash or bean powder.

If rainwater swirls over the earth and gathers it into a pile, a bhikkhu must not take it but must have a lay attendant take it.

If jars, pitchers, basins, and similar vessels have been left outdoors and exposed to rain, a bhikkhu must not take them but must have a lay attendant take them.

If a board used for washing the feet has been exposed to rain, a bhikkhu must not pick it up.

If such objects as wood, stones, tiles, or bricks have been left outdoors and exposed to rain, a bhikkhu must not pick them up with his own hands but must have a lay attendant pick them up.

If a bhikkhu digs earth, he commits a Pacittiya offense. If the earth is mixed with half sand, he commits a Vinaya-transgression offense. But if it consists entirely of sand, there is no offense. The same applies if a bhikkhu digs among rocks, pebbles, or dust—that is, there is no offense. Therefore, it is stated as above.

THE MAHASANGHIKA VINAYA

End of the nineteenth fascicle.