摩訶僧祇律

EXPLANATION OF THE NINTH SECTION OF THE NINETY-TWO PACITTIYA RULES.

71. RULE: ACCEPTING OFFERINGS BEYOND THE PRESCRIBED LIMIT.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the lay devotee Mahanama of the Licchavi clan intended to invite the Sangha and make an offering of medicines. The group of six bhikkhus heard that Mahanama intended to invite the Sangha and make an offering of medicines [385c], so they wished to provoke and trouble him. Early in the morning, the group of six bhikkhus donned their robes, entered the village, went directly to that household, exchanged greetings with them, and asked:

– I have heard that your household intends to invite the Sangha to your home and make an offering of medicines. Is this true?

– It is true. But does the Venerable One require anything?

– I require medicine.

– Then what kind of medicine do you require?

– I require this much curd, this much oil, this much honey, this much rock sugar, this many medicinal roots, medicinal leaves, medicinal flowers, medicinal fruits, and so forth.

– I do not have enough today. When I have obtained everything, I will make the offering.

– You should have prepared sufficient medicine before inviting the Sangha. Supplying medicine to one bhikkhu is like providing for a great elephant. Now I am requesting medicine for only one person, yet you do not have enough; how much less could you provide for many? You seek only a good reputation and have no sincere intention of making an offering.

– Venerable Sir, even the king’s treasury would not contain so much medicine, much less my household. When I have obtained everything, I will offer it.

– Whether you make the offering or not is up to you.

Having said this, the group of six bhikkhus departed. The donor later obtained all the medicines and went to tell them: “I have now obtained all the medicines that the Venerable Ones previously requested. Please come and collect them.” When the bhikkhus heard this, they laughed and said:

– Previously, I was only joking. In truth, I have no need of medicine.

– Why did the Venerable Ones test me in this way? Of all the possessions in my household, there is nothing that I would begrudge the Buddha or the bhikkhus.

– Are you angry, donor?

– I am indeed angry.

– If you are angry, I ask your forgiveness.

– I do not accept your apology. Go to the Buddha and confess your offense.

The bhikkhus then went to the Buddha and confessed. The Buddha asked: “For what reason are you confessing?” They related the entire matter in full to the Blessed One.

The Buddha rebuked them: “Foolish men! Mahanama’s household belongs to the Licchavi clan. They would never begrudge the Buddha or the bhikkhus any precious possession whatsoever. Why did you harass him? From now on, when a donor extends a personal invitation for four months, I permit you to accept it, except when the invitation is renewed or is a lifelong invitation.” The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this rule for the bhikkhus; even those who had already heard it were to hear it again:

-- If a donor extends a personal invitation to make offerings for four months, a bhikkhu may accept them. But if he accepts them beyond four months, he commits a Pacittiya offense, except in cases of a renewed invitation, a lifelong invitation, or an unrestricted invitation.

Explanation:

Four months: Either the four months of summer, the four months of winter, or the four months of spring.

Personal invitation: An invitation addressed specifically to oneself.

Beyond: Beyond four months.

Except in the case of a renewed invitation: The Blessed One said that there is no offense if one continues to accept the offerings.

Lifelong invitation to make offerings: The donor invites one to receive offerings for the remainder of one’s life.

Pacittiya: As explained above.

If a donor says to a bhikkhu, “May the Venerable One accept my offerings during the four months of summer,” and the bhikkhu continues to accept offerings from that donor beyond the sixteenth day of the eighth month, he commits a Pacittiya offense. The same applies if the invitation is made during winter or spring.

If a donor invites bhikkhus without [386a] specifying particular individuals, whether for four months, one month, or half a month, they may not continue to accept offerings once the period of the invitation has ended.

If a donor says, “If the Venerable One continually resides here, I will provide food for you indefinitely,” and the bhikkhu leaves that place for one night, he may not resume accepting food there. But if the donor asks, “Why does the Venerable One no longer come?” he should reply, “Previously, you said that if I continually resided here, you would provide me with food. But I left this place for one night, and therefore I no longer come.”

If the donor then says, “Whether you leave or do not leave is of no consequence. From now on, may the Venerable One continue to come,” the bhikkhu may continue to accept the offerings without offense.

If a donor says, “May the Venerable One accept my offerings until this granary is empty,” then after accepting the invitation, the bhikkhu must regularly ask the keeper of the granary whether the grain has been exhausted. If he is told that it has been exhausted, he may not continue to accept offerings. But if the donor asks, “Why does the Venerable One no longer come?” he should reply, “Previously, I accepted your invitation to receive meals only until this granary was empty. Now the granary is empty, and therefore I no longer come.”

If the donor then says, “I did not mean only one granary; I have many other granaries as well. From now on, may the Venerable One continue to come,” the bhikkhu may continue to accept offerings without offense.

The same applies if a donor invites one to receive offerings of curd or sugarcane.

If a donor says, “May the Venerable One accept my offerings until this cow’s milk is exhausted,” then after accepting the invitation, the bhikkhu must occasionally ask whether that cow’s milk has been exhausted. If he is told that it has been exhausted, he may not continue to accept offerings. If the donor asks, “Why does the Venerable One no longer come?” he should reply, “Previously, I accepted your invitation to receive offerings only until this cow’s milk was exhausted. Now her milk is exhausted, and therefore I no longer come.”

If the donor then says, “I do not have only one cow; I have other cows as well. From now on, may the Venerable One continue to come,” the bhikkhu may continue to accept offerings without offense.

If a donor says, “May the Venerable One accept my offerings for as long as my son-in-law remains here,” the bhikkhu may accept them. But when the son-in-law departs, he may no longer continue to accept offerings. If the donor asks, “Why does the Venerable One no longer come?” he should reply, “Previously, I accepted your offerings only for as long as your son-in-law remained here. Now he has departed, and therefore I no longer come.”

If the donor then says, “May the Venerable One accept my offerings again,” the bhikkhu may resume accepting the offerings without offense.

If a donor says, “May the Venerable One accept from me a meal before the regular mealtime,” the bhikkhu may not request a later meal. If the donor invites him to a later meal, he may not request an earlier meal. If the donor invites him to receive a drink outside the proper time, he may not request medicine or other things. If the donor offers oil for anointing the feet, he may not request a drink outside the proper time. If the donor offers medicine, he may request medicine.

If the donor says, “For the remainder of the Venerable One’s life, I offer you robes, food and drink, lodging, and medicines,” the bhikkhu may then request any of those things as needed, without offense. Therefore, the rule is stated as above.

72. RULE: RESISTING AN EXHORTATION TO TRAIN.

When the Buddha was dwelling in the country of Kausambi, as related in detail above, the bhikkhus said to Chanda:

– Elder, you must train and must not commit offenses belonging to the five classes.

– I will not listen to you now. If I encounter elders whose faculties are serene, who are learned, observant of the precepts, and possessed of profound understanding, I will question them. If they give me any instruction, I will follow it.

The bhikshus then brought [386b] this matter before the Blessed One. The Buddha instructed them to summon the bhikshu Chanda. When he arrived, the Buddha questioned him about the foregoing matter:

“Did you actually say such things?”

“Blessed One, it is true.”

“That was improper. Have you not heard me employ countless skillful means to praise compliance and censure opposition? Why, then, were you so obstinate and self-important? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. It cannot serve to foster wholesome dharmas.”

The Buddha then ordered all the bhikshus residing in the country of Kaushambi 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, when admonished by other bhikshus that he must train and must not transgress the five classes of offenses, replies: ‘For now, I will not listen to you. If I encounter elders whose faculties are serene, who are learned, observe the precepts, and possess profound understanding, I will ask them; whatever instructions they give, I will follow,’ he commits a Payattika offense. A bhikshu who wishes to gain benefit in the true Dharma must train and must inquire of other bhikshus.”

Explanation:

The five classes of offenses are: 1. Parajika offenses; 2. Sanghavasesha offenses; 3. Payattika offenses; 4. Pratideshaniya offenses; 5. Vinayatikrama offenses.

“Must not transgress”: One admonishes him to train in the following twelve matters: 1. The introduction to the Pratimoksha; 2. The four Parajikas; 3. The thirteen Sanghavaseshas; 4. The two Aniyata rules; 5. The thirty Naihsargika-Payattikas; 6. The ninety-two Payattikas; 7. The four Pratideshaniyas; 8. The Shaiksha rules; 9. The seven methods for settling disputes; 10. The rules of compliance. (Only ten matters are enumerated here.) He must train in them and not transgress them. If, when admonished by another in this way, he replies: “I will not listen to you. If I encounter an elder whose faculties are serene, who is learned, observes the precepts, and possesses profound understanding, I will ask him; whatever instructions he gives, I will follow,” he commits a Payattika offense.

If another admonishes him: “Elder, you must train in the five classes of offenses—Parajika, Sanghavasesha, Payattika, Pratideshaniya, and Vinayatikrama—and must not transgress them,” and he replies: “I will not listen to you. If I encounter an elder whose faculties are serene, who is learned, observes the precepts, and possesses extensive and profound understanding, I will ask him; whatever instructions he gives, I will follow,” he commits a Payattika offense.

Or if someone admonishes him to train in the four classes of offenses, three classes of offenses, two classes of offenses, one class of offenses, or the four Parajikas, and not to transgress them, and he replies: “I will not listen to you. If I encounter an elder whose faculties are serene, who is learned, observes the precepts, and possesses extensive and profound understanding, I will ask him; whatever instructions he gives, I will follow,” he commits a Payattika offense.

If someone admonishes him: “Elder, you must train in the six disciplinary procedures: the karma of censure, the karma of prohibiting speech, the karma of banishment, [386c] the karma of reconciliation, the karma of suspension, and the karma of separate residence, and must not transgress them,” and he replies: “I will not listen to you. If I encounter an elder whose faculties are serene, who is learned, observes the precepts, and possesses extensive and profound understanding, I will ask him; whatever instructions he gives, I will follow,” he commits a Payattika offense.

If someone admonishes him: “Elder, among the six disciplinary karmas, the Sangha has performed the karma of censure against you; therefore, you should show obedience and gentleness and relinquish your obstinacy. (The same applies through the karma of separate residence.) Elder, you must train in these and must not transgress them,” and he replies: “I will not listen to you. If I encounter an elder whose faculties are serene, who is learned, observes the precepts, and possesses extensive and profound understanding, I will ask him; whatever instructions he gives, I will follow,” he commits a Payattika offense.

If someone admonishes him: “Elder, you must train, be virtuous, observe the precepts, and read and recite the sutras and Dharma teachings; then you will attain the fruits of stream-enterer, once-returner, non-returner, and arhatship,” he must not answer in the ordinary manner, “I will train,” but should reply, “It was for this very reason that I went forth.” Therefore, the rule is stated as above.

73. PRECEPT: DRINKING INTOXICATING LIQUORS.

When the Buddha was residing in the country of Kaushambi, as related in detail above, there was in Kaushambi a malevolent naga named Ambala, who could cause drought and prevent rain from falling, bringing crop failures, famine among the people, and all manner of calamities. At that time, the Venerable Svagata went there and subdued the malevolent naga, as explained in detail in the Sutra of the Bhikshu Svagata. Once the malevolent naga had been subdued, prosperity returned to the country.

Grateful for the venerable’s benevolence, the people wished to repay him. At that time, five hundred wealthy households established regular offerings for the bhikshu Svagata. They hung banners, arranged beds and seats, invited the Sangha to receive offerings, and separately invited the bhikshu Svagata to their homes to receive various delicacies.

On one occasion, after one household had offered him food, they presented Svagata with liquor that was as clear as water. Being thirsty, he drank it and then returned to the monastery. At that time, on the day of a great assembly, the Blessed One was teaching the Dharma.

Overcome by the effects of the liquor, Svagata lost consciousness and lay sprawled upon the ground with his legs extended toward the Blessed One. Although the Buddha knew who it was, he nevertheless asked the bhikshus:

“Which bhikshu is lying there with his legs extended toward the Tathagata?”

“Blessed One, the bhikshu Svagata drank too much liquor, became intoxicated, and is lying there in that state.”

“Did this bhikshu Svagata ever sleep during the daytime before?”

“No, Blessed One.”

“Before becoming intoxicated, did the bhikshu Svagata ever lie with his legs extended toward the Buddha?”

“No, Blessed One.”

“Can one drink a great quantity of liquor and expect not to become intoxicated?”

“No, Blessed One.”

“If the bhikshu Svagata had not drunk liquor, would he, upon hearing the sublime and deathless Dharma [387a], have wished to forfeit its benefit and refused to listen to the teaching?”

“No, Blessed One.”

“This bhikshu Svagata was once able to subdue a malevolent naga. Can he now subdue even a bullfrog?”

“He cannot subdue it, Blessed One.”

“If the naga Ambala were to hear of this, it would surely be displeased. From this day onward, I do not permit bhikshus to drink liquor.”

Furthermore, when the Buddha was residing in the city of Shravasti, as related in detail above, the Venerable Nadiçi drank too much rock-sugar liquor and then returned to the monastery. At that time, during a great assembly, the Blessed One was teaching the Dharma. Overcome by the effects of the liquor, Nadiçi lost consciousness and lay sprawled before the Blessed One with his legs extended toward him. Although the Buddha knew who it was, he nevertheless asked the bhikshus:

“Which bhikshu is lying there with his legs extended toward the Tathagata?”

“Blessed One, that is the bhikshu Nadiçi. Because he drank too much rock-sugar liquor, he became utterly intoxicated and is lying there in that state.”

“Did the bhikshu Nadiçi ever sleep during the daytime before?”

“No, Blessed One.”

“Before becoming intoxicated, did the bhikshu Nadiçi ever lie with his legs extended toward the Buddha?”

“No, Blessed One.”

“Can one drink a great quantity of liquor and expect not to become intoxicated?”

“No, Blessed One.”

– If the bhikkhu Na Di Sí had not drunk liquor, then, upon hearing the subtle and wondrous, deathless Dharma being taught, would he have lost the opportunity to benefit by refusing to listen to the Dharma?

– No, Venerable Blessed One.

– From now onward, I do not permit bhikkhus to drink rock-sugar liquor.

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

-- "If a bhikkhu drinks rock-sugar liquor, he commits a Pācittiya offense."

Explanation:

Liquor: There are ten kinds: mixed, sweet, matured, altered, sour, soaked, yellow, dregs, sediment, and clear.

1. Mixed: Broken rice and crushed rice noodles are mixed with water and placed in a vat. Not even a drop as small as the tip of a blade of grass or the end of a hair may touch the mouth, much less may one drink it from a cup. If one drinks it, one commits a Pācittiya offense. This is called mixed.

2. Sweet: If one drinks liquor that has just fermented and become sweet in flavor, one commits a Pācittiya offense. This is called sweet.

3. Matured: When the liquor has developed its aroma and flavor, if one drinks it, one commits a Pācittiya offense. This is called matured.

4. Altered: When the liquor's pungent aroma has changed and deteriorated, if one drinks it, one commits a Pācittiya offense. This is called altered.

5. Sour: When the flavor of the liquor has changed and deteriorated, becoming sour, if one drinks it, one commits a Pācittiya offense. This is called sour.

6. Soaked: A piece of white silk is washed clean and soaked in liquor, occasionally taken out and dried in the sun, and then soaked again. It is kept for journeys into wilderness regions, where the liquid is wrung from it and drunk. If one drinks it, one commits a Pācittiya offense. This is called soaked.

7. Yellow: When the liquor has become a clear yellow color but has not yet turned bluish, if one drinks it, one commits a Pācittiya offense. This is called yellow.

8. Dregs: The dregs of liquor. (The original text gives no explanation.)

9. Sediment: The turbid sediment [387b] at the bottom of a liquor vat. If one drinks it, one commits a Pācittiya offense. This is called sediment.

10. Clear: The liquor at the surface of a vat is clear and bluish like oil. Not even a drop as small as the tip of a blade of grass or the end of a hair may touch the mouth, much less may one drink it from a cup. If one drinks it, one commits a Pācittiya offense. This is called clear.

Rock-sugar liquor: There are ten kinds: mixed, sweet, matured, altered, sour, soaked, yellow, dregs, sediment, and clear.

Mixed: Rock sugar is mixed with the juice of plant sprouts and steeped in a vat. Not even a drop as small as the tip of a blade of grass or the end of a hair may touch the mouth, much less may one drink it from a cup. If one drinks it, one commits a Pācittiya offense.

The remaining nine kinds are as explained above.

Pācittiya: As explained above.

– In addition, there are the following kinds: barley-flour ginseng liquor, rice ginseng liquor, barley-meal ginseng liquor, barley-stalk ginseng liquor, and roasted-grain ginseng liquor.

1. Barley-flour ginseng liquor: Barley flour is mixed with the juice of plant sprouts and steeped in a vat. Not even a drop as small as the tip of a blade of grass or the end of a hair may touch the mouth, much less may one drink it from a cup. If one drinks it, one commits a Pācittiya offense.

2. Rice ginseng liquor: Rice is mixed with the juice of plant sprouts and steeped in a vat. If one drinks it, one commits a Pācittiya offense.

3. Barley-meal ginseng liquor: Barley awns are mixed with the juice of plant sprouts and steeped in a jar. If one drinks it, one commits a Pācittiya offense.

4. Barley-stalk ginseng liquor: Barley stalks are mixed with the juice of plant sprouts and steeped in a jar. If one drinks it, one commits a Pācittiya offense.

5. Roasted-grain ginseng liquor: Barley grains are roasted and then steeped in a jar to ferment. Not even a drop as small as the tip of a blade of grass or the end of a hair may touch the mouth, much less may one drink it from a cup. If one drinks it, one commits a Pācittiya offense.

There is no offense in drinking roasted-grain ginseng water after a meal. If one eats liquor yeast, one commits a Việt tì ni offense. If one mixes liquor yeast with rice and eats it, one commits a Pācittiya offense.

If one eats rock sugar and then drinks water, there is no offense. If one eats liquor dregs, one commits a Việt tì ni offense. If one combines the three kinds mentioned above and drinks them, one commits a Pācittiya offense.

If one drinks grain liquor or rock-sugar liquor, one commits a Pācittiya offense. If one drinks grape wine, one commits a Việt tì ni offense. If one drinks tu lâu water or nan đề water, or eats their residue, one commits a Việt tì ni offense in every case.

If one eats Khư la, Ca tỉ đa, tỉ la bà, or Câu đà la fruit, one commits a Việt tì ni offense, because they intoxicate those who eat them.

Excepted are the fourteen kinds of pressed fruit juice, from am bà la fruit juice through da bà fruit juice, which may be filtered until clear and then drunk. But if any of them acquires the color, flavor, or odor of liquor, it is not permissible to drink it. Because drinking fermented fruit juice intoxicates the drinker, it is not permissible. Exceptions are bitter sugarcane liquor, bitter grape wine, and fruit juice. Therefore, it is stated as above.

74. PRECEPT: TREATING OTHERS WITH CONTEMPT.

When the Buddha was dwelling in the country of Câu Diệm Di, as related in detail above, the Sangha was assembled in harmony and intended to perform a karma act, but Xiển Đà did not come. The Sangha therefore sent a messenger to summon the bhikkhu Xiển Đà, saying that the Sangha was assembled in harmony and intended to perform a karma act, and that the elder should come. Xiển Đà, however, refused to come.

The bhikkhus then discussed the matter among themselves: "Xiển Đà is extremely obstinate. If we summon him, he will certainly not come; but if we tell him not to come, perhaps he will come." Having discussed the matter, they sent a messenger to tell him: "Elder, do not come."

Xiển Đà then said: "Enough, enough! [387c] All the venerable ones have come to tell me not to come."

Having said this, Xiển Đà immediately went and entered the midst of the Sangha. The bhikkhus told Xiển Đà to sit down, but he would not sit. The bhikkhus then said:

– Elder, do not sit down.

Xiển Đà immediately said: "All of you are sitting. Why do you tell me not to sit?" He then sat down.

The bhikkhus next said: "Elder, you should discuss this matter."

– I will not speak.

– Elder, do not speak.

– All of you are speaking. Why do you tell me not to speak?

He then spoke incessantly, obstructing the others. The bhikkhus next told him: "Elder, you should go outside for a while"; but he refused to go.

The bhikkhus then said: "Elder, do not go," whereupon he left. Because of this, the Sangha fell into disharmony, and everyone rose and departed, preventing the Sangha from performing the karma act. The bhikkhus then went and reported the matter to the Blessed One. The Buddha ordered that the bhikkhu Xiển Đà be summoned. When he arrived, the Buddha questioned him about the foregoing events:

– Did you actually do these things?

– It is true, Venerable Blessed One.

– This is an evil deed. Xiển Đà, have you not heard me praise, by innumerable skillful means, the practice of compliance and gentle speech, and censure obstinacy? Why, then, did you behave with such obstinacy and conceit? This is contrary to the Dharma, contrary to the Vinaya, and not what I have taught. It cannot nurture wholesome dharmas.

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

-- "If a bhikkhu treats others with contempt, he commits a Pācittiya offense."

Explanation:

Treating others with contempt: There are eight cases: when told to come, one does not come; when told not to come, one comes; when told to sit, one does not sit; when told not to sit, one sits; when told to speak, one does not speak; when told not to speak, one speaks; when told to go, one does not go; and when told not to go, one goes. In each case, one commits a Pācittiya offense.

Pācittiya: As explained above.

If the Sangha of bhikkhus assembles intending to perform acts of sanghakarman, such as sanghakarmas of censure, refusal to speak, banishment, reconciliation, accusation, or separate residence, everyone must attend. If a bhikkhu, out of contempt for others, refuses to attend, he commits a Pacittiya offense. However, if a bhikkhu is mending a robe, fumigating his bowl, or cannot attend because of illness and therefore sends his consent, there is no offense.

If he is told not to come, yet comes out of contempt, he commits a Pacittiya offense. However, if there is some matter within the Sangha for which he needs to meet with it, and he requests and receives the Sangha’s permission, there is no offense in coming.

If someone says, “Venerable, please sit down,” but he does not sit out of contempt, he commits a Pacittiya offense. However, if there is blood or pus on the seat and he requests and receives the Sangha’s permission not to sit, there is no offense.

If someone says, “Venerable, do not sit down,” but, out of contempt for that person, he nevertheless sits, he commits a Pacittiya offense. However, if, being old, weak, or ill, he becomes weary from standing for a long time and requests and receives the Sangha’s permission to sit, there is no offense.

If someone says, “Venerable, please speak,” but he does not speak out of contempt for that person, he commits a Pacittiya offense. However, if he lacks ability and is inarticulate, so that others would not respect or accept his words, and if, even were he to speak, the sanghakarman would not be accomplished and the Sangha would not be harmonious, then if he requests and receives the Sangha’s permission not to speak, there is no offense.

If someone tells him not to speak, but, out of contempt for that person, he nevertheless speaks, [388a] he commits a Pacittiya offense. However, if he reflects, “If I do not speak, the sanghakarman will not be accomplished and the Sangha will not be harmonious; I must speak about this matter,” and then requests and receives the Sangha’s permission to speak, there is no offense.

If someone tells him to leave, but he does not leave out of contempt for that person, he commits a Pacittiya offense. However, if he reflects, “If I leave, the sanghakarman here will not be accomplished and the matter cannot be resolved,” and he requests and receives the Sangha’s permission not to leave, there is no offense.

If someone tells him not to leave, but, out of contempt for that person, he nevertheless leaves, he commits a Pacittiya offense. However, if he reflects, “If I do not leave, the sanghakarman will not be accomplished and the matter cannot be resolved,” and he requests and receives the Sangha’s permission to leave, there is no offense.

If the Sangha tells him to come and he does not come; tells him not to come and he comes; tells him to sit and he does not sit; tells him not to sit and he sits; tells him to speak and he does not speak; tells him not to speak and he nevertheless speaks; tells him to leave and he does not leave; or tells him not to leave and he nevertheless leaves, he commits one Pacittiya offense for each violation.

If, within a group of several persons or in a relationship between teacher and disciple, he is told to come and does not come, and so forth up to being told to leave and not leaving, he commits one Vinaya transgression for each violation.

If his preceptor or instructing teacher tells him to come and he does not come, and so forth up to telling him to leave and his not leaving, he commits one Vinaya transgression for each violation. Therefore, it is said as above.

75. THE PRECEPT AGAINST EAVESDROPPING ON DISPUTES

When the Buddha was dwelling in the city of Sravasti, as related fully above, the bhikkhus were in conflict with one another and, although living together in one place, were disharmonious. At that time, the group of six bhikkhus stood in concealed places and secretly listened to what one side said, then reported it to the other side; they listened to what the other side said, then reported it to the first side. This caused hostility between the two parties, so that, although they lived together in the same residence, they were disharmonious.

They disputed over whether something accorded with the Dharma or did not accord with the Dharma, accorded with the Vinaya or did not accord with the Vinaya, and so forth, up to whether a sanghakarman should or should not be performed concerning that matter. The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned.

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

“Did you truly do this?”

“It is true, Blessed One.”

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

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

—“If, while bhikkhus are disputing with one another, a bhikkhu stands silently listening with the thought, ‘Whatever they say, I must remember it’—having only that purpose and no other—he commits a Pacittiya offense.”

Explanation:

Disputing: As when they say, “That matter accords with the Dharma; it does not accord with the Dharma; it accords with the Vinaya; it does not accord with the Vinaya,” and so forth, up to, “A sanghakarman should be performed concerning that matter; a sanghakarman should not be performed concerning that matter.”

Standing and listening: He may stand on the other side of a wall, beyond a fence, outside a door, behind a curtain, behind a boulder, behind a clump of grass, and so forth, listening with the thought, “Whatever they say, I must remember it”—having only the purpose of carrying tales and no other. He thereby commits a Pacittiya offense.

Pacittiya: As explained above.

[388b] When two bhikkhus are speaking privately in a room and another bhikkhu wishes to enter, he must snap his fingers or stamp his foot to make a sound. If those inside the room suddenly fall silent, he should turn back. If those inside continue speaking without pause, he may enter without offense.

When a bhikkhu is sitting in a room and two other bhikkhus enter from outside while speaking privately, the bhikkhu sitting in the room must not remain silent but should snap his fingers or stamp his foot to make a sound. If the other two fall silent, he himself must leave the room.

If a bhikkhu, having quarreled with other bhikkhus and developed hatred, says, “This man reviled and abused me. I must kill this wicked man,” and then departs, the bhikkhu who hears this must go and say to the other person, “Venerable, you should take careful precautions. I have heard some ominous words. Perhaps some visiting bhikkhus will come to the preaching hall, the warming room, or the meditation hall, or perhaps the supervisor of the community or the steward will come there to visit.”

If a visiting bhikkhu hears other visiting bhikkhus say, “Venerables, let us steal the goods from that storeroom, the objects from that stupa, the food from the Sangha’s kitchen, or that bhikkhu’s robes and bowl,” he must silently return to the Sangha and inform everyone: “Venerable Ones, the goods in that storeroom, the objects at that stupa, the food in that kitchen, and that bhikkhu’s robes and bowl must be guarded, for I have heard that someone intends to steal them.”

If a bhikkhu has many disciples, he should make rounds of their rooms in the evening to see whether they are conducting themselves in accordance with the Dharma. If he hears them discussing such subjects as worldly affairs, kings, thieves, and so forth, he should not immediately enter the room and rebuke them. He should wait until they come to his room and then instruct them as follows: “You have gone forth out of faith and eat food offered by donors. You should meditate and recite the sutras. Why do you discuss such worldly matters that are contrary to the Dharma? Such activities are not wholesome practices befitting those who have gone forth.”

If he hears them discussing the scriptures and exchanging questions and answers about their meaning, he should not immediately enter the room and praise them. He should wait until they come to his room and then commend them, saying: “You are able to discuss the scriptures and explain the Buddha-Dharma. As the Blessed One taught, when bhikkhus assemble, they should do one of two things: either remain silent like the noble sages or expound and discuss the Buddha-Dharma.”

When bhikshus enter a village while walking and conversing, a bhikshu coming from behind, upon reaching them, must not remain silent but should clear his throat or stamp his foot to make a sound. If those ahead continue talking, he may approach them without committing an offense.

When a bhikshu is walking ahead and other bhikshus coming from behind, while walking and conversing, reach him, the bhikshu in front must not remain silent but should clear his throat or stamp his foot to make a sound, so that those behind will know. When bhikshus circumambulate a stupa, or after the meal enter the forest to sit in meditation, they should do likewise. Therefore it is said as above.

76. PRECEPT: SILENTLY LEAVING AN ASSEMBLY.

When the Buddha was dwelling in the city of Shravasti, as related fully above, the Sangha of bhikshus assembled and intended to perform a karman of formal accusation against Upananda’s companion-disciple and dependent disciple. [388c] When Upananda heard that the Sangha intended to perform a karman of formal accusation against his disciples, he immediately rose and departed. Afterward, the bhikshus noticed that a seat had been left vacant.

They took attendance to see who was present and who was absent, and then discovered that the vacant seat belonged to Upananda. Consequently, discord arose within the Sangha, and everyone stood up and departed, so that the karman could not be performed. The bhikshus then reported this matter to the Blessed One.

The Buddha ordered that Upananda be summoned. When he arrived, the Buddha questioned him about what had occurred:

“Did you actually do this?”

“It is true, Blessed One.”

“This is an evil act. Why, while the Sangha was preparing to settle a matter, did you silently rise and depart without informing the bhikshus? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot nurture wholesome qualities.”

The Buddha then ordered all the bhikshus dwelling in the city of Shravasti 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, when the Sangha is preparing to settle a matter, a bhikshu silently rises and departs without informing the bhikshus, he commits a Pacittiya offense.”

Explanation:

The Sangha is preparing to settle a matter: There are two cases. The first is teaching the Dharma or reciting the Vinaya. The second is performing a karman of censure, up to and including a karman of separate residence.

Silently rises and departs: He rises from his seat and leaves.

Without informing: If he announces at an improper time that he is going into a village, this is not regarded as informing the Sangha. If he announces that he is going to the nuns’ monastery to give instruction, this too is not regarded as informing the Sangha. If he announces that he is leaving his seat during a meal, this also is not regarded as informing the Sangha.

When the Sangha has assembled to hear the Dharma taught or the Vinaya recited, he should announce, “I request permission to leave the lecture hall and depart.” The Sangha replies, “You may.” If the Sangha has assembled to perform a karman of censure, up to and including a karman of separate residence, he must both announce his departure and entrust his consent to another bhikshu. If he departs from the midst of the Sangha without making an announcement, he commits a Pacittiya offense.

Pacittiya: As explained above.

When the Sangha has assembled intending to perform a karman of censure, up to and including a karman of separate residence, and a bhikshu wishes to depart, he must first announce his departure and entrust his consent before leaving. If he does not announce his departure but only entrusts his consent, he commits a Pacittiya offense. If he announces his departure but does not entrust his consent, he commits a Vinaya-transgression offense.

If he neither announces his departure nor entrusts his consent, he commits one Pacittiya offense and one Vinaya-transgression offense. If he both announces his departure and entrusts his consent, there is no offense. If he merely goes briefly to urinate or defecate and then returns without abandoning the Sangha’s business, there is no offense.

If he thinks, “I may return late,” he should announce his departure and entrust his consent before leaving.

If the Sangha is teaching the Dharma or reciting the Vinaya, he must announce his departure before leaving. If he departs without making an announcement, he commits a Vinaya-transgression offense.

If a bhikshu is listening to many bhikshus reciting sutras, he must announce his departure before leaving. If he departs without making an announcement, he commits a Vinaya-transgression offense. If those reciting the sutras cease their recitation and begin speaking of other matters, he may depart without committing an offense.

If a bhikshu is listening to another bhikshu reading a sutra, he should announce his departure before leaving. If he departs without making an announcement, he commits a Vinaya-transgression offense.

If a bhikshu is listening to another bhikshu reciting a sutra, he must announce his departure [389a] before leaving. If he departs without making an announcement, he commits a Vinaya-transgression offense. Therefore it is said as above.

77. PRECEPT: ENTERING A VILLAGE WITHOUT INFORMING ANOTHER.

When the Buddha was dwelling in the city of Shravasti, as related fully above, bhikshus living in secluded places (aranyas) entered villages at an improper time. Laypeople criticized them, saying, “Why do these Shakyan ascetics, who dwell in secluded places, enter villages at an improper time? What are they seeking?”

The bhikshus then reported this matter to the Blessed One. The Buddha ordered that the bhikshu concerned be summoned. When he arrived, the Buddha questioned him about the matter related above:

“Did you actually do this?”

“It is true, Blessed One.”

“Why did you, while dwelling in a secluded place, enter a village at an improper time and thereby incur the criticism of laypeople? From now on, I do not permit a bhikshu dwelling in a secluded place to enter a village at an improper time without informing another bhikshu.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, two bhikshus were living in a secluded place. While one bhikshu was plastering their dwelling, he was bitten by a snake and said to his companion, “Venerable, I have been bitten by a snake.”

The other replied, “Wait while I put on my sanghati robe, and then I will go and summon the physician Jivaka.” While he was fetching his robe, however, the other bhikshu lost the power of speech. After taking up his robe, he announced, “Venerable, I am going into the village at an improper time.”

At that moment, the other bhikshu was unable to reply. He therefore made the announcement three times: “Venerable, I am entering the village at an improper time.” Yet the other still could not speak. He then thought, “The Blessed One has established a precept not permitting a bhikshu dwelling in a secluded place to enter a village at an improper time without informing another bhikshu. I can only wait and see how his karma unfolds.” The bitten bhikshu then died. The bhikshus reported this matter to the Blessed One. The Buddha ordered that the other bhikshu be summoned. When he arrived, the Buddha questioned him closely about what had happened:

“Did you actually act in this way?”

“It is true, Blessed One.”

The Buddha then said to the bhikshus, “If he had invoked the names of the four great Dragon Kings with a mind of loving-kindness, he would not have died. These four great Dragon Kings are: Dhritarashtra Dragon King, Elapatra Dragon King, Good Son Dragon King, and Black-and-White Dragon King. He should have said: ‘I have loving-kindness toward beings without feet.

I have loving-kindness toward beings with two feet. I have loving-kindness toward beings with four feet. I have loving-kindness toward beings with many feet.

Do not harm my two-footed beings. Do not harm my four-footed beings. Do not harm my many-footed beings.

Do not harm any of my beings. May we attain the undefiled state; regard one another with the wholesome minds of the noble sages, and do not give rise to malicious intent.’ Had that bhikshu invoked the names of the four great Dragon Kings, he would not have died. From now on, in an emergency, I permit you to act without following the prescribed procedure.”

The Buddha then ordered all the bhikshus dwelling in the city of Shravasti to assemble. [389b] 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 bhikkhu dwelling in an aranya enters a village at an improper time without informing another bhikkhu—except in a special circumstance—he commits a Payattika offense.”

Explanation:

Dwelling in an aranya: A place situated five hundred bow-lengths from a city, settlement, or village, each bow-length being five cubits, where no people reside, is called an aranya.

Improper time: After the meal has been finished, even if it is still early, it is nevertheless an improper time.

Village: A village whose sections are separated by walls, or one in which the dwellings are intermingled without separation.

Informing: If one states that one is leaving the dining place, this is not considered informing. If one states that one is going to the nuns’ monastery to give instruction, this is not considered informing. If one states that one is leaving the place where the Dharma is being taught, this is not considered informing. One must say: “Venerable sir, I am entering the village at an improper time.” The other should reply: “Very well.”

Bhikkhu: This refers only to bhikkhus present within the established boundary, not to disciples who happen to be present.

Except in a special circumstance: If a bhikkhu is ill or has been bitten by a snake and must go to summon a physician, the Blessed One said that there is no offense in departing without informing another.

If two bhikkhus dwelling in an aranya wish to go together, they must inform each other before departing. If one goes ahead, then when the other wishes to depart, he must inform another bhikkhu. If no other bhikkhu is present, he should think: “If, after setting out, upon passing through the gate, on the road, in the village, or at the nuns’ monastery, I meet a bhikkhu, I shall inform him. After informing him, I shall enter the village at an improper time.”

If a bhikkhu is traveling from one village to another and sees beside the road a stupa or a shrine to the devas, he must continue straight along the proper route. If the road below that stupa or shrine turns to the left but he circumambulates it to the right, he commits a Payattika offense. However, if there is a fire, a vicious beast approaches, or he is being pursued by someone, there is no offense in passing that way.

If bhikkhus are traveling a long distance and darkness falls, and they wish to enter a village to spend the night, they must not enter carrying bulky bags. If there is water outside the village, they should halt in the forest. First, they should send two bhikkhus to bathe and cleanse themselves, put on their sanghatis, fasten them securely, inform each other, and then enter the village to request lodging for the night. If they obtain lodging, they should ask the donor to provide the necessary requisites. They should then leave the village and tell the other bhikkhus: “Lodging has been obtained.”

The bhikkhus should then wash their hands and feet thoroughly. If they need to drink an allowable beverage at an improper time, they should drink it then and not wait until they have entered the village, lest people reproach them as ascetics who eat at night. They should then divide the bags among themselves, put on their sanghatis, fasten them securely, take up their staffs, put on their sandals, inform one another, and only then enter the village.

After reaching their lodging, if they wish to leave the village to gather firewood, grass, or water, there is no offense if they go out by the same road. If they wish to take another road, they must inform another. [389c] If they go without informing another, they commit a Payattika offense. If they wish to seek oil for anointing their feet, obtain an allowable beverage for the improper time, or solicit food for the following morning, they must inform another before going.

If they go without informing another, they commit a Payattika offense. However, if there is a monastery within the village and houses stand continuously along the road, there is no offense in going without informing another. If they take another road, they must inform another; if they go without doing so, they commit a Payattika offense.

Therefore it is said:

“Insufficient, traveling with thieves,

Digging earth, the four-month invitation.

Not yet trained, and drinking alcohol,

Disparaging others, standing and eavesdropping.

Leaving, entering at an improper time—

Thus ends the eighth varga.”

78. PRECEPT: GOING AT AN IMPROPER TIME WITHOUT INFORMING ANOTHER.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the Venerable Upananda rose early in the morning, put on his robe, and entered the village. He went to the home of a donor and said to an upasika: “When ordinary persons die, most of them fall into the evil realms. You should listen while I teach the Dharma.”

At that time, the upasika was arranging the affairs of her household and was so busy that she had no leisure to hear the Dharma. She therefore rebuked the bhikkhu: “Enough! Do not concern yourself with ordinary people falling into the evil realms after death. Attend to your own affairs and do not concern yourself with the affairs of others.” After finishing his meal, he instructed his disciple to prepare his robe and bowl, then returned to that house and said as before: “Upasika, when ordinary persons die, they fall into the evil realms. You should listen while I teach the Dharma.”

At that time, the upasika had just finished serving food to her husband and children and was eating her own meal. She had no leisure to hear the Dharma, so she rebuked the bhikkhu: “Enough! Do not concern yourself with ordinary people falling into the evil realms after death. Attend to your own affairs and do not concern yourself with the affairs of others.” When the bhikkhus heard of this, they reported the matter to the Blessed One. The Buddha ordered Upananda to be summoned. When he arrived, the Buddha questioned him about the foregoing matter:

“Did you actually do this?”

“It is true, Blessed One.”

“Bhikkhu, what business did you have after finishing your meal?”

“There were many matters, Blessed One. I wished to act as a physician and treat illnesses.”

“Why did you go to a layperson’s house before and after the meal without informing the bhikkhus who ate with you? From now on, I do not permit a bhikkhu to go to a layperson’s house before or after the meal without informing a bhikkhu who eats with him.”

On another occasion, when the Buddha was dwelling in the city of Sravasti, as related in detail above, the Buddha told Ananda: “Inform the bhikkhus that after the rains retreat, the donors will offer robes for the rains retreat.” Ananda then informed the bhikkhus.

The bhikkhus said: “The Blessed One has established a precept forbidding a bhikkhu from going to a layperson’s house before or after the meal without informing a bhikkhu who eats with him. We eat and dwell together with our fellow practitioners of the holy life, and because we respect one another, we do not dare to trouble one another repeatedly by asking permission.” [390a] Ananda reported this matter to the Blessed One. The Buddha said: “From now on, during the robe-making period, I permit you to go without informing another.” The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established this precept for the bhikkhus. Even those who had heard it before were to hear it again:

--“If a bhikkhu who shares a meal goes to another person’s house before or after the meal without informing another bhikkhu—except in a special circumstance—he commits a Payattika offense. The special circumstance is the robe-making period; this is called a special circumstance.”

Explanation:

Sharing a meal: Whether four sheng of rice are cooked, eight sheng of rice are roasted, one dou and two sheng of barley rice are prepared, or half a bowl or a full bowl of fish or meat is served, this is called sharing a meal.

Before the meal: The time before one has eaten.

After the meal: After one has finished eating, even if it is still early, it is called after the meal.

Going to another person’s house: Such as the house of a ksatriya, the house of a brahmin, the house of a vaisya, or the house of a sudra.

Informing: If one states that one is entering the village at an improper time, going to the bhikkhunis’ monastery, or leaving the place where the Dharma is being taught, this is not considered informing. Rather, one must say: “May the venerable sir remember: I, so-and-so, must urgently leave the place where we share our meal and go to another house.” The other replies: “Very well.”

Except in a special circumstance: This refers to a time when the Blessed One declared that there is no offense.

Special cases: The robe-making period. This period lasts one month if the kathina robe has not been accepted, and five months if the kathina robe has been accepted. During this robe period, one is exempted from five matters: 1/ One may eat in a separate group; 2/ One may eat at several places; 3/ One may leave the dwelling place without informing another person; 4/ One may keep an extra robe for a long time; 5/ One may be separated from one’s robe and sleep elsewhere without committing an offense.

Three pācittiyas: As stated above.

If a bhikkhu leaves the place where he is eating together with others to go to another house, he must inform them before leaving; if he leaves without informing them, he commits a pācittiya offense. If he eats elsewhere where there are both the five principal foods and the five subsidiary foods, he commits two pācittiya offenses. However, in either of two circumstances—the offering of a meal or the robe-making period—he commits no offense by going to eat elsewhere without informing those with whom he is eating.

If food is not prepared at a bhikkhu’s dwelling place, but someone invites him to a meal, that place is called a place of eating together. If he wishes to go from there to another place, he must inform the others before leaving. If he leaves without informing them, it is as stated above.

If a bhikkhu has accepted an invitation in a village, that place is called a place of eating together. If, while there, he sees that it is still early and wishes to go out for a while and then return, he must inform the others before leaving. If he leaves without informing them, it is as stated above.

If, in a village, a donor invites the Sangha to a meal, and a bhikkhu passes by that house, the donor may invite him, saying: “Venerable sir, today my household is offering a meal to the Sangha. Please remain and partake of the meal as well.” If that bhikkhu accepts the invitation, this constitutes eating together. If he sees that it is still early and wishes to go elsewhere, he must inform the others before leaving. If he leaves without informing them, he commits a pācittiya offense. The remaining details are as stated above.

If a donor has invited the Sangha to a meal, and a bhikkhu on almsround passes by that house, the donor may immediately invite him, saying: “Today I have invited the Sangha to a meal; please, venerable sir, accept my invitation as well.” If the bhikkhu accepts [390b] the invitation, this place thereby becomes a place of eating together. If the bhikkhu suddenly thinks: “This donor’s intention to give is exceedingly earnest; I am unable to digest such an offering. It would be better for me to go elsewhere on almsround merely to sustain my body,” and then leaves, he must inform the others. If he leaves without informing them, he commits a pācittiya offense. The remaining details are as stated above.

If two bhikkhus each have a place where they are to eat, and while traveling together toward a village they agree: “Today, let us first eat at one house, and afterward eat the later meal together at another house,” then one bhikkhu should inform the other before leaving. If he leaves without informing him, he commits a pācittiya offense. If he goes to the house of the earlier meal and there are both the five principal foods and the five subsidiary foods, he commits two pācittiya offenses. If he leaves the person with whom he is eating and eats here and there during a food-offering period or the robe period, then in either case there is no offense. The same applies to the second bhikkhu.

If a bhikkhu goes on almsround and receives from one house one sheng, two sheng, or even as much as one hu, he may accept it without offense. If at one house he receives four sheng of white rice, or eight sheng of parched rice, one or two sheng of barley, or half a bowl or one bowl of fish or meat, he must not go elsewhere to seek more. Here, what constitutes an offense, and what does not constitute an offense?

All kinds of gruel—except gruel containing fish or meat—provided that when the gruel is ladled from the pot, writing traced upon its surface does not form characters, that is, when it is thin; all kinds of cakes; all parched rice; and all fruits are not counted as eating in a separate group, eating again after having eaten, or eating more after one is full. Therefore, it is stated as above.

79. PRECEPT: ENTERING THE ROYAL PALACE TOO EARLY.

When the Buddha was dwelling in the city of Śrāvastī, the account is given extensively as above. Here is related the case concerning Queen Mallikā, mentioned in the Madhyama Āgama Sūtra, in connection with the elder bhikkhus entering the palace in turn to give instruction. At that time, when Venerable Udāyin entered the palace in due order to give instruction, Queen Mallikā was seated in the inner palace, wearing thin, smooth garments adorned with gold, silver, gems, and jewels.

When Udāyin entered the palace, the queen saw him and, her mind filled with reverence, suddenly rose to her feet. Because her heavy ornaments of gold, silver, gems, and jewels were smooth and slippery, her garment fell to the ground, leaving the queen standing frozen with shame. The female attendants immediately used their bodies to screen the queen.

Seeing this, Udāyin at once departed, returned to the monastery, and said to the bhikkhus: “Elders, for a long time King Prasenajit has kept his treasure concealed, but today I have seen it.”

“What did you see, venerable sir?”

“I saw Queen Mallikā.”

“Elder, you are one who has gone forth. When entering a village, you should regard it as though entering a wilderness. You should not become attached to sights and sounds. Upon seeing, you must regard it as though you had not seen; upon hearing, you must regard it as though you had not heard.”

“I truly saw it; how could I say that I did not see it?”

The bhikkhus then brought this matter before the Blessed One. The Buddha said:

“From this day forward, I do not permit bhikkhus to enter the royal palace.”

Because the bhikkhus no longer entered the palace, the other royal consorts [390c] blamed Queen Mallikā:

“You have caused the bhikkhus to cease entering the palace, so that we can no longer hear the Dharma or bow in homage to the Sangha.”

“Why do you resent me? You should yourselves go and petition the great king concerning this matter.”

The royal consorts then went to the king and said: “Your Majesty, why do the bhikkhus no longer enter the palace to give instruction?”

When King Prasenajit heard these words, he personally went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said to the Buddha:

“Blessed One, why do the bhikkhus no longer enter the palace to give instruction?”

“Because there are dangers therein. The Tathagata has seen them and therefore no longer permits the bhikkhus to enter.”

“Blessed One, may I hear what dangers there are therein?”

“Great King, bhikkhus may not enter the royal palace because there are ten dangers there, as explained in the Madhyama Āgama Sūtra.”

“Blessed One, because the Buddha saw these dangers, he prohibited bhikkhus from entering the royal palace. Before I had developed faith, I did not trust even my own right hand, much less the bhikkhus. Now that the Buddha has established this precept, it must be followed.”

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

—“If the treasure of the consecrated kṣatriya king’s queen has not yet been put away, and a bhikkhu passes through the gate of the royal palace, he commits a pācittiya offense.”

Explanation:

King: This includes those of the kṣatriya lineage, brahmin lineage, Ujjāla kings, Śākyan kings, Bāṇa kings, and so forth.

If the king is not of kṣatriya lineage, a bhikkhu commits no offense by entering the royal palace.

If the king is of kṣatriya lineage but has not undergone the consecration ceremony, a bhikkhu commits no offense by entering the royal palace.

If the king is of kṣatriya lineage and has undergone the consecration ceremony but possesses no territory, a bhikkhu commits no offense by entering the royal palace.

If the king is of kṣatriya lineage, has undergone the consecration ceremony, and possesses a realm, a bhikkhu must not enter the royal palace.

Entering the palace: Entering the inner palace.

The king’s consort had not yet put away her valuables: the king’s consort had not yet removed and put away the precious ornaments she was wearing. In this case, if a bhikshu passes through the gate of the royal palace, he commits a Payattika offense.

Payattika: As explained above.

If a king has newly built a palace and, with faith and joy, invites a bhikshu, saying: “Venerable sir, please be the first to make use of this palace for me,” the bhikshu should reply: “The Blessed One has established a precept forbidding us from entering a royal palace.” If the king continues: “Venerable sir, is there any way to resolve this matter?” he should reply: “Only when the king’s consort has removed the precious ornaments from her person may I enter the royal palace.” When the consort has removed all her precious ornaments, the bhikshu may enter.

But after he has entered, if the king’s consort then brings the valuables back in one by one, the bhikshu need not leave; he may remain seated, and in that case there is no offense. If during that interval the bhikshu goes outside to urinate or defecate, [391a] he may not reenter. If he reenters, he commits a Payattika offense.

If a temporary palace has been established at a place where the king commonly goes for excursions and sightseeing, such as by ponds, lakes, forests, or mountains, and the king’s consort has removed all the precious ornaments from her person, and there are seven successive gates at that place, then a bhikshu may pass through the first, second, and third gates, up to the sixth gate, without offense. But if he places one foot through the seventh gate, he commits a Vinaya-transgression offense; if he places both feet beyond the seventh gate, he commits a Payattika offense.

If the king has gone on an excursion, the consort has removed all the valuables from her person, the temporary palace is empty, and people are entering to look around, then a bhikshu may enter without offense. Or if the king has faith in and esteems the bhikshu and takes him by the hand to lead him inside, he may enter without offense. Therefore it is said (as above).

80. PRECEPT: MAKING A NEEDLE CASE FROM TOOTH, BONE, OR HORN.

When the Buddha was dwelling in the city of Shravasti, as related in detail above, there was in that city an ivory worker named Dharmadatta. At that time, a bhikshu went to his house and said: “Householder, please make a needle case for me.” The craftsman then made him a needle case that was neither large nor small and was bright and lustrous in color. The bhikshu took it back to his room.

When the other bhikshus saw it, they asked: “Elder, where did you obtain such a needle case, neither large nor small and so bright and lustrous in color?” He replied: “The ivory worker named Dharmadatta made it for me.” Hearing this, the bhikshus went there to ask for them. The ivory worker thought: “All the bhikshus need needle cases, and moreover the Sangha is an excellent field of merit. I should therefore invite the Sangha to my house and offer them needle cases.” Having thought this, he went to the Jetavana Monastery, bowed his head at the feet of the Sangha, and said: “I am Dharmadatta.

I invite the Sangha to my house, where I shall offer needle cases.” When the bhikshus heard this, they all went to obtain them. Some took one, some took two or three, and some even took ten. Consequently, all the ivory was exhausted.

The householder then said: “The ivory is gone; now only bone remains. I shall make one for any venerable who needs it.” The bhikshus replied: “We all need them.” But then the bone was also exhausted, so the craftsman said: “The bone, too, is all gone. Now only horn remains.

I shall make one for any venerable who needs it.” The bhikshus replied: “We all need them.” But because so many people came to demand them, the craftsman had nothing with which to supply them.

At that time, when it was time for almsround, the Venerable Shariputra donned his robe, took his bowl, and entered the city of Shravasti to seek alms. Going from house to house in order, he arrived at that residence. Dharmadatta’s wife had faith and rejoiced in the Dharma; moreover, she was already acquainted with Shariputra. She therefore brought out food as an offering, bowed her head at his feet, and then stood before him. Shariputra asked: “Sister, how is your household? Is your livelihood prospering?”

“The household is getting by, but our livelihood is not prospering.”

“Why is that?”

“Venerable sir, my husband invited the bhikshus to our home and offered them needle cases. Some bhikshus took one, some took two or three, and some even took as many as ten. Thus all the ivory was exhausted. They then took those made of bone; when the bone was exhausted, they took those made of horn. But because too many people came to demand them, we had nothing left with which to supply them. Venerable sir, every aspect of our family’s livelihood—the food for our children and the taxes and levies paid to the officials—depends upon this trade. It is only because you are someone whom I deeply respect that I dare disclose this to you. For this reason, when my husband [391b] is at home, he says that he is not at home; when he is awake, he says that he is asleep, and so forth.”

The Venerable Shariputra then taught her the Dharma in a manner suited to her, causing her to rejoice. He returned to the monastery and reported the matter to the Blessed One. The Buddha then ordered the bhikshus to be summoned. When they had arrived, the Buddha questioned them fully about all the matters recounted above:

“Did you actually do such things?”

“It is true, Blessed One.”

“From now on, I do not permit needle cases to be made from ivory, bone, or horn.”

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

—“If a bhikshu makes a needle case from tooth, bone, or horn, he commits a Payattika offense.”

Explanation:

Tooth: Such as elephant tusk, fish tooth, makara tooth, boar tusk, and so forth.

Bone: Such as the bones of elephants, horses, cattle, camels, dragons, and so forth.

Horn: Such as the horns of cattle, buffaloes, rhinoceroses, deer, goats, and so forth.

Makes: Whether he makes it himself or has another person make it, he must break it and then confess the Payattika offense. If he confesses without breaking it, he commits a Vinaya-transgression offense.

Payattika: As explained above.

When the Blessed One established the precept forbidding needle cases made from tooth, bone, or horn, the bhikshus began making them from gold, silver, vaidurya, crystal, and precious gems. Therefore the Buddha taught: “I do not permit needle cases to be made from gold, silver, or precious gems. They should instead be made from copper, iron, pewter, lead, tin, refined copper, white copper, bamboo, wood, kambala cloth, feathers, or even from the strap of a bowl bag.” Therefore it is said (as above).

81. PRECEPT: MAKING BED LEGS EXCESSIVELY HIGH.

When the Buddha was dwelling in the city of Shravasti, as related in detail above, on the monthly observance days—the eighth, fourteenth, and fifteenth—the people of the city would leave the city and go to pay homage to the Blessed One. At that time, a prince, the son of King Prasenajit, also came to pay homage. Afterward, he went to Nanda and Upananda, bowed his head at their feet, and said: “I would like to tour the monastery.

Please show me the various places.” They replied: “Very well,” and led the prince upstairs, saying: “Look at these pillars, rafters, ridgepoles, beams, and crossbeams, with their fine carvings and exquisite paintings.” Proceeding in order to Nanda’s dwelling place, the prince saw a tall, large bed standing on a blue floor. A thick, soft mattress was spread upon the bed, and pillows were placed at both ends. Seeing this, he asked:

“Venerable sir, to whom do this bed and mattress belong?”

“They are mine.”

“These things are far too luxurious and are not appropriate for a bhikshu.”

“If they are not appropriate for me, then who should use them?”

“They would be appropriate for a king or a prince to use.”

– Am I not a prince? Had the Blessed One not gone forth, he would have been worthy of becoming a Wheel-Turning Sage King, ruling over the four quarters of the world, and all of you would have been our subjects. [391c] But the Blessed One did not delight in doing so; instead, he went forth, attained Buddhahood, and became the Dharma King. I am the son of the Dharma King. Even if I adorned myself with things more luxurious than these, it would still be fitting, how much more so such simple things as these.

Hearing this, the prince was ashamed and remained silent. The bhikshus then brought the matter before the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha questioned them about the matter described above:

– Did you indeed do such things?

– It is true, Blessed One.

– Why did you furnish your beds and mattresses so lavishly, causing worldly people to criticize you? From now on, I do not permit beds to be made beyond the prescribed measure.

Furthermore, when the Buddha was dwelling in the city of Shravasti, as related in detail above, after the Blessed One had established the precept forbidding beds higher than the prescribed measure, the bhikshus cut down the bed legs according to the prescribed measure but then placed supports beneath them. At that time, on the monthly observance days—the eighth, fourteenth, and fifteenth—the townspeople went outside the city to pay homage to the Blessed One. A prince, son of King Prasenajit, also came to pay homage. He then went to Nanda and Upananda and said, “Venerable ones, please show me around the various places.” Eventually he came to Nanda’s room. Seeing that the bed legs had been cut, he asked:

– Why were these bed legs cut?

– They were shortened to conform to the Blessed One’s regulation.

– If the Blessed One told you to shorten them at the top, yet you add supports beneath the legs, what difference is there?

The bhikshus then brought this matter before the Blessed One. The Buddha taught: “From now on, bed legs must be made according to the prescribed measure. I do not permit supports to be placed beneath them.”

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

--“If a bhikshu makes bed legs, they must conform to the prescribed measure, namely, eight fingerbreadths in height, excluding the portion inserted into the bed frame. If he makes them beyond the prescribed measure, he must cut off the excess and then confess the Pacittiya offense.”

Explanation:

Bhikshu: As explained above.

Seats and beds: Altogether there are fourteen kinds, as previously explained. If they are made beyond the prescribed measure, an offense is committed.

Makes: Whether he makes it himself or has another person make it.

Sugata: The Tathagata, the Worthy One, the Perfectly Enlightened One.

Eight fingerbreadths: Eight of the Buddha’s fingerbreadths.

Beyond: Beyond the prescribed measure.

Excluding the portion inserted into the bed frame: From below the opening downward, any excess must be cut off, and then the Pacittiya offense must be confessed. If he confesses without cutting off the excess, he commits a Vinaya offense.

Pacittiya: As explained above.

If he makes a bed himself and sits on it throughout the day, he commits one Pacittiya offense. If he gets up and then sits down again, he commits one Pacittiya offense each time he sits.

If he sits on another person’s bed, he commits a Vinaya offense.

If supports are added beneath the bed legs, they too must conform to the prescribed dimensions and be firmly secured.

If a visiting bhikshu arrives at a dwelling place and is assigned a bed according to seniority, but the bed is higher than the prescribed measure, he should ask the steward for the loan of a saw. If asked what he needs it for, he should reply: “[392a] This bed exceeds the prescribed height. I wish to saw down its legs so that it accords with the Dharma.” If the steward says, “Do not saw them down, for the donor would be displeased,” and the bhikshu will not remain there long, he should dig into the earth and bury the bed legs until the bed conforms to the prescribed measure. If he will remain there for a long time, he should encase the portion of each bed leg buried in the earth with a wooden tube so that it does not decay.

If a bhikshu enters a village, goes to a donor’s house, and sits on a high bed or seat, he must not sit with both legs dangling. If it is the home of a longtime acquaintance, he should ask them to provide a small stool on which to rest his feet. If it is not the home of a longtime acquaintance, he should ask them to provide a brick or block of wood on which to rest his feet while sitting. However, there is no offense in sitting on a high bed or seat in a charitable rest house. Therefore it is said as above.

82. PRECEPT: STUFFING A MATTRESS WITH COTTON.

When the Buddha was dwelling in the city of Shravasti, as related in detail above, on the monthly observance days—the eighth, fourteenth, and fifteenth—the townspeople came to visit and pay homage to the Blessed One. A prince, son of King Prasenajit, also came to pay homage. He then went to Nanda and Upananda and said, “Elders, please show me around the various places.” They said, “Very well,” and led the prince upstairs, saying, “Prince, look at those pillars, rafters, ridgepoles, beams, crossbeams, and tie beams, with their carvings and finely wrought paintings.” They then led him back to their own room. On its blue floor stood a beautiful bed. A cotton mattress was spread upon it, pillows were placed at both ends, and a white covering was spread over it. Seeing this, the prince asked:

– Whose furnishings are these?

– They are mine.

– These things are exceedingly beautiful and sumptuous; they are not suitable for a venerable one.

– If they are not suitable for me, then who should use them?

– They are suitable for kings, princes, and great ministers.

– Am I not a prince? Had the Blessed One not gone forth, he would have been worthy of becoming a Wheel-Turning Sage King, ruling over the four quarters of the world, and all of you would have been our subjects. But the Blessed One did not delight in kingship; he went forth, attained Buddhahood, and became the King of the Dharma Wheel. I am a prince, the son of the King of the Dharma Wheel. Even if I furnished my quarters with things more luxurious than these, it would still be fitting, how much more so such simple things as these.

Hearing this, the prince was ashamed and said nothing. The bhikshus then brought the matter before the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha questioned them fully about the matters described above:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you use cotton to make mattresses, causing worldly people to criticize you? From now on, I do not permit cotton to be used in making mattresses.

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

--“If a bhikshu uses cotton to make a mattress for sitting or lying down, he must pull out the cotton and then confess the Pacittiya offense.”

Explanation:

Cotton: This includes aga cotton, baga cotton, [392b] kutaja cotton, horn cotton, grass cotton, kashi cotton, flower cotton, and other kinds. These are called cotton. He must pull all the cotton out of the mattress and then confess the Pacittiya offense. When removing the cotton, he must beat and shake the mattress until none remains. If it cannot all be removed, he should dip his hand in water and rub the mattress clean, and then confess the Pacittiya offense.

Pacittiya: As explained above.

If he makes it himself and then sits upon it throughout the day, he commits one Pacittiya offense. If he gets up and then sits down again, he commits one Pacittiya offense each time he sits. If he sits upon another person's cotton, he commits a Vinaya-transgression offense. If he stuffs cotton into a pillow and uses it to support his head or feet, he commits a Vinaya-transgression offense. However, if because of illness he uses it to support his head or feet, there is no offense. If he makes a leather pillow stuffed with cotton, he commits two Vinaya-transgression offenses: one for the leather and one for the cotton.

If a bhikkhu enters a village and the wind blows cotton onto his robe, and he gathers up the robe and sits down, he commits a Vinaya-transgression offense; he must shake it clean before sitting.

If a cart is carrying cotton, or someone is carrying cotton along, and the wind blows the cotton onto a bhikkhu's robe, and the bhikkhu gathers it up and sits down, he commits a Vinaya-transgression offense; he must shake off all the cotton before sitting.

A bhikkhu must not sit where the ground is covered with grass down. If a bhikkhu passes through a field containing cotton plants and cotton adheres to his robe, he must not sit down; he must shake it all off before sitting. If he spreads grass down or flower down and sits upon it, he commits a Vinaya-transgression offense. If he piles up grass down or flower down and sits upon it, he likewise commits a Vinaya-transgression offense. If he cultivates a cotton field, he also commits a Vinaya-transgression offense. If a lion seat is prepared and flowers are scattered for a Vinaya master or Dharma master, and flowers adhere to the seat, he must not sit upon it; if he brushes away all the flowers before sitting, there is no offense. Therefore it is said (as above).

83. RULE: MAKING A SITTING CLOTH LARGER THAN THE PRESCRIBED SIZE.

When the Buddha was dwelling in the city of Sravasti, as related fully above, for the sake of five benefits, the Tathagata, the Arhat, the Perfectly Enlightened One, made a circuit of the bhikkhus' quarters once every five days. He saw the bhikkhus' beds, mattresses, and bedding stained with filth and strewn everywhere, like mandara flowers laid out beneath the blazing sun. The Buddha then asked the bhikkhus:

– Whose beds, mattresses, and bedding are so stained and filthy?

– Blessed One, they are the bhikkhus' bedding. Because nothing was used to cover them, they became stained in this way.

– From now on, I permit the making of sitting cloths.

Furthermore, after the Buddha permitted sitting cloths to be made, the bhikkhus sewed sitting cloths of many layers. For the sake of five benefits, the Tathagata, the Arhat, the Perfectly Enlightened One, made a circuit of the bhikkhus' quarters once every five days. He saw fabrics and sitting cloths, soiled and dirty, strewn everywhere like mandara flowers laid out beneath the blazing sun. Although he knew, the Buddha still asked:

– Whose sitting cloths were sewn with the cloth fringes left intact and have become so encrusted and filthy?

– Blessed One, the Blessed One permitted sitting cloths to be made, [392c] so the bhikkhus sewed them with the cloth fringes left intact in this manner.

– Why did you sew sitting cloths with the cloth fringes left intact? From now on they must be made to the proper measure: two Sugata spans in length and one and a half spans in width.

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related fully above, many bhikkhus were in the assembly hall discussing the following matter: “Venerables, the Blessed One has prescribed the dimensions of the sitting cloth. If it is spread over the seat, it does not cover both knees; if it covers both knees, it does not cover the seat.” The bhikkhus then brought this matter before the Blessed One. The Buddha asked the bhikkhus:

– Who is the senior elder in the Sangha?

– Sariputra, Blessed One.

The Buddha then said to Sariputra: “Many practitioners of the holy life were discussing this matter. Why did you sit silently and listen? I now impose upon you the penalty of standing in the sun.”

Sariputra accepted the punishment and stood outside in the sun. The bhikkhus then approached the Blessed One, confessed, and said: “Blessed One, Venerable Sariputra's body is delicate and weak. May the Blessed One forgive his fault and not deprive him of well-being.”

The Buddha said: “Not only today is his mind unshakable; in the past it was also so, as explained fully in the Serpent Jataka. The serpent at that time was Sariputra, and its mind was exceedingly steadfast and never wavered.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related fully above, for the sake of five benefits, the Tathagata, the Arhat, the Perfectly Enlightened One, made a circuit of the bhikkhus' quarters once every five days. He saw that the Sangha's mattress was clean and new in the middle but dirty on both sides. Although the Buddha knew, he still asked:

– Bhikkhu, whose bedding is clean and new in the middle but dirty on both sides in this way?

– Blessed One, because the sitting cloth prescribed by the Blessed One is too small to cover it fully, the part that is covered remains clean while the uncovered parts become dirty.

– From now on, I permit sitting cloths to be made with two layers. They must not, however, be made arbitrarily; rather, small pieces of old cloth should be sewn together in two layers. If Kambala cloth is used, it should be one layer; if Karpasa cloth is used, it should be two layers.

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related fully above, Venerable Anuruddha draped his sitting cloth over his shoulder, approached the Blessed One, and bowed at his feet. Although the Buddha knew, he still asked:

– What is that upon your shoulder?

– Blessed One, it is a small sitting cloth. This sitting cloth, however, is too small. May the Blessed One permit its size to be increased.

– [393a] By how much should it be increased to be sufficient?

– Blessed One, by about one span.

– I permit it to be increased by one span.

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

--“If a bhikkhu makes a sitting cloth, he must make it according to the proper dimensions: two Sugata spans in length and one and a half spans in width, with one additional span added to each dimension. If he makes it larger than the prescribed measure, he must cut away the excess and then confess the Pacittiya offense.”

Explanation:

Makes: Either he makes it himself or has someone else make it.

Sitting cloth: The Blessed One permitted it to be made to the dimensions of two Sugata spans in length and one and a half spans in width.

Length: That is, the vertical dimension.

Width: That is, the horizontal dimension.

Sugata: The Tathagata, the Arhat, the Perfectly Enlightened One.

Span: The Tathagata's span is two feet and four inches long (?)

One additional span: Two or three layers of cloth are folded and joined to the sitting cloth as an addition. If it exceeds the prescribed measure, the excess must be cut away and the Pacittiya offense confessed. If he confesses without cutting away the excess, he commits a Vinaya-transgression offense.

Pacittiya: As explained above.

If he makes it himself or has someone else make it with the correct length but excessive width, then upon its completion he commits a Pacittiya offense; when he uses it, he commits a Vinaya-transgression offense.

If he makes it himself or has someone else make it with the correct width but excessive length; or with the middle of the proper measure but the outer edges excessive; or with the outer edges of the proper measure but the middle excessive, then upon its completion he commits a Pacittiya offense; when he uses it, he commits a Vinaya-transgression offense.

If, after being folded, arranged, moistened with water, and dried, it still remains too long or too large, he commits a Pacittiya offense; if he uses it, he commits a Vinaya-transgression offense. When making it, he must make it to the proper dimensions and must not exceed them.

A sitting cloth is an article made of fabric for sitting upon. It must therefore not be made into any of the three robes, formally assigned to another, used as a mat beneath firewood or grass, or used for wiping; it may be used only as a cloth spread out for sitting.

When traveling, it may be folded and placed upon the robe bag, or draped over the shoulder and carried. Therefore it is said (as above).

84. RULE: SEWING A ROBE FOR COVERING SORES LARGER THAN THE PRESCRIBED SIZE.

When the Buddha was dwelling in the city of Shravasti, as related in detail above, for the sake of five benefits the Blessed One inspected the bhikshus’ lodgings once every five days. He saw a robe stained all over with blood and pus from sores, drying in the sun. Although he knew the answer, the Buddha nevertheless asked the bhikshus:

– Whose robe is this, so filthy as it is?

– Blessed One, because the bhikshus are afflicted with sores, their robes have become filthy like this.

– From now on, I permit the bhikshus to make robes for covering sores.

Furthermore, when the Buddha was dwelling in the city of Shravasti, as related in detail above, the Blessed One permitted robes for covering sores to be made. The bhikshus did not cut off the fringes along the edges of the cloth but sewed them on just as they were. For the sake of five benefits, the Blessed One inspected the bhikshus’ lodgings once every five days. He saw robes for covering sores that had been sewn with the cloth fringes still attached, stained all over with blood and pus, drying in the sun. Although he knew [393b] the answer, the Buddha nevertheless asked the bhikshus:

– Whose robes were sewn with the cloth fringes still attached and have become so filthy?

– Blessed One, when the Blessed One permitted robes for covering sores to be made, the bhikshus sewed them with all the cloth fringes still attached, and thus they became stained and filthy with blood and pus.

– Why did you leave all the cloth fringes attached when sewing robes for covering sores? From now on, robes for covering sores must be made according to the prescribed measurements.

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

--“If a bhikshu makes a robe for covering sores, he must make it according to the prescribed measurements: four Sugata spans in length and two and a half spans in width. If he makes it larger than the prescribed measurements, the excess must be cut off, and he must confess the Pacittiya offense.”

Explanation:

Robe for covering sores: The Blessed One permitted it to be made according to the prescribed length and width measured by the Sugata’s span, as explained above. If it exceeds the prescribed measurements, the excess must be cut off, and the Pacittiya offense must then be confessed. If one confesses without cutting off the excess, one commits a Vinaya transgression.

Pacittiya: As explained above.

If one makes it oneself or has another make it, and the length conforms to the prescribed measurement but the width exceeds it; or the width conforms to the prescribed measurement but the length exceeds it; or the middle conforms to the prescribed measurement but the outer edges exceed it; or the outer edges conform to the prescribed measurement but the middle exceeds it—then, upon its completion, one commits a Pacittiya offense; when using it, one commits a Vinaya transgression.

If, after it is folded and measured, doubled over and measured, soaked in water and measured, then dried in the sun, its length or width still exceeds the prescribed measurements, one commits a Pacittiya offense upon its completion; when using it, one commits a Vinaya transgression. Therefore, it must be made according to the prescribed measurements.

A robe for covering sores and an attendant robe must not be used as any of the three robes, must not be formally assigned to another, and must not be used to wrap firewood or grass or for wiping. When one wishes to enter a village, one should first put on the robe for covering sores, then put on the sanghati and bind it securely. Upon returning, one should remove the sanghati, shake the dust from it, fold it, and return it to its usual place, but one should not remove the robe for covering sores.

If it is removed, the scabs may peel away and bleed. One should soak oneself in water, but not in a place where the Sangha usually bathes; one should soak in a secluded place. After the robe has become saturated with water, one should remove it and wash it clean.

After bathing, one should use it to dry oneself. Its daily use should likewise always follow this procedure. Once the sores have healed, it may be used as one of the three robes and may be formally assigned to another, except that it must not continue to be used for its former purpose.

Therefore, it is stated as above.

85. PRECEPT: MAKING A RAIN-BATHING ROBE LARGER THAN THE PRESCRIBED MEASUREMENTS.

When the Buddha was dwelling in the city of Shravasti, as related in detail in the thirty matters, particularly the matter concerning Vishakha, Migara’s Mother, who offered rain-bathing robes to the bhikshus within a radius of twelve yojanas.

Furthermore, when the Buddha was dwelling in the city of Shravasti, as related in detail above, after the Blessed One permitted rain-bathing robes to be made, the bhikshus did not cut off the cloth fringes but left them intact and sewed them on. For the sake of five benefits, the Blessed One inspected the bhikshus’ lodgings once every five days. He saw the filthy fringes of the rain-bathing robes hung out to dry in the sun. Although he knew the answer, the Buddha nevertheless asked:

– Whose robes were sewn with all the cloth fringes still attached and have become so filthy?

– [393c] Blessed One, after the Buddha permitted rain-bathing robes to be made, the bhikshus left all the cloth fringes attached when sewing them, and thus they look so filthy.

– Why did you leave all the cloth fringes attached when sewing rain-bathing robes? From now on, they must be made according to the prescribed measurements: six Sugata spans in length and two and a half spans in width.

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

--“If a bhikshu makes a rain-bathing robe, he must make it according to the prescribed measurements: six Sugata spans in length and two and a half spans in width. If it exceeds the prescribed measurements, the excess must be cut off, and he must confess the Pacittiya offense.”

Explanation:

Rain-bathing robe: The Blessed One prescribed its dimensions as six Buddha-spans in length and two and a half spans in width. The length and width of the Buddha’s span are as explained above. If it exceeds the prescribed dimensions, the excess must be cut off, and the Pacittiya offense must then be confessed. If one confesses without cutting off the excess, one commits a Vinaya transgression.

Pacittiya: As explained above.

If one makes it oneself or has another make it, and the length conforms to the prescribed measurement but the width exceeds it; or the width conforms to the prescribed measurement but the length exceeds it; or the middle conforms to the prescribed measurement but the outer border exceeds it; or the outer border conforms to the prescribed measurement but the middle exceeds it—then, upon its completion, one commits a Pacittiya offense; when using it, one commits a Vinaya transgression.

If one makes it oneself or has another make it by such means as folding it, doubling it over, soaking it in water, and then drying it in the sun, and upon completion its length or width still exceeds the prescribed dimensions, one commits a Pacittiya offense; when using it, one commits a Vinaya transgression.

The Sangha should appoint a bhikshu endowed with five qualities to distribute the rain-bathing robes. These five qualities are: 1/ He is not biased; 2/ He is not angry; 3/ He is not afraid; 4/ He is not foolish; 5/ He knows who should receive a share and who should not.

The Karman Master should make the following motion:

“Venerable Sangha, please listen. Bhikshu so-and-so is endowed with the five qualities. If it is the appropriate time for the Sangha, may the Sangha appoint Bhikshu so-and-so to distribute the rain-bathing robes. This is the motion.

“Venerable Sangha, please listen. Bhikshu so-and-so is endowed with the five qualities. The Sangha now appoints Bhikshu so-and-so to distribute the rain-bathing robes. Those venerable ones who consent to Bhikshu so-and-so distributing the rain-bathing robes should remain silent; anyone who does not consent should speak. The Sangha has consented to appoint Bhikshu so-and-so to distribute the rain-bathing robes, since it remains silent. Thus do I record this matter.”

After the karman has been performed, it should be proclaimed before the Sangha: “Venerable ones, the articles to be distributed here differ from one another and are not uniform; differences of approximately four or eight fingerbreadths should, in accordance with the principle, be disregarded.” If this is not proclaimed, one commits a Vinaya transgression.

From the first day of the fourth month onward, whenever rain-bathing robes are received, they should be distributed in order, beginning with the senior-most elder and proceeding downward. Once one has such a robe, one must not bathe naked, nor should one wear the rain-bathing robe continually; one should instead wear other garments. If one is in a secluded place or in deep water, there is no offense in bathing naked.

[394a] One must not wear a rain-bathing robe while performing duties for the Sangha, such as cleaning the dining hall, wiping the dwelling, removing white ashes, clearing away mud, roofing buildings, opening drainage channels, or digging wells. One should wear other old robes when performing such tasks.

This rains-bathing robe may not be used as one of the three robes; it may not be formally assigned to another; it may not be used for such tasks as gathering firewood or grass, or for wiping and cleaning; nor may it be worn while bathing in ponds or pools. It may be worn when there is heavy rain, but not when the rain is light. If a heavy rain suddenly stops before the grime has been washed away, it may be worn while bathing in a pond or pool.

If a bhikkhu is suffering from vomiting and diarrhea and has taken medicine, or has had his head lanced and is bleeding, or is taking his meal in an open place, he may use this robe as a screen.

This rains-bathing robe may be used from the latter half of the fourth month until the full moon of the eighth month. When that period has ended, an announcement should be made in the midst of the Sangha: "Venerable sirs, today the Sangha relinquishes the rains-bathing robes." This should be announced three times. Once they have been relinquished, they may be used as any of the three robes, formally assigned to another, or used for other purposes. Therefore it is said (as above).

86. RULE: MAKING A ROBE LARGER THAN THE BUDDHA'S ROBE.

When the Buddha was residing in the city of Rājagṛha, as related in detail above, the bhikkhus at that time wore robes with the cloth fringes left intact. The non-Buddhist ascetics also wore robes with the cloth fringes left intact. On one occasion, an upāsaka who wished to bow to a bhikkhu mistakenly bowed to a non-Buddhist ascetic.

Only upon hearing an unfamiliar benediction did he realize that the man was not a bhikkhu, and he felt ashamed. Conversely, a disciple of the non-Buddhist ascetics who wished to bow to one of them mistakenly bowed to a bhikkhu. Such mistakes occurred on both sides.

The bhikkhus reported this matter to the Blessed One. The Buddha then instructed: "From now on, a bhikkhu's robe must have its fringes cut off to make it allowable, and must be dyed to make it allowable."

The non-Buddhist ascetics, wishing to distinguish themselves from the bhikkhus, dyed their robes with vermilion and red ocher, carried three-knobbed staffs, and bore small water vessels.

Furthermore, when the Buddha was residing in the city of Śrāvastī, bhikkhus living in the wilderness who obtained kośeya robes and wished to wear them dyed them with one of the three kinds of dye for robes described above.

Furthermore, when the Buddha was residing in the city of Vaiśālī, a bhikkhu who obtained a kambala robe did likewise, as described above.

Furthermore, when the Buddha was residing in the city of Śrāvastī, Venerable Sundarananda, the son of the Buddha's maternal aunt, possessed thirty marks. After the meal, he departed from the city of Śrāvastī with Ānanda following behind him, as related above in the account concerning the three colors of robes.

Furthermore, when the Buddha was residing in the city of Śrāvastī, Venerable Arakuṇḍa made his own robe according to the dimensions of the Buddha's robe and then wore it into the city of Śrāvastī. This bhikkhu was short in stature, while the robe was long, so he walked with it trailing along the ground. Consequently, people criticized him, saying: "The Śākya ascetic walks along dragging his robe." Others mocked him, saying: "Do you not understand? The robe of the ascetic Gautama was not made for him by his own parents but was picked up after someone had thrown it away; that is why it is like this."

The bhikkhus then reported the matter to the Blessed One. [394b] The Buddha ordered that Arakuṇḍa be summoned. When he arrived, the Buddha questioned him about the matter:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, robes should be made according to the dimensions of one's own body.

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, which those who had already heard it were to hear again:

--"When a bhikkhu makes a robe, he must make it according to the dimensions of the Tathāgata's robe. If he makes it larger than those dimensions, the excess must be cut off, and he must confess a pācittiya offense. The dimensions of the Tathāgata's robe are nine Sugata handspans in length and six handspans in width. These are called the dimensions of the Tathāgata's robe."

Explanation:

(Some matters have already been explained above.)

Pācittiya: As explained above.

If he makes it himself or has another make it, and the length is of the proper dimensions but the width exceeds them, then when the robe is completed he commits a pācittiya offense; when he uses it, he commits a Vinaya transgression.

If he makes it himself or has another make it, and the width is of the proper dimensions but the length exceeds them; or the middle is of the proper dimensions but the borders exceed them; or the borders are of the proper dimensions but the middle exceeds them; or, after it has been folded, pleated, soaked in water, and dried in the sun, it still exceeds the prescribed length and width, then when it is completed he commits a pācittiya offense; when he uses it, he commits a Vinaya transgression. When making a robe, it should be made smaller than the maximum dimensions; it must not exceed them, and it must be made according to the dimensions of one's own body.

There are three kinds of saṅghāṭī robe: superior, medium, and inferior. The superior kind is five cubits long and three cubits wide. The medium kind is five cubits less one unextended hand in length and three cubits less one unextended hand in width. The inferior kind is four and a half cubits long and three cubits less one unextended hand in width. When putting on the robe, it should be stretched out with two fingers as it is draped.

There are three kinds of uttarāsaṅga robe: superior, medium, and inferior. The superior kind is five cubits long and three cubits wide. The medium kind is five cubits less one unextended hand in length and three cubits less one unextended hand in width. The inferior kind is four and a half cubits long and three cubits less one unextended hand in width.

There are also three kinds of antarvāsa robe: superior, medium, and inferior. The superior kind is five cubits long and three cubits wide. The medium kind is five cubits less one unextended hand in length and three cubits less one unextended hand in width. The inferior kind is four and a half cubits long and three cubits less one unextended hand in width.

And so on, down to the phu-tam-mạn-đà-la garment, lower garments, and so forth. Therefore it is said (as above).

MAHĀSĀṄGHIKA VINAYA

End of Fascicle Twenty.